Leviticus 2

Verse 1. - And when any will offer a meat offering unto the Lord. The word used in the original for "meat offering" ( minchah ), means, like its Greek equivalent, δῶρον , a gift made by an inferior to a superior. Thus the sacrifices of Cain and Abel were their "minchah" to God ( Genesis 4:3, 4 ), the present sent to Esau by Jacob was his "minchah" ( Genesis 32:13 ), and the present to Joseph was his brethren's "minchah" ( Genesis 43:11 ). It is therefore equivalent to a gift of homage, which recognizes the superiority of him to whom it is offered, and ceremonially promises loyal obedience to him. Owing to its use in this passage, it came gradually to be confined in its signification to vegetable gifts, - unbloody sacrifices, as they are called sometimes, in contrast to animal sacrifices - while the word "corban" crone to be used in the wider acceptation which once belonged to "minchah." The conditions to be fulfilled by the Israelite who offered a meat offering were the following. 1. He must offer either (1) uncooked flour, with oil, salt, and frankincense, or (2) flour made into an unleavened cake (whether of the nature of biscuit or pancake), with oil, salt, and frankincense; or (3) roasted grains, with oil, salt, and frankincense. 2. He must bring his offering to the court of the tabernacle, and give to the priests at least as much as one omer (that is, nearly a gallon), and not more than sixty-one omers. The priest receiving it from him must: 1.

Take a handful of the flour, oil, and salt, or a proportionate part of the cake (each omer generally made ten cakes) in place of the flour, and burn it with all the frankincense as a memorial upon the altar of burnt offering. 2. With his brother priests he must eat the remainder within the precincts of the tabernacle. Here the essentials of the sacrifice are the presentation made by the offerer, and the burning of the memorial on the altar, followed by the consumption of the remainder by the priests. The moral lesson taught to the Israelite completed that of the burnt offering. As the burnt offering taught self-surrender, so the meat offering taught recognition of God's supremacy and submission to it, the first by the surrender of a living creature substituted for the offerer, the second by the gift of a part of the good things bestowed by God on man for the preservation of life which, being given back to God, serve as a recognition of his supremacy. Spiritually the lesson taught the Jew was that of the necessity of a loyal service to God; and mystically he may have learnt a lesson (1) as to the force of prayer rising up to heaven as the incense which had to be offered with each form of the meat offering; (2) as to the need of purity and incorruption, symbolized by the prohibition of leaven and honey, and the command to use salt.

Leviticus 2:1 . When any will offer a meat-offering — The word מנחה , mincha, which we render meat-offering, signifies generally a simple oblation or gift. In this chapter and elsewhere it signifies an offering of things inanimate, in opposition to animal sacrifices, described in the former chapter. The word meat-offering (which is supposed by some to have been an ancient false print, that has run through many editions of our Bible, for meal-offering) conveys a quite different idea to the English reader. It certainly would be better rendered meal-offering, or wheat-offering. It was of two kinds: the one which, being joined with other offerings, ( Numbers 15:4 ; Numbers 15:7 ; Numbers 15:10 ,) was particularly prescribed with the measure and proportion of it. The other, which is here spoken of, was left to the offerer’s good-will, both for the thing offered and the quantity. As to the matter of these minchas, or offerings of things inanimate, it was of such things as were of great use to the support of human life, namely, flour, bread, wine, salt, &c. Now this sort of sacrifices was appointed, 1st, Because these are things of the 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. 2d, In condescension to the poor, that they might not want an offering for God, and to show that God would accept even the meanest services, when offered with a sincere mind.

Some of these offerings were for the whole congregation, as the waved sheaf, ( Leviticus 23:11 ,) and the two waved loaves, Leviticus 23:17 . Some, again, were for private persons; among which were that for the poor sinner who could not afford the more expensive sacrifices, Leviticus 5:11 , that, for the suspected woman, Numbers 5:15 ; besides the voluntary ones. He shall pour oil upon it, and put frankincense thereon — To make a sweet odour in the court of the tabernacle, which otherwise would have been very offensive, by reason of the blood that was sprinkled and the flesh that was burned there daily. Besides, the pouring oil, and putting frankincense thereon, signified its being grateful and acceptable to God. And therefore in the offering of jealousy, when guilt was supposed, and sin brought to remembrance, no oil nor frankincense was to be put on the oblation. Now both these things were emblematical of spiritual blessings; the oil of the graces of the Holy Spirit, which are compared to oil and to anointing therewith, ( Psalm 45:7 ; 1 John 2:20 ,) and are necessary to make any offering acceptable to God; and the frankincense of Christ’s atonement and intercession, compared to a sweet odour, Ephesians 5:2 . And the intention of all these offerings being fully answered by the mediation of the Messiah and the blessings of his gospel, it was proper they should cease upon his death, as is thought to have been expressly foretold, Daniel 9:27 .