TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 2:1–10. His two-level outline is real structure in the source text, so it is rendered as structure.
There were some meat-offerings that were only appendices to the burnt-offerings, as that which was offered with the daily sacrifice (Exo 29:38, Exo 29:39) and with the peace-offerings; these had drink-offerings joined with them (see Num 15:4, Num 15:7, Num 15:9, Num 15:10), and in these the quantity was appointed. But the law of this chapter concerns those meat-offerings that were offered by themselves, whenever a man saw cause thus to express his devotion. The first offering we read of in scripture was of this kind (Gen 4:3): Cain brought of the fruit of the ground an offering.
I.This sort of offerings was appointed,
1.In condescension to the poor, and their ability, that those who themselves lived only upon bread and cakes might offer an acceptable offering to God out of that which was their own coarse and homely fare, and by making for God's altar, as the widow of Sarepta for his prophet, a little cake first, might procure such a blessing upon the handful of meal in the barrel, and the oil in the cruse, as that it should not fail.
2.As a proper acknowledgment of the mercy of God to them in their food. This was like a quit-rent, by which they testified their dependence upon God, their thankfulness to him, and their expectations from him as their owner and bountiful benefactor, who giveth to all life, and breath, and food convenient. Thus must they honour the Lord with their substance, and, in token of their eating and drinking to his glory, must consecrate some of their meat and drink to his immediate service. Those that now, with a grateful charitable heart, deal out their bread to the hungry, and provide for the necessities of those that are destitute of daily food, and when they eat the fat and drink the sweet themselves send portions to those for whom nothing is prepared, offer unto God an acceptable meat-offering. The prophet laments it as one of the direful effects of famine that thereby the meat-offering and drink-offering were cut off from the house of the Lord (Joe 1:9), and reckoned it the greatest blessing of plenty that it would be the revival of them, Joe 2:14.
II.The laws of the meat-offerings were these:
- 1. The ingredients must always be fine flour and oil, two staple commodities of the land of Canaan, Deu 8:8. Oil was to them then in their food what butter is now to us. If it was undressed, the oil must be poured upon the flour (Lev 2:1); if cooked, it must be mingled with the flour, Lev 2:4, etc. 2. If it was flour unbaked, besides the oil it must have frankincense put upon it, which was to be burnt with it (Lev 2:1, Lev 2:2), for the perfuming of the altar; in allusion to this, gospel ministers are said to be a sweet savour unto God, Co2 2:15. 3. If it was prepared, this might be done in various ways; the offerer might bake it, or fry it, or mix the flour and oil upon a plate, for the doing of which conveniences were provided about the tabernacle. The law was very exact even about those offerings that were least costly, to intimate the cognizance God takes of the religious services performed with a devout mind, even by the poor of his people. 4. It was to be presented by the offerer to the priest, which is called bringing it to the Lord (Lev 2:8), for the priests were God's receivers, and were ordained to offer gifts. 5. Part of it was to be burnt upon the altar, for a memorial, that is, in token of their mindfulness of God's bounty to them, in giving them all things richly to enjoy. It was an offering made by fire, Lev 2:2, Lev 2:9. The consuming of it by fire might remind them that they deserved to have all the fruits of the earth thus burnt up, and that it was of the Lord's mercies that they were not. They might also learn that as meats are for the belly, and the belly for meats, so God shall destroy both it and them (Co1 6:13), and that man lives not by bread alone. This offering made by fire is here said to be of a sweet savour unto the Lord; and so are our spiritual offerings, which are made by the fire of holy love, particularly that of almsgiving, which is said to be an odour of a sweet smell, a sacrifice acceptable, well pleasing to God (Phi 4:18), and with such sacrifices God is well pleased, Heb 13:16. 6. The remainder of the meat-offering was to be given to the priests, Lev 2:3, Lev 2:10. It is a thing most holy, not to be eaten by the offerers, as the peace-offerings (which, though holy, were not most holy), but by the priests only, and their families. Thus God provided that those who served at the altar should live upon the altar, and live comfortably.
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Summary
Leviticus 2:10 concludes the detailed instructions for the grain offering, specifically addressing the sacred disposition of the portion that remains after the memorial offering has been presented to the LORD by fire. This verse mandates that the unburned remainder is to be given to Aaron and his priestly descendants, explicitly declaring it "a thing most holy." This designation underscores its profound sanctity, highlighting its role as a divine provision for the priestly family, who were consecrated to the LORD's service and depended on His sustenance through the offerings of the people.
Context
Literary Context
Leviticus 2:10 serves as the concluding directive within the comprehensive regulations for the minchah, or "grain offering," which begins at Leviticus 2:1. This chapter meticulously details various forms of the grain offering, including fine flour, baked cakes, or wafers, along with specific preparations involving oil and frankincense. A crucial element, the "memorial portion" (azkarah), was to be burned on the altar as a "pleasing aroma" to the LORD, as outlined in Leviticus 2:2. The verses immediately preceding Leviticus 2:10, such as Leviticus 2:8-9, describe the priest bringing the offering to the altar and separating this memorial portion. Thus, Leviticus 2:10 provides the final instruction, clarifying the sacred handling and distribution of the remainder of the offering, distinguishing it from the portion consumed by fire.
