Fuente: The Cambridge Bible for Schools and Colleges

With all thine offerings thou shalt offer salt – Not only every mnchah, but every animal offering was to be accompanied by salt. It was the one symbol which was never absent from the altar of burnt-offering, showing the imperishablness of the love of Yahweh for His people. In its unalterable nature, it is the contrary of leaven (yeast). The Arabs are said to retain in common use the expression, a covenant of salt; and the respect they pay to bread and salt in their rites of hospitality is well known.

Fuente: Albert Barnes’ Notes on the Bible

Lev 2:13

Season with salt.

Salt for sacrifice

If you will read the chapter through you will note that other things were needed in connection with the sacrifices of the Israelites. Their sacrifices were of course imperfect. Even on the low ground which they occupied as emblems they were not complete; for you read, in the first place, that they needed frankincense; God did not smell sweet savour in the bullock, or the ram, or the lamb, unless sweet spices were added. What does that teach us but that the best performances of our hands must not appear before His throne without the merit of Christ mingled therewith? Another thing that was enjoined constantly was that they should bring oil; and oil is ever the type of the blessed Spirit of God. What is the use of a sermon if there is no unction in it? What is prayer without the anointing that cometh of the Holy Spirit? What is praise unless the Spirit of God be in it to give it life, that it may rise to heaven? That which goes to God must first come from God. Then came a third requisite, namely, salt. If you read the preceding verses you will see that the Lord forbids them to present any honey. No meat-offering, which ye shall bring unto the Lord, shall be made with leaven: for ye shall burn no leaven, nor any honey, in any offering of the Lord made by fire. As for the oblation of the firstfruits, ye shall offer them unto the Lord: but they shall not be burnt on the altar for a sweet savour. Ripe fruits were full of honey, full of sweetness; and God does not ask for sweetness, He asks for salt.

I. It appears, then, that salt was the symbol of the covenant. When God made a covenant with David, it is written, The Lord gave the kingdom to David for ever by a 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. The salt of the covenant signifies that, whenever you and I are bringing any offering to the Lord, we must take care that we remember the covenant.

1. We want this salt of the covenant in all that we do, in the first place, to preserve us from falling into legality. He that serves God for wages forgets the word–The gift of God is eternal life. If you forget that you are under a covenant of pure grace, in which God gives to the unworthy, and saves those who have no claim to covenant blessing, you will get on legal ground; and, once on leg d ground, God cannot accept your sacrifice.

2. The covenant is to be remembered also that it may excite gratitude. Whenever I think of God entering into covenant that He will not depart from me, and that I shall never depart from Him, my love to Him overflows. Nothing constrains me to such activity and such zeal in the cause of God as a sense of covenant love. Standing on covenant ground we feel consecrated to the noblest ends.

3. This tends to arouse our devotion to God. When we remember that God has entered into covenant with us, then we do not do our work for Him in a cold, dead way; neither do we perform it after a nominal sort; for we say, I am one of Gods covenanted ones.

II. But, secondly, salt is the token of communion. In the East, especially, it is the token of fellowship. When an Oriental has once eaten a mans salt, he will do him no harm. Whenever you are attempting to serve God, take care that you do it in the spirit of fellowship with God.

III. But salt is the emblem of sincerity. With all thine offerings thou shalt offer salt. There must be an intense sincerity about all we do towards God.

IV. Lastly, salt is the type of purifying power; and with all our sacrifices we have need to bring a great deal of this salt. The salt eats into the meat; it drives away corruption; it preserves it. If we come before God with holy things while we are living in sin we need not deceive ourselves, we shall not be accepted. If there be any man, of whom it can be said that he is a saint abroad and a devil at home, God will estimate him at what he is at home, and not at what he is abroad. He may lay the sacrifice upon the altar, but if it is brought there with foul hands and an unholy heart, God will bare nothing to do with it. Without holiness no man can see the Lord, and, certainly, without holiness can no man serve the Lord. We have our imperfections; but known and wilful sin Gods people will not indulge. (C. H. Spurgeon.)

