Leviticus 2 commentary

Meat-offerings may typify Christ, as presented to God for us, and as being the Bread of life to our souls; but they rather seem to denote our obligation to God for the blessings of providence, and those good works which are acceptable to God. The term “meat” was, and still is, properly given to any kind of provision, and the greater part of this offering was to be eaten for food, not burned. These meat-offerings are mentioned after the burnt-offerings: without an interest in the sacrifice of Christ, and devotedness of heart to God, such services cannot be accepted. Leaven is the emblem of pride, malice, and hypocrisy, and honey of sensual pleasure. The former are directly opposed to the graces of humility, love, and sincerity, which God approves; the latter takes men from the exercises of devotion, and the practice of good works. Christ, in his character and sacrifice, was wholly free from the things denoted by leaven; and his suffering life and agonizing death were the very opposites to worldly pleasure. His people are called to follow, and to be like him.

Salt is required in all the offerings. God hereby intimates to them that their sacrifices, in themselves, were unsavoury. All religious services must be seasoned with grace. Christianity is the salt of the earth. Directions are given about offering their first-fruits at harvest. If a man, with a thankful sense of God's goodness in giving him a plentiful crop, was disposed to present an offering to God, let him bring the first ripe and full ears. Whatever was brought to God must be the best in its kind, though it were but green ears of corn. Oil and frankincense must be put upon it. Wisdom and humility soften and sweeten the spirits and services of young people, and their green ears of corn shall be acceptable. God takes delight in the first ripe fruits of the Spirit, and the expressions of early piety and devotion. Holy love to God is the fire by which all our offerings must be made. The frankincense denotes the mediation and intercession of Christ, by which our services are accepted. Blessed be God that we have the substance, of which these observances were but shadows. There is that excellency in Christ, and in his work as Mediator, which no types and shadows can fully represent. And our dependence thereon must be so entire, that we must never lose sight of it in any thing we do, if we would be accepted of God.

1. And when any will offer. In this chapter Moses prescribes the rules for those offerings to which the name of minha is peculiarly given. They were not bloody sacrifices, nor offerings of animals, but only of cakes and oil. If any one would offer plain flour, he is commanded to season it with frankincense and oil, and also to choose fine flour, that the oblation may not be defiled by the bran. Thus here, as in all the service of God, the rule is laid down that nothing but what is pure should be offered; besides, by the oil its savor is improved, and by the frankincense a fragrant odor is imparted to it. We know that God is not attracted either by sweetness of taste nor by pleasant scents; but it was useful to teach a rude people by these symbols, lest they should corrupt God’s service by their own foolish inventions. Moses afterwards commands, that whatever is consecrated to God should be delivered into the hand of the priest, as we have before seen that private persons were excluded from this honor so that Christ’s peculiar dignity should remain to Him, i.e., that by Him alone access should be sought to God, and that all men might know that no worship pleases God except what He sanctifies. The substance of this type is shewn by the words of the Apostle, when he says that “by him” we now “offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His name.” (Hebrews 13:15.) But when the priest had burnt a handful of the flour with the oil and frankincense, what remained was left for his own use; for, as we have elsewhere seen, the holy of holies of the burnt-offerings were given to the priests. Other kinds are then spoken of, viz., cakes, baken in the oven; then such as were fried in a pan; and thirdly, on a gridiron: for God would have the minha offered Him of every kind of cake, so that the Israelites might learn to look to Him in all their food, since nothing is clean to us except what He consecrates by His blessing. This is the reason why Moses accurately distinguishes between the cakes which were cooked either in the oven, or the frying-pan, or on the gridiron.

11. No meat-offering, which ye shall bring. God here forbids leavened cakes to be offered to Him, by which rite the ancients were taught that God’s service is corrupted if any strange invention be mingled with it. Nor can it be doubted but that. Christ alluded to this when He warned His disciples to “beware of the leaven of the Pharisees,” (Matthew 16:11;) understanding by that word the fictions whereby they had corrupted religion. The eating of leaven was forbidden in the Passover for another reason, viz., that they might remember their sudden departure, or rather flight, in which there had been no time to prepare provisions for their journey. Although Paul extends it even further, viz., that believers should abstain from all “leaven of malice and wickedness.” (1 Corinthians 5:8.) It is clear, however, that in this general rule all adventitious corruptions are condemned, whereby pure religion is polluted, as if it were said that no offerings would be approved by God except such as were genuine and free from all strange savor. With reference to the honey, the ground of its use is more obscure, for I know not whether there is much dependence to be placed on the subtle disquisitions of some respecting its nature. They appear, indeed, to have been manifold. “R. Salomon (says Corn. a Lapide, in loco) understands by honey, sweet fruits, such as figs and dates. Philo, lib. de Vict., thinks that honey was forbidden in the sacrifices, because the bee is an impure animal, generated by the putrid carcases of oxen.” Oleaster gives as a reason that honey burns with an offensive smell; and many commentators, because it was constantly offered in the Gentile sacrifices. But although I scarcely dare to make any assertion as to this, still I pass by conceits, and advance what seems to me more probable. Cooked honey immediately becomes sour, and causes the bread with which it is mixed to ferment; these two things, therefore, seem to be combined, that neither honey nor leaven should be offered in the fire. As to what Moses adds just afterwards, “Ye shall offer them among the first-fruits,” I know not whether it applies to the leaven, as some think; assuredly the exception seems to be more simple, that the first-fruits of honey would indeed be acceptable to God, provided it did not corrupt the offerings of the altar. But no doubt the ancients understood the meaning of this precept, else it would have been useless, and thus knew that nothing was legitimate in the sacrifices except what God appointed. But let us, since the use of the ceremony is abolished, learn not to intrude our own imaginations or inventions in God’s service, but to follow obediently the rule which he prescribes.

13. And every oblation of thy meat-offering. The reason for salting the victims was very similar, viz., that God’s service might not be without savor; but the true seasoning which gives grace to sacrifices is found nowhere except in God’s word. Hence it follows that all modes of worship fabricated by men are rejected as unsavory. For although they who profane God’s worship by superstitions think themselves very acute, yet all that most approves itself to them under the cloak of wisdom is mere fatuity. Nevertheless, Christ deduces an exhortation from this ceremony, viz., that believers, if they desire to please God, should patiently endure to be refined and purified. “Every one,” He says,

"shall be salted with fire, and every sacrifice shall be salted with salt.” (Mark 9:49.)

In which words He signifies that, when we are searched and tried by fire, we shall be acceptable sacrifices to God, and that this is the seasoning of salt when our flesh with its affections shall have been well macerated. Meanwhile, let us firmly hold to this, that our service of God is not what it should be without, the savor which is to be sought in the word; since in all the brains of men not one particle of salt is to be found. I pass by other more subtle allegories, in which I see no other use than to gratify curious ears. “The salt of the covenant” is used in a different sense from “the covenant of salt,” viz., as the salt which is employed in the sacrifice according to the inviolable compact of God. Hence, too, is confirmed what I have said before, that the keeping of God’s covenant always occupies the first place in this service.

14. And if thou offer a meat-offering. This offering is different from that of the first-fruits, since it was voluntary, whereas the first-fruits were paid in obedience to the enactment of the Law. But if any one chose to add anything to the first-fruits of his new corn, Moses lays down the rule, that the ears should be dried in the fire, so that they might be more easily pounded, and so might be burnt mixed with oil and frankincense; for so I interpret his words, that he means the same thing by “ears of corn dried by the fire,” and “corn beaten out of full ears.” He requires full ears, that the people may select them, and not offer anything poor or stunted.

Leviticus 3

Leviticus 3:1-17

1. And if his oblation be a sacrifice of peace offering, if he offer it of the herd; whether it be a male or female, he shall offer it without blemish before the LORD.

1. Quod si sacrificium prosperitatum fuerit oblatio ejus, si de bobus ipse offeret, sire masculum, sive foeminam offerat, immaculatum offeret eum in conspectu Jehovae.

2. And he shall lay his hand upon the head of his offering, and kill it at the door of the tabernacle of the congregation: and Aaron’s sons the priests shall sprinkle the blood upon the altar round about.

2. Et imponet manum suam super caput oblationis suae, et immolabit eum ad ostium tabernaculi conventionis: fundentque filii Aharon sacerdotes sanguinem super altare per circuitum.

3. And he shall offer of the sacrifice of the peace offering an offering made by fire unto the LORD; the fat that covereth the inwards, and all the fat that is upon the inwards,

3. Postea offeret de sacrificio prosperitatum oblationem ignitam Jehovae, adipem operientem intestina, et omnem adipem qui est super ilia.

4. And the two kidneys, and the fat that is on them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away.

4. Et duos renes, adipemque qui est super ipsos, qui est super ilia, et fibram cum jecore, cum renibus removebit.

5. And Aaron’s sons shall burn it on the altar upon the burnt sacrifice, which is upon the wood that is on the fire: it is an offering made by fire, of a sweet savour unto the LORD.

5. Adolebunt autem omne illud filii Aharon super altare, una cum holocausto quod erit super ligna superposita igni: oblatio ignita est odoris quietis Jehovae.

6. And if his offering for a sacrifice of peace offering unto the LORD be of the flock; male or female, he shall offer it without blemish.

6. Quod si de pecudibus fuerit oblatio ejus, in sacrificium prosperitatum Jehovae, masculum aut foeminam immaculatum offeret eum:

7. If he offer a lamb for his offering, then shall he offer it before the LORD.

7. Si vero agnum offerat oblationem suam, tum offeret illum in conspectu Jehovae:

8. And he shall lay his hand upon the head of his offering, and kill it before the tabernacle of the congregation: and Aaron’s sons shall sprinkle the blood thereof round about upon the altar.

8. Imponentque manum suam super caput oblationis sum, postea mactabit eum in conspectu tabernaculi conventionis: spargent filii Aharon sanguinem ejus, super altare per circuitum.

9. And he shall offer of the sacrifice of the peace offering an offering made by fire unto the LORD; the fat thereof, and the whole rump, it shall he take off hard by the backbone; and the fat that covereth the inwards, and all the fat that is upon the inwards,

9. Et offeret de sacrificio prosperitatum oblationem ignitam Jehovae, adipem ejus, caudam integrare, e regione spinae dorsi removebit eam, adipem quoque operientem intestina, atque omnem adipem qui est super ilia.

10. And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away.

10. Et duos renes: et adipem qui est super illos, et qui est super ilia, et fibram qum est super jecur, cum renibus removebit.

11. And the priest shall burn it upon the altar: it is the food of the offering made by fire unto the LORD.

11. Adolebitque illud sacerdos super altare, cibus oblationis ignitm est jehovae.

12. And if his offering be a goat, then he shall offer it before the LORD.

12. Si vero capra fuerit oblatio ejus, tum offeret eam in conspectu Jehovae.

13. And he shall lay his hand upon the head of it, and kill it before the tabernacle of the congregation: and the sons of Aaron shall sprinkle the blood thereof upon the altar round about.

13. Ponetque manum snare super caput ejus, et maetabit eam coram tabernaculo conventionis, et spargent filii Aharon sanguinem ejus super altare per circuitum.

