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 23:23–32. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The institution of the feast of trumpets, on the first day of the seventh month, Lev 23:24, Lev 23:25. That which was now the seventh month had been reckoned the first month, and the year of jubilee was still to begin with this month (Lev 25:8), so that this was their new year's day. It was to be as their other yearly sabbaths, a day of holy rest - You shall do no servile work therein; and a day of holy work - You shall offer an offering to the Lord; concerning these particular directions were afterwards given, Num 29:1. That which is here made peculiar to this festival is that it was a memorial of blowing of trumpets. They blew the trumpet every new moon (Psa 81:3), but in the new moon of the seventh month it was to be done with more than ordinary solemnity; for they began to blow at sun-rise and continued till sun-set. Now, 1. This is here said to be a memorial, perhaps of the sound of the trumpet upon mount Sinai when the law was given, which must never be forgotten. Some think that it was a memorial of the creation of the world, which is supposed to have been in autumn; for which reason this was, till now, the first month. The mighty word by which God made the world is called the voice of his thunder (Psa 104:7); fitly therefore was it commemorated by blowing of trumpets, or a memorial of shouting, as the Chaldee renders it; for, when the foundations of the earth were fastened, all the sons of God shouted for joy, Job 38:6, Job 38:7. 2. The Jewish writers suppose it to have a spiritual signification. Now at the beginning of the year they were called by this sound of trumpet to shake off their spiritual drowsiness, to search and try their ways, and to amend them: the day of atonement was the ninth day after this; and thus they were awakened to prepare for that day, by sincere and serious repentance, that it might be indeed to them a day of atonement. And they say, "The devout Jews exercised themselves more in good works between the feast of trumpets and the day of expiation than at any other time of the year." 3. It was typical of the preaching of the gospel, by which joyful sound souls were to be called in to serve God and keep a spiritual feast to him. The conversion of the nations to the faith of Christ is said to be by the blowing of a great trumpet, Isa 27:13.
II.A repetition of the law of the day of atonement, that is, so much of it as concerned the people.
1.They must on this day rest from all manner of work, and not only from servile works as on other annual festivals; it must be as strict a rest as that of the weekly sabbath, Lev 23:28, Lev 23:30, Lev 23:31. The reason is: For it is a day of atonement. Note, The humbling of our souls for sin, and the making of our peace with God, is work that requires the whole man, and the closest application of mind imaginable, and all little enough. He that would do the work of a day of atonement in its day, as it should be done, had need lay aside the thoughts of every thing else. On that day God spoke peace unto his people, and unto his saints; and therefore they must lay aside all their worldly business, that they might the more clearly and the more reverently hear that voice of joy and gladness. Fasting days should be days of rest.
2.They must afflict their souls, and this upon pain of being cut off by the hand of God, Lev 23:27, Lev 23:29, Lev 23:32. They must mortify the body, and deny the appetites of it, in token of their sorrow for the sins they had committed, and the mortifying of their indwelling corruptions. Every soul must be afflicted, because every soul was polluted, and guilty before God; while none have fulfilled the law of innocency none are exempt from the law of repentance, besides that every man must sigh and cry for the abominations of the land.
3.The entire day must be observed: From even to even you shall afflict your souls (Lev 23:32), that is, "You shall begin your fast, and the expressions of your humiliation, in the ninth day of the month at even." They were to leave off all their worldly labour, and compose themselves to the work of the day approaching, some time before sun-set on the ninth day, and not to take any food (except children and sick people) till after sun-set on the tenth day. Note, The eves of solemn days ought to be employed in solemn preparation. When work for God and our souls is to be done, we should not straiten ourselves in time for the doing of it; for how can we spend our time better? Of this sabbath the rule here given is to be understood: From even unto even shall you celebrate your sabbath.
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Summary
Leviticus 23:23 functions as a pivotal introductory formula, divinely authenticating the subsequent instructions regarding the LORD's appointed festivals. This concise declaration underscores that the detailed liturgical calendar and sacred observances outlined in Leviticus 23 are not human constructs but direct, authoritative revelations from God Himself, communicated through His chosen mediator, Moses, thereby establishing their absolute and binding authority for the Israelite community's worship and covenant life.
