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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 23:19 specifies the additional sacrificial requirements for the Feast of Weeks (Shavuot or Pentecost), a joyous harvest festival. Following the presentation of the firstfruits of the wheat harvest, the community was commanded to offer a kid of the goats as a sin offering and two lambs of the first year as peace offerings. This dual prescription underscored the perpetual need for atonement and purification, even amidst celebration, while simultaneously emphasizing the importance of fellowship, thanksgiving, and communal well-being with God for His abundant provision.
Context
Literary Context
This verse is an integral component of Leviticus chapter 23, which meticulously outlines the mo'adim, or "appointed times" of the Lord. Specifically, Leviticus 23:15-22 details the Feast of Weeks (Shavuot), which marked the culmination of the grain harvest, occurring fifty days after the presentation of the barley sheaf during the Feast of Unleavened Bread. It was a time of profound thanksgiving for God's agricultural provision, symbolized by the unique offering of two loaves of leavened bread, representing the firstfruits of the wheat harvest. However, even within this celebratory framework, the prescribed sacrifices of verse 19—the sin and peace offerings—highlighted the Israelites' perpetual need for divine forgiveness and purification to maintain their covenant relationship with a holy God, ensuring their ritual purity and acceptance in His presence.
Historical & Cultural Context
The life of ancient Israel was deeply interwoven with its agrarian calendar, reflecting a profound dependence on God for sustenance and blessing. The Feast of Weeks, known as "Shavuot" in Hebrew and later "Pentecost" in Greek (meaning "fiftieth"), was one of the three annual pilgrimage festivals (along with Passover and Sukkot) where all Israelite males were required to appear before the Lord in Jerusalem. This feast celebrated the completion of the vital grain harvest, a cornerstone of their economy. Culturally, the offerings were far more than mere rituals; they were tangible expressions of gratitude, humble acknowledgment of sin, and a fervent desire for communal harmony with God and one another. The specific animals and their designated purposes—the sin offering for purification from defilement and the peace offering for fellowship and thanksgiving—were deeply embedded within the Israelite sacrificial system, reinforcing their covenantal obligations and the constant, gracious provision of God.
Key Themes
Leviticus 23:19 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost is the theme of Holiness and Purity, emphasizing that a holy God demands a holy people, and that specific rituals are necessary to maintain purity in His presence. The sin offering directly addresses this need for purification from defilement. Another key theme is Divine Provision and Human Gratitude, as the Feast of Weeks itself celebrates God's bountiful harvest, and the peace offerings are a direct expression of thanksgiving for this provision. Furthermore, the verse underscores Covenant Relationship, demonstrating the means by which Israel could remain in right standing with God, both through atonement for sin and through acts of worship that fostered communion. The juxtaposition of offerings also subtly highlights the theme of Atonement and Fellowship, showing that true peace and communion with God are predicated upon the prior dealing with sin, a truth echoed throughout the sacrificial system detailed in Leviticus chapters 1-7.
Exposition and Analysis
Key Word Analysis
Meaning "shaggy; as noun, a he-goat." In the context of the sin offering, the male goat (or kid of the goats) was a common and significant animal. Its selection for the chaṭṭâʼâh (sin offering) often symbolized a substitute for the community's unintentional sins or ritual impurities, serving to cleanse and purify the offerer or the community and restore a right standing before God.
Meaning "an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiation; also (concretely) an offender; punishment (of sin), purifying(-fication for sin), sin(-ner, offering)." This offering was primarily for purification from ritual defilement or unintentional sins that rendered an individual or the community unfit to approach a holy God. Its purpose was not primarily to atone for moral guilt but to cleanse from impurity, allowing for continued fellowship within the covenant.
Meaning "properly, requital, i.e. a (voluntary) sacrifice in thanks." Derived from the root shalom (peace, wholeness), the shelem was a voluntary offering made to express gratitude, fulfill a vow, or simply to enjoy fellowship with God. A significant portion was consumed by the offerer and priests, symbolizing a communal meal shared with God, fostering reconciliation, communion, and abundant blessing.
Verse Breakdown
"Then ye shall sacrifice one kid of the goats for a sin offering"
This command emphasizes the mandatory nature of this purification rite, even within the joyous context of a harvest festival. The "kid of the goats" serves as the prescribed animal for the chaṭṭâʼâh, signifying the community's need for atonement for any unintentional sins or impurities that might have accumulated. This act ensures that the people are ritually clean and acceptable in God's presence as they celebrate His provision, underscoring that even in moments of thanksgiving, the reality of human sin must be addressed.
"and two lambs of the first year for a sacrifice of peace offerings"
The inclusion of two unblemished lambs for shelem offerings highlights the communal and celebratory aspect of the Feast of Weeks. These offerings are made to express profound gratitude for the harvest and God's faithfulness, and to foster a sense of peace, fellowship, and communion with the Lord. The "first year" indicates that these are young, prime animals, representing the best of the flock, offered in thanksgiving and devotion. The "two" lambs suggest the abundance of the offering and perhaps the participation of the entire community in this act of worship and shared meal with God.