Salt of the covenant

Eating salt together is in the East a pledge of amity and friendship. Hence the covenant of salt was an indissoluble pact; and salted with the salt of the palace (Ezr 4:14) meant not maintenance, but the sign of faithfulness to the king. Salt was used in the sacrifices and offerings of the Israelites, probably with the same idea of honour and fidelity. (G. Deane.)

Salt to be included in all offerings

This salt indicates corruption removed and prevented; and in the case of the meat-offering, it is as if to say, Thy body and thy substance are become healthy now; they shall not rot. They are not like those of the ungodly in Jam 5:2, Your riches are corrupted. There is a blessing on thy body and thy estate. And next it intimates the friendship (of which salt was a well-known emblem) now existing between God and the man. God can sup with man, and man with God (Rev 3:18). There is a covenant between him and God, even in regard to the beasts of the field (Job 5:23), and fowls of heaven (Hos 2:18). The friendship of God extends to His peoples property; and to assure us of this He appoints the salt in the meat-offering, the offering that especially typified their substance. How comforting to labouring men! how cheering to careworn merchants if they dedicate themselves to God; He is interested in their property as much as they themselves are! Who is a God like unto Thee! But more; with all thine offerings thou shalt offer salt, declared that the sweet savour of these sacrifices was not momentary and passing, but enduring and eternal. By this declaration He sprinkles every sacrifice with the salt of His unchanging satisfaction. And the covenant by sacrifice (Psa 50:5) is thus confirmed on the part of God; He declares that He on His part will be faithful. (A. A. Bonar.)

.

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 13. With all thine offerings thou shalt offer salt.] SALT was the opposite to leaven, for it preserved from putrefaction and corruption, and signified the purity and persevering fidelity that were necessary in the worship of God. Every thing was seasoned with it, to signify the purity and perfection that should be extended through every part of the Divine service, and through the hearts and lives of God’s worshippers. It was called the salt of the covenant of God, because as salt is incorruptible, so was the covenant made with Abram, Isaac, Jacob, and the patriarchs, relative to the redemption of the world by the incarnation and death of Jesus Christ. Among the heathens salt was a common ingredient in all their sacrificial offerings; and as it was considered essential to the comfort and preservation of life, and an emblem of the most perfect corporeal and mental endowments, so it was supposed to be one of the most acceptable presents they could make unto their gods, from whose sacrifices it was never absent. That inimitable and invaluable writer, Pliny, has left a long chapter on this subject, the seventh of the thirty-first book of his Natural History, a few extracts from which will not displease the intelligent reader. Ergo, hercule, vita humanior sine Sale nequit degere: adeoque necessarium elementum est, ut transierit intellectus ad voluptates animi quoque. Nam ita SALES appellantur omnisque vitae lepos et summa hilaritas, laborumque requies non alio magis vocabulo constat. Honoribus etiam militiaeque inter ponitur, SALARIIS inde dictis–Maxime tamen in sacris intelligitur auctoritas, quando nulla conficiuntur sine mola salsa. “So essentially necessary is salt that without it human life cannot be preserved: and even the pleasures and endowments of the mind are expressed by it; the delights of life, repose, and the highest mental serenity, are expressed by no other term than sales among the Latins. It has also been applied to designate the honourable rewards given to soldiers, which are called salarii or salaries. But its importance may be farther understood by its use in sacred things, as no sacrifice was offered to the gods without the salt cake.” So Virgil, Eclog. viii., ver. 82: Sparge molam.

“Crumble the sacred mole of salt and corn.”

And again, AEneid., lib. iv., ver. 517: –

Ipsa mola, manibitsque piis, altaria juxta.

“Now with the sacred cake, and lifted hands,,

All bent on death, before her altar stands.”

PITT.

In like manner Homer: –

‘ , .

Iliad, lib. ix., ver. 214.

“And taking sacred salt from the hearth side,

Where it was treasured, pour’d it o’er the feast.”

COWPER.

