1 "'When anyone offers an offering of a meal offering to Yahweh, his offering shall be of fine flour; and he shall pour oil on it, and put frankincense on it.
*Minor differences ignored. Grouped by changes, with first version listed as example.
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.
A meat offering - Better translated in Leviticus 2:4 an oblation of a meat offering קרבן qorbân, see Leviticus 1:2 מנחה mı̂nchāh. signifies literally a "gift"; and it appears to have been applied especially to what was given by an inferior to a superior Genesis 32:18-20; Genesis 43:11; Judges 3:15; 1-Samuel 10:27 : but in the technical language of the Law, it regularly denoted the vegetable offerings as distinguished from the animal offerings. Our translators have rendered it "meat-offering", applying the word "meat", according to old usage, as a general term for food. Vegetable-offering or meal-offering would be a more convenient rendering.
The meaning of the מנחה mı̂nchāh appears to be much more simple than that of the animal sacrifices. The מנחה mı̂nchāh, as a sacrifice, was something surrendered to God, which was of the greatest value to man as a means of living. It might thus seem to be merely eucharistic. But it should not be overlooked that the grain had been modified, and made useful, by man's own labor. Hence, it has been supposed that the מנחה mı̂nchāh expressed a confession that all our good works are performed in God and are due to Him.
The order in which the kinds of offering are named agrees with their development in order of time. The burnt-offering and the מנחה mı̂nchāh answer to the first two offerings on record Genesis 4:3-4; Amos 5:22.
Three kinds of מנחה mı̂nchāh are here mentioned; (1) Leviticus 2:1-3; (2) Leviticus 2:4-7; (3) Leviticus 2:14-16. Of each of them a small portion was burned on the altar "for a memorial," and the remainder was given to the priests. The offerings of flour belonged to the priests at large, but those of cakes and wafers to the officiating priests, Leviticus 7:9-10. Instructions to the priests are given in Leviticus 6:14-23.
Fine flour - finely bolted flour of wheat. It was probably always presented in a bowl, compare Numbers 7:13.
Oil - For the purpose of anointing and as food; in both senses a symbol of divine grace.
Frankincense - See the Exodus 30:34 note.
Meat-offering - מנחה minchah. For an explanation of this word see Clarke's note on Genesis 4:3, and Leviticus. vii. Calmet has remarked that there are five kinds of the minchah mentioned in this chapter.
1. סלת soleth, simple flour or meal, Leviticus 2:1.
2. Cakes and wafers, or whatever was baked in the oven, Leviticus 2:4.
3. Cakes baked in the pan, Leviticus 2:5.
4. Cakes baked on the frying-pan, or probably, a gridiron, Leviticus 2:7.
5. Green ears of corn parched, Leviticus 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, Genesis 4:3; see Clarke's note Genesis 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 Numbers 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 Exodus 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.
And when any will offer a (a) meat offering unto the LORD, his offering shall be [of] fine flour; and he shall pour oil upon it, and put frankincense thereon:
(a) Because the burnt offering could not be without the meat offering.
And when any man will offer a meat offering unto the Lord,.... Or, "when a soul", and which Onkelos renders "a man", so called from his more noble part; and, as the Jews say, this word is used because the Minchah, or meat offering here spoken of, was a freewill offering, and was offered up with all the heart and soul; and one that offered in this manner, it was all one as if he offered his soul to the Lord (s): there were some meat offerings which were appointed and fixed at certain times, and were obliged to be offered, as at the daily sacrifice, the consecration of priests, the waving of the sheaf, &c. Exodus 29:40 but this was a freewill offering; wherefore it is said, "when any man will offer"; the Hebrew word "a meat offering", may be derived from "to bring" or "offer", and so is a name common to offerings of any sort; or from to "recreate" and delight, it being of a sweet savour to the Lord, as other offerings were; others derive it from a root not in use, and in the Chaldee language signifies a gift or present, in which sense this word is used, Genesis 32:13.
his offering shall be of fine flour; of flour of wheat, Exodus 29:2 for, as the Jews say, there is no fine flour but wheat, and this was for the meat offering, 1-Chronicles 21:23 and this was to be of the finest of the wheat; for all offerings, whether private or public, were to be of the best, and to be brought from those places which were noted for having the best; and the best places for fine flour were Mechmas and Mezonicha, and the next to them were Caphariim, in the valley; and though it might be taken out of any part of the land of Israel and used, yet it chiefly came from hence (t); and according to the Jewish writers (u); the least quantity of fine flour used in a meat offering was the tenth part of an ephah, which was about three pints and a half, and a fifth part of half a pint: Christ was prefigured by the meat offering; his sacrifice came in the room of it, and put an end to it, Psalm 40:7 whose flesh is meat indeed, the true meat or bread, in distinction from this typical meat offering, John 6:55 the fine flour denotes the choiceness, excellency, and purity of Christ; the dignity of his person, the superiority of him to angels and men, being the chiefest, and chosen out of ten thousand; the purity of his human nature being free from the bran of original corruption, and the spotlessness of his sacrifice: and fine flour of wheat being that of which bread is made, which is the principal part of human sustenance, and what strengthens the heart of man, and nourishes him, and is the means of maintaining and supporting life; it is a fit emblem of Christ, the bread of life, by which the saints are supported in their spiritual life, and strengthened to perform vital acts, and are nourished up unto everlasting life, and who, as the meat offering, is called the bread of God, Leviticus 21:6 John 6:33.