Context
Literary Context
This verse serves as a crucial transitional marker within Leviticus 23, a chapter entirely dedicated to outlining the "Feasts of the LORD" (mo'adim Adonai). Having previously detailed the weekly Sabbath and the spring festivals of Passover and Unleavened Bread (see Leviticus 23:1-8), followed by the Feast of Weeks (Pentecost) in Leviticus 23:15-22, Leviticus 23:23 introduces the final cluster of autumn festivals. Specifically, it precedes the commands for the Feast of Trumpets (Leviticus 23:24-25), the solemn Day of Atonement (Leviticus 23:26-32), and the joyous Feast of Tabernacles (Leviticus 23:33-44). The formulaic repetition of "And the LORD spake unto Moses, saying" throughout the chapter (e.g., Leviticus 23:1, Leviticus 23:9, Leviticus 23:23, Leviticus 23:33) emphasizes the distinct divine origin of each set of instructions, reinforcing their sacred, non-negotiable status and their central role in Israel's covenant relationship with God.
Historical & Cultural Context
In ancient Near Eastern cultures, divine communication often occurred through omens, divination, or the pronouncements of priests and kings. However, for ancient Israel, the direct, verbal communication of God's will through a prophet like Moses was the unique cornerstone of their covenant relationship with Yahweh. The phrase "And the LORD spake unto Moses, saying," appearing hundreds of times throughout the Pentateuch (e.g., Exodus 19:9, Numbers 1:1), served as the primary authentication of the Mosaic Law. It unequivocally underscored that the statutes, ordinances, and liturgical calendars were not human inventions, cultural adaptations, or political decrees, but direct divine pronouncements intended to shape every facet of Israelite society—from their worship and ethical conduct to their civil and judicial life. This direct revelation established Moses as the unparalleled mediator (as affirmed in Deuteronomy 34:10) and ensured the absolute authority of the Mosaic Law, forming the bedrock of Israel's national identity and their distinct, exclusive relationship with the one true God.
Key Themes
Leviticus 23 is replete with themes central to Israel's covenant theology, and Leviticus 23:23 contributes significantly to several of them. Foremost is the theme of Divine Revelation and Authority, as the verse explicitly states that the subsequent commands originate directly from the LORD, establishing their binding nature. It reinforces the theme of Covenant Relationship, highlighting God's active engagement with His chosen people by providing specific instructions for their worship and communal life, which are essential for maintaining the covenant (see Exodus 24:7-8). The verse also contributes to the theme of Holiness, as the appointed times are "holy convocations" (Leviticus 23:2), set apart by God Himself. By introducing the autumn festivals, it further develops the theme of God's Provision and Redemption, as these feasts commemorate harvest and atonement, pointing to God's ongoing faithfulness to His people (e.g., Leviticus 23:39). Ultimately, this introductory formula grounds all the subsequent liturgical practices in the unwavering truth of God's spoken word, making them acts of obedience to a sovereign and communicating God.
Exposition and Analysis
Key Word Analysis
This term, derived from H3068, refers to the covenant name of God, Yahweh, emphasizing His self-existent, eternal, and personal nature. The use of Yᵉhôvâh here, rather than a generic term for God (Elohim), highlights that it is the covenant-keeping God of Israel who is initiating this communication. This reinforces the personal, relational, and binding nature of the commands given to His chosen people, underscoring that these are not arbitrary rules but expressions of His will for His beloved.
The Hebrew verb dâbar (H1696) implies a deliberate, authoritative, and often declarative form of speaking. It is not a casual utterance but a formal pronouncement, often used in the context of giving commands, instructions, or making a covenant. This emphasizes that what follows is the direct, intentional, and binding word of God, demanding attentive hearing and obedient response from the recipients. It conveys the weight and solemnity of the divine message.
Moses (H4872), meaning "drawing out" or "rescued," is presented as the divinely appointed and unique mediator between God and Israel. God chose to communicate His will through Moses, who then faithfully conveyed it to the entire congregation. This highlights the concept of mediated revelation, where God chooses specific individuals to deliver His message to His people, establishing a clear channel of divine authority and human responsibility in receiving and transmitting the divine word.
Verse Breakdown
"And the LORD spake"
This opening phrase immediately establishes the divine origin and ultimate authority of the message. It is God Himself, the sovereign and covenant-keeping Yahweh, who is the active subject, initiating communication. This underscores the absolute truthfulness and inherent power of the words that follow, demanding reverence and obedience from the listener.
"unto Moses"
This specifies the singular, chosen recipient of the divine revelation. Moses is identified as the unique channel through whom God's will is conveyed to the Israelites. His unparalleled role as mediator is central to the Old Covenant, ensuring that the people receive God's commands directly, albeit through a human agent, thereby lending legitimacy and clarity to the divine instructions.
"saying"
This word functions as a direct quotation marker, indicating that what follows is the verbatim content of God's spoken word. It signals the commencement of a new divine utterance, prompting the listener or reader to pay close attention to the specific instructions, declarations, or laws that are about to be revealed. It emphasizes the directness and precision of God's communication.