Quotations of this kind might be easily multiplied, but the above may be deemed sufficient.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Every oblation of thy meat-offering shalt thou season with salt; either,

1. For the decency and conveniency of the feast, which God would have here represented. Or,

2. For the signification of that incorruption of mind, and sincerity of grace, which in Scripture is signified by salt, Mar 9:49; Col 4:6, and which is necessary in all them that would offer an acceptable offering to God. Or,

3. In testimony of that communion which they had with God in these exercises of his worship; salt being the great symbol of friendship in all nations and ages. The salt of the covenant of thy God: so salt is called, either,

1. Because it fitly represented the durableness and perpetuity of Gods covenant with them, which is designed by salt, Num 18:19; 2Ch 13:5. Or,

2. Because it was so particularly and rigorously required as a condition of their covenant with God; this being made absolutely necessary in all their offerings, as it follows; and as the neglect of sacrifices was a breach of covenant on their part, so also was the neglect of salt in their sacrifices. With all thine offerings; not these only, but all other, as appears from Eze 43:24; Mar 9:49.

Fuente: English Annotations on the Holy Bible by Matthew Poole

13. every . . . meat offering shaltthou season with saltThe same reasons which led to theprohibition of leaven, recommended the use of saltif the one soonputrefies, the other possesses a strongly preservative property, andhence it became an emblem of incorruption and purity, as well as of aperpetual covenanta perfect reconciliation and lasting friendship.No injunction in the whole law was more sacredly observed than thisapplication of salt; for besides other uses of it that will benoticed elsewhere, it had a typical meaning referred to by our Lordconcerning the effect of the Gospel on those who embrace it (Mar 9:49;Mar 9:50); as when plentifullyapplied it preserves meat from spoiling, so will the Gospel keep menfrom being corrupted by sin. And as salt was indispensable to rendersacrifices acceptable to God, so the Gospel, brought home to thehearts of men by the Holy Ghost, is indispensably requisite to theiroffering up of themselves as living sacrifices [BROWN].

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And every oblation of thy meat offering shalt thou season with salt,…. Which makes food savoury, and preserves from putrefaction; denoting the savouriness and acceptableness of Christ as a meat offering to his people, he being savoury food, such as their souls love, as well as to God the Father, who is well pleased with his sacrifice; and also the perpetuity of his sacrifice, which always has the same virtue in it, and of him as a meat offering, who is that meat which endures to everlasting life, Joh 6:27 and also the grave and gracious conversation of those that by faith feed upon him, Mr 9:50

neither shall thou suffer the salt of the covenant of thy God to be lacking from thy meat offering; this seems to suggest the reason why salt was used in meat offerings, and in all others, because it was a symbol of the perpetuity of the covenant, which from thence is called a covenant of salt, Nu 18:19 namely, the covenant of the priesthood, to which these sacrifices belonged, Nu 25:13 hence the Targum of Jonathan,

“because the twenty four gifts of the priests are decreed by the covenant of salt, therefore upon all thine offerings thou shalt offer salt:”

with all thine offerings thou shall offer salt, even those that were not to be eaten, as well as those that were; as the burnt offering of the herd, of the flock, and of fowls, and their several parts; all were obliged to be salted that were offered, excepting wine, blood, wood, and incense x; hence there was a room in the temple where salt was laid up for this purpose, called , “the salt room” y; and which was provided by the congregation, and not by a private person z; our Lord has reference to this law in Mr 9:49 the Heathens always made use of salt in their sacrifices a.

x Maimon. Issure Mizbeach, c. 5. sect. 11. y Misn. Middot, c. 5. sect. 2. z Maimon. Issure Mizbeach, c. 5. sect. 13. a Ante Deos Homini, &c. Ovid. Fastor. l. 1. Vid. Horat. Carmin. l. 3. Ode 23.

Fuente: John Gill’s Exposition of the Entire Bible

13. And every oblation of thy meat-offering. The reason for salting the victims was very similar, viz., 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. Hence it follows that all modes of worship fabricated by men are rejected as unsavory. For although they who profane God’s worship by superstitions think themselves very acute, yet all that most approves itself to them under the cloak of wisdom is mere fatuity. Nevertheless, Christ deduces an exhortation from this ceremony, viz., 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.” (Mar 9:49.)

