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 23:15–22.
Here is the institution of the feast of pentecost, or weeks, as it is called (Deu 16:9), because it was observed fifty days, or seven weeks, after the passover. It is also called the feast of harvest, Exo 23:16. For as the presenting of the sheaf of first-fruits was an introduction to the harvest, and gave them liberty to put in the sickle, so they solemnized the finishing of their corn-harvest at this feast. 1. Then they offered a handful of ears of barley, now they offered two loaves of wheaten bread, Lev 23:17. This was leavened. At the passover they ate unleavened bread, because it was in remembrance of the bread they ate when they came out of Egypt, which was unleavened; but now at pentecost it was leavened, because it was an acknowledgment of God's goodness to them in their ordinary food, which was leavened. 2. With that sheaf of first-fruits they offered only one lamb for a burnt-offering, but with these loaves of first-fruits they offered seven lambs, two rams, and one bullock, all for a burnt-offering, so giving glory to God, as the Lord of their land and the Lord of their harvest, by whose favour they lived and to whose praise they ought to live. They offered likewise a kid for a sin-offering, so taking shame to themselves as unworthy of the bread they ate, and imploring pardon for their sins, by which they had forfeited their harvest-mercies, and which they had been guilty of in the receiving of them. And lastly, two lambs for a sacrifice of peace-offerings, to beg a blessing upon the corn they had gathered in, which would be neither sure nor sweet to them without that blessing, Hag 1:9. These were the only peace-offerings that were offered on the behalf of the whole congregation, and they were reckoned most holy offerings, whereas other peace-offerings were but holy. All these offerings are here appointed, Lev 23:18-20. 3. That one day was to be kept with a holy convocation, Lev 23:21. It was one of the days on which all Israel was to meet God and one another, at the place which the Lord should choose. Some suggest that whereas seven days were to make up the feast of unleavened bread there was only one day appointed for the feast of pentecost, because this was a busy time of the year with them, and God allowed them speedily to return to their work in the country. This annual feast was instituted in remembrance of the giving of the law upon mount Sinai, the fiftieth day after they came out of Egypt. That was the feast which they were told in Egypt must be observed to God in the wilderness, as a memorial of which ever after they kept this feast. But the period and perfection of this feast was the pouring out of the Spirit upon the apostles on the day of this feast (Act 2:1), in which the law of faith was given, fifty days after Christ our passover was sacrificed for us. And on that day (as bishop Patrick well expresses it) the apostles, having themselves received the first-fruits of the Spirit, begat three thousand souls, through the word of truth, and presented them, as the first-fruits of the Christian church, to God and the Lamb.
To the institution of the feast of pentecost is annexed a repetition of that law which we had before (Lev 19:9), by which they were required to leave the gleanings of their fields, and the corn that grew on the ends of the butts, for the poor, Lev 23:22. Probably it comes in here as a thing which the priests must take occasion to remind the people of, when they brought their first-fruits, intimating to them that to obey even in this small matter was better than sacrifice, and that, unless they were obedient, their offerings should not be accepted. It also taught them that the joy of harvest should express itself in charity to the poor, who must have their due out of what we have, as well as God his. Those that are truly sensible of the mercy they receive from God will without grudging show mercy to the poor.
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Summary
Leviticus 23:16 precisely details the culmination of the 50-day count from the Feast of Firstfruits, leading to the observance of the Feast of Weeks, also known as Pentecost. This verse commands the offering of a "new meat offering" (a grain offering) to the LORD, signifying the completion of the wheat harvest and expressing profound gratitude for God's bountiful provision. It underscores the divine ordering of time and seasons, pointing to both agricultural dependence and spiritual anticipation for the full ingathering of God's blessings.
Context
Literary Context
Leviticus 23 is a pivotal chapter in the Pentateuch, meticulously outlining the seven annual mo'adim (מוֹעֲדִים), or "appointed times," that God commanded Israel to observe. These feasts form the backbone of Israel's liturgical calendar, each carrying profound theological and prophetic significance. Leviticus 23:16 specifically falls within the instructions for the spring and early summer feasts. It immediately follows the detailed regulations for the Feast of Firstfruits (Leviticus 23:9-14), from which the 50-day count commences. This period, known as the "counting of the Omer," bridges the barley harvest (celebrated at Firstfruits) and the subsequent wheat harvest, which culminates in the Feast of Weeks. The meticulous numbering, as prescribed in Leviticus 23:15, emphasizes divine order and the organic progression of God's redemptive plan, moving from the initial offering of the firstfruits to the broader ingathering.
