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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 23:20 delineates a crucial ritual within the Feast of Weeks (Shavuot), prescribing the presentation of the "bread of the firstfruits" as a wave offering before the LORD. This ceremony, involving two loaves of leavened bread made from the new grain, accompanied by two lambs, profoundly symbolizes the nation's thanksgiving for God's abundant provision and acknowledges His sovereign ownership over the harvest. The verse underscores the sacred nature of these offerings, declaring them "holy to the LORD" and designating them as a priestly portion, thereby highlighting both divine acceptance and the sustenance of those consecrated to minister.
Context
Literary Context
Leviticus 23 meticulously lays out the LORD's appointed feasts, or "set times" (mo'adim), which formed the backbone of Israel's annual worship and national identity. The chapter begins with the weekly Sabbath, then systematically details the annual cycle: Passover and Unleavened Bread (the Passover and Unleavened Bread feasts), the Offering of Firstfruits (Omer) (the wave sheaf offering), the Feast of Weeks (Shavuot/Pentecost) (the Feast of Weeks), the Feast of Trumpets (the Feast of Trumpets), the Day of Atonement (the Day of Atonement), and the Feast of Booths (the Feast of Booths). Leviticus 23:20 is specifically embedded within the instructions for the Feast of Weeks, which is commanded to be observed fifty days after the presentation of the wave sheaf of the barley harvest, as outlined in Leviticus 23:15. This precise chronological progression within the festival calendar emphasizes a theological narrative: from redemption (Passover) to the initial harvest (Omer) to the full ingathering (Feast of Weeks), illustrating God's unwavering faithfulness in providing for His people both spiritually and physically. The verses immediately preceding Leviticus 23:20 detail the specific burnt offerings, grain offerings, and sin offering that were to accompany the wave offering, underscoring the comprehensive nature of worship and atonement intrinsically linked to this significant feast.
Historical & Cultural Context
The Feast of Weeks, known as Shavuot (Hebrew for "weeks") or Pentecost (Greek for "fifty"), marked the joyous culmination of the spring grain harvest, particularly wheat. In ancient Israel, an intrinsically agrarian society, the harvest was not merely an economic activity but was profoundly interwoven with their spiritual and national identity, representing survival and divine blessing. This feast served as a pivotal time of national thanksgiving, a profound acknowledgment that the fertility of the land and the abundance of the crops were direct, tangible blessings from Yahweh. A distinctive feature of this offering was the requirement of two loaves of leavened bread (Leviticus 23:17), a stark contrast to most other offerings where leaven was strictly prohibited. While leaven often symbolized sin or corruption in sacrificial contexts, here it likely represented the common, everyday bread of the people, signifying that even their ordinary sustenance, imperfect as it might be, was consecrated to God. The accompanying lambs, specified as peace offerings, further emphasized reconciliation, fellowship, and communion with God. The wave offering itself (tenuphah) was a dynamic and highly symbolic ritual, involving the priest moving the offering horizontally before the altar, symbolizing its presentation to the LORD and its subsequent reception back as a consecrated gift from Him. This ritual was a public and tangible declaration of God's ultimate ownership over all creation and the Israelites' humble dependence on His gracious provision.
Key Themes
Leviticus 23:20 contributes significantly to several overarching themes found throughout the book of Leviticus and the broader Pentateuch. Central among these is the theme of Divine Sovereignty and Provision, highlighting God as the ultimate source of all blessings, particularly the sustenance derived from the land. The command to offer the firstfruits reinforces the principle that all of life and its bounty belong to God, and humanity's role is one of grateful stewardship and acknowledgment. Closely related is the theme of Holiness and Consecration, as the offerings are declared "holy to the LORD," meaning they are set apart for sacred use and divine acceptance. This extends the concept of holiness from persons and places to the very produce of the earth and the rituals themselves. The verse also underscores the theme of Worship and Thanksgiving, demonstrating how Israel's agricultural life was inextricably linked to their spiritual devotion, transforming the act of harvesting into an act of worship. Finally, the provision "for the priest" introduces the theme of Support for Ministry, establishing the divine pattern for sustaining those dedicated to sacred service, allowing them to focus entirely on their priestly duties. These themes collectively paint a picture of a covenant community living in dependent gratitude and ordered worship under the benevolent rule of a holy God.
