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Leviticus 2:6 Darby English Bible (DARBY)

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6 Thou shalt part it in pieces, and pour oil thereon: it is an oblation.

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Psalms 22:1-21 DARBY

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{To the chief Musician. Upon Aijeleth-Shahar. A Psalm of David.} My ùGod, my ùGod, why hast thou forsaken me? [why art thou] far from my salvation, from the words of my groaning? My God, I cry by day, and thou answerest not; and by night, and there is no rest for me: And thou art holy, thou that dwellest amid the praises of Israel. Our fathers confided in thee: they confided, and thou didst deliver them. They cried unto thee, and were delivered; they confided in thee, and were not confounded. But I am a worm, and no man; a reproach of men, and the despised of the people. All they that see me laugh me to scorn; they shoot out the lip, they shake the head, [saying:] Commit it to Jehovah -- let him rescue him; let him deliver him, because he delighteth in him! But thou art he that took me out of the womb; thou didst make me trust, upon my mother's breasts. I was cast upon thee from the womb; thou art my ùGod from my mother's belly. Be not far from me, for trouble is near; for there is none to help. Many bulls have encompassed me; Bashan's strong ones have beset me round. They gape upon me with their mouth, [as] a ravening and a roaring lion. I am poured out like water, and all my bones are out of joint: my heart is become like wax; it is melted in the midst of my bowels. My strength is dried up like a potsherd, and my tongue cleaveth to my palate; and thou hast laid me in the dust of death. For dogs have encompassed me; an assembly of evil-doers have surrounded me: they pierced my hands and my feet. I may count all my bones. They look, they stare upon me; They part my garments among them, and cast lots upon my vesture. But thou, Jehovah, be not far [from me]; O my strength, haste thee to help me. Deliver my soul from the sword; my only one from the power of the dog; Save me from the lion's mouth. Yea, from the horns of the buffaloes hast thou answered me.

John 18:1-19 DARBY

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Jesus, having said these things, went out with his disciples beyond the torrent Cedron, where was a garden, into which he entered, he and his disciples. And Judas also, who delivered him up, knew the place, because Jesus was often there, in company with his disciples. Judas therefore, having got the band, and officers of the chief priests and Pharisees, comes there with lanterns and torches and weapons. Jesus therefore, knowing all things that were coming upon him, went forth and said to them, Whom seek ye? They answered him, Jesus the Nazaraean. Jesus says to them, I am [he]. And Judas also, who delivered him up, stood with them. When therefore he said to them, I am [he], they went away backward and fell to the ground. He demanded of them therefore again, Whom seek ye? And they said, Jesus the Nazaraean. Jesus answered, I told you that I am [he]: if therefore ye seek me, let these go away; that the word might be fulfilled which he spoke, [As to] those whom thou hast given me, I have not lost one of them. Simon Peter therefore, having a sword, drew it, and smote the bondman of the high priest and cut off his right ear; and the bondman's name was Malchus. Jesus therefore said to Peter, Put the sword into the sheath; the cup which the Father has given me, shall I not drink it? The band therefore, and the chiliarch, and the officers of the Jews, took Jesus and bound him: and they led him away to Annas first; for he was father-in-law to Caiaphas, who was high priest that year. But it was Caiaphas who counselled the Jews that it was better that one man should perish for the people. Now Simon Peter followed Jesus, and the other disciple. But that disciple was known to the high priest, and went in with Jesus into the palace of the high priest; but Peter stood at the door without. The other disciple therefore, who was known to the high priest, went out and spoke to the porteress and brought in Peter. The maid therefore, who was porteress, says to Peter, Art thou also of the disciples of this man? He says, I am not. But the bondmen and officers, having made a fire of coals (for it was cold), stood and warmed themselves; and Peter was standing with them and warming himself. The high priest therefore demanded of Jesus concerning his disciples and concerning his doctrine.

