Leviticus 2

— oil] Oil was anciently in very high esteem among the Eastern nations on various accounts, and, as they were wont to express almost every matter of importance by actions as well as words, one way of setting any thing apart and appropriating it to an honourable use, was by anointing it with oil. Therefore we find Jotham, in his parable, makes the olive tree speak of its fatness, as that “wherewith they honour God and man,” Judg. ix. 9. Accordingly, the tabernacle and temple, and their furniture, were consecrated by anointing them. And almost every sacrifice had oil, mixed with flour, added to it, when it was offered up. Nor was it used only to these things, but to persons also who were distinguished in honour above others: to kings, who were hence frequently styled in Scripture, “the Lord anointed;” to priests, concerning whom God commands in the case of Aaron and his sons, “thou shalt anoint them—that they may minister unto Me in the priest’s office,” Exod. xl. 15; and lastly to prophets, as where Elijah is directed to “anoint Elisha in his room,” 1 Kings xix. 16. Abp. Secker.

Chap. III. ver. 1. — a sacrifice of peace offering.] The Hebrew word translated peace signifies prosperity and happiness: thus these oblations were called peace offerings, because they were principally thankful acknowledgments for mercies received from the Divine bounty. The more particular division of these sacrifices is into thank offerings, freewill offerings, and offerings for vows. The first sort was offered for prosperity, or good, already obtained; the second, in the way of devotion, to continue or to procure peace with God; the third, for the attainment of future prosperity or good. The peace offerings of the Israelites were either of the whole congregation, or of particular persons. Lewis. — whether it be a male or female.] In burnt offerings, the female was never sacrificed, because the burnt offering was a more perfect sacrifice: for burnt offerings principally had respect to the honour of God, who justly demands the very best; but peace offerings more peculiarly related to the advantage of the offerers, and therefore they were left herein to their own free choice. Biblioth. Bibl.

Leviticus 2:2

2. — the memorial of it] Meaning that part of the offering, by which, being burnt on the altar, they made grateful acknowledgment of the power and goodness of God, and prayed that He would still remember and be gracious to them. Bp. Patrick.

3. — shall lay his hand upon the head] See note at chap. i. 4. It is observable, that in all sacrifices of beasts, chap. iii. 8, 13; iv. 4, 15, &c. the owner laid his hands upon their heads: to signify (no doubt) his property in what he offered, the transferring his right in it to God, and the devoting it to death for the purposes specified by the Law. All which, under that figurative state, were a type of Christ’s voluntary death: as lively an image, as a priest and sacrifice different could exhibit of One who was priest and sacrifice both; and this lets us into the importance of those phrases, which say, Christ “offered His own body” for a sacrifice, &c. Dean Stanhope.

Leviticus 2:4

4. — wafers] It is mentioned by travellers, that the Arabs have in their tents flat stones, or copper plates, made on purpose for baking. Dr. Pococke speaks of

Leviticus 2:5

5. — upon the burnt sacrifice.] Here seems to be meant the daily sacrifice which was burnt every morning: after which this was to be offered, to intimate that the stated sacrifice was to take place of all others. Ep. Patrick. Of these daily sacrifices there were two, the one about nine o’clock in the morning, the other about three in the afternoon: these were so stated and constant, that they were never intermitted, not even upon festivals when others were added. They were a constant acknowledgment of God’s sovereign dominion, and were in the nature of a daily prayer, that He would graciously continue His mercy to Israel. Lewis. — of a sweet savour unto the Lord.] As the design of these peace offerings was, to render solemn thanks and praise to God for His past favours, and to engage Him to continue His blessings; we should

Leviticus 2:11

11. — no leaven,] The prohibition of leaven was laid either to perpetuate the memory of their deliverance from Egypt, or to oppose some idolatrous rites of their heathen neighbours, or else to warn the priests to put away the “leaven of malice and wickedness,” 1 Cor. v. 8. Bps. Patrick and Kidder.

The principal priest of Jupiter, among the Romans, was absolutely forbidden to touch leaven. Plutarch makes the reason of this to be, that, as leaven itself is a corrupt substance, so it does more or less corrupt that mass with which it is mingled. But the true reason of this prohibition may be much better accounted for, by the Levitical law before us. Biblioth. Bibl.

— nor any honey,] This was anciently offered to many of the Gentile deities. Besides, many have remarked that honey has something in it of the same nature with leaven, that, when it is burnt, it has an unpleasant smell. Under the name of honey, the Jews comprehended all sweet fruits, as figs, dates, &c. none of which were burnt, but only offered before the Lord. Biblioth. Bibl.

Leviticus 2:13

13. — salt of the covenant] “The salt of the covenant of God,” that is, a symbol of the perpetuity thereof. Dr. Magee. Salt, among the ancients, was deemed a symbol of friendship and fidelity, and was therefore frequently used in sacrifices and covenants. Dr. Wells. The “salt of the covenant” means the salt, which by this law or covenant they were obliged to offer up in every oblation. Salt may also be deemed a sign of the perpetuity and inviolableness of the covenant on God’s

The offering of the herd, and of the flock. Before CHRIST 1490. ing 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.