Historical & Cultural Context
The ancient Israelite economy was primarily agrarian, making the agricultural cycle intrinsically linked to their spiritual life and understanding of God's covenant faithfulness. The spring harvests, particularly of barley and wheat, were crucial for sustenance. The Feast of Weeks (Shavuot in Hebrew) marked the end of the grain harvest season, a time of immense gratitude for God's provision of food. Culturally, this feast was a communal celebration, bringing the people together to acknowledge their dependence on Yahweh for their daily bread and national prosperity. It was also traditionally associated with the giving of the Law at Mount Sinai, occurring 50 days after the Exodus, thereby connecting divine provision for physical sustenance with spiritual sustenance through God's Word. The meticulous counting of the days fostered a sense of anticipation and disciplined obedience, reinforcing the idea that all time and produce belonged to the LORD.
Key Themes
This verse contributes significantly to several key themes found throughout Leviticus and the Pentateuch. Firstly, it highlights God's Sovereignty over Time and Seasons, demonstrating His meticulous ordering of the liturgical calendar and the agricultural year. Secondly, it emphasizes Divine Provision and Human Gratitude, as the "new meat offering" (grain offering) is a direct response of thanksgiving for the bountiful harvest. This ties into the broader theme of Worship and Obedience, where Israel's prosperity and well-being are directly linked to their faithful adherence to God's commands and appointed times. Finally, the progression from Firstfruits to Weeks, as detailed in Leviticus 23, subtly introduces the theme of Typology and Fulfillment, foreshadowing greater spiritual realities and redemptive events yet to come in God's unfolding plan.
Exposition and Analysis
Key Word Analysis
The instruction to "number fifty days" is the basis for the Greek name Pentekoste (Πεντηκοστή), meaning "fiftieth," from which we derive "Pentecost." The Hebrew word chămishshîym specifically means "fifty," and yôwm refers to "a day" or "a space of time." This precise numerical instruction, following seven complete weeks (49 days), symbolizes a culmination or completion (seven representing perfection) followed by a new beginning or significant event. It marks a transition from the initial firstfruits to the full harvest, both agriculturally and spiritually.
The KJV's "meat offering" can be misleading to modern readers, as "meat" here refers to food in general, not animal flesh. The Hebrew word minchâh (מִנְחָה) specifically denotes a "grain offering" or "meal offering," typically made of fine flour. The adjective châdâsh (חָדָשׁ), meaning "new" or "fresh," emphasizes that this offering was to be made from the freshly gathered wheat harvest, distinguishing it from previous or older offerings. It signified the dedication of the new season's bounty to the LORD, acknowledging His recent and ongoing provision.
This phrase refers to the completion of seven full weeks, or seven "Sabbaths" (here meaning weeks, as in a sabbatical cycle), counted from the Feast of Firstfruits. The Hebrew shᵉbîyʻîy means "seventh," and shabbâth can refer to the weekly Sabbath or a sabbatical period/week. The instruction to count "unto the morrow after the seventh sabbath" precisely defines the fiftieth day, highlighting the divine precision and sacred rhythm God established for His people's worship and agricultural life, culminating in a significant celebration.
Verse Breakdown
"Even unto the morrow after the seventh sabbath shall ye number fifty days;"
This clause provides the exact temporal instruction for determining the date of the Feast of Weeks. The counting begins "on the day after the Sabbath" (likely the Sabbath within the Feast of Unleavened Bread, following Passover, which marked the Feast of Firstfruits). From that starting point, seven full weeks (49 days) are counted, and the fiftieth day is "the morrow after the seventh sabbath." This meticulous counting emphasizes the divine precision required in observing God's appointed times and builds anticipation for the culminating celebration, ensuring the people's disciplined adherence to God's calendar.
"and ye shall offer a new meat offering unto the LORD."
This second clause specifies the central ritual act for the fiftieth day: the presentation of a "new grain offering." This offering, made from the freshly harvested wheat, was a tangible expression of gratitude and dependence, acknowledging that the bounty of the land was a direct gift from the LORD. It symbolized the dedication of the fruits of their labor back to the Giver, sanctifying the entire harvest and affirming God's sovereignty over creation and provision. The "new" aspect highlights the freshness and immediacy of God's blessing and the people's grateful response.