14. And he shall offer thereof his offering, even an offering made by fire unto the LORD; the fat that covereth the inwards, and all the fat that is upon the inwards,

14. Postea offeret ex ea oblationem suam, oblationem ignitam Jehovae, adipem operientem intestina: et omnem adipem qui est super ilia.

15. And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away.

15. Et duos renes, et adipem qui est super illos: et qui est super ilia, et fibram qum est super jecur: eum renibus removebit.

16. And the priest shall burn them upon the altar: it is the food of the offering made by fire for a sweet savour: all the fat is the LORD’S.

16. Adolebitque eam sacerdos super altare, eibus oblationis ignitm est odoris quietis: et omnis adeps Jehovae est.

17. It shall be aperpetual statute for your generations throughout all your dwellings, that ye eat neither fat nor blood.

17. Statutum perpetuum in generationibus vestris, in cunetis habitaculis vestris: omnem adipem et omnem sanguinem non comedetis.

CHAPTER 2

Le 2:1-16. The Meat Offerings.

1. when any will offer a meat offering--or gift--distinguishing a bloodless from a bloody sacrifice. The word "meat," however, is improper, as its meaning as now used is different from that attached at the date of our English translation. It was then applied not to "flesh," but "food," generally, and here it is applied to the flour of wheat. The meat offerings were intended as a thankful acknowledgment for the bounty of Providence; and hence, although meat offerings accompanied some of the appointed sacrifices, those here described being voluntary oblations, were offered alone.

pour oil upon it--Oil was used as butter is with us; symbolically it meant the influences of the Spirit, of which oil was the emblem, as incense was of prayer.

2. shall burn the memorial--rather, "for a memorial"; that is, a part of it.

3. the remnant of the meat offering shall be Aaron's and his sons'--The circumstance of a portion of it being appropriated to the use of the priests distinguishes this from a burnt offering. They alone were to partake of it within the sacred precincts, as among "the most holy things."

4. if thou bring an oblation of a meat offering baken in the oven--generally a circular hole excavated in the floor, from one to five feet deep, the sides of which are covered with hardened plaster, on which cakes are baked of the form and thickness of pancakes. (See on Ge 18:6). The shape of Eastern ovens varies considerably according to the nomadic or settled habits of the people.

5. baken in a pan--a thin plate, generally of copper or iron, placed on a slow fire, similar to what the country people in Scotland called a "girdle" for baking oatmeal cakes.

6. part it in pieces, and pour oil thereon--Pouring oil on bread is a common practice among Eastern people, who are fond of broken bread dipped in oil, butter, and milk. Oil only was used in the meat offerings, and probably for a symbolic reason. It is evident that these meat offerings were previously prepared by the offerer, and when brought, the priest was to take it from his hands and burn a portion on the altar.

11. ye shall burn no leaven, nor any honey, in any offering of the Lord--Nothing sweet or sour was to be offered. In the warm climates of the East leavened bread soon spoils, and hence it was regarded as the emblem of hypocrisy or corruption. Some, however, think that the prohibition was that leaven and honey were used in the idolatrous rites of the heathen.

12. the oblation of the first-fruits--voluntary offerings made by individuals out of their increase, and leaven and honey might be used with these (Le 23:17; Nu 15:20). Though presented at the altar, they were not consumed, but assigned by God for the use of the priests.

13. every ... meat offering shalt thou season with salt--The same reasons which led to the prohibition of leaven, recommended the use of salt--if the one soon putrefies, the other possesses a strongly preservative property, and hence it became an emblem of incorruption and purity, as well as of a perpetual covenant--a perfect reconciliation and lasting friendship. No injunction in the whole law was more sacredly observed than this application of salt; for besides other uses of it that will be noticed elsewhere, it had a typical meaning referred to by our Lord concerning the effect of the Gospel on those who embrace it (Mr 9:49, 50); as when plentifully applied it preserves meat from spoiling, so will the Gospel keep men from being corrupted by sin. And as salt was indispensable to render sacrifices acceptable to God, so the Gospel, brought home to the hearts of men by the Holy Ghost, is indispensably requisite to their offering up of themselves as living sacrifices [Brown].

14. a meat offering of thy first-fruits--From the mention of "green ears," this seems to have been a voluntary offering before the harvest--the ears being prepared in the favorite way of Eastern people, by parching them at the fire, and then beating them out for use. It was designed to be an early tribute of pious thankfulness for the earth's increase, and it was offered according to the usual directions.

Meat-offering - מנחה minchah. For an explanation of this word see Clarke's note on Gen 4:3, and Lev. vii. Calmet has remarked that there are five kinds of the minchah mentioned in this chapter.

1. סלת soleth, simple flour or meal, Lev 2:1.

2. Cakes and wafers, or whatever was baked in the oven, Lev 2:4.

3. Cakes baked in the pan, Lev 2:5.

4. Cakes baked on the frying-pan, or probably, a gridiron, Lev 2:7.

5. Green ears of corn parched, Lev 2:14.

All these were offered without honey or leaven, but accompanied with wine, oil, and frankincense. It is very likely that the minchah, in some or all of the above forms, was the earliest oblation offered to the Supreme Being, and probably was in use before sin entered into the world, and consequently before bloody sacrifices, or piacular victims, had been ordained. The minchah of green ears of corn dried by the fire, etc., was properly the gratitude-offering for a good seed time, and the prospect of a plentiful harvest. This appears to have been the offering brought by Cain, Gen 4:3; see Clarke's note Gen 4:3. The flour, whether of wheat, rice, barley, rye, or any other grain used for aliment, was in all likelihood equally proper; for in Num 5:15, we find the flour of barley, or barley meal, is called minchah. It is plain that in the institution of the minchah no animal was here included, though in other places it seems to include both kinds; but in general the minchah was not a bloody offering, nor used by way of atonement or expiation, but merely in a eucharistic way, expressing gratitude to God for the produce of the soil. It is such an offering as what is called natural religion might be reasonably expected to suggest: but alas! so far lost is man, that even thankfulness to God for the fruits of the earth must be taught by a Divine revelation; for in the heart of man even the seeds of gratitude are not found, till sown there by the hand of Divine grace. Offerings of different kinds of grain, flour, bread, fruits, etc., are the most ancient among the heathen nations; and even the people of God have had them from the beginning of the world. See this subject largely discussed on Exo 23:29 (note), where several examples are given. Ovid intimates that these gratitude-offerings originated with agriculture. "In the most ancient times men lived by rapine, hunting, etc., for the sword was considered to be more honorable than the plough; but when they sowed their fields, they dedicated the first-fruits of their harvest to Ceres, to whom the ancients attributed the art of agriculture, and to whom burnt-offerings of corn were made, according to immemorial usages." The passage to which I refer, and of which I have given the substance, is the following: - "Non habuit tellus doctos antiqua colonos:

Lassabant agiles aspera bella viros.

Plus erat in gladio quam curvo laudis aratro:

Neglectus domino pauca ferebat ager.

Farra tamen veteres jaciebant, farra metebant:

Primitias Cereri farra resecta dabant.

Usibus admoniti flammis torrenda dedere:

Multaque peccato damna tulere suo."

Fastor., lib. ii., ver. 515.

Pliny observes that "Numa taught the Romans to offer fruits to the gods, and to make supplications before them, bringing salt cakes and parched corn; as grain in this state was deemed most wholesome." Numa instituit deos Fruge colere, et Mola Salsa supplicare, atque (ut auctor est Hemina) far torrere, quoniam tostum cibo salubrius esset - Hist. Nat. lib xviii., c. 2. And it is worthy of remark, that the ancient Romans considered "no grain as pure or proper for divine service that had not been previously parched." Id uno modo consecutum, statuendo non esse purum ad rem divinam nisi tostum - Ibid.

God, says Calmet, requires nothing here which was not in common use for nourishment; but he commands that these things should be offered with such articles as might give them the most exquisite relish, such as salt, oil, and wine, and that the flour should be of the finest and purest kind. The ancients, according to Suidas, seem to have made much use or meal formed into a paste with milk, and sometimes with water. (See Suidas in Μαζα). The priests kept in the temples a certain mixture of flour mingled with oil and wine, which they called Ὑγιεια Hugieia or health, and which they used as a kind of amulet or charm against sickness; after they had finished their sacrifices, they generally threw some flour upon the fire, mingled with oil and wine, which they called θυληματα thulemata, and which, according to Theophrastus, was the ordinary sacrifice of the poor.

His handful of the flour - This was for a memorial, to put God in mind of his covenant with their fathers, and to recall to their mind his gracious conduct towards them and their ancestors. Mr. Ainsworth properly remarks, "that there was neither oil nor incense offered with the sin and jealousy offerings; because they were no offerings of memorial, but such as brought iniquities to remembrance, which were neither gracious nor sweet-smelling before the Lord." Num 5:15; Lev 5:11. In this case a handful only was burnt, the rest was reserved for the priest's use; but all the frankincense was burnt, because from it the priest could derive no advantage.

Baken in the oven - תנור tannur, from נר nar, to split, divide, says Mr. Parkhurst; and hence the oven, because of its burning, dissolving, and melting heat.

Baken in a pan - מחבת machabath, supposed to be a flat iron plate, placed over the fire; such as is called a griddle in some countries.

