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 23:13 precisely details the accompanying offerings for the Feast of Firstfruits, a pivotal annual celebration in ancient Israel's agricultural and spiritual calendar. This verse meticulously outlines the required quantities and preparation of the grain offering, comprising fine flour mingled with oil, and the drink offering of wine. These elements were to be presented as a fire offering to the LORD, signifying a "sweet savour"—an act of worship deemed pleasing and acceptable to God, acknowledging His sovereign provision and the sanctity of the harvest.
Context
Literary Context
Leviticus 23 serves as a comprehensive divine calendar within the Pentateuch, meticulously outlining the seven annual "appointed times" or feasts (mo'adim) that the LORD commanded Israel to observe. These feasts punctuate the Israelite year, moving from the spring Passover and Unleavened Bread to the autumn Feast of Tabernacles, each carrying profound theological significance and prophetic undertones. Leviticus 23:9-14 specifically details the instructions for the Feast of Firstfruits, or the Wave Sheaf Offering, which immediately followed the Passover and Unleavened Bread celebrations. This offering, described in Leviticus 23:10-11, involved bringing the first sheaf of the barley harvest to the priest to be waved before the LORD. Verse 13, therefore, provides the essential supplementary offerings—the grain and drink offerings—that were inextricably linked to this initial act of worship, ensuring the complete and acceptable presentation of the firstfruits to God before any of the new harvest could be consumed. The meticulous detail underscores the sacredness and precision required in approaching God.
Historical & Cultural Context
The agricultural cycle formed the bedrock of ancient Israelite life, and their understanding of God's provision was deeply intertwined with the land's fruitfulness. The Feast of Firstfruits, occurring in the spring, marked the beginning of the barley harvest, the earliest grain to ripen. This period was critical, as the success of the entire year's food supply depended on these initial yields. Culturally, the act of offering the firstfruits was a profound demonstration of trust and gratitude. It acknowledged God as the ultimate owner of the land and the provider of all sustenance, preempting any human tendency to claim credit for the harvest. By presenting the best and earliest portion of their produce—represented by the "two tenth deals of fine flour mingled with oil" and "the fourth part of a hin" of wine—the Israelites affirmed their covenant relationship with Yahweh, demonstrating obedience and dependence. This ritual ensured that the community's first act concerning the new harvest was one of worship and dedication to the One who made it possible, setting a precedent for all subsequent consumption, as explicitly stated in Leviticus 23:14.
Key Themes
Leviticus 23:13 contributes significantly to several key themes prevalent throughout the book of Leviticus and the broader Pentateuch. Foremost is the theme of Holiness and Separation, as God's people are called to live distinctly and worship Him according to His precise commands, distinguishing their practices from surrounding pagan cultures. The emphasis on specific quantities and pure ingredients highlights the theme of Divine Sovereignty and Provision, reminding Israel that God is the ultimate source of all blessing and sustenance, and that their prosperity is contingent upon His favor. The "sweet savour" aspect reinforces the theme of Acceptable Worship, indicating that God delights in offerings made in obedience and with a right heart, fostering reconciliation and fellowship. This verse, within the context of the Firstfruits offering, also subtly introduces the theme of Firstfruits and Promise, where the initial portion consecrated to God serves as a guarantee of the full harvest to come, a concept that finds profound theological resonance later in Scripture regarding resurrection and redemption (e.g., 1 Corinthians 15:20).
Exposition and Analysis
Key Word Analysis
In the King James Version, "meat offering" is an archaic translation of the Hebrew term minchâh (H4503), which refers to a "grain offering" or "meal offering," not an offering of animal flesh. This offering was typically made of fine flour, often mixed with oil and frankincense, and sometimes baked. Unlike sin or burnt offerings, the minchâh was a voluntary offering of tribute, often expressing gratitude, devotion, or seeking favor. In the context of Leviticus 23:13, it symbolizes the dedication of the fruit of human labor and God's provision back to Him, acknowledging His sovereignty over the harvest.
The word translated "sweet" in "sweet savour" is nîychôwach (H5207), meaning "restful" or "pleasant." Abstractly, it conveys delight. When paired with rêyach (savour/odor), it signifies an offering that brings satisfaction and acceptance to God. It is not a literal olfactory sensation for God, but rather a theological declaration that the offering, made in obedience and faith according to His commands, is acceptable and brings delight to Him, establishing or reaffirming fellowship between God and His people.
The "drink offering" is from the Hebrew neçek (H5262), meaning "a pouring out" or "libation." This offering typically involved pouring out wine (as here) or sometimes water, often accompanying burnt offerings or grain offerings. It symbolized an outpouring of devotion, joy, or covenant commitment. Its inclusion alongside the grain offering for the Feast of Firstfruits underscores the completeness of the worship, dedicating not only the solid produce of the land but also its liquid bounty to the LORD.
Verse Breakdown
"And the meat offering thereof [shall be] two tenth deals of fine flour mingled with oil"
This clause specifies the precise components and quantity of the grain offering. "Two tenth deals" (two-tenths of an ephah, roughly 4.4 liters) indicates a significant and specific measure, emphasizing the meticulousness required in worship. "Fine flour" represents the best quality, signifying that only the choicest produce was acceptable to God. The flour "mingled with oil" suggests a prepared, unified offering, with oil often symbolizing anointing, blessing, or the presence of God's Spirit, adding richness and consecration to the offering.