Historical & Cultural Context
In ancient Israel, the Levitical priesthood, specifically the lineage of Aaron, was divinely set apart for exclusive service in the Tabernacle. Unlike the other tribes, the Levites were not allotted a tribal inheritance of land in Canaan, a detail reiterated in Numbers 18:20-24. Their sustenance and livelihood were divinely ordained to come directly from the offerings and tithes brought by the other tribes to the LORD. This unique system ensured that the priests could dedicate themselves entirely to their sacred duties—mediating between God and His people, administering the sacrificial system, and teaching the Law—without needing to engage in agricultural or commercial pursuits for their daily bread. The declaration of the remaining offering as "most holy" also reflects the pervasive understanding of holiness in Israelite worship, where certain objects, places, and portions of offerings were uniquely consecrated to God and required specific, reverent handling, often restricted to the priests within the sacred precincts of the Tabernacle, as exemplified by the altar itself in Exodus 29:37.
Key Themes
This verse contributes significantly to several overarching themes within Leviticus and the broader Pentateuch. It powerfully illustrates the theme of Divine Provision, demonstrating God's faithfulness in sustaining those He calls to serve Him, ensuring the priests' livelihood through the offerings. It also reinforces the theme of Holiness and Separation, emphasizing that certain aspects of worship and the offerings themselves are set apart for God and must be handled with the utmost reverence and purity. The concept of Stewardship and Responsibility is also evident, as the people are commanded to bring their offerings, and the priests are entrusted with their sacred handling and consumption. Finally, the verse highlights the Mediatorial Role of the Priesthood, as Aaron and his sons are the designated recipients, underscoring their unique position as God's representatives who both offer sacrifices on behalf of the people and receive divine provision for their service.
Exposition and Analysis
Key Word Analysis
The King James Version's "meat offering" is an archaic translation. In 17th-century English, "meat" broadly referred to any food. The Hebrew word minchâh (H4503) more accurately denotes a "gift," "tribute," or specifically a "grain offering" or "meal offering." Unlike blood sacrifices, the minchâh was typically made from agricultural products—fine flour, baked bread, or grain—often accompanied by oil and frankincense. It was generally an offering of thanksgiving, dedication, or a vow, rather than an atonement for sin, though it could accompany other sacrifices.
This phrase, qôdesh (H6944) appearing twice (qôdesh qôdesh), literally translates to "holiness of holinesses" or "holy of holies." It is a superlative idiom in Hebrew, signifying the highest possible degree of sanctity or sacredness. Objects or places designated as qôdesh qôdesh were exclusively consecrated to God and could only be handled by authorized priests, often in specific holy areas of the Tabernacle. This designation underscored the profound reverence due to anything directly associated with God's presence and worship, indicating that the priestly portion of the grain offering was not mere food but a sacred provision.
Verse Breakdown
"And that which is left of the meat offering"
This clause refers to the substantial portion of the grain offering that remained after the "memorial portion" (azkarah) had been taken by the priest and burned on the altar as a pleasing aroma to the LORD. This unburned remainder constituted the larger part of the offering, emphasizing God's generous provision for His servants rather than a minimal allowance.
"[shall be] Aaron's and his sons':"
This explicitly designates the recipients of the remaining offering. It was allocated to the high priest, Aaron, and his male priestly descendants. This divine directive established a system of sustenance for the priestly family, who, having no tribal land inheritance, were entirely dependent on the offerings of the people for their livelihood. This provision ensured their ability to dedicate themselves fully to their sacred duties in the Tabernacle.
"[it is] a thing most holy of the offerings of the LORD made by fire."
This declaration emphasizes the extreme sanctity of the priestly portion. By designating it qôdesh qôdesh ("most holy"), God underscored that this was not merely food but a sacred provision, part of an offering consecrated to Him. This status dictated that it had to be eaten by the priests in a holy place within the Tabernacle courtyard, reinforcing the reverence and ritual purity required in all matters pertaining to God's worship and provision.
Literary Devices
Leviticus 2:10 employs several literary devices to convey its profound theological meaning. Symbolism is central, as the grain offering itself symbolizes dedication, thanksgiving, and the offering of one's produce and labor to God. The act of giving a portion to the priests symbolizes God's provision for those set apart for His service, reinforcing the idea of a covenant relationship where God sustains His chosen mediators. The phrase "most holy" is an example of Hebrew Superlative, using repetition (qôdesh qôdesh) to emphasize the absolute sanctity of the remaining offering. This linguistic device elevates the seemingly mundane act of eating to a sacred ritual. Furthermore, the entire system of offerings, including the disposition of the grain offering, functions as a Typology, foreshadowing future spiritual realities, particularly the ultimate provision and perfect sacrifice in Christ, and the spiritual sustenance of God's people.