The frying-pan - מרחשת marchesheth, supposed to be the same with that called by the Arabs a ta-jen, a shallow earthen vessel like a frying-pan, used not only to fry in, but for other purposes. On the different instruments, as well as the manner of baking in the east, Mr. Harmer, in his observations on select passages of Scripture, has collected the following curious information. "Dr. Shaw informs us that in the cities and villages of Barbary, there are public ovens, but that among the Bedouins, who live in tents, and the Kabyles, who live in miserable hovels in the mountains, their bread, made into thin cakes, is baked either immediately upon the coals, or else in a ta-jen, which he tells us is a shallow earthen vessel like a frying-pan: and then cites the Septuagint to show that the supposed pan, mentioned Lev 2:5, was the same thing as a ta-jen. The ta-jen, according to Dr. Russel, is exactly the same among the Bedouins as the τηγανον, a word of the same sound as well as meaning, was among the Greeks. So the Septuagint, Lev 2:5 : if thy oblation be a meat-offering, baken in a pan, (απο τηγανου), it shall be of fine flour unleavened, mingled with oil. "This account given by the doctor is curious; but as it does not give us all the eastern ways of baking, so neither does it furnish us, I am afraid, with a complete comment on that variety of methods of preparing the meat-offerings which is mentioned by Moses in Leviticus 2. So long ago as Queen Elizabeth's time, Rauwolff observed that travelers frequently baked bread in the deserts of Arabia on the ground, heated for that purpose by fire, covering their cakes of bread with ashes and coals, and turning them several times until they were baked enough; but that some of the Arabians had in their tents, stones, or copper plates, made on purpose for baking. Dr. Pococke very lately made a like observation, speaking of iron hearths used for baking their bread. "Sir John Chardin, mentioning the several ways of baking their bread in the east, describes these iron plates as small and convex. These plates are most commonly used, he tells us, in Persia, and among the wandering people that dwell in tents, as being the easiest way of baking, and done with the least expense; the bread being as thin as a skin, and soon prepared. Another way (for he mentions four) is by baking on the hearth. That bread is about an inch thick; they make no other all along the Black Sea from the Palus Maeotis to the Caspian Sea, in Chaldea, and in Mesopotamia, except in towns. This, he supposes, is owing to their being woody countries. These people make a fire in the middle of a room; when the bread is ready for baking they sweep a corner of the hearth, lay the bread there, and cover it with hot ashes and embers; in a quarter of an hour they turn it: this bread is very good. The third way is that which is common among us. The last way, and that which is common through all Asia, is thus: they make an oven in the ground, four or five feet deep and three in diameter, well plastered with mortar. When it is hot, they place the bread (which is commonly long, and not thicker than a finger) against the sides, and it is baked in a moment. "D'Arvieux mentions another way used by the Arabs about Mount Carmel, who sometimes bake in an oven, and at other time on the hearth; but have a third method, which is, to make a fire in a great stone pitcher and when it is heated, they mix meal and water, as we do to make paste to glue things together, which they apply with the hollow of their hands to the outside of the pitcher, and this extremely soft paste spreading itself upon it is baked in an instant. The heat of the pitcher having dried up all the moisture, the bread comes off as thin as our wafers; and the operation is so speedily performed that in a very little time a sufficient quantity is made. "Maimonides and the Septuagint differ in their explanation of Lev 2:5; for that Egyptian rabbi supposes this verse speaks of a fiat plate, and these more ancient interpreters, of a ta-jen. But they both seem to agree that these were two of the methods of preparing the meat-offering; for Maimonides supposes the seventh verse speaks of a frying-pan or ta-jen; whereas the Septuagint, on the contrary, thought the word there meant a hearth, which term takes in an iron or copper plate, though it extends farther. "The meat-offerings of the fourth verse answer as well to the Arab bread, baked by means of their stone pitchers, which are used by them for the baking of wafers, as to their cakes of bread mentioned by D'Arvieux, who, describing the way of baking among the modern Arabs, after mentioning some of their methods, says they bake their best sort of bread, either by heating an oven, or a large pitcher, half full of certain little smooth shining flints, upon which they lay the dough, spread out in form of a thin broad cake. The mention of wafers seems to fix the meaning of Moses to these oven pitchers, though perhaps it may be thought an objection that this meat-offering is said to have been baked in an oven; but it will be sufficient to observe that the Hebrew words only signify a meat-offering of the oven, and consequently may be understood as well of wafers baked on the outside of these oven pitchers, as of cakes of bread baked in them. And if thou bring an oblation, a baked thing, of the oven, it shall be an unleavened cake of fine flour mingled with oil, or unleavened wafers anointed with oil. Whoever then attends to these accounts of the stone pitcher, the ta-jen, and the copper plate or iron hearth, will enter into this second of Leviticus, I believe, much more perfectly than any commentator has done, and will find in these accounts what answers perfectly well to the description Moses gives us of the different ways of preparing the meat-offerings. A ta-jen indeed, according to Dr. Shaw, serves for a frying-pan as well as for a baking vessel; for he says, the bagreah of the people of Barbary differs not much from our pancakes, only that, instead of rubbing the ta-jen or pan in which they fry them with butter, they rub it with soap, to make them like a honeycomb. "Moses possibly intended a meat-offering of that kind might be presented to the Lord; and our translators seem to prefer that supposition, since, though the margin mentions the opinion of Maimonides, the reading of the text in the sixth verse opposes a pan for baking to a pan for frying in the seventeenth verse. The thought, however, of Maimonides seems to be most just, as Moses appears to be speaking of different kinds of bread only, not of other farinaceous preparations. "These oven pitchers mentioned by D'Arvieux, and used by the modern Arabs for baking cakes of bread in them, and wafers on their outsides, are not the only portable ovens of the east. St. Jerome, in his commentary on Lam 5:10, describes an eastern oven as a round vessel of brass, blackened on the outside by the surrounding fire which heats it within. Such an oven I have seen used in England. Which of these the Mishnah refers to when it speaks of the women lending their ovens to one another, as well as their mills and their sieves, I do not know; but the foregoing observations may serve to remove a surprise that this circumstance may otherwise occasion in the reader of the Mishnah. Almost every body knows that little portable handmills are extremely common in the Levant; movable ovens are not so well known. Whether ovens of the kind which St. Jerome mentions be as ancient as the days of Moses, does not appear, unless the ta-jen be used after this manner; but the pitcher ovens of the Arabs are, without doubt, of that remote antiquity. "Travellers agree that the eastern bread is made in small thin moist cakes, must be eaten new, and is good for nothing when kept longer than a day. This, however, admits of exceptions. Dr. Russel of late, and Rauwolff formerly, assure us that they have several sorts of bread and cakes: some, Rauwolff tells us, done with yolk of eggs; some mixed with several sorts of seed, as of sesamum, Romish coriander, and wild garden saffron, which are also stewed upon it; and he elsewhere supposes that they prepare biscuits for travelling. Russel, who mentions this stewing of seeds on their cakes says, they have a variety of rusks and biscuits. To these authors let me add Pitts, who tells us the biscuits they carry with them from Egypt will last them to Mecca and back again. "The Scriptures suppose their loaves of bread were very small, three of them being requisite for the entertainment of a single person, Luk 11:5. That they were generally eaten new, and baked as they wanted them, as appears from the case of Abraham. That sometimes, however, they were made so as to keep several days; so the shew-bread was fit food, after lying before the Lord a week. And that bread for travelers was wont to be made to keep some time, as appears from the pretences of the Gibeonites, Jos 9:12, and the preparations made for Jacob's journey into Egypt, Gen 45:23. The bread or rusks for travelling is often made in the form of large rings, and is moistened or soaked in water before it is used. In like manner, too, they seem to have had there a variety of eatables of this kind as the Aleppines now have. In particular, some made like those on which seeds are strewed, as we may collect from that part of the presents of Jeroboam's wife to the Prophet Ahijah, which our translators have rendered cracknels, 1Kgs 14:3. Buxtorf indeed supposes the original word נקדים nikkuddim signifies biscuits, called by this name, either because they were formed into little buttons like some of our gingerbread, or because they were pricked full of holes after a particular manner. The last of these two conjectures, I imagine, was embraced by our translators of this passage; for cracknels, if they are all over England of the same form, are full of holes, being formed into a kind of flourish of lattice-work. I have seen some of the unleavened bread of the English Jews made in like manner in a net form. Nevertheless I should think it more natural to understand the word of biscuit spotted with seeds; for it is used elsewhere to signify works of gold spotted with studs of silver; and, as it should seem, bread spotted with mould, Jos 9:5-12; how much more natural is it then to understand the word of cakes spotted with seeds, which are so common in the east! Is not לבבות lebiboth, in particular, the word that in general means rich cakes? a sort of which Tamar used to prepare that was not common, and furnished Amnon with a pretense for desiring her being sent to his house, that she might make some of that kind for him in the time of his indisposition, his fancy running upon them; see 2Sam 13:2-8. Parkhurst supposes the original word to signify pancakes, and translates the root לבב labab to move or toss up and down: 'And she took the dough, (ותלוש vattalosh), and kneaded (ותלבב vattelabbeb, and tossed) it in his sight, ותבשל vattebashshel, and dressed the cakes.' In this passage, says Mr. Parkhurst, it is to be observed that לבב is distinguished from לש to knead, and from בשל to dress, which agrees with the interpretation here given. "The account which Mr. Jackson gives of an Arab baking apparatus, and the manner of kneading and tossing their cakes, will at once, if I mistake not, fix the meaning of this passage, and cast much light on Lev 11:35. "I was much amused by observing the dexterity of the Arab women in baking their bread. They have a small place built with clay, between two and three feet high, having a hole in the bottom for the convenience of drawing out the ashes, somewhat similar to that of a lime-kiln. The oven, which I think is the most proper name for this place, is usually about fifteen inches wide at top, and gradually grows wider to the bottom. It is heated with wood, and when sufficiently hot, and perfectly clear from smoke, having nothing but clear embers at the bottom, which continue to reflect great heat, they prepare the dough in a large bowl, and mould the cakes to the desired size on a board or stone placed near the oven. After they have kneaded the cake to a proper consistence, they pat it a little, then toss it about with great dexterity in one hand till it is as thin as they choose to make it. They then wet one side of it with water, at the same time wetting the hand and arm with which they put it into the oven. The side of the cake adheres fast to the side of the oven till it is sufficiently baked, when, if not paid proper attention to, it would fall down among the embers. If they were not exceedingly quick at this work, the heat of the oven would burn their arms; but they perform it with such amazing dexterity that one woman will continue keeping three or four cakes in the oven at once, till she has done baking. This mode, let me add, does not require half the fuel that is made use of in Europe."

See more in Harmer's Observat., vol. i., p. 414, etc., Edit. 1808.

Thou shalt bring the meat-offering - It is likely that the person himself who offered the sacrifice brought it to the priest, and then the priest presented it before the Lord.

No meat-offering - shall be made with leaven - See the reason of this prohibition in the note on Exo 12:8 (note).

Nor any honey - Because it was apt to produce acidity, as some think, when wrought up with flour paste; or rather because it was apt to gripe and prove purgative. On this latter account the College of Physicians have totally left it out of all medicinal preparations. This effect which it has in most constitutions was a sufficient reason why it should be prohibited here, as a principal part of all these offerings was used by the priests as a part of their ordinary diet; and these offerings, being those of the poorer sort, were in greater abundance than most others. On this account, the griping, and purgative quality of the honey must render it extremely improper. As leaven was forbidden because producing fermentation, it was considered a species of corruption, and was therefore used to signify hypocrisy, malice, etc., which corrupt the soul; it is possible that honey might have had a moral reference, also, and have signified, as St. Jerome thought, carnal pleasures and sensual gratifications. Some suppose that the honey mentioned here was a sort of saccharine matter extracted from dates. Leaven and honey might be offered with the first-fruits, as we learn from the next verse; but they were forbidden to be burnt on the altar,

With all thine offerings thou shalt offer salt - Salt was the opposite to leaven, for it preserved from putrefaction and corruption, and signified the purity and persevering fidelity that were necessary in the worship of God. Every thing was seasoned with it, to signify the purity and perfection that should be extended through every part of the Divine service, and through the hearts and lives of God's worshippers. It was called the salt of the covenant of God, because as salt is incorruptible, so was the covenant made with Abram, Isaac, Jacob, and the patriarchs, relative to the redemption of the world by the incarnation and death of Jesus Christ. Among the heathens salt was a common ingredient in all their sacrificial offerings; and as it was considered essential to the comfort and preservation of life, and an emblem of the most perfect corporeal and mental endowments, so it was supposed to be one of the most acceptable presents they could make unto their gods, from whose sacrifices it was never absent. That inimitable and invaluable writer, Pliny, has left a long chapter on this subject, the seventh of the thirty-first book of his Natural History, a few extracts from which will not displease the intelligent reader.