Literary Devices
Leviticus 23:23 is a prime example of Formulaic Repetition in the Pentateuch. The phrase "And the LORD spake unto Moses, saying" is a recurring literary device that serves multiple critical functions. Firstly, it acts as a Divine Address Marker, clearly delineating sections of divine instruction from narrative or human commentary, signaling a shift to direct revelation. This repetition imbues the subsequent text with unquestionable Divine Authority, emphasizing that the laws and ordinances are not human inventions but direct commands from God Himself. It also highlights Mediated Revelation, underscoring Moses' unique and indispensable role as the chosen conduit for God's word to His people. The consistent use of this formula throughout Leviticus 23, preceding each major festival instruction, creates a sense of Structural Cohesion within the chapter while simultaneously accentuating the distinct divine initiative behind each sacred appointment. The very predictability of the phrase reinforces the stability, immutability, and unchanging nature of God's revealed will.
Theological and Thematic Connections
Leviticus 23:23, though brief, is profoundly significant as it affirms the bedrock theological principle of divine revelation. It teaches that God is not a silent, distant deity but an active, communicating LORD who graciously initiates interaction with humanity, particularly with His covenant people. This verse establishes the absolute authority of God's word, emphasizing that all subsequent commands, statutes, and principles derive their binding power directly from His spoken decree. It also highlights the concept of mediated revelation, where God chooses and empowers individuals like Moses to convey His truth, underscoring both His sovereignty in choosing His messengers and the solemn responsibility of the people to heed His word delivered through them. This divine initiative in speaking is foundational to all biblical theology, demonstrating God's desire for relationship, order, and the obedience that flows from a reverent hearing of His voice.
Reflection and Application
The simple declaration "And the LORD spake unto Moses, saying" carries profound and enduring implications for our contemporary faith. It reminds us that the very foundation of our spiritual lives, our understanding of truth, and our moral compass must be rooted in the direct, authoritative, and unchanging word of God. In an age saturated with human opinions, fleeting trends, and subjective truths, this verse calls us back to the unwavering reality that God has spoken, and His words are the ultimate standard for belief and behavior. Just as ancient Israel was called to listen attentively and obey faithfully, we too are challenged to cultivate a posture of humility, reverence, and active attentiveness towards Scripture, recognizing it as God's inspired, living revelation. This verse encourages us to diligently seek God's voice in His Word, to meditate deeply on its timeless truths, and to allow it to profoundly shape our understanding of Him, ourselves, and the world around us. It is a timeless reminder that true wisdom, lasting peace, and abundant life are found not in human ingenuity or fleeting philosophies, but in reverently heeding the divine voice that continues to speak through His inspired Word.
Questions for Reflection
FAQ
Why is such a simple, repetitive phrase like "And the LORD spake unto Moses, saying" so important in the Bible?
This seemingly simple phrase is critically important because it serves as a powerful theological and literary marker, profoundly shaping the reader's understanding of the text. Theologically, it unequivocally establishes the divine origin and absolute authority of the subsequent commands, laws, and instructions. It asserts that these are not human inventions, cultural developments, or mere suggestions, but direct, verbal revelations from Yahweh, the covenant God of Israel. This divine authorship demands reverence and obedience. Literarily, its repetition acts as a formulaic device that segments the text, introduces new divine instructions, and reinforces the unique and indispensable role of Moses as God's chosen mediator. Without this phrase, the laws would lack their ultimate divine sanction, becoming mere human suggestions rather than binding decrees. It constantly reminds the reader that they are encountering the very words of God, demanding their utmost attention and submission, as seen in its frequent appearance throughout the Pentateuch, such as in Exodus 25:1 and Numbers 1:1.
Christ-Centered Fulfillment
While Leviticus 23:23 highlights God's communication through Moses under the Old Covenant, it powerfully foreshadows the ultimate and perfect revelation of God in Jesus Christ. Moses, as the mediator of the Law and the unparalleled prophet, served as a type of the greater Prophet to come, as explicitly prophesied in Deuteronomy 18:18. Just as God "spake unto Moses," so too has God, in these last days, "spoken to us by his Son" (Hebrews 1:1-2). Jesus is not merely a messenger; He is the message, the very Word of God made flesh, embodying the divine revelation in its fullness. The authoritative "saying" of the LORD to Moses finds its ultimate fulfillment in Christ, whose words are not merely commands but life-giving truths that bring about a new and better covenant (Matthew 5:17, John 6:63). Through Christ, God's communication is no longer mediated by a prophet but is directly accessible through the Son, who perfectly reveals the Father's character and will (John 14:9). Thus, Leviticus 23:23, in its emphasis on divine speech and mediated revelation, points forward to the supreme, complete, and final revelation of God's character and redemptive plan in Jesus Christ, the Living Word.