In which 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 affections shall have been well macerated. Meanwhile, let us firmly hold to this, that our service of God is not what it should be without, the savor which is to be sought in the word; since in all the brains of men 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,” viz., as the salt which is employed in the sacrifice according to the inviolable compact of God. Hence, too, is confirmed what I have said before, that the keeping of God’s covenant always occupies the first place in this service.

Fuente: Calvin’s Complete Commentary

(13) And every oblation.But salt, which is the contrary to leaven, and which preserves from putrefaction and corruption, was to be an ingredient, not only of bloodless, but of all animal sacrifices (Eze. 43:24).

The salt of the covenant of thy God.From its antiseptic and savoury qualities, salt became the symbol of hospitality, friendship, durability, fidelity. To eat bread and salt together is, in the East, an expression for a league of mutual amity (Russell, Aleppo, i. 232). When the Arabs make a covenant together, they put salt on the blade of a sword, from whence every one puts a little into his mouth. This constitutes them blood relations, and they remain faithful to each other even when in danger of life (Ritter, Erd. 14:960). Hence the expression a covenant of salt, which also occurs in Num. 18:19, and 2Ch. 13:5, denotes an indissoluble alliance, an everlasting covenant. Hence, too, the phrase salted with the salt of the palace (Ezr. 4:14) means bound by sacred obligations of fidelity to the king.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

13. Season with salt Salt, from its antiseptic quality, is suggestive of that moral purity and fidelity required of all true worshippers. It was applied to the bread offering for another reason because it symbolized the existence of an inviolable friendship between the host and the guest. It was to the Hebrew a perpetual memorial of the bond of union between Jehovah and Israel. Num 18:19. Hence the injunction, “Thou shalt not suffer the salt of the covenant of thy God to be lacking.”

With all offerings offer salt The typology of this requirement is explained by our Lord Jesus: “For every one shall be salted (purified or punished) with fire, (God’s holiness,) as every sacrifice shall be salted with salt.” See Mar 9:49, note.

Fuente: Whedon’s Commentary on the Old and New Testaments

Lev 2:13. Every oblationshalt thou season with salt Leaven and honey being forbidden, salt is particularly enjoined to be offered with every oblation: and this, as some suppose, in opposition to the custom of the early heathens, who used no salt, but honey and other sweets, to season their sacrifices. We, have, upon another occasion, observed, that the house of the Lord was furnished, as it were, with all things suitable to the notion of a complete dwelling or habitation: (see the note on Exo 25:23.) hence, salt, used at every table, was commanded also to be constantly used at this table of the Lord. But whatever opposition this might bear to the customs of the heathens, whatever reference to the primitive simplicity of the first ages, as Spencer supposes, or to the model of an ordinary feast, there can be no question, but that it had a moral aspect, as well as the leaven and the honey. To this we are led by the New Testament; see Mar 9:49. Eph 4:29. Col 4:6 from whence we may reasonably gather, that, as salt has two qualities, the one to season meat, the other to preserve it from corruption, so it fitly denotes that integrity and uncorruptedness of heart, which seasons every sacrifice, and renders men’s persons and services grateful to God. In Num 18:19 a perpetual covenant is called a covenant of salt; for the reason of which, we refer to the notes on that place, and for more on this subject.

Fuente: Commentary on the Holy Bible by Thomas Coke

DISCOURSE: 121
THE MEAT-OFFERING A TYPE OF CHRIST

Lev 2:13. Every oblation of thy meat-offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat-offering: with all thine offerings, thou shalt offer salt.

THERE certainly is need of much sobriety and caution in interpreting the typical parts of Scripture, lest, instead of adhering to the path marked out for us by the inspired writers, we be found wandering in the regions of fancy and conjecture. But there are some types, which, notwithstanding they be soberly explained, appear at first sight the mere creatures of ones own imagination; which, however, on a more full investigation, evidently appear to have been instituted of God for the express purpose of prefiguring the truths of the Gospel. Of this kind is the ordinance now under our consideration: for the elucidating of which, we shall,

I.

