John Calvin Commentary Leviticus 2

And when any will offer. In this chapter Moses prescribes the rules for those offerings to which the name of minha is specifically given. They were not bloody sacrifices, nor offerings of animals, but only of cakes and oil. If anyone would offer plain flour, he is commanded to season it with frankincense and oil, and also to choose fine flour, so that the offering 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, its flavor is improved by the oil, and a fragrant odor is imparted to it by the frankincense. We know that God is attracted neither by sweetness of taste nor by pleasant scents; but it was useful to teach an unrefined people by these symbols, so that they would not corrupt God’s service by their own foolish inventions.

Moses later commands that whatever is consecrated to God should be delivered into the hand of the priest. As we have seen before, private persons were excluded from this honor so that Christ’s unique dignity should remain to Him; that is, access to God should be sought through Him alone, and that everyone might know that no worship pleases God except what He sanctifies.

The substance of this type is shown 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 burned a handful of the flour with the oil and frankincense, what remained was left for his own use; for, as we have seen elsewhere, the most holy portions of the offerings were given to the priests.

Other kinds are then spoken of: namely, cakes baked in the oven, then those fried in a pan, and thirdly, those cooked on a gridiron. For God would have the minha offered to Him from 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 that were cooked either in the oven, or the frying pan, or on the gridiron.

²⁵² They appear, indeed, to have been manifold. “R. Salomon (says Corn. a Lapide, in loco) understands by honey, sweet fruits, such as figs and dates. Philo, ) understands by honey, sweet fruits, such as figs and dates. Philo, lib. de Vict., thinks that honey was forbidden in the sacrifices, because the bee is an impure animal, generated by the putrid carcases of oxen.” Oleaster gives as a reason that honey burns with an offensive smell; and many commentators, because it was constantly offered in the Gentile sacrifices.thinks that honey was forbidden in the sacrifices, because the bee is an impure animal, generated by the putrid carcases of oxen.” Oleaster gives as a reason that honey burns with an offensive smell; and many commentators, because it was constantly offered in the Gentile sacrifices.

And every oblation of your meat-offering. The reason for salting the victims was very similar, namely, that God’s service might not be without savor; but the true seasoning which gives grace to sacrifices is found nowhere except in God’s word.

From this it follows that all modes of worship fabricated by men are rejected as unsavory. For although those who profane God’s worship with superstitions think themselves very sharp, yet everything that seems best to them under the cloak of wisdom is mere foolishness.

Nevertheless, Christ draws an exhortation from this ceremony, namely, that believers, if they desire to please God, should patiently endure to be refined and purified. “Every one,” He says, shall be salted with fire, and every sacrifice shall be salted with salt (Mark 9:49).

In these words He signifies that when we are searched and tried by fire, we shall be acceptable sacrifices to God, and that this is the seasoning of salt when our flesh with its desires shall have been well mortified.

Meanwhile, let us firmly hold to this: our service of God is not what it should be without the savor that is to be sought in the word, since in all human minds not one particle of salt is to be found.

I pass by other more subtle allegories, in which I see no other use than to gratify curious ears. “The salt of the covenant” is used in a different sense from “the covenant of salt,” namely, as the salt that is employed in the sacrifice according to the inviolable compact of God.

From this, too, what I have said before is confirmed: that keeping God’s covenant always occupies the first place in this service.

And if you offer a meat-offering. This offering is different from that of the first-fruits, since it was voluntary, whereas the first-fruits were paid in obedience to the enactment of the Law.

But if anyone chose to add anything to the first-fruits of his new corn, Moses lays down the rule that the ears should be dried in the fire, so that they might be more easily pounded and subsequently burned, mixed with oil and frankincense. For this is how I interpret his words: that he means the same thing by “ears of corn dried by the fire” and “corn beaten out of full ears.” He requires full ears, so that the people may select them and not offer anything poor or stunted.