6 Let it be broken into bits, and put oil on it; it is a meal offering.
<To the chief music-maker on Aijeleth-hash-shahar. A Psalm. Of David.> My God, my God, why are you turned away from me? why are you so far from helping me, and from the words of my crying? O my God, I make my cry in the day, and you give no answer; and in the night, and have no rest. But you are holy, O you who are seated among the praises of Israel. Our fathers had faith in you: they had faith and you were their saviour. They sent up their cry to you and were made free: they put their faith in you and were not put to shame. But I am a worm and not a man; cursed by men, and looked down on by the people. I am laughed at by all those who see me: pushing out their lips and shaking their heads they say, He put his faith in the Lord; let the Lord be his saviour now: let the Lord be his saviour, because he had delight in him. But it was you who took care of me from the day of my birth: you gave me faith even from my mother's breasts. I was in your hands even before my birth; you are my God from the time when I was in my mother's body. Be not far from me, for trouble is near; there is no one to give help. A great herd of oxen is round me: I am shut in by the strong oxen of Bashan. I saw their mouths wide open, like lions crying after food. I am flowing away like water, and all my bones are out of place: my heart is like wax, it has become soft in my body. My throat is dry like a broken vessel; my tongue is fixed to the roof of my mouth, and the dust of death is on my lips. Dogs have come round me: I am shut in by the band of evil-doers; they made wounds in my hands and feet. I am able to see all my bones; their looks are fixed on me: They make a division of my robes among them, by the decision of chance they take my clothing. Do not be far from me, O Lord: O my strength, come quickly to my help. Make my soul safe from the sword, my life from the power of the dog. Be my saviour from the lion's mouth; let me go free from the horns of the cruel oxen.
When Jesus had said these words he went out with his disciples over the stream Kedron to a garden, into which he went with his disciples. And Judas, who was false to him, had knowledge of the place because Jesus went there frequently with his disciples. So Judas, getting a band of armed men and police from the chief priests and Pharisees, went there with lights and with arms. Then Jesus, having knowledge of everything which was coming on him, went forward and said to them, Who are you looking for? Their answer was, Jesus the Nazarene. Jesus said, I am he. And Judas, who was false to him, was there at their side. And when he said to them, I am he, they went back, falling to the earth. So again he put the question to them, Who are you looking for? And they said, Jesus the Nazarene. Jesus made answer, I have said that I am he; if you are looking for me, let these men go away. (He said this so that his words might come true, I have kept safe all those whom you gave to me.) Then Simon Peter, who had a sword, took it out and gave the high priest's servant a blow, cutting off his right ear. The servant's name was Malchus. Then Jesus said to Peter, Put back your sword: am I not to take the cup which my Father has given to me? Then the band and the chief captain and the police took Jesus and put cords round him. They took him first to Annas, because Annas was the father-in-law of Caiaphas who was the high priest that year. It was Caiaphas who had said to the Jews that it was in their interest for one man to be put to death for the people. And Simon Peter went after Jesus with another disciple. Now that disciple was a friend of the high priest and he went in with Jesus into the house of the high priest; But Peter was kept outside at the door. Then this other disciple, who was a friend of the high priest, came out and had a word with the girl who kept the door, and took Peter in. Then the girl who was the door-keeper said to Peter, Are you not one of this man's disciples? In answer he said, I am not. Now the servants and the police had made a fire of coals because it was cold; they were warming themselves in front of it and Peter was there with them, warming himself. Then the high priest put questions to Jesus about his disciples and his teaching.
It was now two days before the feast of the Passover and the unleavened bread: and the chief priests and the scribes made designs how they might take him by deceit and put him to death: But they said, Not while the feast is going on, for fear there may be trouble among the people. And while he was in Bethany in the house of Simon the leper, seated at table, there came a woman with a bottle of perfumed oil of great price; and when the bottle was broken she put the perfume on his head. But some of them were angry among themselves, saying, For what purpose has this oil been wasted? We might have got more than three hundred pence for it, and given the money to the poor. And they said things against her among themselves. But Jesus said, Let her be; why are you troubling her? she has done a kind act to me. The poor you have ever with you, and whenever you have the desire you may do them good: but me you have not for ever. She has done what she was able: she has put oil on my body to make it ready for its last resting-place. And truly I say to you, Wherever the good news goes out through all the earth, what this woman has done will be talked of in memory of her. And Judas Iscariot, who was one of the twelve, went away to the chief priests, so that he might give him up to them. And hearing what he said, they were glad, and gave him their word to make him a payment of money. And he took thought how he might best give him up to them. And on the first day of unleavened bread, when the Passover lamb is put to death, his disciples said to him, Where are we to go and make ready for you to take the Passover meal? And he sent two of his disciples, and said to them, Go into the town, and there will come to you a man with a vessel of water: go after him; And wherever he goes in, say to the owner of the house, The Master says, Where is my guest-room, where I may take the Passover with my disciples? And he will take you up himself to a great room with a table and seats: there make ready for us.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Leviticus 2
Commentary on Leviticus 2 Commentary Critical and Explanatory on the Whole Bible
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.