TRV
Study This Verse
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.
Continue studying Leviticus 23:11 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Leviticus 23:11 describes a crucial element of the Feast of Firstfruits, an annual sacred observance in Israel's liturgical calendar. This verse mandates that the priest perform a specific ritual: waving a sheaf of the first barley harvest before the LORD. This act was designed to secure divine acceptance and blessing for the community, particularly for their agricultural endeavors. The precise timing, "on the morrow after the sabbath," places this ceremony within the week of Passover and the Feast of Unleavened Bread, thereby consecrating the initial produce of the land and anticipating the bounty of the full harvest.
Context
Literary Context
Leviticus 23 serves as a divine blueprint, meticulously detailing the LORD's appointed feasts, or mo'adim (set times), which structure Israel's liturgical year and progressively unveil God's redemptive plan. The instructions for the Feast of Firstfruits, found in Leviticus 23:9-14, are strategically positioned immediately after the directives for the foundational Passover and the Feast of Unleavened Bread. This deliberate sequence underscores the profound connection between Israel's historical deliverance from Egypt and their future entry into the Promised Land, where agricultural blessings would be a tangible sign of God's covenant faithfulness. The Feast of Firstfruits also acts as a vital bridge to the Feast of Weeks (Pentecost), which is explicitly commanded to be celebrated "seven full weeks" after the waving of this initial sheaf, as detailed in Leviticus 23:15-16. This progression highlights the unfolding nature of God's provision and the dynamic development of His covenant relationship with Israel through their sacred agricultural cycle.
Historical & Cultural Context
Ancient Israel was fundamentally an agrarian society, with its very existence and prosperity inextricably linked to the land's fertility and God's sovereign provision of rain and favorable seasons. The barley harvest, ripening in the early spring, was the very first crop to be gathered, making the Feast of Firstfruits a celebration of this initial, vital bounty. This ritual, performed "on the morrow after the sabbath" (traditionally interpreted by rabbinic Judaism as the day after the first annual Sabbath of Unleavened Bread, Nisan 16), officially inaugurated the harvest season. By presenting the first sheaf to the LORD, the Israelites were not merely performing a custom; they were making a profound theological statement, acknowledging His absolute sovereignty over all creation and their very sustenance. This act was far more than simple thanksgiving; it was a proactive plea for the blessing and consecration of the entire forthcoming harvest, demonstrating their unwavering trust in God's continued faithfulness and generosity. The practice of offering firstfruits was known in the broader ancient Near East, but in Israel, it was uniquely integrated into their covenant with Yahweh, emphasizing His ultimate ownership of the land and its produce, as articulated in passages like Exodus 23:19.
Key Themes
Leviticus 23:11 contributes significantly to several overarching theological and narrative themes within the book of Leviticus and the broader Pentateuch. Central among these is the theme of Divine Sovereignty and Provision, emphasizing that God is the ultimate source of all blessings, particularly the sustenance derived from the land. The act of offering firstfruits reinforces the concept of Consecration and Holiness, teaching Israel that the initial portion, when dedicated to God, sanctifies the whole, thereby rendering the entire harvest permissible and blessed for consumption. This ritual also powerfully illustrates the principle of Dependence and Trust, as the Israelites, by offering the firstfruits, expressed their reliance on God for the full harvest yet to come, rather than trusting in their own labor or the land's inherent fertility. Furthermore, the precise timing of this feast within the broader cycle of annual festivals highlights the theme of God's Redemptive Calendar, demonstrating how agricultural cycles are interwoven with Israel's history of salvation and God's ongoing plan for His people, foreshadowing future divine acts of provision and salvation. The requirement for the offering "to be accepted for you" underscores the theme of Divine Acceptance and Favor, revealing that God's blessing is contingent upon obedient worship and acknowledging His rightful place in their lives.
Exposition and Analysis
Key Word Analysis
This primitive root means "to quiver (i.e. vibrate up and down, or rock to and fro)." In the context of ritual, it describes a specific motion of moving an offering back and forth or up and down before the LORD. This "wave offering" (often seen with parts of peace offerings, as in Leviticus 7:30) was not merely a presentation but a dynamic act of dedication, symbolizing the offering's presentation to God, acknowledging His ownership and sovereignty, and its subsequent return to the priest or offerer as a consecrated gift from God. Here, it signifies the presentation of the first portion of the harvest to God for His acceptance and blessing upon the whole.
