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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 2:15 provides precise instructions for the preparation of the grain offering, or minchah, specifically detailing the mandatory addition of oil and frankincense. This verse is integral to understanding the nature of this particular offering, which was distinct from blood sacrifices and served as a voluntary expression of worship, profound gratitude, and recognition of God's sovereign provision. The prescribed elements of oil and frankincense were not mere ingredients but carried deep symbolic weight, signifying consecration, the presence and enablement of the Holy Spirit, and the ascending, pleasing aroma of sincere devotion and prayer to the Lord.
CONTEXT
Literary Context: Leviticus 2:15 is situated within the comprehensive regulations for the grain offering, or minchah, which commences in Leviticus 2:1. This chapter meticulously outlines the various forms the grain offering could take, including fine flour, baked bread, or roasted grain, each with specific preparation requirements. Unlike the compulsory burnt offering (Leviticus 1) or the sin offering (Leviticus 4), the grain offering was typically a voluntary expression of devotion, gratitude, and tangible acknowledgment of God's sustenance. Verse 15 specifically addresses the offering of "firstfruits" or new grain, which held particular significance as an initial act of trust and thanksgiving for the harvest. The consistent requirement of oil and frankincense across most grain offerings, as seen throughout Leviticus 2, underscores their indispensable symbolic role in the ritual.
Historical & Cultural Context: In ancient Israel, an agrarian society deeply reliant on agricultural cycles, offerings of grain were a natural and profoundly significant way to acknowledge God's absolute sovereignty over the harvest and His bountiful provision for their sustenance. The act of bringing the firstfruits of the harvest, as implied by the context of new grain, was a tangible expression of profound trust and thankfulness, demonstrating that the worshiper recognized God as the ultimate source of all blessings and the sustainer of life. Oil, primarily derived from olives, was a staple commodity used for food, light, anointing, and medicinal purposes, symbolizing prosperity, blessing, and consecration. Frankincense, a costly aromatic resin imported from distant lands (such as Sheba, as mentioned in Jeremiah 6:20), was highly valued for its fragrant smoke when burned. Its inclusion in offerings, particularly on the altar of incense (Exodus 30:34-38), underscored its association with prayer, worship, and a pleasing aroma ascending to God. These elements transformed a simple grain offering into a rich, multi-sensory act of worship, engaging sight, smell, and touch.
Key Themes: Leviticus 2:15 contributes significantly to several key themes within the book of Leviticus and broader biblical theology. Foremost is the theme of Worship and Consecration, emphasizing that offerings to God must be set apart and made holy, not merely common goods. The oil symbolizes this consecration and the divine enablement necessary for acceptable worship. Closely related is Gratitude and Thanksgiving, as the grain offering was a primary means for the Israelites to express their thankfulness for God's daily provision and the bounty of the land. It also highlights the theme of God's Provision and Sovereignty, acknowledging Him as the ultimate source of all sustenance. Furthermore, the frankincense points to the theme of Sincere Devotion and Prayer, signifying that worship should ascend to God as a pleasing aroma, reflecting a worshiper's heartfelt reverence and adoration. The minchah offering, unlike sin offerings, underscores that worship is not solely about atonement but also about reverent communion and joyful acknowledgment of God's goodness, a theme echoed in Psalm 100:4.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 2:15 employs several literary devices to convey its profound meaning and ritual significance. Symbolism is paramount, as both oil and frankincense are rich in theological and spiritual meaning. Oil consistently symbolizes consecration, blessing, and the Holy Spirit's presence, while frankincense represents prayer, worship, and a pleasing aroma ascending to God. The grain itself, a product of human labor and divine provision, also carries the symbolism of gratitude, dependence, and the offering of one's livelihood. The King James Version's translation of minchah as "meat offering" is an instance of synecdoche, where a general term for food ("meat" in archaic English) stands for a specific type of food offering (grain/meal), though this has unfortunately led to modern misunderstanding. The entire passage is cast in prescriptive or instructional language, characteristic of the legal and ritual texts found throughout Leviticus, providing clear, direct commands for the precise performance of sacred rites, underscoring their divine origin and importance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 2:15, though embedded in ancient ritual law, offers enduring theological insights into the very nature of worship and devotion acceptable to God. The prescribed elements of oil and frankincense transform a simple grain offering into an act of profound spiritual significance. The oil speaks to the absolute necessity of consecration and the divine enablement of the Holy Spirit in all our offerings to God, suggesting that true worship is not merely an external act but must be Spirit-infused and set apart for His glory. The frankincense highlights the critical importance of heartfelt devotion, sincere prayer, and genuine worship, indicating that our spiritual offerings should ascend to God as a pleasing and fragrant aroma, born of reverence and adoration. Together, these elements underscore that God desires not just our material gifts, but our consecrated lives and sincere hearts, offered in profound gratitude for His boundless provision and absolute sovereignty.