Ergo, hercule, vita humanior sine Sale nequit degere: adeoque necessarium elementum est, ut transierit intellectus ad voluptates animi quoque. Nam ita Sales appellantur omnisque vitae lepos et summa hilaritas, laborumque requies non alio magis vocabulo constat. Honoribus etiam militiaeque inter ponitur, Salariis inde dictis - Maxime tamen in sacris intelligitur auctoritas, quando nulla conficiuntur sine mola salsa. "So essentially necessary is salt that without it human life cannot be preserved: and even the pleasures and endowments of the mind are expressed by it; the delights of life, repose, and the highest mental serenity, are expressed by no other term than sales among the Latins. It has also been applied to designate the honorable rewards given to soldiers, which are called salarii or salaries. But its importance may be farther understood by its use in sacred things, as no sacrifice was offered to the gods without the salt cake."

So Virgil, Eclog. viii., ver. 82: Sparge molam. "Crumble the sacred mole of salt and corn."

And again, Aeneid., lib. iv., ver. 517: -

Ipsa mola, manibitsque piis, altaria juxta. "Now with the sacred cake, and lifted hands,

All bent on death, before her altar stands."

Pitt.

In like manner Homer: - Πασσε δ' ἁλος θειοιο, κρατευταων επαειπας.

Iliad, lib. ix., ver. 214. "And taking sacred salt from the hearth side,

Where it was treasured, pour'd it o'er the feast."

Cowper.

Quotations of this kind might be easily multiplied, but the above may be deemed sufficient.

Green ears of corn dried by the fire - Green or half-ripe ears of wheat parched with fire is a species of food in use among the poor people of Palestine and Egypt to the present day. As God is represented as keeping a table among his people, (for the tabernacle was his house, where he had the golden table, shewbread, etc)., so he represents himself as partaking with them of all the aliments that were in use, and even sitting down with the poor to a repast on parched corn! We have already seen that these green ears were presented as a sort of eucharistical offering for the blessings of seed time, and the prospect of a plentiful harvest. See Clarke's note on Lev 2:1; several other examples might be added here, but they are not necessary. The command to offer salt with every oblation, and which was punctually observed by the Jews, will afford the pious reader some profitable reflections. It is well known that salt has two grand properties.

1. It seasons and renders palatable the principal ailments used for the support of life.

2. It prevents putrefaction and decay.

The covenant of God, that is, his agreement with his people, is called a covenant of salt, to denote as we have seen above, its stable undecaying nature, as well as to point out its importance and utility in the preservation of the life of the soul. The grace of God by Christ Jesus is represented under the emblem of salt, (see Mar 9:49; Eph 4:29; Col 4:6), because of its relishing, nourishing, and preserving quality. Without it no offering, no sacrifice, no religious service, no work even of charity and mercy, can be acceptable in the sight of God. In all things we must come unto the Father Through Him. And from none of our sacrifices or services must this salt of the covenant of our God be lacking.

A meal - offering - (Not meat - offering, an ancient false print, which has run thro' many editions of our bible.) This was of two kinds, the one joined with other offerings, Num 15:4,7,10, which was prescribed, together with the measure or proportion of it: the other, of which this place speaks, was left to the offerer's good will both for the thing, and for the quantity. And the matter for this offering was things without life, as meal, corn, or cakes. Now this sort of sacrifices were appointed, because these are things of greatest necessity and benefit to man, and therefore it is meet that God should be served with them, and owned and praised as the giver of them. In condescension to the poor, that they might not want an offering for God, and to shew that God would accept even the meanest services, when offered with a sincere mind. These were necessary provisions for the feast which was to be presented to God, and for the use of the priests, who were to attend upon these holy ministrations. He shall pour oil - This may note the graces of the Holy Ghost, which are compared to oil, and anointing with it, Psa 45:7, 1John 2:20, and which are necessary to make any offering acceptable to God. Frankincense - Manifestly designed Christ's satisfaction and intercession, which is compared to a sweet odour, Eph 5:2.

He shall take - That priest to whom he brought it, and who is appointed to offer it. The memorial - That part thus selected and offered; which is called a memorial, either to the offerer, who by offering this part is minded, that the whole of that he brought, and of all which he hath of that kind, is God's to whom this part was paid as an acknowledgment. Or to God, whom (to speak after the manner of men) this did put in mind of his gracious covenant and promises of favour, and acceptance of the offerer and his offering. 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. With such sacrifices God is well - pleased.

Sons - To be eaten by them, Lev 6:16. Most holy - Or such as were to be eaten only by the priests, and that only in the holy place near the altar.

In the oven - Made in the sanctuary for that use.

In pieces - Because part of it was offered to God, and part given to the priests.

No leaven - Namely, in that which is offered of free - will; for in other offerings it might be used, Lev 7:13, 23:17. This was forbidden, partly to mind them of their deliverance out of Egypt, when they were forced thro' haste to bring away their meal or dough (which was the matter of this oblation) unleavened; partly to signify what Christ would be, and what they should be, pure and free from all error in the faith and worship of God, and from all hypocrisy, and malice or wickedness, all which are signified by leaven. Nor any honey - Either, because it hath the same effect with leaven in paste or dough, making it sour, and swelling. Or, in opposition to the sacrifices of the Gentiles, in which the use of honey was most frequent. Or, to teach us, that God's worship is not to be governed by men's fancies and appetites but by God's will.

Ye may offer them - Or either of them, leaven or honey. They shall not be burnt - But reserved for the priests.

Salt - To signify that incorruption of mind, and sincerity of grace, which in scripture is signified by salt, Mark 9:49, Col 4:6, and which is necessary in all them that would offer an acceptable offering to God. Or in testimony of that communion which they had with God in these exercises of worship; salt being the great symbol of friendship in all nations is called, either, because it represented the perpetuity of God's covenant with them, which is designed by salt, Num 18:19, 2Chr 13:5. Or, because it was so particularly required as a condition of their covenant with God; this being made absolutely necessary in all their offerings; and as the neglect of sacrifices was a breach of covenant on their part, so also was the neglect of salt in their sacrifices.

First - fruits - Of thine own free - will; for there were other first - fruits, and that of several sorts, which were prescribed, and the time, quality, and proportion of them appointed by God.

Made by fire - The fire denotes that fervency of spirit, which ought to be in all our religious services. Holy love is the fire, by which all our offerings must be made: else they are not of a sweet savour to God.

1 AND when any will offer a meat-offering unto the LORD, his offering shall be of fine flour : and he shall pour oyl upon it , and put frankincense thereon .

This was of two kinds, the one joyned with other offerings, Numb. 15. 4, 7▪ 10. which was prescribed together with the measure of proportion of it: the other, of wh[illegible: 1+ letters]h this pla[illegible: 1+ letters] speaks, was a distinct and separate offering, and [illegible: 1+ letters]as [illegible: 1 word] [illegible: 1+ letters]o the offerers good will both for the thing, and for the [illegible: 1 word] And the matter of this offering wa[illegible: 1+ letters] [illegible: 1 word] without [illegible: 1 word] [illegible: 1 word] ▪ corn, cakes, &c. Now this sort of sacrifices were appointed, 1. because these are things of greatest necessity and benefit to man, and therefore it is meet that God should be served with them and owned and praised as the giver of them. 2. in condescension to the poor, that they might not want an offering for God, and to shew that God would accept even the meanest services when offered to him with a sincere mind. 3. these were necessary provisions for the feast which was here to be represented to God, and for the use of the Priests▪ who were to attend upon these holy ministrations.

Searched or sifted, and purged from all bran▪ it being fit that the best things should be offered to the best being.

Which may note the graces of the Holy Ghost, which are compared to oyl and anointing with it, Psal. 45. 7. 1 Ioh. 2. 20. and which are necessary to make any offering acceptable to God.

Which manifestly designed Christs satisfaction and intercession, which is compared to a sweet odour, Eph. 5. 2. and to incense, Rev. 8. 3.

Marginal references: Heb. [illegible: 1 word].

2 And he shall bring it to Aarons sons the Priests: and he shall take thereout his handfull of the flour thereof, and of the oyl thereof with all the frankincense thereof, and the Priest shall burn the memorial of it , upon the altar, to be an offering made by fire of a sweet savour unto the LORD.

(i. e.) That Priest to whom he brought it and who is appointed to offer it.

That part thus selected and offered, which is called a memorial, either 1. to the offerer, who by offering this part is minded, that the whole of that he brought and of all which he hath of that kind is Gods, to whom this part was paid as a quit-rent or acknowledgment. Or 2. to God, whom (to speak after the manner of men) this did put in mind of his gracious covenant and promises of favour and acceptance of the offerer and his offering. See Exod. 30. 16. Levit. 6. 15. Numb. 5. 26.

Marginal references: chap. 5. 12. & 6. 15.

3 And the remnant of the meat-offering shall be Aarons and his sons : it is a thing most holy of the offerings of the LORD made by fire.

To be eaten by them, Levit. 6. 16.

(i. e.) Most holy, or such as were to be eaten onely by the Priests, and that onely in the holy place near the Altar. See Levit. 6. 26. and 7. 6, 9. and 21. 22.

Marginal references: chap. 7. 6. Eccl. 7. [illegible: 1+ letters]1.; Num. 18. 9.

4 And if thou bring an oblation of a meat-offering baken in the oven , it shall be an unleavened cake of fine flour mingled with oyl, or unleavened wafers anointed with oyl.

Made in the Sanctuary for that use, as may seem from 1 Chron. 23. 28, 29. Ezek. 46. 20.

6 Thou shalt part it in pieces , and pour oyl thereon: it is a meat-offering.

Because part of it was offered to God, and part given to the Priest.

11 No meat-offering which he shall bring unto the LORD, shall be made with leaven : for ye shall burn no leaven, nor any honey in any offering of the LORD made by fire.

To wit▪ which is offered of free will, for in other offerings it might be used▪ Levit. 7. 13. and [illegible: 1 word]. 17.

This was forbidden, partly to mind them of their deliverance out of Egypt, when they were forced through haste to bring away their meal or dough (which was the matter of this oblation) unleavened; partly to signifie what Christ would be, and what they should be, pure and free from all errour in the faith and worship of God, and from all hypocrisie and malice or wickedness, all which are signified by leaven. Mat. 16. 12. Mark 8. 15 Luk. 12. 1. 1 Cor. 5. 8. Gal. 5. 9.

Either 1. because it hath the same effect with leaven in paste or dough making it sowr and swelling. Or 2. in opposition to the sacrifices of the Gentiles, in which the use of hony was most frequent or 3. to teach us, that Gods worship is not to be governed by mens fancies and appetites, to which hony might have been grateful, but by Gods will. The Iews conceive that under the name of h[illegible: 1+ letters]ny all sweet fruits, as figs, dates, &c. are contained and forbidden.

12 As for the oblation of the first fruits, ye shall offer them unto the LORD, but they shall not be burnt on the altar for a sweet savour.

Or, The offering or For the offering of the first-fruits you shall or may offer them, or either of them, to wit, leaven or hony, which were offered and accepted in that case▪ Levit. 23. 17. 2 Chron. 31. 5.

But reserved for the Priests, Numb. 18. 13. Deut. 18. 4.

Marginal references: Or▪ of [illegible: 1 word] [illegible: 1 word] ▪; Heb. [illegible: 1 word] Exod. 2[illegible: 1+ letters] ▪

13 And every oblation of thy meat-offering shalt thou season with salt , neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat-offering: with all thine offerings thou shalt offer salt.