This term refers to "a heap, i.e. a sheaf," and also an "omer" as a dry measure. In this verse, it specifically denotes a bundle of freshly cut grain, representing the initial yield of the barley harvest. An omer was a small, specific measure (approximately 2.2 liters or 3.6 pounds). By waving this single, initial bundle, the Israelites were symbolically dedicating the totality of their future harvest to the LORD, recognizing that the first portion consecrated the entire yield.
Derived from a root meaning "to delight," this word conveys the idea of "delight (especially as shown)," "favour," or "good pleasure." The phrase "to be accepted for you" indicates that the ritual was not a mere formality but a divinely ordained means by which God's gracious approval and blessing were secured for the people and their livelihood. It underscores the covenantal relationship where acts of obedience, like this offering, elicited God's favorable response, ensuring the prosperity and well-being of the community.
Verse Breakdown
"And he shall wave the sheaf before the LORD,"
This foundational clause establishes both the core action and its divine recipient. The designated priest, acting as an intermediary for the community, performs the ritual motion of waving the omer (sheaf) of barley. The phrase "before the LORD" signifies that this is a direct act of worship and presentation to God Himself, emphasizing His omnipresence, authority, and the sacred nature of the offering.
"to be accepted for you:"
This crucial phrase reveals the profound purpose and efficacy of the ritual. The waving of the sheaf is not an end in itself but a means by which divine favor (râtsôwn) is secured for the entire community of Israel. It means that through this act of consecration of the firstfruits, God graciously receives and approves of the people's offering and, by extension, extends His blessing and sanctification over the entirety of their upcoming harvest, ensuring its purity, abundance, and their right to partake of it.
"on the morrow after the sabbath the priest shall wave it."
This final clause provides critical details regarding the precise timing and the specific individual responsible for performing the ritual. "The morrow after the sabbath" refers to the day following the weekly Sabbath that occurs during the Feast of Unleavened Bread (traditionally Nisan 16). This specific timing, occurring within the Passover week, is profoundly significant, linking the agricultural offering to Israel's foundational redemptive events. The repetition of "the priest shall wave it" at the end of the verse serves to reinforce the exact, divinely ordained nature of the ritual and unequivocally designates the exclusive role of the Aaronic priesthood in its execution, highlighting the importance of proper liturgical order.
Literary Devices
Leviticus 23:11 is rich with literary devices that amplify its theological significance. The verse is fundamentally expressed in Ritual Language, providing precise, prescriptive instructions for a sacred ceremony. Key verbs like "wave" and nouns like "sheaf" are not merely descriptive but carry deep cultic and theological weight within Israelite worship. The act itself is a powerful form of Symbolism, where the small, initial "sheaf" of barley profoundly represents the entire, much larger harvest that is yet to be gathered. By consecrating this first portion, the whole is symbolically dedicated and blessed, embodying the principle of Synecdoche, where a part stands for the whole. Furthermore, the highly specific timing, "on the morrow after the sabbath," introduces strong Typology, hinting at a future, greater fulfillment beyond the immediate agricultural context—a hallmark of prophetic foreshadowing found throughout the Old Testament. The repetition of the core action and actor, "the priest shall wave it," at the end of the verse serves as an emphatic Emphasis, underscoring the critical importance of the action and the indispensable role of the priesthood in ensuring the community's acceptance before God.
Theological and Thematic Connections
The Feast of Firstfruits, as commanded in Leviticus 23:11, encapsulates profound theological truths about God's absolute sovereignty, His gracious provision, and the foundational principle of consecration. It served as a vital annual reminder to Israel, and by extension to believers today, that all blessings, especially their very sustenance and prosperity, originate solely from God. By offering the first and best of their harvest, the Israelites acknowledged God's ultimate ownership of the land and its produce, expressing their absolute dependence on Him for the full harvest yet to come. This act of giving the "firstfruits" was far more than a mere ritualistic obligation; it was a tangible demonstration of their faith and trust, and a divinely ordained means of securing God's favor and acceptance. It established a foundational principle for all of life: honoring God with the initial and finest of one's produce, resources, or abilities ensures His blessing and sanctification upon the remainder, signifying that God holds preeminence and priority in every aspect of existence.