REFLECTION AND APPLICATION
The ancient ritual of the grain offering, with its specific components of oil and frankincense, provides a powerful and timeless template for our contemporary worship and daily living. While believers in Christ no longer offer literal grain sacrifices, the underlying principles remain profoundly relevant. Our lives, talents, resources, and even our most mundane tasks can become "spiritual sacrifices" when offered to God with intentionality, purity, and devotion. The "oil" reminds us that our service and worship must be consecrated by the Holy Spirit, enabling us to live and give in a way that is truly set apart for God's purposes and empowered by His presence. The "frankincense" calls us to cultivate a heart of sincere prayer and worship, ensuring that our devotion is not merely outward ritual or obligation but an inward reality—a fragrant offering that ascends to God. We are called to give our "firstfruits"—our best, our earliest, our most vibrant energies and resources—as an act of profound trust and gratitude, recognizing that all we have ultimately originates from Him. This transforms every aspect of our existence into an act of worship.
Questions for Reflection
FAQ
Why is it called a "meat offering" in the King James Version?
Answer: The term "meat offering" in the King James Version (KJV) for Leviticus 2:15 is a direct translation of the Hebrew word minchâh (מִנְחָה). In older English, the word "meat" was a general term for "food" or "meal" of any kind, not exclusively animal flesh. Therefore, a "meat offering" referred to a "food offering" or "meal offering," which in this context was specifically a grain offering. Modern translations, such as the ESV or NIV, typically render it as "grain offering" or "meal offering" to avoid contemporary confusion, clarifying that it was distinct from animal sacrifices like the burnt offering described in Leviticus 1.
What was the primary purpose of the grain offering, and how did it differ from other sacrifices?
Answer: The grain offering (minchâh) was primarily a voluntary offering of profound gratitude, sincere devotion, and tangible recognition of God's bountiful provision. Unlike sin offerings (Leviticus 4) or guilt offerings (Leviticus 5), which addressed specific sins and required atonement, the grain offering was not for expiation of sin. Instead, it served as an expression of thanksgiving for God's sustaining power and blessing, a tangible acknowledgment of His sovereignty over the harvest and the worshiper's livelihood. It often accompanied burnt offerings as a supplementary offering, but it could also be offered independently as a pure act of devotion, symbolizing the worshiper's dedication and dependence on God.
Why were oil and frankincense specifically required for the grain offering?
Answer: Oil (שֶׁמֶן, shemen) symbolized consecration, blessing, and the presence or anointing of the Holy Spirit. Its inclusion signified that the offering, and by extension the worshiper, was set apart and made holy for God, indicating divine approval and spiritual enablement. Frankincense (לְבֹנָה, lᵉbôwnâh), a costly aromatic resin, produced a fragrant smoke when burned. This symbolized prayer, worship, and the sweet aroma of devotion ascending to God, indicating that the offering was pleasing and acceptable to Him. These elements transformed a simple grain offering into a rich, spiritually meaningful act of worship, emphasizing the need for both divine consecration and sincere, heartfelt devotion in approaching God.
CHRIST-CENTERED FULFILLMENT
Leviticus 2:15, with its emphasis on a consecrated offering of grain, richly imbued with oil and frankincense, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is not merely a symbol of sustenance, but the very "bread of life" who descended from heaven to give life to the world (John 6:35). His earthly life was perfectly consecrated, fully empowered and filled by the Holy Spirit without measure, just as the "oil" symbolized divine anointing (Luke 4:18; Acts 10:38). Furthermore, Christ's singular sacrifice on the cross was the ultimate "pleasing aroma" to God, an offering of perfect obedience and boundless love that fully satisfied divine justice and perfectly expressed devotion (Ephesians 5:2; Hebrews 10:10). Through His finished work, believers are now enabled to offer "spiritual sacrifices" that are eternally acceptable to God through Him (1 Peter 2:5). Our lives, consecrated by the Spirit and offered in worship and service, become a fragrant offering to God, made possible only by our union with the perfect Grain Offering, Jesus Christ, who is our all in all.