Explain the meat-offering

The directions respecting it were very minute
[Meat-offerings were annexed to many of the more solemn sacrifices, and constituted a part of them [Note: Numbers 28 throughout.]. But they were also frequently offered by themselves. They were to consist of fine flour, mixed with oil, and accompanied with frankincense [Note:, 2, 5.]. The quantity offered was at the option of the offerer, because it was a free-will offering. The wheat might be presented either simply dried and formed into flour, or baked as a cake, or fried as a wafer [Note:, 7, 14.]: but, in whatever way it was presented, it must by all means have salt upon it [Note: 3.]. It was on no account to have any mixture in it, either of honey, or of leaven [Note: 1.]. A part, or a memorial of it, was to be taken by the priest (but with all the frankincense), and to be burnt upon the altar [Note: 6.]: and the remainder was for the maintenance of the priest himself, as holy food. When it was duly offered in this manner, it was most pleasing and acceptable to God.]

And this was altogether typical of things under the gospel dispensation.
It was typical,

1.

Of Christs sacrifice

[The meat-offering, or mincha, is often spoken of in direct reference to Christ, and his sacrifice. In the Epistle to the Hebrews, we have a long passage quoted from the Psalms, to shew that neither the meat-offering (mincha) nor any other sacrifice was to be presented to God, after that Christ should have fulfilled those types by his one offering of himself upon the cross [Note: Compare Psa 40:6-8 with Heb 10:5-10.]. And it is of great importance in this view to remember, that though the meat-offering was for the most part eucharistical, or an expression of thankfulness, it was sometimes presented as a sin-offering, to make an atonement for sin: only, on those occasions, it was not mixed with oil, or accompanied with frankincense, because everything expressive of joy was unsuited to a sin-offering [Note: Lev 5:11; Lev 5:13. See also 1Sa 3:14.]. This is a clear proof, that it must typify the sacrifice of Christ, who is the true, the only propitiation for sin [Note: 1Jn 2:2.].

Now there was a peculiar suitableness in this offering to represent the sacrifice of Christ. Was it of the finest quality, mixed with the purest oil, and free from any kind of leaven? this prefigured his holy nature, anointed, in a superabundant measure, with the oil of joy and gladness [Note: Psa 45:7; Joh 3:34.], and free from the smallest particle of sin [Note: 1Pe 2:22.]. Its destruction by fire on the altar denoted the sufferings he was to endure upon the cross; while the consumption of the remainder by the priests, marked him out as the food of his peoples souls, all of them being partakers of the sacerdotal office, a kingdom of priests [Note: Exo 19:6 with 1Pe 2:9.]. The frankincense also, which ascended in sweet odours, intimated the acceptableness of his sacrifice on our behalf.]

2.

Of our services

[The services of Christians are also frequently mentioned in terms alluding to the mincha, or meat-offering. Their alms are spoken of as a sacrifice well pleasing to God [Note: Heb 13:16.], an odour of a sweet smell [Note: Php 4:18.]. Their prayers are said to be as the evening sacrifice, that was always accompanied with the meat-offering [Note: Psa 141:2 with Num 28:4-5.]: and the prophet Malachi, foretelling that, under the Gospel, all men, Gentiles as well as Jews, should pray everywhere [Note: 1Ti 2:8.], uses this language; I have no pleasure in you (Jews) saith the Lord, neither will I receive an offering (a mincha) at your hand: for from the rising of the sun even to the going down of the same, my name shall be great among the Gentiles, and in every place incense shall be offered unto my name, and a pure offering (mincha); for my name shall be great among the heathen, saith the Lord of hosts [Note: Mal 1:10-11.]. In a word, the conversion of sinners, and their entire devoting of themselves to God, is represented under this image: They shall bring all your brethren, says the prophet, for an offering (mincha) unto the Lord, as the children of Israel bring an offering (mincha) in a clean vessel unto the Lord [Note: Isa 66:20.]. And St. Paul (alluding to the flour mixed with oil) speaks of himself as ministering the Gospel to the Gentiles, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost [Note: Rom 15:16.].