Reflection and Application
Leviticus 23:11, though deeply rooted in ancient Israel's agricultural and liturgical practices, offers timeless and transformative spiritual principles for contemporary believers. It calls us to cultivate a profound and abiding sense of gratitude and dependence on God as the ultimate source of all our provision—whether it be material resources, spiritual gifts, relational blessings, or even the very breath we breathe. The principle of firstfruits challenges us to actively give God our "first and best" in every conceivable area of our lives, rather than offering Him mere leftovers or what remains after our own desires are met. This encompasses our time, our unique talents, our financial resources, and even our initial thoughts and plans, all offered as an act of worship, trust, and humble acknowledgment of His supreme lordship. By intentionally prioritizing God and dedicating the "first" to Him, we express our unwavering faith that He is utterly faithful to provide for our every need and to bless the entirety of our lives. This ancient ritual serves as a poignant reminder that true security and abundance are found not in accumulated possessions or self-reliance, but in a vibrant, trusting relationship with our divine Provider, who graciously accepts and abundantly blesses those who honor Him above all else.
Questions for Reflection
FAQ
What is the significance of the "morrow after the sabbath" timing for this offering?
The timing "on the morrow after the sabbath" is profoundly significant within Israel's sacred calendar. It refers to the day after the weekly Sabbath that fell during the Feast of Unleavened Bread, which, according to traditional Jewish interpretation, would be Nisan 16. This precise placement means the Feast of Firstfruits occurs directly within the Passover week, thereby linking the agricultural blessing and the commencement of the harvest season directly to Israel's foundational redemption from slavery in Egypt. Furthermore, this day marks the beginning of the counting of 50 days (seven full weeks) until the Feast of Weeks, or Pentecost, as meticulously outlined in Leviticus 23:15-16. This meticulous timing underscores the divine order and the intricate interconnectedness of God's redemptive and providential calendar for His covenant people.
Why was it necessary for the sheaf "to be accepted for you"?
The phrase "to be accepted for you" (Hebrew: râtsôwn, meaning "favor," "pleasure," or "good will") highlights the gracious and covenantal nature of God's relationship with Israel. The waving of the sheaf was not merely a symbolic act but a divinely ordained means by which the people secured divine favor and approval. It signified that God graciously received their offering and, by extension, extended His blessing and consecration over their entire upcoming harvest. This divine acceptance was absolutely crucial because it assured the people that their livelihood and the fruit of their labors were sanctified by God, and they could therefore partake of the rest of the harvest with His blessing, trusting in His continued provision and good will. It profoundly underscored that human prosperity and well-being were ultimately contingent on divine favor, mediated through obedient and consecrated worship.
Christ-Centered Fulfillment
The Feast of Firstfruits, with its precise timing and ritualistic significance, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The "morrow after the sabbath" during Passover week, the very day the first sheaf was waved before the LORD, precisely foreshadows the timing of Jesus' glorious resurrection. Just as the first sheaf of barley represented the initial fruit of the harvest, guaranteeing a greater harvest to follow, so too is Jesus Christ declared to be "the firstfruits of those who are asleep" in 1 Corinthians 15:20. His resurrection on the third day, Sunday (the "morrow after the sabbath"), following His crucifixion during Passover, is the initial, decisive, and victorious triumph over death, guaranteeing the future resurrection of all who believe in Him. The acceptance of the wave sheaf "for you" in Leviticus 23:11 powerfully prefigures Christ's perfect sacrifice and resurrection, which secures our complete acceptance and justification before God, as beautifully articulated in Romans 4:25. He is the consecrated first portion, the divine guarantee that the full harvest of believers will also be raised to eternal life, making Him the ultimate assurance of our future glorification and the promised new creation, as the Spirit is the firstfruits of our inheritance.