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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Holy of holies: That is, most holy, as being dedicated to God, and set aside by his ordinance for the use of his priests.
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Summary
Leviticus 2:3 meticulously details the disposition of the "remnant" of the grain offering, specifying that the portion not consumed on the altar was divinely allocated to Aaron and his sons. This provision underscores the profound sanctity of the offering, designating it as "a thing most holy" among the Lord's fire offerings. It highlights God's meticulous care in establishing a system of worship that honored His supreme holiness while simultaneously providing for the sustenance of His consecrated priestly servants, enabling them to dedicate themselves fully to their sacred duties and ensuring their livelihood was directly tied to the worship of God.
Context
Literary Context
Leviticus 2:3 is situated within the meticulously detailed instructions for the grain offering (minchah), which immediately follows the burnt offering (olah) described in Leviticus 1. The grain offering was a voluntary, non-blood sacrifice, typically composed of fine flour, oil, and frankincense, symbolizing dedication, thanksgiving, and the acknowledgment of God's provision from the land. While a portion of this offering, known as the "memorial portion" (azkarah), was burned on the altar as a pleasing aroma to the Lord, the remaining "remnant" was explicitly designated for the priests. This division highlights the dual purpose of the offering: worship directed to God and tangible provision for those consecrated to His service. The subsequent chapters of Leviticus continue to outline various offerings, each with specific components and distributions, underscoring the structured and intentional nature of Israelite worship and the divine order established for approaching a holy God.
Historical & Cultural Context
In ancient Israel, the Aaronic priesthood was divinely appointed to mediate between God and His people, performing the sacrificial rituals and maintaining the Tabernacle (and later, the Temple). Unlike other tribes, the Levites, and specifically the priests among them, were not allotted a tribal land inheritance in Canaan. Instead, their sustenance was derived directly from the offerings brought by the people to the Lord. This system, outlined in passages like Numbers 18:8-19, ensured that the priests could devote themselves entirely to their sacred duties without the distraction of agricultural or other secular labor for their livelihood. The "most holy" designation of their portion of the grain offering further emphasized the sanctity of their role and the divine origin of their provision, reinforcing the idea that they were sustained by God Himself through the offerings made to Him. This arrangement was a testament to God's faithfulness in providing for those who served Him exclusively and a model for the community's responsibility to support its spiritual leaders.
Key Themes
Leviticus 2:3 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Firstly, it underscores the Holiness of God and His Worship, emphasizing that anything associated with God's presence and worship, including offerings and those who handle them, must reflect His supreme sanctity. The "most holy" designation is a powerful indicator of this. Secondly, the verse highlights the theme of Divine Provision and Sustenance, demonstrating God's faithfulness in caring for His consecrated servants. By allocating a portion of the offerings to the priests, God established a system that enabled them to fulfill their sacred duties without worldly anxieties, as further detailed in Deuteronomy 18:1-5. Thirdly, it reinforces the Nature and Purpose of Offerings, showcasing the grain offering as a voluntary act of worship distinct from blood atonement, focused on thanksgiving, dedication, and the acknowledgment of God's sovereignty over the land and its produce. Finally, the meticulous instructions reflect God's demand for Order and Purity in Worship, ensuring that all aspects of Israelite cultic life adhered to divine standards.
Exposition and Analysis
Key Word Analysis
From the primitive root H3498, meaning "to jut over or exceed; by implication, to excel; (intransitively) to remain or be left; causatively, to leave, cause to abound, preserve." In Leviticus 2:3, "remnant" refers specifically to the portion of the grain offering that was left over after the memorial portion had been burned on the altar. This remaining part was not discarded but was designated for a specific, sacred purpose: the sustenance of the priests. The word emphasizes that this was a reserved, preserved portion, highlighting its importance and the divine intention behind its distribution.
