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Commentary on Leviticus 23 verses 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 23:5 precisely establishes the timing for the celebration of the Passover, one of the most foundational and divinely mandated annual feasts for ancient Israel. It specifies the fourteenth day of the first month, at twilight, as the appointed time for this sacred observance, which served as a perpetual memorial of God's redemptive act in delivering His people from Egyptian bondage. This verse introduces the first of the annual "appointed times" (mo'edim), underscoring its foundational importance in Israel's covenant relationship with Yahweh.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 23:5 employs several significant literary devices. Precision is evident in the exact specification of "the fourteenth day of the first month at even," underscoring the divine order and the necessity of obedient adherence to God's commands. This precision also reinforces the historical accuracy and divine authenticity of the original Exodus event. Emphasis is achieved through the possessive "the LORD'S passover," which elevates the feast from a human tradition to a divinely ordained institution, highlighting God's sovereignty and ownership over the ritual and its redemptive meaning. Furthermore, the entire concept of Passover embodies profound Symbolism. The lamb, its blood, and the act of "passing over" are not merely historical occurrences but powerful symbols pointing to a greater, ultimate redemption. The timing "at even" also carries symbolic weight, representing the transition from darkness to light, from bondage to freedom, and from judgment to salvation. The verse thus functions as a concise yet potent summary of a pivotal redemptive event, rich with historical, theological, and symbolic significance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 23:5, by establishing the Passover, anchors Israel's identity in God's redemptive power and faithfulness. Theologically, it underscores God's sovereign initiative in salvation, His meticulous attention to detail in commanding worship, and the necessity of a substitutionary sacrifice for deliverance from judgment. The theme of remembrance is paramount, as the annual observance ensured that future generations would never forget the mighty hand of God that set their ancestors free. This feast also prefigures a greater, ultimate redemption, where the shedding of innocent blood would provide a final and complete atonement for sin, transcending the temporary nature of the animal sacrifices. The Passover, therefore, is not merely a historical commemoration but a profound theological statement about God's character as a deliverer and a covenant-keeping God, who intervenes decisively in history for the salvation of His people.
REFLECTION AND APPLICATION
Leviticus 23:5, though detailing an ancient Israelite observance, resonates deeply with believers today, inviting us to reflect on God's enduring faithfulness and His meticulous plan of salvation. It challenges us to remember and celebrate the pivotal acts of redemption in our own lives and in the grand narrative of salvation history. Just as the Passover was a perpetual reminder for Israel of their deliverance from physical bondage, it serves as a profound typology for our spiritual liberation from the bondage of sin through Christ. This verse calls us to a life of gratitude, acknowledging that our freedom is a divine gift, not a human achievement. It also encourages us to pursue a life of obedience, recognizing that God's commands, even in their precise details, are for our good and His glory. The Passover's emphasis on a specific time reminds us that God acts decisively in history, and we are called to respond to His timing and His call, trusting in His perfect plan and provision.
Questions for Reflection
FAQ
Why was the Passover so important to the Israelites?
Answer: The Passover was supremely important because it commemorated the foundational event of Israel's national identity: God's miraculous deliverance of His people from slavery in Egypt. As detailed in Exodus 12, it was the night when the blood of a lamb on the doorposts protected their firstborn from the final plague, causing the angel of death to "pass over" their homes. This act of divine redemption marked their transition from bondage to freedom and established their covenant relationship with God, making it a perpetual reminder of His power, faithfulness, and the cost of their freedom. It was the birth certificate of the nation.
What does "at even" (ben ha'arbayim) mean precisely, and why was the timing significant?
Answer: "At even" (Hebrew: ben ha'arbayim) literally means "between the two evenings." While there have been different interpretations, the most common understanding among ancient Jewish sources and scholars is the twilight period, specifically the time from sundown until darkness fully sets in. This precise timing was crucial because the Passover lamb was to be sacrificed in the afternoon of the 14th of Nisan, and the Passover meal, which began the Feast of Unleavened Bread, was to be eaten after sundown, marking the beginning of the 15th of Nisan (as the Hebrew day began at sundown). The exact timing underscored the urgency and divine precision of God's redemptive act in Egypt, and it ensured that the annual commemoration faithfully mirrored the original historical event, emphasizing the meticulous obedience required in God's commands.
How is the Passover related to the Feast of Unleavened Bread?
Answer: The Passover (Leviticus 23:5) and the Feast of Unleavened Bread (Leviticus 23:6-8) are intimately connected and often spoken of together as one continuous festival. The Passover marked the beginning of this seven-day festival. The Passover meal was eaten on the night of the 14th of Nisan, which then flowed directly into the 15th of Nisan, the first day of the Feast of Unleavened Bread. During this week, no leaven (symbolizing sin and corruption, and also the haste with which Israel left Egypt, not having time for bread to rise) was to be found in Israelite homes. The two feasts together symbolized God's deliverance and the subsequent call to live a life of purity and separation from sin, reflecting their new status as God's redeemed people, cleansed and set apart for Him.
CHRIST-CENTERED FULFILLMENT
Leviticus 23:5, with its precise timing and sacrificial requirements for the Passover, finds its ultimate and most profound fulfillment in Jesus Christ. The Apostle Paul explicitly declares in 1 Corinthians 5:7, "For even Christ our passover is sacrificed for us." Just as the Passover lamb's blood averted judgment and secured freedom for Israel, so too does the sacrificial blood of Jesus, the perfect and unblemished Lamb of God, provide complete atonement for sin and deliver believers from eternal death. Remarkably, Jesus was crucified during the very Passover season, offering Himself as the ultimate sacrifice at the time when the Passover lambs were traditionally slain. His death on the cross, the shedding of His innocent blood, serves as the definitive "pass over" for all who believe, ensuring that God's righteous wrath "passes over" them. Through His resurrection, He ushers in a new exodus, liberating humanity from the bondage of sin and death and inviting them into a new covenant relationship with God, fulfilling the ancient shadows of the Passover with glorious reality, as celebrated in the Lord's Supper. This new covenant, inaugurated by His blood, provides a permanent and perfect deliverance, far surpassing the temporary and symbolic deliverance of the Old Testament Passover.