Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Senza titolo
Better: "And he shall bring it to Aaron's sons, the priests; and the (officiating) priest shall take from it," etc.
Memorial - The regular name not only for the portion of the מנחה mı̂nchāh which was burned on the altar Leviticus 2:9, Leviticus 2:16; Leviticus 5:12; Leviticus 6:15; Numbers 5:26, but for the frankincense which was laid upon the showbread Leviticus 24:7. It is the word which is applied to the prayers and alms of Cornelius, Acts 10:4.
His handful of the flour - This was for a memorial, to put God in mind of his covenant with their fathers, and to recall to their mind his gracious conduct towards them and their ancestors. Mr. Ainsworth properly remarks, "that there was neither oil nor incense offered with the sin and jealousy offerings; because they were no offerings of memorial, but such as brought iniquities to remembrance, which were neither gracious nor sweet-smelling before the Lord." Numbers 5:15; Leviticus 5:11. In this case a handful only was burnt, the rest was reserved for the priest's use; but all the frankincense was burnt, because from it the priest could derive no advantage.
And he shall bring it to Aaron's sons, the priests,.... And this is all that he did with it; he left it with the priest, who carried it to the altar, to the southwest horn of it (b): the order of bringing it, according to Maimonides (c), was this,"a man brings fine flour from his house in baskets of silver or of gold or of other kind of metals, in a vessel fit to be a ministering vessel; and if it is a meat offering of fine flour, he puts it into a ministering vessel, and sanctifies it in a ministering vessel;''then did what follows:
and he shall take thereout his handful of the flour thereof, and of the oil thereof; as mixed together: the Jews say (d), this was done with the right hand, which is very likely, that being generally used in this way: the Talmudists thus describe the manner in which the handful was taken; the priest stretched out his three fingers over the palm of his hand, and gathered the handful in the plate or pan, and parted it off with his thumb above, and with his little finger below; and this was the most difficult piece of service in the sanctuary (e): though Maimonides (f) rejects this notion of difficulty, and says it was done in the common way, in which men take up a handful of anything: but Bartenora says (g), it was not in the usual way, but much as before described: the priest put the sides of his fingers into the flour, and gathered the flour with the sides of his fingers within his hand, and took of the flour only three fingers' full, upon the palm of his hand, and no more; and that it might not be heaped or go out, he pared it off, above with his thumb, and below with his little finger; and this he affirms, according to the Gemara, and what his masters had taught him, was one of the hardest pieces of service in the sanctuary:
with all the frankincense thereof; this was not taken along with the handful of flour and oil; for if there was ever so small a quantity of frankincense in the handful it was not right (h); for the frankincense, when brought, was put on one side of the fine flour, and when the handful was taken, then that was taken altogether, and put upon it:
and the priest shall burn the memorial of it upon the altar: that is, he was to burn the handful of fine flour and oil with the frankincense, as a "memorial"; either to put the Lord in mind of his lovingkindness to his people, and of his covenant with them, and promises unto them, to which the allusion is, Psalm 20:3 or to put the offerer in mind of the great sacrifice of Christ, who was to be offered for his sins, and to be a meat offering to him: this was the part the Lord had in this offering, and which related to his worship, as the word used sometimes signifies, as De Dieu has observed:
to be an offering made by fire, of a sweet savour unto the Lord; See Gill on Leviticus 1:9.
(b) T. Bab. Sotah, ib. & Meaachot, fol. 8. 2.((c) Hilchot Maaseh Hakorbanot, c. 13. sect. 12. (d) Misn. Menachot, c. 1. sect. 2.((e) T. Bab. Menachot, fol. 11. 1.((f) In Misn. Menachot, ib. (g) In ib. (h) Misn. ib. & Jarchi in loc.
He shall take, i.e. that priest to whom he brought it, and who is appointed to offer it.
The memorial of it; that part thus selected and offered; which is called a memorial, either,
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To the offerer, who by offering this part is minded that the whole of that he brought, and of all which he hath of that kind, is God’s, to whom this part was paid as a quitrent or acknowledgment. Or,
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To God, whom (to speak after the manner of men) this did put in mind of his gracious covenant, and promises of favour and acceptance of the offerer and his offering. See Exodus 30:16 Leviticus 6:15 Numbers 5:26
Verse 2. - He shall take there out his handful. This was the task of the priest. The handful that he took and burnt upon the altar has the technical and significative name of the memorial. It acted as a memorial before God, in the same way as Cornelius's prayers and alms - "Thy prayers and thine alms are come up for a memorial before God" (Acts 10:4) - being something which should cause God to think graciously of the offerer. The frankincense is not mixed with the flour and the oil and the salt, as a constituent element of the offering, but is placed upon them, and is all of it burnt in "the memorial," symbolizing the need of adding prayer to sacrifice, that the latter may be acceptable to God.
(2) And he shall take.—Better, And the priest shall take from it a handful of its flour and of its oil with all its frankincense, and this shall he burn as its memorial upon the altar, &c.
Memorial.—So called because it was designed to bring the worshipper into the grateful remembrance of God, and to remind him, as it were, of His promise to accept the service of His people rendered to Him in accordance with his command. Hence the declaration of the Psalmist, “the Lord remember all thine offerings, and accept thy burnt sacrifice” (Psalm 20:4), and of the angel to Cornelius, “thy prayers and thy alms are come up for a memorial before God” (Acts 10:4).
- and he shall take] The personal pronoun in the English version refers to the person who brings the offering, but the subject of the verb ‘take’ is the priest mentioned in the following clause (cp. Leviticus 2:9). Dillm. suggests that the words from ‘and he shall take’ to ‘all the frankincense thereof’ may be an addition describing the material of the ‘memorial’ in the next clause.
the memorial] Heb. ‘azkârah, an expression applied to a part of the Meal-Offering in this ch. and Leviticus 6:15; elsewhere Leviticus 5:12 (of the poor man’s Sin-Offering), Leviticus 24:7 (of the frankincense offered with the shewbread), and Numbers 5:26 only (cp. Sir 38:11; Sir 45:16). It is generally explained as an offering which puts God in remembrance (cp. ‘memorial’ in Acts 10:4, where the Gk. word is the same as in LXX. of these passages), and it has been suggested that Psalms 38, 70, with their titles ‘to bring to remembrance,’ may be in some way connected with this ceremony (Berth. Bibl. Theol. d. A.T. ii. p. 67). Others prefer sweet smelling offering; cp. Dillm. note here, Isaiah 66:3 (see Skinner’s note in C.B.), and Hosea 14:7.
2. shall burn the memorial--rather, "for a memorial"; that is, a part of it.