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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 23:4–14.
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 23:6 introduces the Feast of Unleavened Bread, known in Hebrew as Chag HaMatzot, an essential annual observance for ancient Israel. Commencing on the fifteenth day of the first month, immediately following the Passover, this seven-day festival mandated the consumption of unleavened bread. It served as a profound and perpetual memorial of Israel's swift and miraculous exodus from Egyptian bondage, symbolizing divine redemption, the call to purity, and the necessity of living a life separated from the pervasive influence of sin. This divinely appointed convocation underscored God's redemptive power and His enduring call for His people to walk in holiness and obedience.
Context
Literary Context
Leviticus chapter 23 meticulously details the mo'adim, the "appointed times" or "set seasons" of the LORD, which functioned as a sacred calendar for Israel's worship and remembrance of God's redemptive acts throughout their history. Verse 6 specifically outlines the commencement and duration of the Feast of Unleavened Bread, an observance inextricably linked to the Passover. Leviticus 23:5 describes the Passover lamb's sacrifice on the fourteenth day of the first month, marking the foundational act of deliverance. The Feast of Unleavened Bread, beginning on the very next day, extends the themes of liberation and purification, compelling the Israelites to live out the implications of their redemption. This immediate sequence underscores a crucial theological principle: salvation (Passover) is always followed by a call to holy living (Unleavened Bread), emphasizing a continuity between God's saving grace and His people's subsequent consecrated walk. The entire chapter functions as a liturgical framework, guiding Israel in their communal remembrance of God's faithfulness and their commitment to His covenant.
Historical & Cultural Context
The Feast of Unleavened Bread directly commemorates the haste of Israel's departure from Egypt. After the devastating tenth plague, Pharaoh urgently expelled the Israelites, giving them no time for their bread dough to rise (Exodus 12:34). The divine command to eat matzah, or unleavened bread, for seven days was a tangible, annual reenactment of this pivotal moment in their history. This practice ensured that future generations would remember God's mighty hand in their liberation from slavery (Exodus 13:8). Culturally, leaven (yeast) was widely understood as an agent of fermentation and pervasive influence, often symbolizing corruption, impurity, or even pride in the ancient Near East and throughout biblical literature. The meticulous removal of all leaven from their homes before and during this feast (Exodus 12:15) was a powerful physical act symbolizing the spiritual cleansing and pursuit of holiness required of a people set apart for the LORD.
Key Themes
Leviticus 23:6 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost is the theme of Holiness and Purity, as the removal of leaven and the consumption of unleavened bread symbolize the necessity for God's people to be set apart from sin and corruption. This connects directly to the book's emphasis on God's holy character and His call for His people to reflect that holiness in every aspect of their lives (Leviticus 11:44-45). The verse also highlights Remembrance and Covenant Faithfulness, ensuring that the foundational act of the Exodus, God's mighty deliverance, would be perpetually recalled and celebrated by every generation (Deuteronomy 6:20-25). Furthermore, it underscores the theme of Divine Appointment and Obedience, as the feast is explicitly "unto the LORD" and commanded for a specific duration, emphasizing that Israel's worship and lifestyle were to be dictated by God's decrees, not human inclination. The immediate succession of Passover and Unleavened Bread also reinforces the theme of Redemption Leading to Sanctification, demonstrating that God's saving act is always accompanied by a call to a transformed life.
Exposition and Analysis
Key Word Analysis
From the root chagag (to make a pilgrimage, keep a pilgrim feast), this term denotes more than a mere holiday; it signifies a divinely appointed pilgrimage festival, often involving communal celebration and a journey to a central sanctuary. It implies a joyous, communal observance ordained by God, distinct from a fast or solemn day. The term emphasizes the celebratory and communal aspect of remembering God's mighty acts, particularly His deliverance.
Derived from a root meaning "to be new," this word refers to the new moon and, by implication, a month. The "fifteenth day of the same month" (referring to the first month, Nisan/Abib) precisely dates the commencement of the Feast of Unleavened Bread. This lunar-based calendar system was integral to Israel's religious life, marking God's sacred times.
From a root suggesting "sweetness" or "devouring for sweetness," this term refers to flat, unrisen bread. Its significance is twofold: historically, it connects to the hasty exodus from Egypt, where there was no time for bread to rise; theologically, as leaven often represents corruption or sin in Scripture, matstsâh symbolizes purity, sincerity, and a life lived free from the pervasive influence of sin. Eating it for seven days signifies a sustained commitment to this purified state.
Verse Breakdown
"And on the fifteenth day of the same month"
This precise temporal marker establishes the exact commencement of the Feast of Unleavened Bread. It immediately succeeds the Passover observance, which took place on the fourteenth day of the first month (Nisan/Abib). This temporal proximity highlights the direct, sequential relationship between God's act of salvation (Passover) and the subsequent period of consecrated living (Unleavened Bread), underscoring that deliverance leads to a transformed life.
"[is] the feast of unleavened bread unto the LORD"
This clause declares the nature and divine purpose of the observance. It identifies it as a chag, a divinely ordained festival, specifically dedicated "unto the LORD." This designation emphasizes that the feast's ultimate purpose is to honor, remember, and worship God for His redemptive acts. The central element, "unleavened bread" (matzah), embodies both the historical memory of the hasty Exodus and profound spiritual symbolism of purity.
