Leviticus 2:13Meaning & Commentary from the Church Fathers

The leaven represents malice, applicable not only to the condemned but also to the perceived good, as the wisdom of Proverbs offers insight to those who seek righteousness (Proverbs 1:4). Leaven can be seen as a common trait of deceit. Additionally, honey can symbolize bodily desires, reflected in the saying: "The lips of a strange wife ooze honey, and her speech is softer than oil" (Proverbs 5:3). Yet, honey can also be likened to delightful sweetness, as illustrated in: "Eat, my son, honey, because it is pleasant, and honeycomb, which is sweet to your throat" (Proverbs 24:13). The law, therefore, prohibits leaven and honey in offerings; while they may be presented by individuals, they are not received ‘to God, in savour that is pleasant’ (Eph. 5:2).

Palladius asks for clarification on this matter. Cyril responds that it is complex to grasp what it signifies to not discard something entirely while still withholding it as an offering. He suggests that even the shrewdness of a pious soul, if used wisely and devotedly, is not rejected by God. However, it does not equate to the aromatic qualities of true virtue and may not qualify as a mental offering. Pure simplicity holds greater esteem in God's eyes; the Scriptures illustrate the character of Jacob: "Jacob was a meek man, dwelling in tents" (Genesis 25:27), suggesting cunning is foreign to the righteous. Nonetheless, Jesus instructs the apostles: "Be wise as serpents and simple as doves" (Matthew 10:16). Though being innocent and guileless is commendable before God, cunning in the service of God can be prudent, as seen in Paul's strategic avoidance of danger from his adversaries.

Thus, while craftiness can be fitting in divine work, it cannot be considered virtuous in its essence. In parallel, honey, often linked to lustful indulgence, exemplifies the earthly life not devoid of carnal desires; yet marriage, when approached rightly, is honorable. One who adheres to God’s laws in such matters remains guiltless in Christ, but this marital conduct does not equate to the excellence of temperance. Paul advises the married: "Do not separate yourselves from one another, except by consent, for a time, for the exercise of fasting and prayer, and then be together again," adding, "lest Satan tempt you by your self-control; but this I have said as a permission, and not as a command" (1 Cor. 7:5-6).

Evidently, the apostle offers guidance to those in matrimony. How can there be true virtue in what may require guidance? He notes that for a virgin, "it is more blessed if she remain so" (1 Cor. 7:40), implying the virtue of celibacy. Honey, therefore, is not denounced; marriage is upheld but not regarded as a superior expression of virtue. Moreover, salt is added to sacrifices, as these offerings should reflect wisdom and discernment, fully prepared for every commendable act. Ignorance and carelessness least suit those who pursue holiness. Hence, the Savior also tells His disciples: "You are the salt of the earth" (Matthew 5:13). Likewise, Paul writes: "Let your word be always with grace, seasoned with salt, that ye may know how to answer every man" (Col. 4:6 and Eph. 4:29). Palladius concludes that rationality and agreeableness are represented by salt.