Leviticus 6:15

Translation
King James Version
And he shall take of it his handful, of the flour of the meat offering, and of the oil thereof, and all the frankincense which is upon the meat offering, and shall burn it upon the altar for a sweet savour, even the memorial of it, unto the LORD.
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KJV (with Strong's)
And he shall take H7311 of it his handful H7062, of the flour H5560 of the meat offering H4503, and of the oil H8081 thereof, and all the frankincense H3828 which is upon the meat offering H4503, and shall burn H6999 it upon the altar H4196 for a sweet H5207 savour H7381, even the memorial H234 of it, unto the LORD H3068.
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Complete Jewish Bible
He is to take from the grain offering a handful of its fine flour, some of its olive oil and all of the frankincense which is on the grain offering; and he is to make this reminder portion of it go up in smoke on the altar as a fragrant aroma for ADONAI.
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Berean Standard Bible
The priest is to remove a handful of fine flour and olive oil, together with all the frankincense from the grain offering, and burn the memorial portion on the altar as a pleasing aroma to the LORD.
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American Standard Version
And he shall take up therefrom his handful, of the fine flour of the meal-offering, and of the oil thereof, and all the frankincense which is upon the meal-offering, and shall burn it upon the altar for a sweet savor, as the memorial thereof, unto Jehovah.
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World English Bible Messianic
He shall take from there his handful of the fine flour of the meal offering, and of its oil, and all the frankincense which is on the meal offering, and shall burn it on the altar for a pleasant aroma, as its memorial, to the LORD.
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Geneva Bible (1599)
He shall euen take thence his handfull of fine flowre of the meate offring and of the oyle, and all the incense which is vpon the meat offring, and shall burne it vpon the altar for a sweete sauour, as a memoriall therefore vnto the Lord:
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Young's Literal Translation
and one hath lifted up of it with his hand from the flour of the present, and from its oil, and all the frankincense which is on the present, and hath made perfume on the altar, sweet fragrance--its memorial to Jehovah.
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See also
Leviticus 2:9Leviticus 2:2
In the KJVVerse 2,865 of 31,102

Study This Verse

SUMMARY

Leviticus 6:15 details the priest's specific instructions for handling the grain offering, mandating that a symbolic "handful" of its finest flour, oil, and all the frankincense be meticulously prepared and burned upon the altar. This precise act of burning was consecrated as a "sweet savour" to the Lord, signifying divine acceptance and pleasure, and served as a "memorial" portion, a tangible representation of the worshiper's devotion and a perpetual reminder of their covenant relationship before God.