Theological and Thematic Connections
Leviticus 2:10 profoundly illustrates God's meticulous order, His faithful provision for His chosen servants, and the inherent sanctity of all things dedicated to Him. The allocation of the "most holy" portion of the grain offering to Aaron and his sons highlights God's unwavering commitment to sustaining those who minister in His name, ensuring they are free to devote themselves fully to their sacred calling. This divine provision underscores a reciprocal relationship: as the people offer their best to God, God, in turn, provides for His priests through those very offerings, emphasizing a communal participation in worship and sustenance. The "most holy" designation elevates the physical food to a sacred communion, reminding all that God's economy is one of holiness and reverent stewardship.
Reflection and Application
Leviticus 2:10, though rooted in the ancient Levitical system, offers timeless principles for contemporary believers. It calls us to reflect on the profound reverence due to God and all that pertains to Him—His Word, His worship, His house, and His people. The "most holy" designation for the priestly portion reminds us that even our daily sustenance, when received as a gift from God and used in His service, can be consecrated and sacred. Furthermore, this verse powerfully illustrates God's commitment to providing for those who serve Him. Just as He meticulously cared for the physical needs of the Levitical priests, He continues to sustain and equip those whom He calls into ministry today. This should inspire us to honor and support those who faithfully minister God's Word, recognizing their vital role in the spiritual health of the community. It also challenges us to consider how we, as a "royal priesthood" (1 Peter 2:9), handle the "most holy" things of God in our own lives—our time, talents, and resources—offering them back to Him with dedication and reverence.
Questions for Reflection
FAQ
What was the "meat offering" mentioned in Leviticus 2:10?
The term "meat offering" in the King James Version is an archaic translation. The Hebrew word is minchâh (מִנְחָה), which is more accurately translated as "grain offering" or "meal offering." Unlike blood sacrifices, this offering was made from agricultural products such as fine flour, baked bread, or roasted grain, often mixed with oil and frankincense. It was typically an offering of thanksgiving, dedication, or a vow, symbolizing the worshiper's dependence on God for daily sustenance and their grateful acknowledgment of His provision. A portion of it was burned on the altar as a "memorial portion" (azkarah), as outlined in Leviticus 2:2.
Why was the remaining portion of the grain offering considered "most holy"?
The phrase "most holy" translates the Hebrew qôdesh qôdesh (קֹדֶשׁ קָדָשִׁים), meaning "holiness of holinesses" or "holy of holies." This designation signified the highest degree of sanctity. It meant that the remaining portion of the grain offering was exclusively consecrated to the LORD and was not to be treated as common food. Its "most holy" status required that it be eaten only by authorized priests (Aaron and his sons) and only within the sacred confines of the Tabernacle courtyard, as described in Leviticus 6:16. This emphasized the profound reverence due to anything directly associated with God's worship and provision, distinguishing it from ordinary sustenance.
How did this offering provide for Aaron and his sons?
God ordained that the Levitical priesthood, including Aaron and his descendants, would not receive a tribal land inheritance in Canaan, as explained in Numbers 18:20-24. Instead, their livelihood was to come directly from the offerings and tithes brought by the other Israelite tribes. The "most holy" portion of the grain offering was one such provision, ensuring that the priests had a consistent and sacred source of food. This divine arrangement allowed them to dedicate themselves fully to their sacred duties in the Tabernacle—administering sacrifices, teaching the Law, and mediating between God and His people—without being burdened by agricultural or commercial pursuits for their sustenance.
Christ-Centered Fulfillment
Leviticus 2:10, with its emphasis on a "most holy" offering providing sustenance for the priests, finds its ultimate and profound fulfillment in Jesus Christ. The grain offering, representing dedication and the fruit of human labor, points to Christ, who perfectly offered Himself—His entire life and being—as the ultimate "grain offering" to God. He is the perfect human offering, without blemish, consecrated entirely to the Father's will. Moreover, just as the grain offering provided sustenance for the Levitical priesthood, Christ Himself is the true bread of life, the spiritual sustenance for the new covenant priesthood—all believers. He declared, "I am the bread of life; whoever comes to me shall not hunger" (John 6:35). His body, broken for us, and His blood, shed for us, constitute the "most holy" sacrifice that not only atones for sin but also provides eternal spiritual nourishment for those who believe (John 6:53-56). Through Christ, we are made a "holy priesthood" (1 Peter 2:5) and a "royal priesthood" (1 Peter 2:9), called to offer spiritual sacrifices. The holiness of the offering in Leviticus 2:10 foreshadows the absolute holiness of Christ's person and work, through whom we receive not just physical provision but eternal life and spiritual sustenance for our priestly service to God.