Nor is it without evident propriety that our services were prefigured by this ordinance. Was the flour to be of the best quality, and impregnated with oil? we must offer unto God, not our body only, but our soul; and that too, anointed with an holy unction [Note: 1Th 5:23; 1Jn 2:20; 1Jn 2:27.]. Was neither honey, nor leaven, to be mixed with it? our services must be free from carnality [Note: If we are to annex any other idea than that of leaven to honey, that of carnality seems the most appropriate. Pro 25:16; Pro 25:27.], or hypocrisy [Note: Luk 12:1; 1Co 5:7-8.]. Was a part of it, together with all the frankincense, to be burnt upon the altar, and the remainder to be eaten as holy food? thus must our services be inflamed with divine love, and be offered wholly to the glory of God; and, while they ascend up with acceptance before God, they shall surely tend also to the strengthening and refreshing of our own souls [Note: Isa 58:10-11.].]

There is, however, one circumstance in the meat-offering, which, for its importance, needs a distinct consideration; which will lead us to,

II.

Notice the strict injunction respecting the seasoning of it with salt

It surely was not in vain, that the injunction respecting the use of salt in this, and in every other offering, was so solemnly thrice repeated in the space of one single verse. But not even that injunction should induce one to look for any peculiar mystery (at least, not publicly to attempt an explanation of the mystery) if the Scriptures did not unfold to us its meaning, and give us a clew to the interpretation of it.

The whole ordinance being typical, we must consider this injunction,

1.

In reference to Christs sacrifice

[Salt, in Scripture, is used to denote savouriness and perpetuity. In the former sense, our Lord compares his people to good salt, while false professors are as salt that has lost its savour [Note: Mat 5:13.]. In the latter sense, Gods covenant is often called a covenant of salt [Note: Num 18:19, and 2Ch 13:5.]. Apply then these ideas to the sacrifice of Christ, and the reason of this reiterated injunction will immediately appear.

How savoury to God, and how sweet to man, is the atonement which Christ has offered! In the view of its acceptableness to God, and in direct reference to the meat-offering, it is thus noticed by St. Paul; He gave himself for us, an offering and a sacrifice to God for a sweet smelling savour [Note: Eph 5:2.]. And, as having laid, by his own death, the foundation of his spiritual temple, he is said to be precious unto man also, even unto all them that believe [Note: 1Pe 2:7.].

Moreover the efficacy of his atonement is as immutable as God himself. In this, as well as in every other respect, Jesus Christ is the same yesterday, to-day, and for ever [Note: Heb 13:8.]. The virtue of his blood to cleanse from sin, was not more powerful in the day when it purified three thousand converts, than it is at this hour, and shall be to all who trust in it [Note: 1Jn 1:7.].]

2.

In reference to our services

[Let the ideas of savouriness and perpetuity be transferred to these also, and it will appear that this exposition is not dictated by fancy, but by the Scriptures themselves.
A mere formal service, destitute of life and power, may be justly spoken of in the same humiliating terms as a false professor, It is not fit for the land, nor yet for the dunghill [Note: Luk 14:34-35.]. Hence our Lord says, in reference to the very injunction before us, Every sacrifice shall be salted with salt. Salt is good: but if the salt have lost its saltness, wherewith will you season it? Have salt within yourselves [Note: Mar 9:49-50.]. What can this mean, but that there should be a life and power in all our services, an heavenliness and spirituality in our whole deportment? We should have in ourselves [Note: Mat 16:23.], and present to God [Note: 2Co 2:15.], and diffuse on all around us [Note: 2Co 2:14.], a savour of the knowledge of Christ.

Nor is the continuance or perpetuity of our services less strongly marked: for in addition to the remarkable expressions of our Lord before cited [Note: Mar 9:49-50.], St. Paul directs, that our speech be alway with grace, seasoned with salt [Note: Col 4:6.]. There never ought to be one hours intermission to the divine life, not one moment when we have lost the savour and relish of divine things.]

In order to a due improvement of this subject, let us reduce it to practice
1.