CONTEXT

  • Literary Context: Leviticus 6:15 is situated within a broader section of priestly regulations (Leviticus 6:8-7:38), which expands upon the general laws of offerings previously introduced for the people in Leviticus 1-5. While the earlier chapters outline the various types of sacrifices and their purposes, chapters 6-7 provide the intricate procedural guidelines specifically for the priests, detailing their duties, their portions from the offerings, and the sacredness required in their handling. Within this framework, Leviticus 6:14-18 focuses specifically on the grain offering (minchah), stipulating the priest's role in its preparation and presentation. This particular verse, therefore, is a precise directive concerning the portion of the grain offering that was exclusively dedicated to the Lord through burning.
  • Historical & Cultural Context: The elaborate sacrificial system of ancient Israel was the divinely ordained means for a holy God to dwell among His people and for individuals to approach Him for atonement, thanksgiving, or devotion. The grain offering, or minchah (H4503), was unique among the offerings as it did not involve the shedding of blood but consisted of agricultural produce, symbolizing the worshiper's sustenance and the fruit of their labor. It was often offered as a freewill offering, a vow offering, or as an accompaniment to other sacrifices. The inclusion of oil (H8081), often symbolizing anointing, blessing, or the presence of the Holy Spirit, and frankincense (H3828), a costly, fragrant resin associated with prayer and divinity, elevated the offering beyond mere food. The act of burning a portion on the altar to create a "sweet savour" (H5207, H7381) was a concept present in various ancient Near Eastern cultures, signifying divine acceptance and pleasure. However, for Israel, this act was uniquely tied to the covenant and the specific commands of Yahweh, emphasizing that God's acceptance was contingent upon obedience to His revealed will, as seen in passages like Exodus 29:18.
  • Key Themes: This verse contributes significantly to several key themes prevalent throughout Leviticus and the broader Pentateuch. It underscores the theme of Holiness and Purity, as the meticulous instructions for the offering reflect God's absolute holiness and the precision required for His people to approach Him. The concept of the "sweet savour" highlights Divine Acceptance and Pleasure, demonstrating that God delights in the obedient worship of His people, not because He needs the offering, but because it represents their devotion and faith. Furthermore, the "memorial" aspect emphasizes Covenant Remembrance and Relationship, assuring the worshiper that their sincere acts of worship are brought into God's active remembrance, reinforcing the ongoing covenant bond between Yahweh and Israel. These themes collectively illustrate the intricate relationship between human obedience, divine command, and God's gracious presence among His people, as also seen in the detailed instructions for the tabernacle in Exodus 25-31.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Meat Offering (Hebrew, minchâh', H4503): In the King James Version, "meat offering" is an archaic translation of the Hebrew term minchâh (H4503). This word, derived from an unused root meaning "to apportion" or "bestow," refers specifically to a "grain offering" or "meal offering." Unlike blood sacrifices, the minchâh was typically a bloodless offering, consisting of fine flour, oil, and frankincense. Its inclusion in the sacrificial system highlights the diverse ways in which the Israelites expressed devotion, gratitude, and sought communion with God, not solely through atonement for sin.
  • Sweet Savour (Hebrew, nîychôwach', H5207): The phrase "sweet savour" is a translation of the Hebrew nîychôwach (H5207), which comes from the root nuach meaning "to rest." It is often paired with rêyach (H7381), meaning "odor" or "scent," to form the expression rêyach nîychôwach, literally "a restful odor" or "pleasing aroma." This recurring expression in sacrificial laws signifies God's favorable reception and acceptance of the offering. It is an anthropomorphic expression indicating that the act of worship, performed in obedience to His commands, was agreeable and well-pleasing to Him, demonstrating His divine approval and blessing upon the worshiper.
  • Memorial (Hebrew, ʼazkârâh', H234): The Hebrew term ʼazkârâh (H234), derived from the root zâkar meaning "to remember," refers to a "remembrance-offering" or "memorial portion." This was a specific part of the grain offering that was set aside and burned on the altar. Its purpose was to serve as a token or reminder before God, not because God forgets, but as a symbolic act that brought the worshiper and their offering into God's active remembrance and acknowledgment. It signified the worshiper's devotion, commitment, and the ongoing covenant relationship, representing the entire offering being presented to God.

Verse Breakdown

  • "And he shall take of it his handful, of the flour of the meat offering, and of the oil thereof, and all the frankincense which [is] upon the meat offering": This clause provides meticulous detail regarding the specific components and the precise quantity the priest was to extract from the grain offering. The "handful" (H7062, qômets) was a symbolic yet exact measure, representing a consecrated portion of the worshiper's substance and the firstfruits of their labor. It explicitly included the fine flour (H5560), which was the primary ingredient, the oil (H8081) that was mixed in or poured over, and "all the frankincense" (H3828) that was placed upon the offering. This level of meticulousness underscores the sacredness and precision required in approaching the holy Lord.
  • "and shall burn [it] upon the altar [for] a sweet savour": The act of burning (H6999, qâṭar) on the altar (H4196, mizbêach) was the divinely appointed means by which the offering was consecrated to God. The fire consumed the offering, transforming it into smoke that ascended heavenward. The phrase "for a sweet savour" (H5207, H7381) indicates the divine purpose and outcome of this burning: God's acceptance and pleasure. It signifies that the offering, presented according to His command and with the right heart, was agreeable to Him and achieved its intended purpose of fostering communion and receiving divine favor.
  • "[even] the memorial of it, unto the LORD": This concluding phrase clarifies the profound spiritual significance of the "handful" that was burned on the altar. It was not merely a ritual burning but served as an ʼazkârâh (H234), a "memorial" or "remembrance portion." This portion, representing the entirety of the worshiper's offering and devotion, was presented "unto the LORD" (H3068, Yᵉhôvâh), signifying its exclusive dedication to Him and serving as a tangible sign of the worshiper's commitment and a reminder of their covenant relationship, ensuring that their offering and their intentions were brought into God's active remembrance.