Mark 14:1-15 DARBY

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Now the passover and the [feast of] unleavened bread was after two days. And the chief priests and the scribes were seeking how they might seize him by subtlety and kill him. For they said, Not in the feast, lest perhaps there be a tumult of the people. And when he was in Bethany, in the house of Simon the leper, as he lay at table, there came a woman having an alabaster flask of ointment of pure nard, very costly; and having broken the alabaster flask, she poured it out upon his head. And there were some indignant in themselves, and saying, Why has this waste been made of the ointment? for this ointment could have been sold for more than three hundred denarii and given to the poor. And they spoke very angrily at her. But Jesus said, Let her alone; why do ye trouble her? she has wrought a good work as to me; for ye have the poor always with you, and whenever ye would ye can do them good; but me ye have not always. What *she* could she has done. She has beforehand anointed my body for the burial. And verily I say unto you, Wheresoever these glad tidings may be preached in the whole world, what this [woman] has done shall be also spoken of for a memorial of her. And Judas Iscariote, one of the twelve, went away to the chief priests that he might deliver him up to them; and they, when they heard it, rejoiced, and promised him to give money. And he sought how he could opportunely deliver him up. And the first day of unleavened bread, when they slew the passover, his disciples say to him, Where wilt thou that we go and prepare, that thou mayest eat the passover? And he sends two of his disciples, and says to them, Go into the city, and a man shall meet you carrying a pitcher of water; follow him. And wheresoever he enters, say to the master of the house, The Teacher says, Where is my guest-chamber where I may eat the passover with my disciples? and *he* will shew you a large upper room furnished ready. There make ready for us.

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Leviticus 2

Commentary on Leviticus 2 Matthew Henry Commentary

John Gill   Keil & Delitzsch   Robert Jamieson: Commentary Critical and Explanatory on the Whole Bible  

Chapter 2

In this chapter we have the law concerning the meat-offering.

  • I. The matter of it; whether of raw flour with oil and incense (v. 1), or baked in the oven (v. 4), or upon a plate (v. 5, 6), or in a frying pan (v. 7).
  • II. The management of it, of the flour (v. 2, 3), of the cakes (v. 8-10).
  • III. Some particular rules concerning it, That leaven and honey must never be admitted (v. 11, 12), and salt never omitted in the meat-offering (v. 13).
  • IV. The law concerning the offering of firstfruits in the ear (v. 14, etc.).

Lev 2:1-10

There were some meat-offerings that were only appendices to the burnt-offerings, as that which was offered with the daily sacrifice (Ex. 29:38, 39) and with the peace-offerings; these had drink-offerings joined with them (see Num. 15:4, 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. 4:3): Cain brought of the fruit of the ground an offering.

  • I. This sort of offerings was appointed,
    • 1. In condescension to the poor, and their ability, that those who themselves lived only upon bread and cakes might offer an acceptable offering to God out of that which was their own coarse and homely fare, and by making for God's altar, as the widow of Sarepta for his prophet, a little cake first, might procure such a blessing upon the handful of meal in the barrel, and the oil in the cruse, as that it should not fail.
    • 2. As a proper acknowledgment of the mercy of God to them in their food. This was like a 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 1:9), and reckoned it the greatest blessing of plenty that it would be the revival of them, Joel 2:14.
  • II. The laws of the meat-offerings were these:-
    • 1. The ingredients must always be fine flour and oil, two staple commodities of the land of Canaan, Deu. 8:8. Oil was to them then in their food what butter is now to us. If it was undressed, the oil must be poured upon the flour (v. 1); if cooked, it must be mingled with the flour, v. 4, etc.
    • 2. If it was flour unbaked, besides the oil it must have frankincense put upon it, which was to be burnt with it (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 Co. 2:15.
    • 3. If it was prepared, this might be done in various ways; the offerer might bake it, or fry it, or mix the flour and oil upon a plate, for the doing of which conveniences were provided about the tabernacle. The law was very exact even about those offerings that were least costly, to intimate the cognizance God takes of the religious services performed with a devout mind, even by the poor of his people.
    • 4. It was to be presented by the offerer to the priest, which is called bringing it to the Lord (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 Co. 6:13), and that man lives not by bread alone. This offering made by fire is here said to be of a sweet savour unto the Lord; and so are our spiritual offerings, which are made by the fire of holy love, particularly that of almsgiving, which is said to be an odour of a sweet smell, a sacrifice acceptable, well pleasing to God (Phil. 4:18), and with such sacrifices God is well pleased, Heb. 13:16.
    • 6. The remainder of the meat-offering was to be given to the priests, 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.

Lev 2:11-16

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. 25:16, 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 Deu. 12:30, 31. Some make this application of this double prohibition: leaven signifies grief and sadness of spirit (Ps. 73:21), 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. 3:20), 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 7:20-22. 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 (Mk. 9:49, 50), and our speech must be always with grace (Col. 4:6), 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, Deu. 26:2. 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. 23:17. And we read of the first-fruits of honey brought to the house of God, 2 Chr. 31:5.
    • 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. 1:14.
      • (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.