Levítico 2

Levítico 2

Morris - A "covenant of salt" was understood in ancient nations to be permanent and unbreakable. This covenant was ratified by a meal seasoned with salt and shared by the two parties. Salt was considered to be a very valuable and significant component of the meal. When God was one of the parties, the food was first sacrificed to Him (Leviticus 2:13; Numbers 18:19). (Defender's Study Bible) Each grain offering must include salt. Salt was an important part of the offering, because it spoke of purity, of preservation, and of expense. Salt, as a preservative, will arrest the normal operations of the flesh - it is the nature of flesh to spoil, but salt cured meats will stay good. C H Spurgeon on the covenant of salt: "By which was meant that it was an unchangeable, incorruptible covenant, which would endure as salt makes a thing to endure, so that it is not liable to putrefy or corrupt." Indeed, salt was so important it was to be a part of every sacrifice - and God speaks here of a covenant of salt (Nu 18:19, 2Chr 13:5). There was a Near Eastern custom of establishing a bond of friendship through the eating of salt. It was said that once you had eaten a man’s salt, you were his friend for life. David Baker has an interesting note on why salt was used - Salt (lit., “salt of God’s covenant”) was necessary for all of these offerings. It was a natural preservative, especially important in a temperate climate without refrigeration. It was an appropriate symbol for the binding, non-degenerating keeping of a covenant (Nu 18:19; 2Chr 13:5). Salt is also not destroyed by fire, another possible symbolic reason for its inclusion. A covenant was a binding agreement between two parties, often in the political sphere. A great king would often enter a suzerain-vassal covenant with several minor rulers, who would obey him and support him with taxes, conscripted soldiers, and so forth. The relationship between God and his people Israel was very often presented as a covenant, and this salt reminded the people of it. (Cornerstone Bible Commentary) Mark Rooker - Salt also was associated with covenants in Num 18:19 and 2 Chr 13:5. In Num 18:19 the Sinaitic Covenant is in view, while in 2 Chr 13:5 the Davidic Covenant is highlighted. Salt is a preservative, so it symbolizes the notion that the covenant cannot be destroyed by fire or decay. The phrase “covenant of salt” emphasizes the durability or eternality of the covenant. Antiochus the Great donated 375 bushels of salt to the Jews for the temple service. A special chamber in the temple was designated for the storage of salt (m. Mid. 5:3). (New American Commentary) F Duane Lindsey - All the offerings for the altar were to include salt, apparently symbolic of Israel’s covenant relationship with God (the salt of the covenant of your God), which was the foundation of the Levitical sacrificial system. Since salt was regarded in the ancient Near East as not being destructible by fire, “a covenant of salt” seems to refer to an eternal covenant (Nu 18:19; 2 Chr 13:5). (Borrow Bible Knowledge Commentary - Old Testament) RELATED RESOURCE: If you would like more information on salt and covenant, see Henry Clay Trumbull's 187 page book The Covenant of Salt - Henry Clay Trumbull (Alternative Source) Covenant (01285)(See word study on berit/berith/beriyth) is translated in the Lxx with the noun diatheke (word study). Offerings (07133)(qorban/korban from qarab signifies coming into near, intimate proximity of another and in Leviticus into intimate proximity with Jehovah! (Does this root verb not help us discern the picture of "offering?") is a masculine noun which means that which is brought near (the altar), thus referring to an offering. The Septuagint (Lxx) translates qorban in this passage with doron which means a gift or present to show honor and respect (Mt 2:11 of gifts of Magi [Mt 2:7-10] at His birth). Doron also described sacrifices and other gifts offered to God (Mt. 5:23-24-note; Mt 8:4; 15:5; 23:18-19; Mk 7:11; Heb 5:1-note; Heb 8:3-4-note; Heb 9:9-note) Richard Hawker - Leviticus 2:13 - PONDER over these words, my soul; and looking up for grace, and the divine teachings, see whether Jesus is not sweetly typified here. Was not Jesus the whole sum and substance of every offering under the law? The Holy Ghost taught the church this, when he said the law was a shadow of good things to come, but the body is of Christ. And did not the church, by faith, behold him as the Salt which seasoned and made savory the whole? Moreover, as all the sacrifices were wholly directed to typify Him who knew no sin, but became sin for his people, the seasoning the sacrifice with salt, which was also a type of Christ’s purity and sinlessness, became a sweet representation to denote that the sinner, when he came with his offering, came by faith; to intimate that he looked for acceptance in the Lord as his sacrifice, and for preservation in the salt of his grace, in Christ Jesus. And who then, among believers now, would ever approach without an eye to Jesus, and the seasoning with this salt all his poor offerings. Lord, grant that the Salt of the covenant of my God may never be lacking; for where Jesus is