Literary Devices

Leviticus 6:15 employs several literary devices to convey its theological meaning and underscore the gravity of the ritual. The concept of a "sweet savour" is a prime example of Anthropomorphism, attributing a human sensory experience (smell) to God to describe His divine acceptance and pleasure in the offering. This is not meant to be taken literally, but rather as a metaphorical expression of God's favorable disposition towards obedient worship. The "handful" itself functions as Symbolism, representing the entire grain offering and, by extension, the worshiper's complete devotion and substance. By offering a consecrated portion, the whole was symbolically presented and accepted. Furthermore, the "memorial" (ʼazkârâh) is a form of Metonymy, where a part (the burned portion) stands for the whole act of remembrance and invocation before God, figuratively bringing the worshiper and their covenant relationship to God's attention. The meticulous detail in the instructions also highlights Precision as a thematic device, emphasizing the sacredness and exactitude required in divine worship and the seriousness of approaching a holy God.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 6:15 reveals profound theological truths about the nature of worship, God's holiness, and humanity's approach to the divine. The meticulous instructions for the grain offering underscore God's demand for holiness and precision in worship, emphasizing that true devotion is expressed through obedient adherence to His revealed will. The concept of a "sweet savour" signifies God's gracious acceptance of offerings made in faith and obedience, demonstrating His desire for communion with His people. The "memorial" aspect highlights God's attentiveness to His covenant people and their acts of devotion, assuring the worshiper that their sincere offering is indeed "remembered" before Him. These principles transcend the Old Covenant ritual, pointing to the enduring nature of God's character and the kind of worship He still seeks from His people—worship that is intentional, consecrated, and offered in sincere devotion.

REFLECTION AND APPLICATION

While the literal grain offerings of Leviticus are no longer practiced, having been perfectly and completely fulfilled in Christ's singular sacrifice, the spiritual principles embedded in Leviticus 6:15 remain profoundly relevant for believers today. The command to offer a "handful" of the finest flour, oil, and frankincense challenges us to consider the quality of our offering to God. It calls us to give our best—not merely leftovers—in every aspect of our lives: our time, talents, resources, and devotion. Our worship, prayers, and acts of service, when offered in sincerity and faith through Christ, become a "sweet savour" to the Lord, pleasing to Him. Just as the ʼazkârâh served as a memorial before God, our lives, consecrated and lived in obedience, can serve as a living "memorial"—a testament to His grace and our commitment to His kingdom. We are called to live as a royal priesthood, continually offering spiritual sacrifices that are acceptable and honoring to God, reflecting His glory in our daily walk.

Questions for Reflection

  • What does it mean for my worship and daily life to be a "sweet savour" to the Lord, and how can I cultivate this?
  • In what practical ways can I offer my "handful"—my best and most consecrated—to God in my current circumstances and responsibilities?
  • How does understanding the "memorial" aspect of the offering encourage me in my walk with God, knowing He "remembers" my devotion and covenant relationship with Him?

FAQ

What is the "meat offering" mentioned in Leviticus 6:15?

Answer: In the King James Version, "meat offering" is an archaic translation of the Hebrew word minchâh (H4503). This offering did not consist of animal flesh but was a "grain offering" or "meal offering," typically made from fine flour, oil, and frankincense. It was a voluntary offering, often presented as an act of thanksgiving, devotion, or to accompany other sacrifices. Its purpose was to acknowledge God's provision and sovereignty over the worshiper's sustenance and the fruit of their labor. You can find more details about its composition and various forms in Leviticus 2.

What is the significance of the "sweet savour" in this verse?

Answer: The phrase "sweet savour" (Hebrew: rêyach nîychôwach) signifies God's favorable reception and acceptance of the offering. It indicates that the offering, presented according to His divine commands and with a sincere heart, was pleasing and agreeable to Him. It's an anthropomorphic expression, meaning God is described in human terms (smelling an aroma), but it conveys His approval and delight in the worshiper's obedience and devotion, rather than a literal sensory experience. This concept is echoed in the New Testament regarding Christ's sacrifice, as seen in Ephesians 5:2.

What does "the memorial of it" mean in the context of the grain offering?

Answer: The "memorial" (Hebrew: ʼazkârâh, H234) refers to a specific portion of the grain offering that was burned on the altar. This act served as a "remembrance portion" or a token before God. It was not that God needed to be reminded in the sense of forgetting, but rather that this act brought the worshiper and their offering into God's active remembrance and acknowledgment. It symbolized the worshiper's devotion and commitment to the covenant, ensuring that their offering was recognized and accepted by the Lord. It was a tangible sign of their dedication and the ongoing relationship with God, highlighting God's attentiveness to His people.

CHRIST-CENTERED FULFILLMENT

Leviticus 6:15, with its meticulous instructions for the grain offering and its designation as a "sweet savour" and "memorial" to the Lord, finds its ultimate and perfect fulfillment in Jesus Christ. The grain offering, representing sustenance and devotion, foreshadows Christ as the true "Bread of Life" who provides spiritual nourishment and satisfies the deepest longings of the human soul (John 6:35). The "handful" representing the whole offering points to Christ's singular, comprehensive, and all-sufficient sacrifice on the cross, which perfectly accomplished God's redemptive plan, requiring no further offerings (Hebrews 10:10-14). His self-offering was the ultimate "sweet savour" to God, perfectly pleasing and acceptable, as Ephesians 5:2 declares, "Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma." Furthermore, while the ʼazkârâh was a memorial of the worshiper's devotion, Christ's sacrifice is the eternal "memorial" of God's covenant faithfulness and His unfailing love for humanity, eternally bringing us into His remembrance and presence. Through His perfect offering, believers are now empowered to offer spiritual sacrifices of praise and good deeds, which are acceptable to God through Him (Hebrews 13:15-16), living lives that are a "sweet aroma" to God.

