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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 2:6 provides precise instructions for the final preparation of the grain offering, mandating that the cooked offering, whether baked in an oven, on a griddle, or in a pan, must be broken into pieces and have oil poured over it. These meticulous details underscore the divine expectation for order, intentionality, and consecration in ancient Israelite worship, ensuring the offering's acceptability as a sacred gift to the Lord.
Context
Literary Context
Leviticus 2:6 is an essential component of the detailed regulations governing the minchah, or grain offering, as outlined in Leviticus 2. The preceding verses, specifically Leviticus 2:4-5, describe various permissible methods for preparing the grain offering, including baking in an oven, on a griddle, or in a pan. Verse 6 then continues these instructions, specifying the crucial final steps—breaking the offering into pieces and anointing it with oil—regardless of its initial preparation method, before it is presented to the priests at the altar. This chapter is situated within the broader framework of the sacrificial system presented in Leviticus 1-7, which systematically delineates the procedures for various offerings (burnt, grain, peace, sin, guilt), thereby emphasizing God's demand for holiness, precision, and intentionality in all acts of worship.
Historical & Cultural Context
The minchah (grain offering) was a voluntary, bloodless offering, distinct from animal sacrifices, typically comprising fine flour, oil, and frankincense. It served as an accessible form of worship, enabling even less affluent Israelites to participate in the sacrificial system. Historically, grain was a foundational agricultural product and a staple of the Israelite diet, symbolizing the fruit of their labor and God's abundant provision. The meticulous preparation, including the breaking of the offering and its anointing with oil, reflected the ancient Near Eastern understanding of ritual purity and the profound sacredness of offerings presented to a holy God. Oil, a valuable commodity derived primarily from olives, was used for food, anointing, and illumination. In a ritual context, its application frequently symbolized consecration, divine blessing, and prosperity. Its inclusion in the grain offering elevated the offering's significance, marking it as set apart for divine use and rendering it acceptable to the Lord. This offering was a tangible expression of gratitude, devotion, and dependence on God for daily sustenance, acknowledging that all provision ultimately flowed from Him, as highlighted by the agricultural blessings described in passages like Deuteronomy 8:7-9.
Key Themes
Leviticus 2:6 contributes to several overarching themes within the book of Leviticus and the broader Pentateuch. It reinforces the theme of Holiness and Purity, demonstrating God's demand for meticulous preparation and proper ritual in approaching Him. The specific instructions for the grain offering underscore the theme of Acceptable Worship, emphasizing that worship must be offered according to God's prescribed methods, not human preference. The use of oil introduces the theme of Consecration and Divine Anointing, signifying that the offering is set apart and made holy by God's presence or blessing. Furthermore, as a voluntary offering, it highlights Gratitude and Devotion, allowing the worshiper to express thanks for God's provision. The grain offering, being a bloodless sacrifice, also subtly contrasts with the sin and guilt offerings, emphasizing different facets of humanity's relationship with God—provision and thanksgiving versus atonement and reconciliation—all contributing to the comprehensive sacrificial system detailed in Leviticus 1-7.
Exposition and Analysis
Key Word Analysis
This primitive root means "to open" or "to break." In the context of Leviticus 2:6, it specifically refers to the act of breaking the baked grain offering into smaller, manageable pieces. This action served both a practical purpose, making the offering suitable for burning on the altar, and potentially a symbolic one, representing the worshiper's humility or the readiness of the offering to be fully consumed.
This primitive root signifies "to pour out," "to melt or cast as metal," or "to place firmly." Here, it denotes the act of liberally anointing the broken pieces of the grain offering with oil. This was not merely a culinary step but a crucial ritual act, signifying consecration and the infusion of divine blessing, making the offering sacred and acceptable to God.
This term, derived from a root meaning "to apportion" or "bestow," refers to a donation or a sacrificial offering, typically bloodless and voluntary. In the KJV, "meat" is an archaic term for "food" or "meal." Therefore, minchâh specifically designates a "grain offering" or "meal offering," distinct from animal sacrifices. It emphasizes the offering's nature as an agricultural product, presented as an act of devotion, gratitude, and dependence on God's provision.
Verse Breakdown
"Thou shalt part it in pieces"
This command dictates that the grain offering, once prepared through baking, must not be presented as a whole loaf or cake. Breaking it into pieces facilitated its complete consumption by the altar fire, ensuring that the entire offering was given over to God. Theologically, this act could symbolize the worshiper's brokenness and humility before a holy God, or the readiness of the offering to be fully surrendered and consumed in divine service.
"and pour oil thereon"
Following the breaking of the offering, oil was to be generously poured over the individual pieces. This act held profound symbolic weight, transcending mere culinary preparation. The oil consecrated the offering, setting it apart as holy and acceptable to God. It signified divine blessing, the presence of God, and often foreshadowed the anointing of the Holy Spirit, suggesting that true worship is not merely external but must be Spirit-enabled and Spirit-led.
"it [is] a meat offering"
This concluding phrase serves as a definitive identification of the offering as a minchah, a grain or meal offering. It clearly distinguishes it from other categories of sacrifices, particularly those involving animal blood. This designation underscores its unique nature as a voluntary gift of agricultural produce, offered as an expression of gratitude, devotion, and dependence on the Lord for sustenance and blessing.