Literary Devices
Leviticus 23:19 employs several literary devices that enhance its meaning and theological impact. Prescriptive Language is paramount, evident in the imperative "ye shall sacrifice," which underscores the divine authority and the non-negotiable nature of these commands within the covenant. This direct instruction emphasizes obedience as a foundational aspect of Israel's relationship with God. Symbolism is central, as the specific animals (goat and lambs) and the types of offerings (sin and peace) carry profound theological meaning. The goat symbolizes the means of purification and atonement for sin, while the lambs symbolize fellowship, wholeness, and thanksgiving. The juxtaposition of the two distinct types of offerings creates a significant Contrast, highlighting that even amidst celebration and thanksgiving (peace offering), the reality of human sin and the perpetual need for purification (sin offering) must always be addressed. This contrast reveals the comprehensive nature of God's provision for His people—both forgiveness and fellowship—essential for maintaining a right relationship with Him.
Theological and Thematic Connections
Leviticus 23:19 powerfully illustrates foundational theological truths: the persistent reality of human sin, the absolute necessity of divine atonement, and God's gracious provision for both purification and intimate fellowship. Even in moments of national celebration and thanksgiving, Israel was reminded that their relationship with a holy God required continuous cleansing. The sin offering addressed the brokenness caused by sin and ritual impurity, while the peace offering celebrated the wholeness and communion God desired with His people. Together, they underscored that true peace and joy are only possible when sin has been dealt with and a right relationship with the Creator is established and maintained through His prescribed means.
Reflection and Application
While the ceremonial laws of the Old Testament are no longer binding for believers today, the timeless principles embedded in Leviticus 23:19 remain profoundly relevant. This verse serves as a powerful reminder of our ongoing need for forgiveness, which is now fully provided through the ultimate, once-for-all sacrifice of Jesus Christ. It also calls us to cultivate a life characterized by deep peace and intimate fellowship with God, nurtured through prayer, worship, and obedient living. Just as the Israelites brought their firstfruits and specific offerings as tangible expressions of gratitude and dependence, we are called to respond to God's abundant grace with heartfelt thanksgiving, generosity, and devoted service. Our worship should reflect both a humble acknowledgment of our sin and a joyful celebration of the peace and communion we have in Christ, prompting us to live lives that honor Him and share His peace with others in a broken world.
Questions for Reflection
FAQ
Why were both a sin offering and peace offerings required for the Feast of Weeks?
The requirement for both a sin offering and peace offerings during the Feast of Weeks highlights a crucial theological tension and resolution within Israel's covenant relationship with God. The sin offering (a kid of the goats) was necessary to address the community's unintentional sins and ritual impurities, ensuring they could stand purified before a holy God, even amidst celebration. It acknowledged that despite joyous thanksgiving, human sinfulness persisted, requiring divine cleansing. The peace offerings (two lambs) were then offered to express profound gratitude for God's bountiful provision (the harvest) and to foster a sense of communal fellowship and well-being with Him. Thus, the sin offering prepared the way by dealing with defilement, while the peace offerings celebrated the restored communion and blessing. This dual requirement underscored that true fellowship with God is only possible when sin has been adequately addressed, emphasizing both atonement and communion as foundational to their covenant relationship, as seen throughout Leviticus.
What is the significance of "lambs of the first year" for the peace offerings?
The specification of "lambs of the first year" for the peace offerings signifies that these were young, unblemished, and prime animals. In the Israelite sacrificial system, offerings were to be "without blemish" (Leviticus 22:19), representing the highest quality and the best of what the offerer possessed. Offering animals of the "first year" ensured their purity, vitality, and prime condition, symbolizing the offerer's sincere devotion and the immense value placed on the act of worship and thanksgiving. This emphasis on offering the very best foreshadows the ultimate, perfect sacrifice of Jesus Christ, the Lamb of God, who was without blemish or spot, offering Himself as the perfect sacrifice for humanity's sin.
Christ-Centered Fulfillment
Leviticus 23:19 finds its profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The "kid of the goats for a sin offering," which served to purify and atone for the Israelites' sins and ritual impurities, ultimately points to Christ as the perfect and final Lamb of God who takes away the sin of the world. His single, definitive sacrifice on the cross rendered all Old Testament sin offerings obsolete, providing a complete and eternal atonement for humanity's sin (Hebrews 10:10). Furthermore, the "two lambs of the first year for a sacrifice of peace offerings," symbolizing wholeness, well-being, and communion with God, are fully realized in Christ. He is our true peace (Ephesians 2:14), who has reconciled us to God through His blood, breaking down the dividing wall of hostility and bringing us into a state of blessed fellowship (Colossians 1:20). The Feast of Weeks, or Pentecost, itself finds its New Testament fulfillment in the outpouring of the Holy Spirit (Acts 2:1-4), empowering believers to live in the reality of Christ's completed work—forgiveness of sins and an abiding peace with God, enabling true spiritual communion and thanksgiving. The "firstfruits" theme of the feast is also fulfilled in Christ's resurrection as the firstfruits of those who have fallen asleep, guaranteeing our future resurrection and eternal fellowship with God.