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Commentary on Leviticus 2 verses 11–16
Here, I. Leaven and honey are forbidden to be put in any of their meat-offerings: No leaven, nor any honey, in any offering made by fire, Lev 2:11. 1. The leaven was forbidden in remembrance of the unleavened bread they ate when they came out of Egypt. So much despatch was required in the offerings they made that it was not convenient they should stay for the leavening of them. The New Testament comparing pride and hypocrisy to leaven because they swell like leaven, comparing also malice and wickedness to leaven because they sour like leaven, we are to understand and improve this as a caution to take heed of those sins which will certainly spoil the acceptableness of our spiritual sacrifices. Pure hands must be lifted up without wrath, and all our gospel feasts kept with the unleavened bread of sincerity and truth. 2. Honey was forbidden, though Canaan flowed with it, because to eat much honey is not good (Pro 25:16, Pro 25:27); it turns to choler and bitterness in the stomach, though luscious to the taste. Some think the chief reason why those two things, leaven and honey, were forbidden, was because the Gentiles used them very much in their sacrifices, and God's people must not learn or use the way of the heathen, but his services must be the reverse of their idolatrous services; see Deu 12:30, Deu 12:31. Some make this application of this double prohibition: leaven signifies grief and sadness of spirit (Psa 73:21), My heart was leavened; honey signifies sensual pleasure and mirth. In our service of God both these must be avoided, and a mean observed between those extremes; for the sorrow of the world worketh death, and a love to the delights of sense is a great enemy to holy love.
II. Salt is required in all their offerings, Lev 2:13. The altar was the table of the Lord; and therefore, salt being always set on our tables, God would have it always used at his. It is called the salt of the covenant, because, as men confirmed their covenants with each other by eating and drinking together, at all which collations salt was used, so God, by accepting his people's gifts and feasting them upon his sacrifices, supping with them and they with him (Rev 3:20), did confirm his covenant with them. Among the ancients salt was a symbol of friendship. The salt for the sacrifice was not brought by the offerers, but was provided at the public charge, as the wood was, Ezr 7:20-22. And there was a chamber in the court of the temple called the chamber of salt, in which they laid it up. Can that which is unsavoury be eaten without salt? God would hereby intimate to them that their sacrifices in themselves were unsavoury. The saints, who are living sacrifices to God, must have salt in themselves, for every sacrifice must be salted with salt (Mar 9:49, Mar 9:50), and our speech must be always with grace (Col 4:6), so must all our religious performances be seasoned with that salt. Christianity is the salt of the earth.
III. Directions are given about the first-fruits. 1. The oblation of their first-fruits at harvest, of which we read, Deu 26:2. These were offered to the Lord, not to be burnt upon the altar, but to be given to the priests as perquisites of their office, Lev 2:12. And you shall offer them (that is, leaven and honey) in the oblation of the first-fruits, though they were forbidden in other meat-offerings; for they were proper enough to be eaten by the priests, though not to be burnt upon the altar. The loaves of the first-fruits are particularly ordered to be baked with leaven, Lev 23:17. And we read of the first-fruits of honey brought to the house of God, Ch2 31:5. 2. A meat-offering of their first-fruits. The former was required by the law; this was a free-will offering, Lev 2:14-16. If a man, with a thankful sense of God's goodness to him in giving him hopes of a plentiful crop, was disposed to bring an offering in kind immediately out of his field, and present it to God, owning thereby his dependence upon God and obligations to him, (1.) Let him be sure to bring the first ripe and full ears, not such as were small and half-withered. Whatever was brought for an offering to God must be the best in its kind, though it were but green ears of corn. We mock God, and deceive ourselves, if we think to put him off with a corrupt thing while we have in our flock a male, Mal 1:14. (2.) These green ears must be dried by the fire, that the corn, such as it was, might be beaten out of them. That is not expected from green ears which one may justly look for from those that have been left to grow fully ripe. If those that are young do God's work as well as they can, they shall be accepted, though they cannot do it so well as those that are aged and experienced. God makes the best of green ears of corn, and so must we. (3.) Oil and frankincense must be put upon it. Thus (as some allude to this) wisdom and humility must soften and sweeten the spirits and services of young people, and then their green ears of corn shall be acceptable. God takes a particular delight in the first ripe fruits of the Spirit and the expressions of early piety and devotion. Those that can but think and speak as children, yet, if they think and speak well, God will be well pleased with their buds and blossoms, and will never forget the kindness of their youth. (4.) It must be used as other meat-offerings, Lev 2:16, compare Lev 2:9. He shall offer all the frankincense; it is an offering made by fire. The fire and the frankincense seem to have had a special significancy. [1.] The fire denotes the fervency of spirit which ought to be in all our religious services. In every good thing we must be zealously affected. Holy love to God is the fire by which all our offerings must be made; else they are not of a sweet savour to God. [2.] The frankincense denotes the mediation and intercession of Christ, by which all our services are perfumed and recommended to God's gracious acceptance. Blessed be God that we have the substance of which all these observances were but shadows, the fruit that was hid under these leaves.