Exposition and Analysis
Key Word Analysis
This verb (H5130) describes the specific, dynamic action performed by the priest in presenting the offering. It signifies a quivering, vibrating, or rocking motion, often back and forth or up and down. In the context of offerings, it symbolizes a dedication or presentation to the LORD, not merely a static placement but an active, performative gesture. This act of "waving" (tenûwphâh, the noun form, H8573) was a distinct ritual expressing God's acceptance and the sanctification of the object, moving it into the divine sphere and signifying its return as a consecrated portion.
This noun (H1061) refers to the initial yield of the harvest, specifically the very first and best produce. Offering the firstfruits was a foundational principle in Israelite worship, signifying that God was the ultimate source of all blessings and therefore deserved the prime portion. It was an act of faith, trusting that if the first was given, the rest of the harvest would also be blessed and sustained. In this context, the "bread of the firstfruits" specifically refers to the two loaves made from the newly harvested wheat, representing the culmination of the spring grain harvest.
This term (H6944) denotes separation, consecration, or dedication to God. When something is declared "holy to the LORD," it is set apart from common use and reserved exclusively for sacred purposes or for God Himself. In Leviticus 23:20, the offerings (the bread and the lambs) are deemed qôdesh, meaning they are divinely accepted and set apart. The subsequent phrase "for the priest" indicates that these holy items, once presented to God, become the rightful, sacred portion for the priests, providing for their sustenance as they ministered in the tabernacle.
Verse Breakdown
"And the priest shall wave them"
This clause specifies the central action and the actor. The "priest" (H3548, kôhên') acts as the designated mediator, performing the ritual gesture of nûwph (waving) with the offerings. This act signifies their presentation to and acceptance by the LORD. The pronoun "them" refers collectively to the "bread of the firstfruits" and "the two lambs" mentioned subsequently.
"with the bread of the firstfruits [for] a wave offering before the LORD"
This identifies the primary object of the wave offering: two loaves of leavened bread made from the initial yield of the wheat harvest. This bread, representing the nation's sustenance and the culmination of the spring harvest, is presented as a tenûwphâh (H8573), a special offering consecrated through the waving ritual. The phrase "before the LORD" (H6440, pânîym + H3068, Yᵉhôvâh') emphasizes that this act of worship is directed to God Himself, performed in His sacred presence at the tabernacle or temple.
"with the two lambs"
This specifies the accompanying sacrificial animals. These "two lambs" (H8147, shᵉnayim' + H3532, kebes') are presented along with the bread offering. As peace offerings (as indicated in Leviticus 23:19), they signify fellowship, reconciliation, and communion with God, completing the comprehensive sacrificial package required for the Feast of Weeks. Their inclusion underscores the holistic nature of the offering, combining thanksgiving for provision with atonement and communion.
"they shall be holy to the LORD for the priest"
This declaration establishes the sacred status and ultimate destination of the offerings. Once waved before the LORD, the bread and lambs become qôdesh (H6944), set apart exclusively for God. The crucial addition "for the priest" clarifies that these consecrated items, having been presented to God and accepted by Him, then become the designated, sacred portion for the priests (H3548, kôhên'). This provision ensured the livelihood and sustenance of the priestly class, enabling them to dedicate themselves fully to their sacred duties without needing to engage in secular labor for their daily needs.
Literary Devices
Leviticus 23:20 employs several literary devices to convey its profound theological and ritualistic significance. Symbolism is paramount, with the "bread of the firstfruits" representing not only the literal bounty of the harvest but also the entire nation's dependence on God's provision and their profound gratitude for it. The unique inclusion of leavened bread, in contrast to most other offerings, carries its own symbolic weight, representing the common, imperfect nature of humanity and its daily sustenance, yet still being acceptable and consecrated to God. The ritualistic action of the "wave offering" itself is a form of performative language, where the physical act of moving the offering communicates profound spiritual truths of dedication, divine acceptance, and the transfer of sacred status. The phrase "holy to the LORD for the priest" utilizes metonymy, where "holy to the LORD" implies divine ownership, acceptance, and consecration, and "for the priest" indicates the practical consequence of that holiness—it becomes the sacred sustenance for God's ministers. Furthermore, the precise and declarative structure of the verse, moving from the action of the priest to the objects of the offering and finally to their sacred designation and destination, creates a clear, prescriptive instructional tone, characteristic of the legal and ritual texts found throughout the book of Leviticus, emphasizing order, obedience, and divine command.
