Leviticus 2:5
And if your oblation be a meat offering baked in a pan, it shall be of fine flour unleavened, mingled with oil.
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(5) Baken in a pan.—Better, a flat plate. This is probably the iron fire-plate (Ezekiel 5:3), with a convex surface, which is placed horizontally upon stones about nine inches from the ground, and underneath which the fire is kindled, used by the Arabs to this day. The large thin cakes, and the thin wafer bread, are laid upon the convex surface, where they are baked in comparatively few minutes. These baking operations took place in the court of the sanctuary, where the vessels of ministration were kept (Ezekiel 46:20; 1Chronicles 23:28-29).

2:1-11 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.A pan - Rather, as in the margin, a flat plate. It was probably of earthenware, like the oven.5. baken in a pan—a thin plate, generally of copper or iron, placed on a slow fire, similar to what the country people in Scotland called a "girdle" for baking oatmeal cakes. No text from Poole on this verse. And if thy meat offering be an oblation baken on a pan,.... Which had no edge or covering, and the paste on it hard, that it might not run out:

it shall be of fine flour unleavened, mingled with oil; signifying the same as before.

And if thy oblation be a {e} meat offering baken in a pan, it shall be of fine flour unleavened, mingled with oil.

(e) Which is a gift offered to God to pacify him.

5. of the baking pan] The Heb. word occurs only here and in Leviticus 6:21 [Heb. 14], Leviticus 7:9, 1 Chronicles 23:29 in connexion with sacrifice, and in Ezekiel 4:3 (pan, mg. flat plate). See on Leviticus 2:7.He then took out בּנצתהּ את־מראתו, i.e., according to the probable explanation of these obscure words, "its crop in (with) the foeces thereof,"

(Note: This is the rendering adopted by Onkelos. The lxx, on the contrary, render it ἀφελεῖ τὸν πρόλοβον σὺν τοῖς πτεροῖς, and this rendering is followed by Luther (and the English Version, Tr.), "its crop with its feathers." But the Hebrew for this would have been ונצתו. In Mishnah, Sebach. vi. 5, the instructions are the following: "et removet ingluviem et pennas et viscera egredentia cum illa." This interpretation may be substantially correct, although the reference of בנוצתה to the feathers of the pigeon cannot be sustained on the ground assigned. For if the bird's crop was taken out, the intestines with their contents would unquestionably come out along with it. The plucking off of the feathers, however, follows from the analogy of the flaying of the animal. Only, in the text neither intestines nor feathers are mentioned; they are passed over as subordinate matters, that could readily be understood from the analogy of the other instructions.)

and threw it "at the side of the altar eastwards," i.e., on the eastern side of the altar, "on the ash-place," where the ashes were thrown when taken from the altar (Leviticus 6:3). He then made an incision in the wings of the pigeon, but without severing them, and burned them on the altar-fire (Leviticus 1:17, cf. Leviticus 1:9).

The burnt-offerings all culminated in the presentation of the whole sacrifice upon the altar, that it might ascend to heaven, transformed into smoke and fragrance. Hence it is not only called עלה, the ascending (see Genesis 8:20), but כּליל, a whole-offering (Deuteronomy 33:10; Psalm 51:21; 1 Samuel 7:9). If the burning and sending up in the altar-fire shadowed forth the self-surrender of the offerer to the purifying fire of the Holy Ghost; the burnt-offering was an embodiment of the idea of the consecration and self-surrender of the whole man to the Lord, to be pervaded by the refining and sanctifying power of divine grace. This self-surrender was to be vigorous and energetic in its character; and this was embodied in the instructions to choose male animals for the burnt-offering, the male sex being stronger and more vigorous than the female. To render the self-sacrifice perfect, it was necessary that the offerer should spiritually die, and that through the mediator of his salvation he should put his soul into a living fellowship with the Lord by sinking it as it were into the death of the sacrifice that had died for him, and should also bring his bodily members within the operations of the gracious Spirit of God, that thus he might be renewed and sanctified both body and soul, and enter into union with God.

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