Meaning "a donation; euphemistically, tribute; specifically a sacrificial offering (usually bloodless and voluntary)." The King James Version's translation "meat offering" is an archaic rendering of the Hebrew word minchah. In 17th-century English, "meat" broadly referred to "food" in general, not exclusively animal flesh. Crucially, minchah refers specifically to a grain offering or meal offering, made from fine flour, oil, and frankincense, and explicitly not from animal flesh. This distinction is vital, as the minchah was a non-blood offering, often associated with thanksgiving, dedication, and the acknowledgment of God's provision from the land. It complemented the blood sacrifices, representing a different dimension of worship and covenant relationship.
Meaning "a sacred place or thing; rarely abstract, sanctity; consecrated (thing), dedicated (thing), hallowed (thing), holiness, ([idiom] most) holy ([idiom] day, portion, thing), saint, sanctuary." The phrase qodesh qodeshim (קֹדֶשׁ קֳדָשִׁים), translated "most holy," is a superlative construction in Hebrew, literally meaning "holiness of holies" or "a holy thing of holy things." It signifies the highest possible degree of sanctity. When applied to an offering, it meant that the item was set apart in the most absolute sense for God and could only be handled, consumed, or accessed by specific individuals (e.g., consecrated priests) in specific, sacred locations (e.g., the Tabernacle court) and under strict ritual purity. This designation distinguished it from "holy" things, which had a lesser degree of sanctity and could be consumed by priests and their families in a clean place. The "most holy" status conveyed the profound reverence and awe due to anything directly associated with God's presence and worship.
Verse Breakdown
"And the remnant of the meat offering [shall be] Aaron's and his sons':"
This clause specifies the beneficiaries of the grain offering after a portion has been presented to the Lord on the altar. The "remnant" refers to what remains of the fine flour, oil, and frankincense after the memorial portion has been burned. This remaining part was exclusively allocated to Aaron and his male descendants who served as priests. This provision was not a casual gift but a divinely ordained means of sustenance for the priestly family, ensuring their livelihood and enabling them to dedicate themselves entirely to their sacred duties without needing to engage in secular labor. It highlights God's direct provision for those consecrated to His service and the communal responsibility to support the priesthood.
"[it is] a thing most holy of the offerings of the LORD made by fire."
This phrase declares the supreme sanctity of the priests' portion of the grain offering. The designation "most holy" (qodesh qodeshim) signifies that this food was set apart for God in the highest degree and, by extension, for His consecrated servants. It could only be eaten by the priests within the sacred precincts of the Tabernacle court, emphasizing the purity and reverence required in consuming something so intimately connected with God's altar. The phrase "made by fire" refers to the offerings that ascended to God through burning, reinforcing the idea that even the portion given to the priests was intrinsically linked to the divine sacrifice and thus imbued with profound holiness, demanding the utmost respect and ritual adherence.
Literary Devices
Leviticus 2:3 employs several literary devices to convey its profound theological meaning and practical instructions. The most prominent is Emphasis through the use of the superlative "most holy" (qodesh qodeshim). This repetition of "holy" underscores the extreme sanctity of the grain offering, elevating it to the highest category of sacred things in the Israelite cultic system. This emphatic declaration serves to instill reverence and highlight the strict protocols surrounding its handling and consumption, reinforcing God's demand for ultimate purity in His presence. Additionally, there is an element of Metonymy in the King James Version's translation "meat offering," where "meat" (food) stands in for "grain" or "meal." While this is a translation artifact, it reflects a broader ancient understanding of food as sustenance. Finally, the entire verse functions as a form of Legal Prescription, characteristic of the book of Leviticus, providing precise, unambiguous instructions for ritual practice and the distribution of sacred portions. This prescriptive language ensures clarity and leaves no room for deviation regarding the divine will concerning sacred offerings and priestly provision, reinforcing the order and holiness God demands in worship.
Theological and Thematic Connections
Leviticus 2:3 profoundly illustrates several core theological principles foundational to Israelite worship and beyond. Firstly, it underscores God's absolute ownership of all things, even the offerings brought by His people. The "remnant" given to the priests is not merely a human donation but a divine allocation from what belongs to the Lord, emphasizing that all provision ultimately flows from His hand. Secondly, it reveals God's faithful and meticulous provision for His consecrated servants. By ordaining that priests be sustained by portions of the offerings, God established a system that allowed them to dedicate themselves fully to their spiritual duties, free from worldly anxieties. This principle highlights the sacred trust placed in those who minister and God's unwavering commitment to sustaining them. Thirdly, the "most holy" designation reinforces the pervasive theme of holiness in Leviticus. Everything associated with God's worship, from the offerings to the priests who handle them, must reflect His supreme sanctity, demanding reverence, purity, and adherence to divine commands in all aspects of life and worship.