Literary Devices
Leviticus 2:6 effectively employs several literary devices to convey its meaning and reinforce its theological significance. Symbolism is central, with the oil representing divine anointing, blessing, and the pervasive presence of the Holy Spirit. The act of breaking the offering, while practical, also carries symbolic weight, potentially signifying humility, preparation for divine consumption, or even a foreshadowing of future spiritual realities. The precise, prescriptive language used throughout this verse and the entire chapter exemplifies an Instructional Tone, emphasizing the divine authority behind these commands and the meticulousness required in approaching a holy God. The consistent use of the term "meat offering" (or minchah) across the chapter is a form of Repetition, which ensures clarity, reinforces the distinct nature of this particular offering within the complex sacrificial system, and aids memorization for the priests and worshipers. Furthermore, this verse, like much of the Pentateuchal law, functions as a Type, pointing forward to greater spiritual truths and ultimately to the person and work of Jesus Christ, as explored in the theological connections.
Theological and Thematic Connections
Leviticus 2:6, despite being a detailed instruction within ancient ceremonial law, offers profound theological insights into the nature of acceptable worship and the character of God. The meticulous requirements for breaking the offering and anointing it with oil underscore God's demand for intentionality, purity, and spiritual enablement in approaching Him. The oil, a consistent biblical symbol, points to the indispensable role of the Holy Spirit in making our offerings—whether worship, service, or our daily lives—truly pleasing to God. The breaking of the offering can symbolize humility and the surrender of one's own will, preparing the worshiper to be fully consumed by God's purposes. Ultimately, these elements foreshadow the perfect, Spirit-anointed offering of Jesus Christ, whose body was "broken" for humanity, and whose life was a fragrant aroma to God.
Reflection and Application
The ancient ritual of breaking the grain offering and pouring oil upon it carries timeless lessons for our contemporary spiritual lives. It challenges us to consider the intentionality and spiritual depth of our "offerings" to God today. Just as the grain offering was carefully prepared and consecrated, our worship, service, relationships, and daily walk should not be haphazard or merely external. The pouring of oil reminds us that true spiritual fruitfulness and acceptable service flow from the anointing and empowerment of the Holy Spirit. Without His presence and guidance, our efforts, no matter how well-intentioned, remain merely human. The breaking of the offering can inspire us to cultivate a spirit of humility and surrender, recognizing that our lives are to be given over completely to God, allowing Him to break our self-will, refine our character, and shape us for His divine purposes. Our entire lives are called to be a "living sacrifice," consecrated and empowered by the Spirit, reflecting gratitude and devotion to the One who provides all things.
Questions for Reflection
FAQ
Why does the KJV refer to it as a "meat offering" when it's made of grain?
The term "meat offering" in the King James Version (KJV) for Leviticus 2:6 and throughout Leviticus 2 can be confusing to modern readers because "meat" today primarily refers to animal flesh. However, in 17th-century English, when the KJV was translated, "meat" was a broader term meaning "food" or "meal" in general. The Hebrew word translated here is minchah (מִנְחָה), which specifically denotes a "grain offering" or "meal offering," typically made from fine flour, oil, and frankincense. This offering was distinct from the animal sacrifices that involved blood. Understanding this older English usage is crucial for correctly interpreting the nature of the minchah as a bloodless offering of agricultural produce, an expression of gratitude and devotion.
What is the symbolic significance of "breaking it in pieces" and "pouring oil thereon"?
Both actions carry profound symbolic meaning within the ritual context. "Breaking it in pieces" (or "parting it") served a practical purpose by making the offering suitable for burning on the altar, ensuring its complete consumption by fire. Theologically, it can symbolize humility and the breaking of one's own will before God, signifying a complete surrender of the worshiper. Some commentators also see it as a foreshadowing of Christ's body being "broken" for humanity on the cross, as referenced in 1 Corinthians 11:24. "Pouring oil thereon" is highly symbolic. Oil, particularly olive oil, was a valuable commodity and consistently represents blessing, prosperity, consecration, and, most profoundly, the anointing and presence of the Holy Spirit in the Bible. Its application to the offering signified that the offering was set apart, made holy, and rendered acceptable to God, implying that true worship must be Spirit-enabled and Spirit-led. This aligns with the idea that Jesus himself was anointed by the Spirit for his ministry, as described in Luke 4:18.
Christ-Centered Fulfillment
Leviticus 2:6, with its precise instructions for the perfectly prepared and anointed grain offering, finds its ultimate and profound fulfillment in the person and redemptive work of Jesus Christ. The grain offering, made without blemish and consecrated with oil, serves as a beautiful type of Christ's perfect, sinless humanity and His righteous life. He is the ultimate "meal offering"—a voluntary, flawless sacrifice offered to God on behalf of humanity. Just as the grain offering was broken into pieces, Christ's body was literally "broken" on the cross, a supreme sacrifice for the sins of the world, as He Himself indicated at the Last Supper in 1 Corinthians 11:24. Furthermore, the pouring of oil, symbolizing the Holy Spirit, profoundly points to Jesus, who was uniquely anointed by the Spirit without measure (John 3:34) for His earthly ministry, as prophesied in Isaiah 61:1 and powerfully affirmed in Luke 4:18. His entire life was a perfect offering, empowered by the Spirit, culminating in His death and resurrection, becoming a "fragrant aroma" and pleasing sacrifice to God (Ephesians 5:2). Thus, the meticulous details of the grain offering in Leviticus prophetically paint a vivid picture of the perfect Lamb of God, who takes away the sin of the world (John 1:29), whose sacrifice fully satisfies God's righteous demands and enables true worship.