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Commentary on Leviticus 6 verses 14–23

I. II. Main points1. 2. Sub-points

The meat-offering was either that which was offered by the people or that by the priests at their consecration. Now,

I. As to the common meat-offering,

1.Only a handful of it was to be burnt upon the altar; all the rest was allowed to the priests for their food. The law of the burnt-offerings was such as imposed upon the priests a great deal of care and work, but allowed them little profit; for the flesh was wholly burnt, and the priests had nothing but the skin. But to make them amends the greatest part of the meat-offering was their own. The burning of a handful of it upon the altar (Lev 6:15) was ordered before, Lev 2:2, Lev 2:9. Here the remainder of it is consigned to the priests, the servants of God's house: I have given it unto them for their portion of my offerings, Lev 6:17. Note, (1.) It is the will of God that his ministers should be well provided for with food convenient; and what is given to them he accepts as offered to himself, if it be done with a single eye. (2.) All Christians, being spiritual priests, do themselves share in the spiritual sacrifices they offer. It is not God that is the gainer by them; the handful burnt upon the altar was not worth speaking of, in comparison with the priests' share; we ourselves are the gainers by our religious services. Let God have all the frankincense, and the priests shall have the flour and the oil; what we give to God the praise and glory of we may take to ourselves the comfort and benefit of.

2.The laws concerning the eating of it were, (1.) That it must be eaten unleavened, Lev 6:16. What was offered to God must have no leaven in it, and the priests must have it as the altar had it, and no otherwise. Thus must we keep the feasts of the Lord with the unleavened bread of sincerity and truth. (2.) It must be eaten in the court of the tabernacle (here called the holy place), in some room prepared by the side of the court for this purpose. It was a great crime to carry any of it out of the court. The very eating of it was a sacred rite, by which they were to honour God, and therefore it must be done in a religious manner, and with a holy reverence, which was preserved by confining it to the holy place. (3.) The males only must eat of it, Lev 6:18. Of the less holy things, as the first-fruits and tithes, and the shoulder and breasts of the peace-offerings, the daughters of the priests might eat, for they might be carried out of the court; but this was of the most holy things, which being to be eaten only in the tabernacle, the sons of Aaron only might eat of it. (4.) The priests only that were clean might eat of it: Every one that toucheth them shall be holy, Lev 6:18. Holy things for holy persons. Some read it, Every thing that toucheth it shall be holy: Al the furniture of the table on which these holy things were eaten must be appropriated to that use only, and never after used as common things.

II. As to the consecration meat-offering, which was offered for the priests themselves, it was to be wholly burnt, and none of it eaten, Lev 6:23. It comes in here as an exception to the foregoing law. It should seem that this law concerning the meat-offering of initiation did not only oblige the high priest to offer it, and on that day only that he was anointed, and so for his successors in the day they were anointed; but the Jewish writers say that by this law every priest, on the day he first entered upon his ministry, was bound to offer this meat-offering, - that the high priest was bound to offer it every day of his life, from the day in which he was anointed, - and that it was to be offered besides the meat-offering that attended the morning and evening sacrifice, because it is said here to be a meat-offering perpetual, Lev 6:20. Josephus says, "The high priest sacrificed twice every day at his own charges, and this was his sacrifice." Note, Those whom God has advanced above others in dignity and power ought to consider that he expects more from them than from others, and should attend to every intimation of service to be done for him. The meat-offering of the priest was to be baked as if it were to be eaten, and yet it must be wholly burnt. Though the priest that ministered was to be paid for serving the people, yet there was no reason that he should be paid for serving the high priest, who was the father of the family of the priests, and whom therefore any priest should take a pleasure in serving gratis. Nor was it fit that the priests should eat of the offerings of a priest; for as the sins of the people were typically transferred to the priests, which was signified by their eating of their offerings (Hos 4:8), so the sins of the priests must be typically transferred to the altar, which therefore must eat up all their offerings. We are all undone, both ministers and people, if we must bear our own iniquity; nor could we have had any comfort or hope if God had not laid on his dear Son the iniquity of us all, and he is both the priest and the alter.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 14–23. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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