"seven days ye must eat unleavened bread"
This specifies both the duration and the primary commandment of the feast. The seven-day period signifies completeness, wholeness, and a sustained, comprehensive commitment to the principles of the feast. The imperative "ye must eat" underscores the mandatory nature of this observance, emphasizing the requirement for active, obedient participation in the communal remembrance and spiritual purification that the feast represents. It was not an optional tradition but a divine decree.
Literary Devices
Leviticus 23:6 employs several significant literary devices to convey its profound message. Symbolism is paramount, with "unleavened bread" (matzah) serving as a powerful and multi-layered symbol. Historically, it symbolizes the haste of the Exodus, where there was no time for bread to rise, a tangible reminder of God's urgent deliverance. Theologically, it represents purity, sincerity, and freedom from the "leaven" of sin or corruption, a concept reinforced throughout Scripture. The Repetition of the phrase "unleavened bread" and the command to eat it for "seven days" emphasizes the importance and comprehensive nature of this purification and remembrance. The consistent use of precise temporal markers like "the fifteenth day" and "seven days" demonstrates Precision and Structure, reflecting the meticulously ordered nature of God's covenant and His expectations for His people's worship. The phrase "unto the LORD" acts as a form of Dedication or Divine Attribution, highlighting the divine origin and ultimate recipient of this sacred observance, thereby reinforcing its theological significance and authority.
Theological and Thematic Connections
The Feast of Unleavened Bread, as outlined in Leviticus 23:6, is rich with theological significance, extending far beyond its historical commemoration of the Exodus. It profoundly emphasizes the concept of sanctification – the call to live a life set apart for God, free from the pervasive influence of sin. The removal of leaven symbolizes the necessity for God's people to purge themselves of malice, wickedness, and hypocrisy, embracing instead a life characterized by sincerity and truth. This spiritual cleansing is not a one-time event but a continuous process, reflected in the seven-day duration of the feast, signifying a complete and ongoing commitment to holiness as a response to God's deliverance. It teaches that true freedom from bondage leads to a life of purity and devotion to the One who redeemed them.
Reflection and Application
Leviticus 23:6, though rooted in ancient Israelite practice, offers timeless spiritual principles for believers today. The command to eat unleavened bread for seven days serves as a powerful metaphor for the Christian walk: a continuous, intentional commitment to purity and truth in light of our deliverance from spiritual bondage. Just as the Israelites were called to purge physical leaven from their homes, we are called to actively identify and remove the "leaven" of sin, hypocrisy, and false teaching from our lives and communities. This feast reminds us that salvation is not merely an event but an ongoing journey of sanctification, requiring daily choices to live in sincerity and obedience to God's Word. It invites us to reflect on the depth of God's redemptive work and to respond with lives that honor His holiness, remembering that our freedom in Christ calls us to walk in newness of life, free from the old leaven of sin. This active pursuit of purity is a joyful response to God's grace, shaping our character and conduct to reflect His own.
Questions for Reflection
FAQ
Why is the Feast of Unleavened Bread seven days long?
The seven-day duration of the Feast of Unleavened Bread signifies completeness and represents a sustained, comprehensive commitment to the principles of the feast. Historically, it provided ample time for the Israelites to reflect on their hasty departure from Egypt and God's mighty deliverance, ensuring the memory was deeply ingrained. Theologically, it emphasizes that the call to purity and freedom from the "leaven" of sin is not a momentary act but an ongoing, pervasive aspect of the believer's life, requiring continuous vigilance and dedication. This extended period reinforces the idea of a thorough cleansing and a sustained walk in holiness, as opposed to a fleeting observance, highlighting the enduring nature of God's covenant and His call to a consecrated life.
What is the symbolic meaning of "leaven" in the Bible?
In biblical contexts, leaven (yeast) frequently symbolizes corrupting influences, such as sin, wickedness, hypocrisy, or false doctrine. Its nature to permeate and puff up dough makes it an apt metaphor for how sin can subtly spread and corrupt an individual or community from within. For example, Jesus warned His disciples about the "leaven of the Pharisees, which is hypocrisy" (Luke 12:1), indicating a pervasive, hidden corruption. Similarly, Paul admonished the Corinthians to "cleanse out the old leaven that you may be a new lump" (1 Corinthians 5:7), referring to moral impurity and scandalous sin within the church. Thus, the command to remove all leaven during the Feast of Unleavened Bread was a tangible act representing the spiritual imperative to purge sin and live a life of sincerity and truth before God.
Christ-Centered Fulfillment
Leviticus 23:6 finds its ultimate and profound Christ-centered fulfillment in the person and work of Jesus Christ. While the Old Testament feast commanded the physical removal of leaven as a symbol of purity, Christ is the ultimate reality of that purity and the source of our cleansing. He is the "Lamb of God who takes away the sin of the world", our true Passover sacrifice (1 Corinthians 5:7), whose perfect, sinless life and atoning death deliver us from the bondage of sin, just as the Passover lamb delivered Israel from Egypt. The seven days of eating unleavened bread, symbolizing a life free from the "leaven of malice and wickedness," are fulfilled in the Christian's call to live a new life in Christ. Through His death and resurrection, believers are united with Him, enabling them to "walk in newness of life" (Romans 6:4), continually putting off the old self and its sinful practices (Ephesians 4:22-24) and living in the "sincerity and truth" that unleavened bread represents (1 Corinthians 5:8). Thus, the Feast of Unleavened Bread points to Christ as both the source of our deliverance and the standard of our sanctification, empowering us to live a life truly "unleavened" by sin through the indwelling power of the Holy Spirit.