Reflection and Application
The ancient instructions of Leviticus 2:3, while rooted in the Old Covenant sacrificial system, offer timeless principles for contemporary believers. The concept of the "most holy" portion reminds us that our approach to God, whether in worship, prayer, or service, must be marked by profound reverence and a recognition of His transcendent holiness. We are called to offer Him our best, not merely our leftovers, understanding that everything we possess is ultimately from His hand and that He deserves our highest honor. Furthermore, the divine provision for the priests serves as a powerful reminder of God's faithfulness to those who dedicate their lives to His service. This principle extends to the New Covenant, where believers are called to support those who labor in teaching and ministry, enabling them to focus on their spiritual responsibilities without undue material burden. Our generosity towards spiritual leaders is not merely charity but an act of worship, participating in God's ongoing provision for His kingdom work. This passage challenges us to examine our attitudes towards giving, our support for spiritual leadership, and the reverence with which we approach the sacred in every aspect of our lives.
Questions for Reflection
FAQ
Why is it called a "meat offering" in the KJV when it's clearly grain?
The term "meat offering" in the King James Version is an archaic translation of the Hebrew word minchah (מִנְחָה). In 17th-century English, "meat" referred broadly to any kind of food, not exclusively animal flesh as it does today. Therefore, "meat offering" simply meant a "food offering" or "meal offering," which in the context of Leviticus, was typically made of fine flour, oil, and frankincense, hence a grain offering. This offering was distinct from blood sacrifices, which involved the flesh of animals. Modern translations often render it more accurately as "grain offering" or "meal offering" to avoid confusion and provide a clearer understanding of the offering's composition, as seen in Leviticus 2:1.
What was the purpose of the grain offering in Israelite worship?
The grain offering (minchah) served several purposes in Israelite worship, distinguishing itself from other sacrifices. It was primarily a voluntary tribute to God, an act of thanksgiving for His provision and a recognition that all sustenance comes from Him. It also functioned as a memorial portion (azkarah), where a part was burned on the altar, ascending to God as a pleasing aroma, signifying remembrance and communion. Unlike the sin or guilt offerings, it was not for atonement for specific sins but rather an expression of devotion, dedication, and gratitude for God's blessings. Furthermore, a significant portion of the grain offering served as sustenance for the priests, providing for their livelihood as they dedicated themselves to serving in the Tabernacle. This ensured that those who ministered to the Lord were cared for through the very offerings presented to Him, as seen in Numbers 18:8-9.
Christ-Centered Fulfillment
Leviticus 2:3, with its focus on the "most holy" grain offering and the sustenance of the priesthood, finds profound Christ-centered fulfillment. The grain offering, representing the best of human labor and the fruits of the earth, foreshadows Jesus Christ, who is the ultimate and perfect offering. He is the "bread of life" who came down from heaven, providing true spiritual sustenance for all who believe (as declared in John 6:35). Just as the grain offering was "most holy" and without blemish, so too was Christ's sacrifice supremely holy and undefiled, offered "through the eternal Spirit" (Hebrews 9:14) and perfectly fulfilling all righteousness. The priestly portion, providing sustenance for Aaron and his sons, points to Christ as our great High Priest, who not only offered Himself as the perfect sacrifice but also continually intercedes for us (Hebrews 7:23-28). Moreover, through Him, believers are made a "holy priesthood" (1 Peter 2:9), called to offer spiritual sacrifices of praise and good works, sustained by Christ Himself. The shadows of the Old Covenant offerings, including the grain offering, find their substance and ultimate meaning in Christ, who perfectly fulfilled all righteousness and became the source of eternal provision and holiness for all who believe (Colossians 2:16-17).