Theological and Thematic Connections
Leviticus 23:20 encapsulates profound theological truths regarding divine sovereignty, human gratitude, and the sanctity of provision. It teaches that all blessings, particularly the sustenance derived from the land, originate from God and are to be acknowledged with the "first and best" of one's produce. This act of offering is not merely a transactional exchange but a deeply spiritual expression of dependence and worship, where the physical act of waving symbolizes a complete dedication to the LORD and His acceptance of the offering. Furthermore, the provision for the priests highlights God's ordained system for supporting those dedicated to His service, underscoring the principle that those who minister spiritually are to be sustained by the community. This verse, therefore, bridges the gap between the material and the spiritual, demonstrating how everyday sustenance is interwoven with sacred worship and divine order, reminding Israel that their physical well-being was inextricably linked to their covenant relationship with Yahweh.
Reflection and Application
Leviticus 23:20, though rooted in ancient Israelite ritual, offers timeless principles for contemporary believers. It calls us to cultivate a profound sense of gratitude for God's provision in every area of our lives, recognizing that all good things come from His hand. Just as the Israelites brought their "firstfruits" as an act of worship and dependence, we are invited to offer the "first and best" of our time, talents, and resources to God, not out of mere obligation, but out of a joyful acknowledgment of His ownership and boundless generosity. This principle extends beyond financial giving; it challenges us to dedicate our initial thoughts, our freshest energy, and our primary affections to Him daily, making our entire lives an offering of worship. Moreover, the provision for the priests reminds us of the biblical mandate to honor and support those who faithfully serve in ministry, ensuring they are free to devote themselves fully to the work of the Gospel without undue worldly burden. Reflecting on this verse encourages a lifestyle of worship that seamlessly integrates our daily lives with our spiritual devotion, transforming ordinary sustenance into an opportunity for sacred thanksgiving and generous stewardship.
Questions for Reflection
FAQ
Why was leavened bread allowed in this offering when it was forbidden in others?
The allowance of leavened bread in the Feast of Weeks offering (Leviticus 23:17) is indeed unique and highly significant, setting it apart from many other Israelite offerings. In most other contexts, particularly those representing purity or atonement (such as the grain offering, minchah), leaven (yeast) was strictly forbidden, often symbolizing sin, corruption, or impurity. However, the two loaves presented at Pentecost were specifically designated as "bread of the firstfruits," made from the newly harvested wheat for daily consumption. This distinction suggests that these loaves represented the ordinary, common bread of the people, which, by its very nature, contained leaven. The offering, therefore, was not primarily about atonement for sin, but rather a profound act of thanksgiving for God's bountiful provision of daily sustenance and the completion of the harvest. It symbolized the consecration of the whole harvest, including the imperfect, everyday aspects of life, to God. It acknowledged that God blesses and accepts His people even in their common, fallen state, sanctifying their daily bread and providing for their needs despite their imperfections.
Christ-Centered Fulfillment
Leviticus 23:20, with its emphasis on the "bread of the firstfruits" and the dynamic wave offering, finds profound Christ-centered fulfillment in the person and work of Jesus Christ and the subsequent outpouring of the Holy Spirit. Just as the Feast of Weeks celebrated the culmination of the grain harvest, Pentecost in the New Testament marks the "firstfruits" of the spiritual harvest—the birth of the Church through the descent of the Holy Spirit (Acts 2:1). Jesus Himself is the ultimate "firstfruits" from the dead, inaugurating a new creation and guaranteeing the resurrection of all who believe in Him (1 Corinthians 15:20). The two loaves of leavened bread, symbolizing common humanity and its daily sustenance, find their ultimate sanctification in Christ, who took on our human nature, yet remained without sin, offering Himself as the perfect sacrifice. The wave offering, signifying divine acceptance and consecration, powerfully points to God's full acceptance of humanity through Christ's atoning work. The accompanying lambs, offered for peace and fellowship, foreshadow Jesus, the Lamb of God who takes away the sin of the world, whose singular sacrifice makes our reconciliation and intimate fellowship with God eternally possible. Furthermore, the provision "for the priest" prefigures the New Covenant reality where all believers are made a "royal priesthood" (1 Peter 2:9), sustained not by earthly portions but by the spiritual nourishment of Christ, the true Bread of Life, and empowered by the Holy Spirit for their ministry in the world. Thus, Leviticus 23:20 beautifully anticipates the spiritual harvest of the Church, the sanctification of believers, and the all-sufficient divine provision found in Christ.