Either 1. for the decency and conveniency of the feast, which God would have here represented. Or 2. for the signification of that incorruption of mind and sincerity of grace, which in Scripture is signified by salt, Mark 9. 49. Col. 4. 6. and which is necessary in all them that would offer an acceptable offering to God. Or 3. in testimony of that communion which they had with God in these exercises of his worship: salt being the great symbol of friendship in all nations and ages.

So salt is called, either 1. because it fitly represented the durableness and perpetuity of Gods covenant with them, which is designed by salt, Numb. 18. 19. 2 Chron. 13. 5. Or 2. because it was so particularly and rigorously required as a condition of their covenant with God, this being made absolutely necessary in all their offerings, as it follows, and as the neglect of sacrifices was a breach of covenant on their part, so also was the neglect of salt in their sacrifices.

Not these onely, but all other, as appears from Eccl. 43. 24. Mark 9. 49.

Marginal references: [illegible: 1 span]

14 And if thou offer a meat-offering of thy first-fruits unto the LORD, thou shalt offer for the meat-offering of thy first-fruits, green ears of corn dried by the fire, even corn beaten out of full ears.

To wit, of thine own free-will: for there were other first-fruits, and that of several sorts, which were prescribed and the time, quality and proportion of them appointed by God. See Levit. 23. 10.

Lev 2:1-3

The first kind consisted of soleth, probably from סלה = סלל to swing, swung flour, like πάλη from πάλλω, i.e., fine flour; and for this no doubt wheaten flour was always used, even when חטּים is not added, as in Exo 29:2, to distinguish it from קמח, or ordinary meal (σεμίδαλις: 1Ki 5:2). The suffix in קרבּנו (his offering) refers to נפשׁ, which is frequently construed as both masculine and feminine (Lev 4:2, Lev 4:27-28, Lev 2:1, etc.), or as masculine only (Num 31:28) in the sense of person, any one. “And let him pour oil upon it, and put incense thereon (or add incense to it).” This was not spread upon the flour, on which oil had been poured, but added in such a way, that it could be lifted from the minchah and burned upon the altar (Lev 2:2). The priest was then to take a handful of the gift that had been presented, and cause the azcarah of it to evaporate above (together with) all the incense. קמצו מלא: the filling of his closed hand, i.e., as much as he could hold with his hand full, not merely with three fingers, as the Rabbins affirm. Azcarah (from זכר, formed like אשׁמרה from שׁמר) is only applied to Jehovah’s portion, which was burned upon the altar in the case of the meat-offering (Lev 2:9, Lev 2:16, and Lev 6:8), the sin-offering of flour (Lev 5:11), and the jealousy-offering (Num 5:26), and to the incense added to the shew-bread (Lev 24:7). It does not mean the prize portion, i.e., the portion offered for the glory of God, as De Dieu and Rosenmüller maintain, still less the fragrance-offering (Ewald), but the memorial, or remembrance-portion, μνημόσυνον or ἀνάμνησις (Lev 24:7, lxx), memoriale (Vulg.), inasmuch as that part of the minchah which was placed upon the altar ascended in the smoke of the fire “on behalf of the giver, as a practical mememto ('remember me') to Jehovah:” though there is no necessity that we should trace the word to the Hiphil in consequence. The rest of the minchah was to belong to Aaron and his sons, i.e., to the priesthood, as a most holy thing of the firings of Jehovah. The term “most holy” is applied to all the sacrificial gifts that were consecrated to Jehovah, in this sense, that such portions as were not burned upon the altar were to be eaten by the priests alone in a holy place; the laity, and even such of the Levites as were not priests, being prohibited from partaking of them (see at Exo 26:33 and Exo 30:10). Thus the independent meat-offerings, which were not entirely consumed upon the altar (Lev 2:3, Lev 2:10, Lev 6:10; Lev 10:12), the sin-offerings and trespass-offerings, the flesh of which was not burned outside the camp (Lev 6:18, Lev 6:22; Lev 7:1, Lev 7:6; Lev 10:17; Lev 14:13; Num 18:9), the shew-bread (Lev 24:9), and even objects put under the ban and devoted to the Lord, whether men, cattle, or property of other kinds (Lev 27:28), as well as the holy incense (Exo 30:36), - in fact, all the holy sacrificial gifts, in which there was any fear lest a portion should be perverted to other objects, - were called most holy; whereas the burnt-offerings, the priestly meat-offerings (Lev 6:12-16) and other sacrifices, which were quite as holy, were not called most holy, because the command to burn them entirely precluded the possibility of their being devoted to any of the ordinary purposes of life.

Lev 2:4-11

The second kind consisted of pastry of fine flour and oil prepared in different forms. The first was maapheh tannur, oven-baking: by תּנּוּר we are not to understand a baker’s over (Hos 7:4, Hos 7:6), but a large pot in the room, such as are used for baking cakes in the East even to the present day (see my Archäol. §99, 4). The oven-baking might consist either of “cakes of unleavened meal mixed (made) with oil,” or of “pancakes of unleavened meal anointed (smeared) with oil.” Challoth: probably from חלל to pierce, perforated cakes, of a thicker kind. Rekkim: from רקק to be beaten out thin; hence cakes or pancakes. As the latter were to be smeared with oil, we cannot understand בּלוּל as signifying merely the pouring of oil upon the baked cakes, but must take it in the sense of mingled, mixed, i.e., kneaded with oil (pefurame'nous lxx, or according to Hesychius, μεμιγμένους).

Lev 2:12-13

The presentation of the minchah “made of these things,” i.e., of the different kinds of pastry mentioned in Lev 2:4-7, resembled in the main that described in Lev 2:1-3. The מן הרים in Lev 2:9 corresponds to the מן קמץ in Lev 2:2, and does not denote any special ceremony of heaving, as is supposed by the Rabbins and many archaeological writers, who understand by it a solemn movement up and down. This will be evident from a comparison of Lev 3:3 with Lev 4:8, Lev 4:31, Lev 4:35, and Lev 7:3. In the place of ממּנּוּ ירים in Lev 4:8 we find מזּבח הקריב in Lev 4:10, חלב חוּסר כּאשׁר חוּ in Lev 4:31 and Lev 4:35; so that מן הרים evidently denotes simply the lifting off or removal of those parts which were to be burned upon the altar from the rest of the sacrifice (cf. Bähr, ii. 357, and my Archäologie i. p. 244-5). - In Lev 2:11-13 there follow two laws which were applicable to all the meat-offerings: viz., to offer nothing leavened (Lev 2:11), and to salt every meat-offering, and in fact every sacrifice, with salt (Lev 2:13). Every minchah was to be prepared without leaven: “for all leaven, and all honey, ye shall not burn a firing of it for Jehovah. As an offering of first-fruits ye may offer them (leaven and honey, i.e., pastry made with them) to Jehovah, but they shall not come upon the altar.” Leaven and honey are mentioned together as things which produce fermentation. Honey has also an acidifying or fermenting quality, and was even used for the preparation of vinegar (Plin. h. n. 11, 15; 21, 14). In rabbinical writings, therefore, הדבישׁ signifies not only dulcedinem admittere, but corrumpsi, fermentari, fermentescere (vid., Buxtorf, lex. chald. talm. et rabb. p. 500). By “honey” we are to understand not grape-honey, the dibs of the Arabs, as Rashi and Bähr do, but the honey of bees; for, according to 2Ch 31:5, this alone was offered as an offering of first-fruits along with corn, new wine, and oil; and in fact, as a rule, this was the only honey used by the ancients in sacrifice (see Bochart, Hieroz. iii. pp. 393ff.). The loaves of first-fruits at the feast of Weeks were leavened; but they were assigned to the priests, and not burned upon the altar (Lev 23:17, Lev 23:20). So also were the cakes offered with the vow-offerings, which were applied to the sacrificial meal (Lev 7:13); but not the shew-bread, as Knobel maintains (see at Lev 24:5.). Whilst leaven and honey were forbidden to be used with any kind of minchah, because of their producing fermentation and corruption, salt on the other hand was not to be omitted from any sacrificial offering. “Thou shalt not let the salt of the covenant of thy God cease from thy meat-offering,” i.e., thou shalt never offer a meat-offering without salt. The meaning which the salt, with its power to strengthen food and preserve it from putrefaction and corruption, imparted to the sacrifice, was the unbending truthfulness of that self-surrender to the Lord embodied in the sacrifice, by which all impurity and hypocrisy were repelled. The salt of the sacrifice is called the salt of the covenant, because in common life salt was the symbol of covenant; treaties being concluded and rendered firm and inviolable, according to a well-known custom of the ancient Greeks (see Eustathius ad Iliad. i. 449) which is still retained among the Arabs, by the parties to an alliance eating bread and salt together, as a sign of the treaty which they had made. As a covenant of this kind was called a “covenant of salt,” equivalent to an indissoluble covenant (Num 18:19; 2Ch 13:5), so here the salt added to the sacrifice is designated as salt of the covenant of God, because of its imparting strength and purity to the sacrifice, by which Israel was strengthened and fortified in covenant fellowship with Jehovah. The following clause, “upon (with) every sacrificial gift of thine shalt thou offer salt,” is not to be restricted to the meat-offering, as Knobel supposes, nor to be understood as meaning that the salt was only to be added to the sacrifice externally, to be offered with or beside it; in which case the strewing of salt upon the different portions of the sacrifice (Eze 43:24; Mar 9:49) would have been a departure from the ancient law. For korban without any further definition denotes the sacrificial offerings generally, the bleeding quite as much as the bloodless, and the closer definition of על הקריב (offer upon) is contained in the first clause of the verse, “season with salt.” The words contain a supplementary rule which was applicable to every sacrifice (bleeding and bloodless), and was so understood from time immemorial by the Jews themselves (cf. Josephus,Ant. iii. 9, 1).The Greeks and Romans also regarded salt as indispensable to a sacrifice. Maxime in sacris intelligitur auctoritas salis, quando nulla conficiuntur sine mola salsa. Plin. h. n. 31, 7, (cf. 41).

Lev 2:14-16

The third kind was the meat-offering of first-fruits, i.e., of the first ripening corn. This was to be offered in the form of “ears parched or roasted by the fire; in other words, to be made from ears which had been roasted at the fire. To this is added the further definition כּרמל גּרשׂ “rubbed out of field-fruit.” גּרשׂ, from גּרשׂ = גּרס, to rub to pieces, that which is rubbed to pieces; it only occurs here and in Lev 2:14 and Lev 2:16. כּרמל is applied generally to a corn-field, in Isa 29:17 and Isa 32:16 to cultivated ground, as distinguished from desert; here, and in Lev 23:14 and 2Ki 4:42, it is used metonymically for field-fruit, and denotes early or the first-ripe corn. Corn roasted by the fire, particularly grains of wheat, is still a very favourite food in Palestine, Syria, and Egypt. The ears are either burnt along with the stalks before they are quite ripe, and then rubbed out in a sieve; or stalks of wheat are bound up in small bundles and roasted at a bright fire, and then the grains are eaten (Seetzen, i. p. 94, iii. p. 221; Robinson, Biblical Researches, p. 393). Corn roasted in this manner is not so agreeable as when (as is frequently the case in harvest, Rth 2:14) the grains of wheat are taken before they are quite dry and hard, and parched in a pan or upon an iron plate, and then eaten either along with or in the place of bread (Robinson, Pal. ii. 394). The minchah mentioned here was prepared in the first way, viz., of roasted ears of corn, which were afterwards rubbed to obtain the grains: it consisted, therefore, not of crushed corn or groats, but only of toasted grains. In the place of קלוּי אביב we find קלי (Lev 23:14), or קלוּי (Jos 5:11), afterwards employed. Oil and incense were to be added, and the same course adopted with the offering as in the case of the offering of flour (Lev 2:2, Lev 2:3).

