TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 23:4–14.
Here again the feasts are called the feasts of the Lord, because he appointed them. Jeroboam's feast, which he devised of his own heart (Kg1 12:33), was an affront to God, and a reproach upon the people. These feasts were to be proclaimed in their seasons (Lev 23:4), and the seasons God chose for them were in March, May and September (according to our present computation), not in winter, because travelling would then be uncomfortable, when the days were short, and the ways foul; not in the middle of summer, because then in those countries they were gathering in their harvest and vintage, and could be ill spared from their country business. Thus graciously does God consult our comfort in his appointments, obliging us thereby religiously to regard his glory in our observance of them, and not to complain of them as a burden. The solemnities appointed them were, 1. Many and returned frequently, which was intended to preserve in them a deep sense of God and religion, and to prevent their inclining to the superstitions of the heathen. God kept them fully employed in his service, that they might not have time to hearken to the temptations of the idolatrous neighbourhood they lived in. 2. They were most of them times of joy and rejoicing. The weekly sabbath is so, and all their yearly solemnities, except the day of atonement. God would thus teach them that wisdom's ways are pleasantness, and engage them to his service by encouraging them to be cheerful in it and to sing at their work. Seven days were days of strict rest and holy convocations; the first day and the seventh of the feast of unleavened bread, the day of pentecost, the day of the feast of trumpets, the first day and the eighth of the feast of tabernacles, and the day of atonement: here were six for holy joy and one only for holy mourning. We are commanded to rejoice evermore, but not to be evermore weeping. Here is,
I.A repetition of the law of the passover, which was to be observed on the fourteenth day of the first month, in remembrance of their deliverance out of Egypt and the distinguishing preservation of their first-born, mercies never to be forgotten. This feast was to begin with the killing of the paschal lamb, Lev 23:5. It was to continue seven days, during all which time they were to eat sad bread, that was unleavened (Lev 23:6), and the first and last day of the seven were to be days of holy rest and holy convocations, Lev 23:7, Lev 23:8. They were not idle days spent in sport and recreation (as many that are called Christians spend their holy days), but offerings were made by fire unto the Lord at his altar; and we have reason to think that the people were taught to employ their time in prayer, and praise, and godly meditation.
II.An order for the offering of a sheaf of the first-fruits, upon the second day of the feast of unleavened bread; the first is called the sabbath, because it was observed as a sabbath (Lev 23:11), and, on the morrow after, they had this solemnity. A sheaf or handful of new corn was brought to the priest, who was to heave it up, in token of his presenting it to the God of Heaven, and to wave it to and fro before the Lord, as the Lord of the whole earth, and this should be accepted for them as a thankful acknowledgment of God's mercy to them in clothing their fields with corn, and of their dependence upon God, and desire towards him, for the preserving of it to their use. For it was the expression both of prayer and praise, Lev 23:11. A lamb for a burnt-offering was to be offered with it, Lev 23:12. As the sacrifice of animals was generally attended with meat-offerings, so this sacrifice of corn was attended with a burnt-offering, that bread and flesh might be set together on God's table. They are forbidden to eat of their new corn till this handful was offered to God; for it was fit, if God and Israel feast together, that he should be served first. And the offering of this sheaf of first-fruits in the name of the whole congregation did, as it were, sanctify to them their whole harvest, and give them a comfortable use of all the rest; for then we may eat our bread with joy when we have, in some measure, performed our duty to God, and God has accepted our works, for thus all our enjoyments become clean to us. Now, 1. This law was given now, though there was no occasion for putting it in execution till they came to Canaan: in the wilderness they sowed no corn; but God's feeding them there with bread from heaven obliged them hereafter not to grudge him his share of their bread out of the earth. We find that when they came into Canaan the manna ceased upon the very day that the sheaf of first-fruits was offered; they had eaten of the old corn the day before (Jos 5:11), and then on this day they offered the first-fruits, by which they became entitled to the new corn too (Lev 23:12), so that there was no more occasion for manna. 1. This sheaf of first-fruits was typical of our Lord Jesus, who has risen from the dead as the first-fruits of those that slept, Co1 15:20. That branch of the Lord (Isa 4:2) was then presented to him, in virtue of the sacrifice of himself, the Lamb of God, and it was accepted for us. It is very observable that our Lord Jesus rose from the dead on the very day that the first-fruits were offered, to show that he was the substance of this shadow. 3. We are taught by this law to honour the Lord with our substance, and with the first-fruits of all our increase, Pro 3:9. They were not to eat of their new corn till God's part was offered to him out of it (Lev 23:14), for we must always begin with God, begin our lives with him, begin every day with him, begin every meal with him, begin every affair and business with him; seek first the kingdom of God.