Let us take of Christs sacrifice, and both present it to God, and feed upon it in our souls

[All the Lords people are kings and priests unto God [Note: Rev 1:6.]: all therefore have a right to present to him this offering, and to feed upon it: both of these things may be done by faith; and both must be done by us, if ever we would find acceptance with God. Let us think what would have been the state of the Jewish priests, if they had declined the execution of their office. Let us then put ourselves into their situation, and rest assured, that a neglect of this duty will bring upon us Gods heavy and eternal displeasure [Note: Joh 6:53.]. On the other hand, if we believe in Christ, and feed on his body and blood, we shall be monuments of his love and mercy for evermore [Note: Joh 6:54.].]

2.

Let us devote ourselves to God in the constant exercise of all holy affections

[All we have is from the Lord: and all must be dedicated to his service. But let us be sure that, with our outward services, we give him our hearts [Note: Pro 23:26.]. What if a man, having good corn and oil, had offered that which was damaged? Should it have been accepted [Note: Mal 1:8.] ? Or, if he had neglected to add the salt, should it have had any savour in Gods estimation? So neither will the form of godliness be of any value without the power [Note: 2Ti 3:5.] ; but, if we present ourselves [Note: Rom 12:1.], or any spiritual sacrifice whatever, it shall be accepted of God through Christ [Note: 1Pe 2:5.], to our present and eternal comfort.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

Was not this salt, a striking similitude, of the merits of the Redeemer. Observe the expression, the salt of the covenant of thy GOD. And where JESUS is wanting, what sacrifice can be acceptable? Is not this gracious salt, even the LORD JESUS himself, in his person, and offices, that alone which preserves our souls, from corruption? Mar 9:49 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Lev 2:13 And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt.

Ver. 13. Shalt thou season with salt. ] Called here the salt of God’s covenant; as signifying the covenant of God made with us in Christ, who seasoneth us, and makes all our services savoury. See the note on Mar 9:49-50 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

salt. First occurrence. Salt was, and is, the great antiseptic, preventing fermentation. As leaven and honey were forbidden in sacrifices, so salt is prescribed, because, when partaken of by the two parties, it made the covenant inviolable.

salt of the covenant. See note on Num 18:19. 2Ch 13:5. Salt denotes an indissoluble alliance. In Ezr 4:14 = obligations of loyalty.

God. Hebrew. Elohim. App-4.

offerings. Hebrew. minchah. App-43.

Fuente: Companion Bible Notes, Appendices and Graphics

salt

Cf. Num 18:19; Mar 9:49; Mar 9:50; Col 4:6

Fuente: Scofield Reference Bible Notes

with salt: Ezr 7:22, Eze 43:24, Mat 5:13, Mar 9:49, Mar 9:50, Col 4:6

the salt: Num 18:19, 2Ch 13:5

with all thine: Eze 43:24

Reciprocal: Exo 30:35 – tempered 2Ki 2:21 – cast Ezr 6:9 – salt Job 6:6 – that which Luk 14:34 – Salt

Fuente: The Treasury of Scripture Knowledge

Lev 2:13. Salt To signify that incorruption of mind, and sincerity of grace, which in Scripture is signified by salt, (Mar 9:49;

Col 4:6,) and which is necessary in all them that would offer an acceptable offering to God. Or in testimony of that communion which they had with God in these exercises of worship; salt being the great symbol of friendship in all nations and ages. The salt of the covenant of thy God It is so called, either, 1st, Because it represented the perpetuity of Gods covenant with them, which is designed by salt, Num 8:19; Numbers 2

Chronicles Lev 13:5. Or, 2d, Because it was so particularly required as a condition of their covenant with God; this being made absolutely necessary in all their offerings; and as the neglect of sacrifices was a breach of covenant on their part, so also was the neglect of salt in their sacrifices.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

2:13 And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the {h} covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt.

(h) Which they were bound (as by covenant) to use all sacrifices, Num 18:19 2Ch 13:5 Eze 43:24 or it means a sure and pure covenant.

Fuente: Geneva Bible Notes