If therefore, all the meat-offerings consisted either of flour and oil-the most important ingredients in the vegetable food of the Israelites, - or of food already prepared for eating, there can be no doubt that in them the Israelite offered his daily bread to the Lord, though in a manner which made an essential difference between them and the merely dedicatory offerings of the first-fruits of corn and bread. For whilst the loaves of first-fruits were leavened, and, as in the case of the sheaf of first-fruits, no part of them was burnt upon the altar (Lev 23:10-11; 17, 20), every independent meat-offering was to be prepared without leaven, and a portion given to the Lord as fire-food, for a savour of satisfaction upon the altar; and the rest was to be scrupulously kept from being used by the offerer, as a most holy thing, and to be eaten at the holy place by the sanctified priests alone, as the servants of Jehovah, and the mediators between Him and the nation. On account of this peculiarity, the meat-offerings cannot have denoted merely the sanctification of earthly food, but were symbols of the spiritual food prepared and enjoyed by the congregation of the Lord. If even the earthly life is not sustained and nourished merely by the daily bread which a man procures and enjoys, but by the power of divine grace, which strengthens and blesses the food as means of preserving life; much less can the spiritual life be nourished by earthly food, but only by the spiritual food which a man prepares and partakes of, by the power of the Spirit of God, from the true bread of life, or the word of God. Now, as oil in the Scriptures is invariably a symbol of the Spirit of God as the principle of all spiritual vis vitae, so bread-flour and bread, procured from the seed of the field, are symbols of the word of God (Deu 8:3; Luk 8:11). As God gives man corn and oil to feed and nourish his bodily life, so He gives His people His word and Spirit, that they may draw food from these for the spiritual life of the inner man. The work of sanctification consists in the operation of this spiritual food, through the right use of the means of grace for growth in pious conversation and good works (Mat 5:16; 1Pe 2:12). The enjoyment of this food fills the inner man with peace, joy, and blessedness in God. This fruit of the spiritual life is shadowed forth in the meat-offerings. They were to be kept free, therefore, both from the leaven of hypocrisy (Luk 12:1) and of malice and wickedness (1Co 5:8), and also from the honey of the deliciae carnis, because both are destructive of spiritual life; whilst, on the other hand, the salt of the covenant of God (i.e., the purifying, strengthening, and quickening power of the covenant, by which moral corruption was averted) and the incense of prayer were both to be added, in order that the fruits of the spiritual life might become well-pleasing to the Lord. It was upon this signification that the most holy character of the meat-offerings was founded.

The Law of the Meat-Offering. (b. c. 1490.)

1 And when any will offer a meat offering unto the Lord , his offering shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon: 2 And he shall bring it to Aaron's sons the priests: and he shall take thereout his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the memorial of it upon the altar, to be an offering made by fire, of a sweet savour unto the Lord : 3 And the remnant of the meat offering shall be Aaron's and his sons': it is a thing most holy of the offerings of the Lord made by fire. 4 And if thou bring an oblation of a meat offering baken in the oven, it shall be unleavened cakes of fine flour mingled with oil, or unleavened wafers anointed with oil. 5 And if thy oblation be a meat offering baken in a pan, it shall be of fine flour unleavened, mingled with oil. 6 Thou shalt part it in pieces, and pour oil thereon: it is a meat offering. 7 And if thy oblation be a meat offering baken in the fryingpan, it shall be made of fine flour with oil. 8 And thou shalt bring the meat offering that is made of these things unto the Lord : and when it is presented unto the priest, he shall bring it unto the altar. 9 And the priest shall take from the meat offering a memorial thereof, and shall burn it upon the altar: it is an offering made by fire, of a sweet savour unto the Lord . 10 And that which is left of the meat offering shall be Aaron's and his sons': it is a thing most holy of the offerings of the Lord made by fire.

There were some meat-offerings that were only appendices to the burnt-offerings, as that which was offered with the daily sacrifice (Exod. xxix. 38, 39) and with the peace-offerings; these had drink-offerings joined with them (see Num. xv. 4, 7, 9,, 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. iv. 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 quitrent, 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 (Joel i. 9), and reckoned it the greatest blessing of plenty that it would be the revival of them, Joel ii. 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, Deut. viii. 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 (v. 1); if cooked, it must be mingled with the flour, v. 4, &c. 2. If it was flour unbaked, besides the oil it must have frankincense put upon it, which was to be burnt with it (v. 1, 2), for the perfuming of the altar; in allusion to this, gospel ministers are said to be a sweet savour unto God, 2 Cor. ii. 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 (v. 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, v. 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 (1 Cor. vi. 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 (Phil. iv. 18), and with such sacrifices God is well pleased, Heb. xiii. 16. 6. The remainder of the meat-offering was to be given to the priests, v. 3, 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.

11 No meat offering, which ye shall bring unto the Lord , shall be made with leaven: for ye shall burn no leaven, nor any honey, in any offering of the Lord made by fire. 12 As for the oblation of the firstfruits, ye shall offer them unto the Lord : but they shall not be burnt on the altar for a sweet savour. 13 And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt. 14 And if thou offer a meat offering of thy firstfruits unto the Lord , thou shalt offer for the meat offering of thy firstfruits green ears of corn dried by the fire, even corn beaten out of full ears. 15 And thou shalt put oil upon it, and lay frankincense thereon: it is a meat offering. 16 And the priest shall burn the memorial of it, part of the beaten corn thereof, and part of the oil thereof, with all the frankincense thereof: it is an offering made by fire unto the Lord .

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, v. 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 (Prov. xxv. 16, 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 Deut. xii. 30, 31. Some make this application of this double prohibition: leaven signifies grief and sadness of spirit (Ps. lxxiii. 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, v. 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. iii. 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, Ezra vii. 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 (Mark ix. 49, 50), and our speech must be always with grace (Col. iv. 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, Deut. xxvi. 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, v. 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. xxiii. 17. And we read of the first-fruits of honey brought to the house of God, 2 Chron. xxxi. 5. 2. A meat-offering of their first-fruits. The former was required by the law; this was a free-will offering, v. 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. i. 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, v. 16, compare v. 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.

CHAP. II.

AND a soule, when it will offer an oblation of Meat-offring, unto Iehovah; his oblation shall be, of fine-flowre: and he shall powre oile upon it, and put frankincense upon it. And hee shall bring it, unto the sonnes of Aaron, the Priests: and hee shall take thereout his handfull, of the flowre thereof, and of the oile thereof; with all the frankincense thereof: and the Priest shall burne the memoriall thereof, on the Altar; a Fyre-offring, of a savour of rest, unto Iehovah. And the remnant of the Meat-offring, shall be Aarons, and his sonnes: it is Holy of holyes, of Iehovahs Fyre-offrings.

And when thou shalt offer, an oblation of a Meat-offring, baked in the oven: it shall be of fine-flowre, unlevened cakes mingled with oile; or unlevened wafers, anoynted with oile.

And if thy oblation, be a Meat-offring on a pan: it shall be of fine-flowre, mingled with oile, unlevened. Thou shalt part it in pieces, and powre oile thereon: it is a Meat-offring.

And if thy oblation, be a Meat-offring of the frying-pan: it shall bee made of fine-flowre, with oile. And thou shalt bring the Meat-offring, which shall be made of these things, unto Iehovah: and he shall offer it unto the Priest, and hee shall bring it unto the Altar. And the Priest shall take-up from the Meat-offring, a memoriall thereof, and shall burne it upon the Altar: a Fyre offring, of a savour of rest, unto Iehovah. And the remnant of the Meat-offring, shall be Aarons and his sonnes: it is Holy of holyes, of Iehovahs Fyre-offrings. No Meat-offring, which yee shall offer unto Iehovah, shall be made with leven: for ye shall not burne any old-leven, nor any honey, in a Fyre-offring unto Iehovah. In the oblation of the first-fruits, ye shall offer them unto Iehovah: but they shall not ascend on the Altar, for a savour of rest. And every oblation of thy Meat-offring, thou shalt salt with salt: and thou shalt not let cease, the salt of the covenant of thy God, from on thy meat-offring: with every oblation of thine, thou shalt offer salt.

And if thou shalt offer, a Meat-offring of first fruits, to Iehovah: thou shalt offer for the Meat-offring of thy first fruits, greeneears-of-corne parched in the fire, ground-corne out of the full-eare. And thou shalt put oile upon it, and lay frankincense upon it: it is a Meat-offring. And the Priest shall burne the memoriall of it, of the ground-corne thereof, and of the oile thereof, with all the frankincense thereof: a Fyre-offring unto Iehovah.