not, there can be no acceptance. Lord, let me have this Salt in myself, and may every renewed presentation of myself be there salted. Then shall I be as the salt of the earth, amidst not only the putrefactions of the world, but the corruptions of my own heart. Lord, say to us, and impart the blessing of thyself in saying it, Have salt in yourselves; and then shall we have peace with thee and with one another. (The Poor Man's Morning Portion) Eugene Merrill on the phrase your God - This is the first use of the common designation for God, Elohim (see word study). It is analyzed as a plural noun and so it can be translated "gods" as it is in a number of instances (e.g., Ex 18:11; 20:3) but it is never used this way in Leviticus. In Leviticus it always refers to the true God who revealed himself to Moses. The plural is usually described as a plural of majesty to denote totality and majesty but not plurality in keeping with the monotheistic view of God for the Israelites (Deut. 6:4). However, it can also be taken as a term that permits a plurality (e.g., a Trinity) within a unity of one God. This view is possible from Ge 1:2, 26 and Isa. 6:8. The form Elohim is used in Hebrew and occurs in no other Semitic language (J. Scott, TWOT online, 1:44). When it is used to indicate the true God, it is often used to describe the God who created man, who works his power in this world, and who should be the object of mankind's reverence and fear. This term is often accompanied by the term yhwh, his personal name that is used when making a covenant with his people. It can also be combined with various descriptive words or phrases that function as titles. (The Bible Knowledge Word Study - Gen-Deut) Leviticus 2:14 'Also if you bring a grain offering of early ripened things to the LORD, you shall bring fresh heads of grain roasted in the fire, grits of new growth, for the grain offering of your early ripened things. Lev 22:29 23:10,14-17,20 Ge 4:3 Nu 28:2 De 26:2 Pr 3:9,10 Isa 53:2-10 Mal 1:11 1Co 15:20 Rev 14:4 Grits - 2Ki 4:42 Leviticus 2 Resources - Multiple Sermons and Commentaries GRAIN OFFERING OF FIRST-FRUITS KJV - And if thou offer a meat offering 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. NET Translation - "'If you present a grain offering of first ripe grain to the LORD, you must present your grain offering of first ripe grain as soft kernels roasted in fire– crushed bits of fresh grain. NET Note - The translation of this whole section of the clause is difficult. Theoretically, it could describe one, two, or three different ways of preparing first ripe grain offerings (J. E. Hartley, Leviticus [WBC], 27). The translation here takes it as a description of only one kind of prepared grain. This is suggested by the fact that Lev 2:16 uses only one term “crushed bits” (גֶּרֶשׂ, geres) to refer back to the grain as it is prepared in Lev 2:14 (a more technical translation is “groats”; see J. Milgrom, Leviticus [AB], 1:178, 194). Cf. NAB “fresh grits of new ears of grain”; NRSV “coarse new grain from fresh ears.” Mark Rooker - The grain offering of firstfruits was distinguished from the other grain offerings in that the grain offering of the firstfruits marked a particular occasion (firstfruits). The other grain offerings could be offered at any time throughout the year. (New American Commentary) Early ripened things (KJV = "First-fruits") (01061)(bikkurim from bakar = to bear new fruit, to constitute as first-born) means the first-fruits of the crop. This Hebrew word occurs only in the masculine plural (cf "-im" ending) and refers especially to the first products of grain and fruit, (bread, Ex 23:16; grapes, Nu 13:20; figs, Nah 3:12), a portion of which were to be given to the Lord as a thank offering and for the support of the priesthood (cf Lev 2:14; Nu 18:12-13). The first use in Exodus refers to the "Feast of the Harvest of the first-fruits." The Septuagint (Lxx) translates bikkurim in most of the OT uses with the noun protogenema which means means first-fruits. Bikkurim is translated in NAS as early ripened things(2), first fruits(12), first ripe(1), first ripe fruits(1), ripe fruit(1). Bikkurim - 15v - Ex 23:16, 19; 34:22, 26; Lev 2:14; 23:17, 20; Nu 13:20; 18:13; 28:26; 2Kgs 4:42; Neh 10:35; 13:31; Ezek 44:30; Nah 3:12 Leviticus 2:15 'You shall then put oil on it and lay incense on it; it is a grain offering. Leviticus 2 Resources - Multiple Sermons and Commentaries Incense (frankincense) (03828)(lebonah - see word study) Leviticus 2:16 'The priest shall offer up in smoke its memorial portion, part of its grits and its oil with all its incense as an offering by fire to the LORD. Lev 2:1,2,4-7,9,12 Ps 141:2 Isa 11:2-4 61:1 Ro 8:26,27 Heb 5:7 Leviticus 2 Resources - Multiple Sermons and Commentaries The priest shall offer up (Heb = qatar; Lxx = anaphero) in smoke its memorial portion - In the NT every believer is a priest (1Pe 2:9-note, Rev 1:6-note, Rev 5:10-note) and as priests we have the privilege to "offer up" prayers even as David prayed... May my prayer be counted as incense before Thee; The lifting up of my hands as the evening offering." (Ps 141:2) Spurgeon's comment is worth reading - As incense is carefully