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Summary
Leviticus 23:10 introduces a foundational divine command for the Israelites: upon entering and cultivating the Promised Land, they were to bring a sheaf of the firstfruits of their harvest to the priest. This instruction established the Feast of Firstfruits as a vital annual observance, designed to instill in the people a profound recognition of God's sovereign ownership over the land and its produce, fostering deep dependence, gratitude, and trust in His ongoing provision, while also sanctifying the entirety of their agricultural bounty.
Context
Literary Context
Leviticus chapter 23 meticulously outlines the mo'edim (מוֹעֲדִים), the "appointed times" or "feasts of the LORD," which formed the core of Israel's sacred calendar. These festivals were not merely historical commemorations but served as profound pedagogical tools and prophetic shadows, revealing deeper spiritual truths. The Feast of Firstfruits, specifically addressed in Leviticus 23:9-14, is strategically positioned immediately after the Feast of Unleavened Bread (Leviticus 23:6-8) and before the Feast of Weeks (Pentecost) (Leviticus 23:15-22). This placement highlights its significance as the inaugural harvest festival, marking the commencement of the barley harvest and serving as a tangible pledge for the full ingathering that would follow. The command in verse 10 is inherently forward-looking, anticipating Israel's settlement in Canaan and their divinely ordained transition from a nomadic existence to an agrarian society.
Historical & Cultural Context
The divine directive in Leviticus 23:10 was delivered to the Israelites while they were still journeying through the wilderness, preparing them for their future life in the land God had promised to bestow upon them, often described as a land flowing with milk and honey. Upon their entry into Canaan, their sustenance would shift from miraculous manna to dependence on agricultural cycles and rainfall. In the broader ancient Near East, harvest festivals were ubiquitous, frequently intertwined with pagan deities believed to control fertility and crop yields. By instituting the Feast of Firstfruits, Yahweh emphatically distinguished His people's worship, asserting Himself as the sole provider of their sustenance and the true sovereign over the land, in stark contrast to false gods like Baal. This practice ensured that Israel's agricultural prosperity would be inextricably linked to their covenant relationship with God and their faithful obedience to His commands, as powerfully articulated in passages such as Deuteronomy 6:10-12.
Key Themes
Leviticus 23:10 contributes significantly to several overarching themes within the book of Leviticus and the Pentateuch. Foremost is the theme of God's Sovereignty and Provision, emphasizing that all blessings, especially the bounty of the land, originate from Him. This command reinforces the concept of Covenant Relationship, where Israel's prosperity and well-being are directly tied to their obedience and acknowledgment of God's Lordship. The practice of offering firstfruits also highlights the theme of Holiness and Sanctification, as the dedication of the initial portion renders the entire harvest holy and acceptable to God. Furthermore, it foreshadows the Messianic Hope and Resurrection, pointing to a future spiritual harvest, a theme that finds its ultimate fulfillment in the New Testament, particularly in 1 Corinthians 15. The command also underscores the Importance of Gratitude and Trust, requiring the Israelites to express their thanks and dependence before the full harvest was secured.