Annotations. ASoule] that is, a person, or man, as the Chaldee translateth it. Therefore in the next words he saith, his oblation, and he shall poure: as shewing a man to be meant. See the notes on Gen. 12. 5. and 14. 21. when it] or, if he will offer, to weet, voluntarily. A particular person might bring a voluntary meat-offring, though he were the anoynted Priest: but the Congregation brought no voluntary Meat-offring; saith Chazkuni, on this place. an oblation of Meat-offring:] Hebr. korban Minchah; that is, the offring (or gift,) called Minchah: which was of things without life, as flowre, cakes, wafers, &c. Minchah was generally any solemne gift or Present, unto God or man, 1 Sam. 10. 27. in speciall a present or sacrifice unto God, Gen. 4. 3. 4. more specially, an offring of the fruits of the earth, of us now called a Meat-offring: we might call it a Wheatoffring, for it was for the most part, of the flowre of wheat: Ezek. 45. 13. 15. 1 Chron. 21. 23. Exod. 29. 2. The Greeke sometime keepeth the Hebrew name Manaa, Ezek. 46. 5. 7. 11. &c. in this place and often elsewhere, Thusia, a sacrifice; and in Psal. 40. 7. prosphora, an offring: and this the Apostle followeth, Heb. 10. 5. 8. 10. and the former Thusia, is approved in Mark. 9. 49. from Levit. 2. 13. and in Act. 7. 42. from Amos 5. 25. Of these, some were Meat-offrings of the Congregation, some of particular persons. The congregations offrings were three; the waved sheafe, (Levit. 23. 10. 11.) the two wave-loaves, (Levit. 23. 17.) and the shew bread made every weeke, (Levit. 24. [illegible: 1 span].) This (Shew bread) came not on the Altar, but was all eaten by the Priests. The particular persons Meat offrings were nine: and all of them came to the Alta[illegible: 1 letter]. 1. The poore mans Meat offring for sinne, (Levit. 5. 11.) 2. the jealousy offring, (Num. 5. 15.) 3. The Meat-offring of Initiation, which every Priest offred when he first entred into his service, (Levit. 8. 26. 28.) 4. The Meat-offring which the high Priest offred every day,) Levit. 6. 20.) 5. The Meat offring of fine-[illegible: 1 span]re▪ 6. The Meat offring baked on a plate; 7. in a [illegible: 1 span]ing-pan: 8. in an oven, 9. or wafers; (all mentioned in Levit. 2.) and all these five kindes came for vowe[illegible: 1 letter], or for voluntary offrings. Maimony; treat▪ of offring the sacrifices, chap. 12. Sect. 1. 3. 4. The Minchah or Meat-offring was primarily a figure of Christ his oblation, who gave himselfe for us, an Oblation and a sacrifice to God, for a sweet-smelling savour, Eph. 5. 2. So the Apostle openeth it, in Heb. 10. from the 40. Psalme; Sacrifice and Oblation (Minchah) thou wouldest not, but a bodie hast thou prepared mee, &c. Above when he said, Sacrifice and Oblation, and Burnt offrings, and offrings for sin, thou wouldest not, &c. then said he, Loe I come to doe thy will. O God, &c. By the which will, we are sanctified; through the offring of the body of Iesus Christ once. Heb. 10. 5. 8. 9. 10. So that in the Oblation of Christs body, this legall service was accomplished and ended: for it served also to expiate sinnes; as the Lord sware that the iniquitie o[illegible: 1 span] Elies house should not be purged with sacrifice or Minchah (Meatoffring) for ever, 1 Sam. 3. 14. and as David sheweth saying, If the Lord have styrred thee up against mee, let him smell (that is, favourably accept) a Minchah (or Meat-offring) 1 Sam. 26. 19. Therefore when Christ himself was come, this Meat offring ceased, as was foretold in Dan. 9. 27. he shal cause the sacrifice & the Minchah to cease. Secondly, it figured the persons of Christians, who through him are cleansed and sanctified to be pure oblations unto God; as it was prophesied, They shall bring all your brethren for a Minchah (a Meat offring) unto the Lord, out of all the Gentiles, &c. as the sonnes of Israel bring a Meatoffring (Minchah) in a cleane vessell, into the house of the LORD; Esay. 66. 20. The accomplishment whereof the Apostle sheweth to have beene by his ministration of the Gospell of God, unto the Gentiles; that the Oblation (Prosphora) of the Gentiles, might be acceptable, being sanctified by the Holy Ghost, Rom. 15. 16. Thirdly, it figured the fruits of grace and good workes that Christians are to performe both towards God and men. Towards God, by prayer and thanksgiving; as David saith, Let my prayer be directed as incense before thee; the lifting up of my hands, as the evening Minchah (or Oblation) Psal. 141. 2. So when the Lord told the Iewes, I will not accept a Minchah (or Meat-offring) at your hand; he addeth, For from the rising of the Sunne, even unto the going downe of the same, my name shall be great among the Gentiles; and in every place, incense shall be offered unto my name, and a pure Meat offring: Mal. 1. 10. 11. which is fulfilled, when men pray every where, lifting up holy hands, as the Apostle teacheth, 1 Tim. 2. 8. Towards men also, good workes are as sacrifices unto God, as it is written, To doe good and to communicate forget not, for with such sacrifices, God is well pleased, Heb. 13. 16. so the benevolence sent from the Church of Philippi, to the Apostle, was an odour of a sweet smell, a sacrifice acceptable, welpleasing unto God. Phil. 4. 18. Now because the Meatoffrings here prescribed, had oile and frankincense with them, whereas the Meat-offring which the poore man brought for his Sinne, was to have neither of both, Levit. 5. 11. it seemeth the chiefe thing here figured, was the new creature, and holy estate which wee have in Christ: that as our reconciliation unto God in Christ, was signified by the Burntoffring, Levit. 1. so the sanctification of our persons and actions, and the acceptation of them before God through his grace in Christ, was signified by this Meat-offring. fine-flowre] of wheat, Exod. 29. 2. Ezr. 6. 9. 1 Chro. 21. 23. all the Meat-offrings were of wheaten flowre, except the jealousy offring, and the waved sheaf, (Num. 5. Levit. 23.) which were of barley. And for the quantity, All Meat-offrings that were brought upon the Altar, not any of them was lesse then the tenth part (of an Ephah, as Lev. 5. 11. and 6. 20. that is, an Omer, as Exod. 16. 36.) The five Meat-offrings (mentioned in this chapter) that are brought for vow and voluntary sacrifice be may bring of them so much as he please, though 1000. tenth parts: but the Meat offrings of the sheaf, and of the sinner, and of jealousie, and of initiation, and the high priests meat-offring, every one of them is but one tenth part, neither lesse nor more; saith Maimony, in treat, of offring the sacrifice, chap. 12. Sect. 2. 5. Also for the quality, as all things offred to God were to be of the best, and without corruption, so the Meat-offrings. The flowre might not be such as wherein wormes bred, or made or wormeaten wheat; nor mixt with oile that had a ranke smell, or ill taste, &c. Maimony, in Issure▪ mizbeach, chap. 6. S. 1. pure oile] Sol. Iarchi noteth that the oile was poured vpon all of it; the frankincense, was put upon part of it, on the one side. Other of the Hebrewes also say; every Meat-offring that is offred upon the altar, must have oile and frankincense; a Log of oile (that is, halfe a pinte of oile, whereof see Lev. 14. 10.) for every tenth deale, and a handfull of frankincense, for euery Meat-offring, whether it be of one tenth deale, or of sixtie; for they bring not moe then 60. tenth deales in one vessell. Except the jealousy offring, and the sin offring, (Num. 5. 15. Levit. 5. 11.) for they have no oile nor incense. Maimony, treat, o[illegible: 1 letter] offring the sacrifice, chap. 12. S. 7. The flowre of wheat, signified the perfect and pure estate of Christ, and of all Christians (with their service) in him; purged from the branne of naturall corruption, Heb. 10. 5. Esa. 66. 20. The oile signified the graces and comforts of the holy Ghost, whereby wee serve God with gladnesse: Psal. 45. 7. Luk. 4. 18. 1 Ioh. 2. 20. 27. The frankincense, figured the sweet odour whereby they are acceptable to the Lord: Song 3. 6. Ier. 6. 20. Ephes. 5. 2. Rom. 12. 1. The manner of making the Meat-offring of flowre, is recorded to be thus; He brought a tenth-deale of flowre, (or many tenth deales, or according as he had vowed;) and oile meet for the same: the flowre was measured by the Tenth-deale measure of the Sanctuarie, and oile was put into a vessell, and afterwards the flowre was put upon it. After that againe, other oile was put upon the flowre, and the flowre was mingled with it. After this, they put it into a ministring vessell, and then poured oile into it. And the oile which first they put, and the oile which they mingled it with, and the oile which they poured on it, all was a Log (or halfe-pinte) for a tenth deale (of flowre.) And then they put the frankincense upon it. Maimony, treat, of Offring the sacrif. chapter 13. Sect. 5. Vers. 2. the sonnes] that is, one of the sonnes, as the words following doe manifest; when it is said, and he shall take, meaning the Priest. shall take] or shall gather-up-with-the hand, as the word properly signifieth. The flowre was put into a ministring vessell, and sanctified therein, (Esa. 66. 20.) The Priest caried it to the altar, and brought it to the south-west horne thereof, and removing all the frankincense unto the one side, he tooke up a handfull of the flowre and oile mixed, and put that handfull into a ministring vessell, and sanctified it therein. Then gathering up all the frankincense, he put it upon the handfull in the vessell, and set it upon the altar, and salted it; and put it out of the ministring vessell, upon the fire. Maimony, treat. of offring the sacrif. chap. 13. Sect. 12. burne] resolve into fume or vapour, as the word signifieth: so Levit. 1. 9. and after often. the memoriall therof] that is, that handfull with the incense, named a memoriall, because it called unto Gods remembrance, (this is spoken after the manner of men,) his covenant to accept the service of faith, which his people offer to him by Christ. Hereupon it is said, He remember all thy Meat-offrings, Psal. 20. 4. and, Thy prayers and thine almes, are come-up for a Memoriall before God: Acts 10. 4. So Nehemiah prayed, Remember me, O my God, concerning this; and wipe not out my kindnesses, that I have done for the house of my God, &c. and spare mee, according to the greatnesse of thy mercy: Nehem. 13. 14. 22. On the contrary, the sinne and jealousy offrings, had no oile nor incense, because they were no offrings of memoriall, but such as brought iniquity to remembrance; which was not gracious, nor sweet smelling before the Lord: Num. 5. 15. Levit. 5. 11. of rest] the Greeke saith, of sweet smell; and consequently acceptable: as the Chaldee explaineth it, an Oblation that shall be accepted with favour before the Lord. See Leviticus 1. 9. Vers. 3. Aarons] to eat the same, in the sanctuarie, Levit. 6. 16. This is to bee understood of the Meat-offrings brought alone: but the Meat and drink offrings added to other sacrifices, were not to be eaten, but burnt and powred all upon the altar; see the annotations on Levit. 23. 13. holy of holies] Hebr. holinesse of holinesses; that is, most holy things. By this they are distinguished from other things, which the Hebrew Doctors call therfore leight holy, and which might be eaten out of the sanctuarie, but within the host, and (in ages following) within Ierusalem. Maimony, treat. of offring sacrifices, chap. 10. Sect. 5. and chap. 11. S. 5. Thus the Meat-offrings were in part for the maintenance and livelihood of Gods Priests, Num. 18. 9. 10. and being given unto God, were most holy things, and figured the graces and good workes wherewith we honour Christ, & relieve his poore saints, which are holy and acceptable sacrifices unto the Lord, Phil. 4. 18. Heb. 13. 16. And being referred to Christ himselfe, as he by the oblation of his owne body was our Meat-offring, Psalme 40. Heb. 10. it figured our communion with him, and participation of his death, and resurrection, by faith; whereby he becommeth unto us, the bread of God, the bread of life, that giveth us life for ever; Ioh. 6. 33. 35. &c. And of him, his whole church, (which are a royall Priesthood, 1 Pet. 2. 9.) are made partakers. Vers. 4. baked in] Hebr. a baking (or batche) of the oven. They kneaded and baked it within the sanctuarie, (though the wheat was ground and sifted without,) as Maimony in the foresaid treatise sheweth: which is confirmed by Ezek. 46. 