Literary Devices
The primary literary device at play in Leviticus 23:16, and indeed throughout the instructions for the feasts, is Instructional Tone, characteristic of legal and ritual texts in the Pentateuch. The precise, prescriptive language ("shall ye number," "shall ye offer") leaves no room for ambiguity, emphasizing the divine authority behind these commands and the importance of their meticulous observance. Furthermore, there is significant Symbolism embedded within the verse. The "fifty days" symbolize completion and the inauguration of a new phase, while the "new meat offering" (grain offering) symbolizes divine provision, human gratitude, and the dedication of the first and best of one's labor to God. The entire sequence of feasts, of which this verse is a part, functions as a form of Typology, foreshadowing greater spiritual realities and redemptive events to be fulfilled in the New Testament, particularly the outpouring of the Holy Spirit.
Theological and Thematic Connections
Leviticus 23:16 profoundly underscores God's sovereignty over time, creation, and provision. The meticulous counting and the required offering reveal a God who is intimately involved in the daily lives of His people, providing both physical sustenance and spiritual direction. The Feast of Weeks, marked by this verse, emphasizes gratitude for the harvest, acknowledging that all blessings flow from God's hand. It also highlights the principle of giving back to God the "first and best" of one's increase, sanctifying the whole. Theologically, the progression from Firstfruits to Weeks foreshadows the unfolding of God's redemptive plan, moving from Christ's resurrection (the ultimate Firstfruits) to the outpouring of the Holy Spirit, which initiated the spiritual harvest of the Church. This divine choreography reveals God's faithfulness in both physical and spiritual sustenance.
Reflection and Application
Leviticus 23:16, though rooted in ancient agricultural and ritual practices, offers timeless lessons for believers today. It calls us to cultivate a profound sense of gratitude for God's continuous provision in every area of our lives, recognizing that every good and perfect gift comes from Him. The meticulous counting of the days encourages us to live with intentionality and disciplined obedience, trusting in God's perfect timing for all things, rather than rushing ahead or lagging behind His purposes. Moreover, for Christians, this feast takes on profound New Testament significance, reminding us of the empowering presence of the Holy Spirit, who enables us to live fruitful lives, bringing forth a spiritual harvest for God's glory. It challenges us to consider how we are offering our "firstfruits"—our time, talents, and resources—back to the Lord in worship and service, acknowledging His ultimate ownership and trusting in His ongoing faithfulness. This ancient command invites us to a contemporary lifestyle of grateful stewardship and Spirit-empowered living.
Questions for Reflection
FAQ
What is the significance of "fifty days" and the name "Pentecost"?
The "fifty days" refers to the precise counting period from the Feast of Firstfruits to the Feast of Weeks. This period of seven complete weeks (49 days) plus one day culminates on the 50th day. The Greek word Pentekoste (Πεντηκοστή) literally means "fiftieth," hence the name "Pentecost." This numerical precision highlights God's ordering of time and His covenant faithfulness. Theologically, it signifies a completion (seven weeks) followed by a new beginning or a culmination, which finds its ultimate fulfillment in the New Testament when the Holy Spirit was poured out on the disciples on the Day of Pentecost, as recorded in Acts 2:1.
Why does the KJV say "meat offering" when it refers to grain?
In the King James Version (KJV), the word "meat" was used in an older, broader sense to mean "food" or "sustenance" in general, not exclusively animal flesh as it does in modern English. The Hebrew word translated as "meat offering" in Leviticus 23:16 is minchâh (מִנְחָה), which specifically denotes a "grain offering" or "meal offering." This offering was typically made of fine flour, often mixed with oil and frankincense, and was distinct from animal sacrifices (zevach). The "new" aspect of the minchâh in this verse emphasizes that it was made from the freshly harvested wheat of the new season, symbolizing gratitude for God's fresh provision.
Christ-Centered Fulfillment
The Feast of Weeks, commanded in Leviticus 23:16, finds its profound Christ-centered fulfillment in the New Testament. The 50-day count begins with the Feast of Firstfruits, which typologically points to Christ's resurrection as the "firstfruits of those who are asleep" (1 Corinthians 15:20). Fifty days after Christ's resurrection, on the Day of Pentecost, the promised Holy Spirit was poured out upon the disciples in Jerusalem, as powerfully described in Acts 2. This event marked the birth of the Church, the spiritual harvest of souls gathered from every nation, fulfilling the anticipation of a "new offering" to the Lord – a new humanity indwelt and empowered by God's Spirit. Just as the grain offering was a token of gratitude for physical provision, the outpouring of the Spirit signifies God's ultimate spiritual provision, enabling believers to bear the fruit of the Spirit (Galatians 5:22-23) and participate in the ongoing spiritual harvest of the world. Christ, through His ascension, sent the Helper (John 14:26), establishing a new covenant reality where God's presence dwells not in a temple of stone, but in the hearts of His people, making them a living, spiritual offering to the LORD.