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SUMMARY
Leviticus 2:12 provides precise divine instructions concerning the handling of firstfruits within the broader category of grain offerings. This verse specifically prohibits the burning of firstfruits upon the altar as a "sweet savour," thereby distinguishing them from other sacrifices that were entirely consumed by fire. This unique directive underscores the distinct ceremonial purpose of firstfruits, which were primarily presented to the Lord as an acknowledgment of His bountiful provision and then designated for the sustenance of the Levitical priesthood, rather than serving as an offering for atonement or complete fiery dedication.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 2:12 masterfully employs several literary devices to convey its precise and authoritative instructions. The most prominent is Distinction, as the verse explicitly differentiates the firstfruits offering from other sacrifices that were consumed by fire on the altar to produce a "sweet savour." This creates a clear boundary, highlighting the unique ceremonial treatment mandated for rêʼshîyth. There is also a strong element of Prohibition, underscored by the definitive negative command "shall not be burnt," which conveys the absolute and non-negotiable nature of this divine instruction. This prohibition implicitly points to the Symbolism inherent in the firstfruits themselves, which represented God's ownership, the Israelites' dependence, and the promise of future blessing, rather than a sacrifice for expiation or complete fiery dedication. Furthermore, the verse functions as a Legal Precedent, establishing a specific and enduring rule for ritual practice within the Mosaic Law, ensuring proper purity, order, and adherence to God's detailed requirements for worship.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 2:12, by meticulously distinguishing the firstfruits offering from other burnt sacrifices, profoundly reinforces the intricate and purposeful nature of God's commands for worship and the diverse theological meanings embedded within various offerings. It underscores the vital theological principle that not all offerings carried the same significance or were handled identically in the divine economy. The firstfruits, while undeniably a holy offering presented directly to the Lord, were primarily an acknowledgment of divine provision, an expression of gratitude, and a designated means of supporting the Levitical priesthood, rather than a burnt offering intended for atonement or complete dedication through fire. This precise distinction highlights God's desire for specific, ordered worship that reflects the unique significance of each act of devotion. The underlying themes of God's absolute ownership of all creation, humanity's utter dependence on His grace, and the importance of offering the "first and best" are paramount.
REFLECTION AND APPLICATION
While the specific ritual of firstfruits belongs to the Old Covenant's ceremonial law, the enduring principles embedded in Leviticus 2:12 resonate deeply with believers in every age. The command to offer the "firstfruits" challenges us to critically examine our posture of giving and our profound dependence on God. It serves as a timeless invitation to prioritize God in every facet of our lives—our time, our unique talents, our material possessions, and our financial resources—by intentionally offering Him the "first and best," rather than merely what is left over after our own desires are satisfied. This act of offering our "firstfruits" is a tangible demonstration of profound trust in His continued provision and an acknowledgment of His ultimate sovereignty over all we possess. It cultivates a heart rooted in genuine gratitude, recognizing that everything we have is a gracious gift from His hand, and fosters a spirit of boundless generosity that flows naturally from a deep and transformative understanding of His immeasurable grace and faithfulness.
Questions for Reflection
FAQ
Why were firstfruits not burnt on the altar for a sweet savour, unlike other offerings?
Answer: The explicit prohibition against burning firstfruits on the altar for a "sweet savour" (a pleasing aroma to God, typically associated with complete consumption by fire) stems from their unique ceremonial purpose and the intrinsic nature of the offering itself. Unlike burnt offerings (the olah), which were entirely consumed by fire as an act of atonement or complete dedication, firstfruits were primarily an acknowledgment of God's sovereign provision and ownership of the land. They were presented to the Lord as a sign of gratitude and then designated as a sacred portion for the sustenance of the priests, as clearly outlined in passages like Numbers 18:12-13. Furthermore, Leviticus 2:11 strictly forbids the inclusion of leaven or honey in any grain offering presented by fire on the altar. Natural firstfruits, such as fresh grain or fruit, might contain elements that could ferment or be considered "honey" (natural sugars), thus violating this general rule for offerings consumed by fire. Therefore, their distinct handling emphasized presentation and priestly support over fiery consumption, highlighting their unique place in the sacrificial system.
CHRIST-CENTERED FULFILLMENT
The Old Testament concept of firstfruits finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Just as the firstfruits were the initial, consecrated, and best portion of the harvest, signifying the promise and guarantee of more to come, so too is Christ the "firstfruits" of a far greater spiritual harvest. 1 Corinthians 15:20 powerfully declares Him "the firstfruits of those who are asleep," meaning His resurrection from the dead is not merely an isolated event, but the divine guarantee and perfect prototype of the future resurrection of all believers. His triumphant victory over death ensures that all who are united with Him by faith will also be raised to new, eternal life. Furthermore, Christ's perfectly obedient life and His atoning sacrifice on the cross represent the ultimate "firstfruit" offering to God—a truly pleasing aroma that perfectly fulfilled all righteousness and made complete propitiation for sin, unlike the Old Covenant offerings which could never ultimately take away sin (Hebrews 10:4). Through His death and resurrection, Christ consecrated humanity, offering Himself as the perfect, unblemished sacrifice, thereby making us, His redeemed people, a kind of "firstfruits" to God and the Lamb (James 1:18; Revelation 14:4). He is the true and living firstfruits, inaugurating a new creation and securing the full harvest of salvation for all who believe.