Exposition and Analysis
Key Word Analysis
This term (H6016, עֹמֶר) refers to a heap or, more specifically in this context, a small bundle of freshly cut grain. It also denotes an omer, a dry measure. The bringing of a single "sheaf" signifies the very first, tangible portion of the harvest, representing the initial yield from the fields. It is a concrete, physical token of the larger bounty to come, demonstrating that even the earliest and smallest part belongs to God.
The word rêʼshîyth (H7225, רֵאשִׁית) signifies "the first" in place, time, order, or rank. Specifically, it refers to a "firstfruit," embodying the beginning, chief, or principal thing. It is not merely the chronological first, but often implies the preeminent, choicest, or most excellent part. The offering of the rêʼshîyth was a fundamental principle in Israelite worship, signifying God's priority and supreme worth. By dedicating the "firstfruits," the Israelites acknowledged God's ownership of the entire harvest and sanctified the whole, trusting that He would bless the remainder.
Verse Breakdown
"Speak unto the children of Israel, and say unto them"
This opening phrase unequivocally establishes the divine origin and authoritative nature of the command. It is a direct, solemn instruction from the LORD to His covenant people, delivered through Moses, emphasizing its paramount importance and binding nature for the entire community of Israel.
"When ye be come into the land which I give unto you"
This clause sets a crucial precondition for the observance and highlights God's gracious initiative. The command is not for the wilderness wandering but for the future, settled life in Canaan. The land is explicitly stated as a divine gift ("which I give unto you"), reinforcing God's absolute sovereignty and the foundational basis of Israel's inheritance.
"and shall reap the harvest thereof"
This specifies the precise occasion for the offering – the act of harvesting. It presupposes an agricultural lifestyle and God's blessing of fertility that would yield a harvest. The command is practical, tied directly to the economic and sustenance activities of the people, making it relevant to their daily lives and labor.
"then ye shall bring a sheaf of the firstfruits of your harvest unto the priest"
This is the core imperative of the verse. The action is mandatory ("ye shall bring"), indicating a non-negotiable obligation. The object is highly specific ("a sheaf of the firstfruits"), emphasizing both the initial and the choicest portion of the harvest. The designated recipient is the "priest," who acts as God's authorized representative, facilitating the proper presentation of the offering before the LORD, as further detailed in Leviticus 23:11.
Literary Devices
Leviticus 23:10 masterfully employs several significant literary devices to convey its profound message. Command/Instruction is the primary device, as the verse functions as a direct divine imperative, structuring a vital aspect of the religious and agricultural life of the Israelites. This prescriptive language underscores God's absolute authority and His detailed involvement in the covenant relationship with His people. Symbolism is profoundly evident; the "sheaf of the firstfruits" is not merely a bundle of grain but a potent symbol. It symbolizes God's ultimate ownership of all creation and the land He bestows, the people's complete dependence on Him for sustenance, and their heartfelt gratitude for His provision. Furthermore, the act of offering the firstfruits serves as a powerful Foreshadowing device. It points forward to a greater spiritual reality, particularly the resurrection of Jesus Christ, who would become the ultimate "firstfruits" of those who sleep, thereby guaranteeing the future resurrection of all believers. The ritualistic nature of the command also exemplifies Ritual as Pedagogy, where the repeated action of bringing the firstfruits annually serves to deeply embed and reinforce theological truths about God's faithfulness, His provision, and the people's proper response of worship and trust.
Theological and Thematic Connections
Leviticus 23:10 encapsulates profound theological truths centered on God's absolute sovereignty, His unwavering provision, and the very nature of a covenant relationship. The command to bring the firstfruits unequivocally underscores that God is the ultimate source of all blessings, including the abundant bounty of the land. It challenges the people to acknowledge His supreme ownership over their lives, their labor, and their possessions, thereby fostering a deep spirit of gratitude and dependence. By requiring the "first and best," God established a timeless principle of giving that prioritizes Him above all else, thereby sanctifying the entire harvest and demonstrating a profound faith that He would faithfully ensure the remainder. This act was far more than a mere agricultural tax; it was a profound expression of worship, trust, and obedience, powerfully reinforcing the sacred covenant between Yahweh and Israel.