prepared, kindled with holy fire, and devoutly presented unto God, so let my prayer be. We are not to look upon prayer as easy work requiring no thought. It needs to be "set forth"; what is more, it must be set forth "before the Lord, "by a sense of his presence and a holy reverence for his name: neither may we regard all supplication as certain of divine acceptance, it needs to be set forth before the Lord "as incense, "concerning the offering of which there were rules to be observed, otherwise it would be rejected of God. And the lifting up of my hands as the evening sacrifice. Whatever form his prayer might take his one desire was that it might be accepted of God. Prayer is sometimes presented without words by the very motions of our bodies: bent knees and lifted hands are the tokens of earnest, expectant prayer. Certainly work, or the lifting up of the hands in labour, is prayer if it be done in dependence upon God and for his glory: there is a hand prayer as well as a heart prayer, and our desire is that tiffs may be sweet unto the Lord as the sacrifice of eventide. Holy hope, the lifting up of hands that hang down, is also a kind of worship: may it ever be acceptable with God. The Psalmist makes a bold request: he would have his humble cries and prayers to be as much regarded of the Lord as the appointed morning and evening sacrifices of the holy place. Yet the prayer is by no means too bold, for, after all, the spiritual is in the Lord's esteem higher than the ceremonial, and the calves of the lips are a truer sacrifice than the calves of the stall. So far we have a prayer about prayer: we have a distinct supplication in the two following verses. (Treasury of David—Psalm 141) Gordon Wenham on the significance of the Grain Offering - The cereal offering symbolized the dedication of a man's life and work to God. He brought his normal food to the priest, and he declared his willingness to keep the law. These attitudes should also be true of the Christian: Paul urged the Romans "to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world but be transformed by the renewal of your mind, that you may prove what is the will of God, what is good and acceptable and perfect" (Ro 12:1-2). In a similar vein the writer to the Hebrews says, "Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name. Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God" (Heb 13:15-16). In ancient Israel the cereal offering was presented morning and evening; "the time of the cereal offering" (1Ki. 18:36; 2Ki. 3:20) referred to a specific time of day. A Christian is called to be as regular and diligent in rededicating himself to Christ's service as the men of ancient Israel. The cereal offering also provided the priests with their main source of income. Christian laity are responsible for ensuring that their ministers and clergy receive proper provision. "Do you not know that those who are employed in the temple service get their food from the temple, and those who serve at the altar share in the sacrificial offerings? In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel" (1Cor. 9:13-14). Paul justifies the payment of ministers by appealing to the practice of the OT and to the teaching of Christ—"the Lord commanded." He seems to be referring to Jesus' remark in Luke 10:7 that "the laborer deserves his wages." Church people could well ponder the NT teaching on this subject, for few ministers have Paul's forthrightness when it comes to their own remuneration. According to Jesus and Paul the minister is entitled to be paid for his preaching. He should receive enough to cover his housing, his food and drink (Luke 10:7; 1Cor. 9:4). He should receive an allowance for his wife, if he is married (1Cor. 9:5). In fact he should be paid on the same basis as other workers—soldiers, farmers, and shepherds being the examples Paul cites (1Cor. 9:7). (NICOT Borrow The book of Leviticus) Mark Rooker - The grain offering was a gift to the Lord that honored him as the source of life and of the fertility of the land. It represented the dedication to God of the fruit of one’s labor.110 In the grain offering the worshiper offered the best of the kernels of wheat to indicate that he was offering the best to God, which signified the dedication of one’s life and work to God. The same is to be the response of the New Testament worshiper as well. The most common New Testament word for sacrifice, thysía, is the term used to translate minhâ in the Septuagint. The New Testament believer is also reminded that as the believer in Old Testament times offered this grain to God, so Jesus Christ as the Bread of life offered his life to God (John 6:32–35). Kaiser comments, “As the grain was bruised and crushed to make the sacrifice for the ancient Israelite, so the living Bread was bruised and crushed for all who would believe.” This is certainly the theological context for the eucharist, for the bread represents the sacrificial flesh and supplies the symbol for communion with God. The body of the Son of God who was sacrificed for the sins of the world is compared to the bread that both God and humans partake of (Matt 26:26; Mark 14:22; Luke 22:19; 1 Cor 11:23f.).(New American Commentary) Rob