20. This is the place where the Priests shall boyle the trespasse-offring, and the sin-offring, where they shall bake the Meat-offring, &c. See also 1 Chron. 23. 28. 29. where the Levites were assistants to the Priests, in preparing the Meat-offrings. unlevened] Heb. cakes of unlevenings; that is, altogether unlevened: signifying sincerity and truth, 1 Cor. 5. 8. see the notes on Exod. 12. mingled] The cakes were thus ordered: the flowre was mingled with oile, and kneaded with warme water: and baked, and broken in peeces and put into a ministring vessell: then frankincense was put upon it, but no oile powred on it, because it is written, mingled with oile. Of every tenth part (of an Ephah) they made ten cakes: saith Maimony, treat of offring the sacrif. chap. 13. Sect. 8. 10. or unlevened] Heb. and wafers of unlevenings, anoynted, &c. Of this, Maimony in the foresaid place saith; And if they were wafers, the flowre was kneaded with warme water, and the wafers anoynted with oile. And it seemes unto me (saith he,) that they were anoynted after the baking. There was brought a Log (or halfe pinte) of oile, for every tenth deale (of flowre,) and they were anoynted and anoynted againe, till all the oile in the Log was ended. This anoynting with oile, signified the graces of Gods spirit, as before is shewed; which the children of God should have within and without, so being both tempered and anoynted with the same: of which the Apostle saith, The anoynting which ye have received of (the Holy one) abideth in you, &c. 1 Ioh. 2. 27. and, He that establisheth us with you, in Christ, and hath anoynted us, is God, 2 Corinthians 1. 21. Vers. 5. on a pan] or, on a plate, or slice, flat and smooth. Hereof Maimony (treat. of offring sacrif. chap. 13. Sect. 7.) saith, what differeth (Machahath) the Pan, from (Marchesheth) the Frying-pan? The Frying-pan hath a lip (or edge,) and the past that is baked thereon is soft, and for that it hath a lip, it runneth not out. But the pan hath no lip, and the past that is baked thereon is hard, so that it runs not off. Moreover, the Pan and the Frying-pan were in the Courtyard, and both of them vessels of ministration & of the holy things: and the Oven of the sanctuarie was of metall, Maimony ibid. chap. 12. Sect. 23. They signified vessels of Christian hearts, as, My heart hathfryed (or boyled) a good matter, &c. Psal. 45. 2. See the annotations on that Psalme. Vers. 6. pieces] or, parts, They haked it in the sanctuarie, and cut it in pieces, and put the pieces into a ministring vessell, and then put upon it oile and frankincense, and caried it to the Priest, and the Priest caried it to the altar, and brought it to the southwest horne, and did as it before noted on verse 2. And for the manner of cutting; he doubled the cake into two, and the two into foure; and divided it. And all the pieces were as big as olives: and if they were greater or lesser, they would serve, Maimony, ibidem, chap. 13. Sect. 12. 10. This cutting in pieces is to be understood also of the cakes baked in the oven, verse 4. and in the Frying-pan, verse 7. 8. and signified the same thing that the cutting in pieces of the Burnt-offeing, Leviticus 1. 6. 12. Vers. 8. he shall offer] that is, the man that brings the gift, shall present or offer it to the Priest: so Sol. larchi expoundeth it, the owner thereof shall offer it to the Priest, and the Priest shall bring it unto the Altar. Or, it shall be offred, to weet, by thee: as, hee imputed, Gen. 15. 6. is translated, it was imputed, Rom. 4. 3. See also the notes on Gen. 2. 20. and 16. 14. Vers. 9. take up] or, lift up; which the Chaldee translateth separate; the Greeke, take-away. a memoriall] that is, an handfull of the pieces thereof: see before, on verse 6. and 2. All Meat-offrings that are offred upon the Altar, he taketh an handfull thereof, and burneth it all upon the Altar: and the rest is eaten by the Priests. Maimony ibidem, chap. 12. Sect. 9. See an Exception, in Lev. 6. 23. of rest] Greek, of sweet smell, The Chaldee translateth, an offring that shall be received with favour before the Lord. Vers. 10. Holy] Hebr. holinesse of holinesses; that is, most holy: see vers. 3. Vers. 11. with leven] except some thank-offrings, which were brought with levened bread, Levit. 7. 13. Leven and honey are unlawfull to be burnt upon the altar, and they are unlawfull every whit of them, Levit. 2. 11. But he is not guilty, except he burne them for an offring, or with an offring, and whether he offer them by themselves, or burne them mixed, hee is to be beaten for each of them by themselves. Maimony in Issure m[illegible: 1 letter]zheach, chap. 5. Sect. 1. old leven] see the annotations on Exod. 12. 15. Leven figured Sin of all sorts, inward and outward, in doctrine and manners, Luk. 12. 1. Matth. 16. 6. 12. 1 Cor. 5. 8. honey] which for sweetnesse of tast, is contrary to sowre leven; yet being eaten much, breedeth [illegible: 1 letter]othsomnesse, and is not good, Prov. 25. 16. 27. but turneth to choler and bitternesse. And being put into the fire, it boileth up in froth; wherupon some of the Hebrewes take it to signifie pride, and therefore it was not to be burned in any Fire-offring. R. Elias, in Reshith Chocmah, treat, of Humilitie, chap. 3. Both these forbidden in this oblation, signified the perfection of Christ, & of us in him. Among the heathens they used honey, in their sacrifices for the dead: Euripi[illegible: 1 letter]. in Iphigen, in Tauris. Baal Hatturim (on this scripture) noteth, that the evil concupiscence (the corruption of nature in man,) is like to old-leven; and this is the reason why honey is forbidden, because the evill concupiscence is sweet unto a man as honey. And Sol. larchi saith, All sweet fruit is called honey. Sometime Leven is used to denote griefe and affliction, as in Psal. 73. 21. my heart was leavened: which may have use here, that neither extremitie of griefe as Leaven, nor of pleasures, as Honey, be in the Meat-offring of the saints, but a temperature and mediocritie. See 2 Cor. 1. 3. 4. 9. and 12. 7. 10. Vers. 12. In the oblation] the word In or With, is to be understood as in the former verse; or, Of, as the Greeke version hath. them] leven and honey though they might not come on the altar, yet came with the first fruits: Leven is mentioned with the first fruits, Levit. 23. 17. and with thankoffrings, Lev. 7. 13. Honey is also among the first fruits, in 2 Chro. 31. 5. though there the Hebrew Doctors understand Dates which are sweet as honey: which may also be implied in the prohibition here, verse 11. So Sol. Iarchi here expoundeth it saying, first fruits of honey, as the first-fruits of figges and dates. Otherwise by them, may be meant the one of them, to weet, Leve[illegible: 1 span] (for Bees honey was not brought for first-fruits:) as the theeves, Matth. 27. 44. that is, one of them, Luke 23. 39. so, his disciples, Matth. 24. 1. that is, one of his disciples, Mark. 13. 1. Chazkuni here expoundeth it, yee shall offer them to the Lord for a wave-offring: but not for an oblation on the altar. for a savour of rest] in Greeke, for a savour of sweet-smell to the Lord: which the Chaldee expoundeth, to be accepted in favour. This the Hebrewes understand strictly, and therefore say, for a favour of rest thou maist not make them ascend, but thou maist make them ascend (to burne) as wood. But to mingle them with any oblation, as sin-offring, trespass-offring, meat-of-fring, &c. was unlawfull: and who so did it, was to be beaten. Maimony in Issarei mizbeach, chap. 5. Sect. 3. 4. Vers. 13. shalt salt] or, shalt season. This the Priest was to doe, casting salt upon it, when it was brought to the altar, as is noted on verse 2. Salt is of a fierie nature, favoureth all meates, and preserveth from corruption, by the sharpenesse thereof: and is therefore applied to the wholsome doctrine of the Gospell, reproofes, and wise seasoned words of grace, Matth. 5. 13. Col. 4. 6. and here to the salt of the covenant, which on our part is faith in midst of afflictions: wherefore our unregenerate estate, is likened to a childe new borne, and [illegible: 1 word] salted, Ezek. 16. 4. of the covenant] which is a signe of the covenant of thy God: for by salt, the covenant of grace was signified in Christ, which wee by faith apprehend unto incorruption. Wee are therefore admonished, Have salt in your selves, and have peace one with another. Mark. 9. 50. Hereupon a covenant of salt, is used for an inviolable, incorruptible, and perpetuall covenant, Num. 18. 19. 2 Chron. 13. 5. Therefore [illegible: 1 word] this sacrifice, the Hebrew doctors held salt so necessary, that if it were offred without salt, it w[illegible: 1 span] polluted: Maimony, treat▪ of holy things polluted, chap. 11. Sect. 16. every oblation] not the Meat-offrings onely, but the Burnt-offrings, Ezek. 43. 24. and all other; as Christ saith, Every one shall be salted with fire, and every sacrifice shall be salted with salt, Mark. 9. 49. The Hebrew doctors say, It is commanded to salt all offrings, before they ascend on the Altar, (Levit. 2. 13.) and thou hast nothing which commeth on the Altar without salt, except the wine of the drinke-offrings, and the blood, and the wood. And it is commanded to salt the flesh veryfayre, as one would salt flesh to rost, that he turne the piece and salt it. The salt which they season all offrings with, is the Congregations, as the Wood also is: and no particular man brings salt or wood for his offring, from his owne house. And they laid on the salt in three places; in the salt chamber, and on the foot-banke (of the altar,) and on the top of the Altar. In the salt chamber they salted the skins of the holy things. Vpon the foot-banke, they salted the members (or pieces of the sacrifices;) and on the top of the Altar, they salted the handfull, and the frankincense, & the Meat-offrings that were burned, and the Burnt-offrings offowles. Maimony, in Issurei Mizbeach, chap. 5. Sect. 11. 12. 13. Therefore (saith Baal hatturim) salt is three times mentioned in this verse, because they put on salt in three places (forementioned.) The heathens retained a memoriall of this service, offring with their sacrifices, meale or flowre salted. Homer Ilia. 1. Vers. 14. Meat-offring of first fruits] This seemeth to be meant of the sheaf (or Omer) of barley, wherof he speaketh againe in Levit. 23. 10. See the annotations there. So R. Menachem, and Sol. Iarchi here saith, the scripture speaketh of the Meat-offring of the Omer (in Levit. 23.) greene-ears-of-corne] in Hebrew Abib, by which name the first moneth is called, Exod. 13. 4. for then barley was e[illegible: 1 letter]red, and began to be ripe; as is shewed on Lev. 23. 10. The Greek translateth it New fruits. parched] for they dryed them with the fire, in the green-ears, because else they would not be ground in the mill, for that they were moyst, saith Sol. Iarchi on Lev. 2. ground-corne] or small-broken-corne: Hebr. Geres, that is, breaking or grinding; which the Greek translateth corne or graine: The Chaldee, broken-graines: and Sol. Iarchi expoundeth it, broken whiles it is moyst. Geres (saith he) meaneth breaking and grinding; broken with the mill. of the full-eare] or, of the green-eare; called in Hebrew Carmel which, here, and in Levit. 23. 14. and in 2 King. 1. 42. is used for fullgreene-eares of corne; which the Chaldee expoundeth tender: elsewhere it is the name of a mountaine, which was fruitfull with corne, 1 Kings 18. 42. and generally a fruitfull place is called Carmel, Esay 32. 15. 16. and 29. 17. The First-fruits chiefly figured Christ, by whom all the rest of the revenue is sanctified, 1 Cor. 15. 20. Rom. 11. 16. Ioh. 12. 24. the parching, breaking, grinding, &c. figured his suffering for us, being bruised for our iniquities, Esa. 53 5. Whereby he was offred for a sweet favour unto God. And with him we are partakers in our measure, Rom. 8. 17. Colos. 1. 24. Vers. 15. shalt put] Heb. shalt give (which the Greeke translateth shalt poure) oile; which was according to other meat-offrings, a log of oile, and an handfull of frankincense; signifying the graces of God in Christ and his members, and the sweet odour of his oblation for us. See more in the notes on Levit. 23. 10. touching this manner of service.