Reflection and Application
While the specific agricultural practice of bringing a physical sheaf to the priest is no longer observed in the New Covenant, the timeless principles embedded in Leviticus 23:10 remain profoundly relevant and transformative for believers today. This passage calls us to cultivate a heart of profound and consistent gratitude, recognizing with deep conviction that every good and perfect gift—our health, our talents, our financial resources, our opportunities, and even our very breath—comes directly from God, the ultimate and benevolent Giver. It challenges us to live out a practical and robust theology of stewardship, where we consciously prioritize God in all areas of our lives, offering our "first and best" rather than merely our leftovers or what we deem expendable. This applies not only to our financial resources but extends to our most precious commodities: our time, our energy, and our unique abilities. Giving our firstfruits is an act of radical faith, demonstrating our unwavering trust that God, who has faithfully provided in the past, will continue to provide abundantly for all our future needs. It cultivates a spirit of generosity that flows from a deep, abiding conviction of God's faithfulness and inexhaustible abundance, transforming our perspective from one of scarcity and anxiety to one of divine sufficiency and peace.
Questions for Reflection
FAQ
What is the significance of "firstfruits" in the Bible?
The "firstfruits" (Hebrew: reshith, H7225) in the Bible signify the initial, choicest, and most excellent portion of a harvest or increase. Theologically, it carries several profound layers of meaning. First, it acknowledges God's supreme ownership over all creation and His people's possessions, serving as a constant reminder that everything originates from Him. Second, it functions as an act of profound gratitude and worship, a tangible expression of dependence on God's ongoing and faithful provision. Third, offering the firstfruits sanctified the entire harvest, rendering the remainder of the produce acceptable and blessed by God. Fourth, it acted as a pledge or guarantee of the full harvest yet to come, symbolizing hope, assurance, and the certainty of God's future blessings. This principle extends beyond agricultural produce to include the firstborn of animals and humans (Exodus 13:2), and ultimately, finds its ultimate fulfillment in Christ as the firstfruits of the resurrection.
Was this offering a one-time event for the Israelites?
No, the offering of the sheaf of firstfruits was not a one-time event but an annual observance, forming an integral part of the Feast of Firstfruits, one of the three pilgrimage festivals. It was commanded to be celebrated each year after the Israelites had successfully entered and settled in the land and began to reap their harvests. Specifically, Leviticus 23:11 specifies that the sheaf was to be waved before the LORD "on the morrow after the sabbath," indicating a fixed annual timing within the Passover season, marking the very beginning of the barley harvest. This regular, annual practice consistently reinforced the foundational theological principles of God's unfailing provision and the people's perpetual dependence and gratitude, year after year, for generations.
Christ-Centered Fulfillment
The Feast of Firstfruits, with its divine command to bring the initial sheaf of the harvest to the priest, finds its glorious and ultimate fulfillment in the person and redemptive work of Jesus Christ. Just as the firstfruits offering in ancient Israel served as a pledge and definitive guarantee of the full harvest to follow, so too is Christ's resurrection the absolute and certain guarantee of the future resurrection of all believers. The Apostle Paul explicitly identifies Jesus as "the firstfruits of those who have fallen asleep" in 1 Corinthians 15:20. His triumphant resurrection, which providentially occurred on the very day the firstfruits sheaf would have been waved before the Lord, signifies that He is the initial, perfect, and representative "sample" of the greater spiritual harvest—the bodily resurrection of all who are united to Him by faith. 1 Corinthians 15:23 further clarifies this profound truth, stating, "But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ." Therefore, the ancient agricultural ritual points forward with prophetic precision to the living Christ, whose decisive victory over death assures believers of their own future bodily resurrection and eternal life, thereby transforming a temporal agricultural offering into an eternal spiritual reality of immeasurable hope.