"an offering made by fire unto the LORD [for] a sweet savour"
This phrase describes the method of presentation and the divine reception of the offering. "Made by fire" indicates that a portion, or sometimes the entirety, of the offering was burned on the altar, symbolizing its ascension to God and its transformation from the earthly realm to the divine. The purpose, "unto the LORD [for] a sweet savour," reiterates that the offering's ultimate aim was to be pleasing and acceptable to God, a demonstration of obedience and devotion that God found satisfying.
"and the drink offering thereof [shall be] of wine, the fourth [part] of a hin"
This final clause details the accompanying liquid offering. The "drink offering" was a libation, specifically "of wine," symbolizing joy, covenant, and the outpouring of life. The quantity, "the fourth part of a hin" (approximately 1.5 liters), again highlights the precise and prescribed nature of the worship, ensuring that every aspect of the offering was performed according to divine instruction, completing the act of dedication.
Literary Devices
Leviticus 23:13, like much of the Pentateuchal legal material, employs Precision and Detail as primary literary devices. The meticulous enumeration of quantities ("two tenth deals," "fourth part of a hin") and ingredients ("fine flour mingled with oil," "wine") underscores the divine demand for exactitude in worship. This precision is not merely technical; it conveys the seriousness and sanctity of approaching God, where every element matters. Symbolism is also profoundly at play: the "fine flour" symbolizes the best of human labor and God's provision; "oil" often represents anointing, blessing, or the Holy Spirit; "wine" signifies joy, covenant, and life poured out; and "fire" symbolizes consecration and the ascent of the offering to God. The recurring phrase "sweet savour" functions as a Theological Marker, indicating divine acceptance and pleasure, transforming a physical act into a spiritual communion. The entire passage, through its detailed instructions, implicitly uses Didacticism, teaching the Israelites about God's holiness, their dependence on Him, and the proper means of worship.
Theological and Thematic Connections
Leviticus 23:13, though focused on ancient ritual, profoundly illustrates timeless theological truths concerning God's sovereignty, human dependence, and the nature of acceptable worship. The prescribed offerings underscore the principle that all provision originates from God, demanding a grateful return of the "first and best" as an act of faith and acknowledgment. This ritual cultivated a spirit of humility and reliance, reminding Israel that their sustenance was a gift, not an entitlement. The "sweet savour" aspect highlights God's desire for offerings given in obedience and a right heart, signifying divine acceptance and the restoration of fellowship. It teaches that true worship is not merely external ritual but an internal posture of trust and gratitude.
Reflection and Application
Leviticus 23:13 invites us to consider the profound implications of offering our "first and best" to God, not merely as a ritual, but as a posture of the heart. In a world that often encourages self-reliance and hoarding, this verse calls us to a radical dependence on the Creator, acknowledging that every good and perfect gift comes from Him. It challenges us to examine what we prioritize and whether our "offerings"—our time, talents, resources, and very lives—are presented with the same meticulous care and heartfelt devotion as the ancient Israelites were commanded to show. When we offer ourselves in obedience and gratitude, our lives become a "sweet savour" to the Lord, not because of our inherent worth, but because of His gracious acceptance through Christ. This passage encourages us to live lives that are continually poured out in worship, recognizing that true abundance is found not in what we accumulate, but in what we surrender to God, trusting Him as the ultimate Provider and Sustainer.
Questions for Reflection
FAQ
What is a "meat offering" in Leviticus 23:13?
In the King James Version, "meat offering" is an archaic translation for what is more accurately understood as a grain offering or meal offering. The Hebrew word is minchah (מִנְחָה), which consistently refers to an offering made from grain, such as fine flour, often mixed with oil and frankincense. It was a non-blood sacrifice, typically offered as an act of devotion, gratitude, or tribute to the LORD, signifying the dedication of the fruits of one's labor and God's provision. This is distinct from animal sacrifices, which involved "meat" in the modern sense. You can see other instances of the grain offering described in Leviticus 2.
Why was the offering described as a "sweet savour" to the LORD?
The phrase "sweet savour" (Hebrew: reah nichoach) signifies that the offering was pleasing and acceptable to God. It's not about a literal smell, but a theological declaration of divine approval and satisfaction. When an offering was made according to God's precise instructions, with a heart of obedience and faith, it was considered a "soothing aroma" to Him, fostering reconciliation and fellowship. This concept is found throughout the Old Testament regarding various sacrifices, such as in Exodus 29:41.
Christ-Centered Fulfillment
Leviticus 23:13, with its detailed instructions for the grain and drink offerings accompanying the Feast of Firstfruits, finds its ultimate and profound fulfillment in Jesus Christ. The Feast of Firstfruits itself is a powerful foreshadowing of Christ's resurrection, as He is declared the "firstfruits of those who have fallen asleep" in 1 Corinthians 15:20. Just as the first sheaf of the barley harvest guaranteed a full harvest to follow, Christ's resurrection guarantees the future resurrection of all believers. The grain offering, made of "fine flour mingled with oil," subtly points to Christ's perfect humanity (the flour) united with the anointing of the Holy Spirit (the oil), presenting Himself as the spotless, perfect sacrifice. His life and death were indeed "an offering made by fire unto the LORD [for] a sweet savour," as Ephesians 5:2 states that Christ "gave himself up for us, a fragrant offering and sacrifice to God." Furthermore, the drink offering of wine powerfully prefigures the pouring out of Christ's blood on the cross, the ultimate act of covenant and devotion, which He Himself instituted in the Lord's Supper, inviting us to remember His body broken and blood shed for the new covenant (1 Corinthians 11:23-26). Thus, these ancient rituals, with their precise elements and symbolic meaning, converge in Christ, who perfectly fulfilled every requirement and became the ultimate acceptable offering, securing our reconciliation and eternal fellowship with God.