and he shall pour oil upon it; upon all of it, as Jarchi observes, because it was mingled with it, and it was the best oil that was used; and though it might be brought from any part of the land of Israel, which was a land of oil olive, yet the chief place for oil was Tekoah, and the next to it was Ragab beyond Jordan, and from hence it was usually brought (w); and the common quantity was a log, or half a pint, to a tenth deal of fine flour, as Gersom asserts from the wise men, and to which Maimonides (x) agrees; and Gersom on the place observes, that it is proper that some of the oil should be put in the lower part of the vessel, and after that the fine flour should put in it, and then he should pour some of it upon it and mix it: the oil denotes the grace of the Spirit poured out upon Christ without measure, the oil of gladness, with which he was anointed above his fellows, and from whence he has the name of Messiah or Christ, or Anointed; and with which he was anointed to be prophet, priest, and King, and which renders him very desirable and delightful to his people, his name being as ointment poured forth, Psalm 45:7.
and put frankincense thereon; on a part of it, as Jarchi's note is; and according to him, the man that brought the meat offering left an handful of frankincense upon it on one side; and the reason of this was, because it was not to be mixed with it as the oil was, and it was not to be taken in the handful with it (z); and the quantity of the frankincense, as Gersom says, was one handful: this denoted the sweet odour and acceptableness of Christ, the meat offering, both to God and to his people: it is an observation of the Jewish writers, that the pouring out of the oil on the fine flour, and mixing it with it, and putting on the frankincense, might be done by a stranger, by any man, by the man that brought the meat offering, but what follows after the bringing of it to the priest were done by him (a).
(s) Jarchi, Aben Ezra, & Baal Hatturim, in loc. (t) Misn. Menachot, c. 8. sect. 1. (u) Jarchi & Gersom in loc. (w) Misn. Menachot, c. 8. sect. 3. (x) Hilchot Maaseh, Hakorbanot, c. 13. sect 5. (z) Vid T. Bab. Sotah, fol. 14. 2. (a) T. Bab. Menachot, fol. 9. 1. & 18. 2. & Pesachim, fol. 36. 1. & Jarchi in loc.
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.
THE MEAT OFFERINGS. (Leviticus. 2:1-16)
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.
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 Exodus 29:2, to distinguish it from קמח, or ordinary meal (σεμίδαλις: 1-Kings 5:2). The suffix in קרבּנו (his offering) refers to נפשׁ, which is frequently construed as both masculine and feminine (Leviticus 4:2, Leviticus 4:27-28, Leviticus 2:1, etc.), or as masculine only (Numbers 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 (Leviticus 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 (Leviticus 2:9, Leviticus 2:16, and Leviticus 6:8), the sin-offering of flour (Leviticus 5:11), and the jealousy-offering (Numbers 5:26), and to the incense added to the shew-bread (Leviticus 24:7). It does not mean the prize portion, i.e., the portion offered for the glory of God, as De Dieu and Rosenmller maintain, still less the fragrance-offering (Ewald), but the memorial, or remembrance-portion, μνημόσυνον or ἀνάμνησις (Leviticus 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 Exodus 26:33 and Exodus 30:10). Thus the independent meat-offerings, which were not entirely consumed upon the altar (Leviticus 2:3, Leviticus 2:10, Leviticus 6:10; Leviticus 10:12), the sin-offerings and trespass-offerings, the flesh of which was not burned outside the camp (Leviticus 6:18, Leviticus 6:22; Leviticus 7:1, Leviticus 7:6; Leviticus 10:17; Leviticus 14:13; Numbers 18:9), the shew-bread (Leviticus 24:9), and even objects put under the ban and devoted to the Lord, whether men, cattle, or property of other kinds (Leviticus 27:28), as well as the holy incense (Exodus 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 (Leviticus 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.
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, Numbers 15:4, Numbers 15:7, Numbers 15:10, 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, Psalm 45:7; 1-John 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, Ephesians 5:2.
*More commentary available at chapter level.