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 23:4–14.
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.
Continue studying Leviticus 23:9 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Leviticus 23:9 serves as a foundational introductory statement within the meticulously ordered calendar of Israel's sacred festivals, often referred to as the "appointed feasts of the LORD." This concise verse, "And the LORD spake unto Moses, saying," functions as a divine seal, unequivocally establishing the absolute authority and divine origin of the subsequent instructions regarding the Feast of Firstfruits. It underscores God's direct, personal communication with His chosen mediator, Moses, thereby imbuing the forthcoming commands with ultimate weight and demanding Israel's reverent obedience to the divine will.
Context
Literary Context
Leviticus 23 is a pivotal chapter within the book of Leviticus, often termed the "holy calendar" or "festival scroll" of Israel. It meticulously details the "appointed times" (Hebrew: mo'adim) of the LORD, outlining the annual cycle of festivals that God commanded His people to observe. The chapter commences with the weekly observance of the Sabbath and then systematically progresses through the annual feasts, beginning with Passover and Unleavened Bread. Leviticus 23:9 acts as a crucial transitional marker, signaling a shift from the general instructions for the beginning of the sacred year to the specific agricultural feast of Firstfruits. This formulaic introduction emphasizes that each subsequent command is not a human invention but a direct divine mandate, essential for maintaining Israel's covenant relationship and proper worship. The consistent use of this divine speech formula throughout the Pentateuch reinforces the authoritative nature of the entire Law.
Historical & Cultural Context
At the historical juncture when these commands were revealed, Israel was either encamped at Mount Sinai, receiving the foundational tenets of the Mosaic Law, or preparing for their impending entry into the Promised Land. The instructions in Leviticus 23, particularly those concerning agrarian feasts like Firstfruits, were inherently forward-looking, anticipating Israel's future as an agricultural society in Canaan. While the practice of offering "firstfruits" was common in the ancient Near East, where various cultures presented the initial produce of their harvest to their deities as acts of thanksgiving or propitiation, Israel's observance was distinct. It was uniquely framed within their exclusive covenant relationship with Yahweh. This practice served as a profound acknowledgment that the land and its abundant yield were direct gifts from God, and that He was sovereign over all creation and provision. The direct communication from the LORD to Moses, as articulated in Leviticus 23:9, underscored the unique, monotheistic nature of Israel's faith, where divine revelation was central, setting their worship apart from the polytheistic practices of surrounding nations. This divine speech validated Moses' authority and ensured the purity and divine sanction of the laws Israel was to live by.
Key Themes
This verse, though brief, contributes significantly to several overarching theological and narrative themes within Leviticus and the broader Pentateuch. Primarily, it reinforces the theme of Divine Sovereignty and Revelation, asserting that God is the ultimate source of all truth and law, actively communicating His will to humanity. It highlights the theme of Covenant Relationship, as God, Yahweh, speaks directly to His chosen people through their mediator, Moses, thereby defining the terms of their sacred bond. Furthermore, it underscores the theme of Holiness and Obedience, as the divine command demands a specific, sanctified response from Israel, setting them apart as a holy nation dedicated to God. The verse also subtly introduces the theme of God's Provision and Faithfulness, as the subsequent instructions for the Feast of Firstfruits celebrate His bounty and promise for the harvest, anticipating Israel's life in the land of promise, a land of milk and honey.
Exposition and Analysis
Key Word Analysis
This is the Tetragrammaton (YHWH), the personal, covenantal name of God, often rendered "Yahweh" or "Jehovah." Its use here emphasizes that the commands are not from a generic deity but from the self-Existent or Eternal God who entered into a covenant with Israel, delivered them from Egypt, and sustains them. It highlights the intimate, authoritative, and unchanging source of the revelation, signifying God's personal engagement with His people.
This primitive root signifies "to arrange" but is used figuratively of words, meaning "to speak, to declare, or to command." It denotes a direct, intentional, and authoritative utterance. In this context, it signifies that God's communication is not indirect, ambiguous, or through a dream, but a clear, verbal declaration to Moses, indicating the absolute clarity and binding nature of the subsequent instructions. It underscores the active role of God in revealing His precise will.
Derived from a root meaning "drawing out (of the water)," referring to his rescue, Moses is consistently portrayed as God's chosen intermediary, prophet, and lawgiver for Israel. His name here reinforces his unique, divinely appointed role as the recipient of direct divine revelation, through whom God's commands are faithfully transmitted to the entire nation. The phrase "unto Moses" highlights the directness and specificity of God's chosen communication channel.
Verse Breakdown
"And the LORD spake"
This opening phrase immediately establishes the divine origin and absolute authority of the message that follows. It signifies that the subsequent instructions are not humanly conceived laws, traditions, or cultural adaptations, but direct, authoritative pronouncements from Yahweh, the covenant God of Israel. This formulaic opening is a common literary device throughout the Pentateuch, consistently reminding the reader of the transcendent and infallible source of the Law.
"unto Moses"
This specifies the singular and divinely appointed recipient of the divine revelation. Moses is presented as God's chosen prophet and mediator, the unique conduit through whom God communicates His will directly to the people of Israel. This detail validates Moses' leadership and the authenticity of the commands he delivers, ensuring that the people understood the legitimate, divinely sanctioned source of their laws and ordinances.
"saying,"
This concluding participle acts as a direct introduction to the specific commands and ordinances that are about to be detailed. It signals to the audience that what comes next is a direct quotation of God's own words, carrying His full authority and requiring immediate, precise, and reverent obedience from the nation of Israel. It sets the stage for the detailed instructions regarding the Feast of Firstfruits.
Literary Devices
Leviticus 23:9, though remarkably concise, employs several significant literary devices that amplify its theological weight. The most prominent is the Formulaic Introduction ("And the LORD spake unto Moses, saying"), a recurring pattern found over 100 times in Leviticus alone and throughout the Pentateuch. This pervasive repetition serves to reinforce the Divine Authority of the text, emphatically underscoring that the laws, ordinances, and narratives are not human constructs but direct revelations from God Himself. This formula also distinctly highlights Moses' Role as Mediator, establishing him as the singular, divinely appointed channel for God's communication to Israel, thereby validating his leadership and the legitimacy of the Mosaic Law. The consistent use of the divine name YHWH (LORD) further underscores the personal and covenantal nature of God's interaction with His people. Finally, the verse functions as a clear Transition Marker, signaling a shift in subject matter from the general calendar of feasts to the specific, detailed instructions for the Feast of Firstfruits, thereby structuring the text and guiding the reader's attention to the subsequent divine commands.
Theological and Thematic Connections
Leviticus 23:9, as a divine introductory formula, is pregnant with profound theological significance. It fundamentally asserts the principle of divine revelation – that God actively communicates His will and commands to humanity. This direct speech from Yahweh to Moses establishes the absolute authority of the Mosaic Law and, by extension, all of Scripture, as divinely inspired and authoritative. It underscores God's meticulous care in ordering the life and worship of His people, providing specific instructions not merely for ritualistic observance but for their very identity and relationship with Him. The emphasis on God speaking highlights His sovereignty, His unwavering covenant faithfulness, and His desire for humanity to live in accordance with His perfect and holy will, which is always for their good and His glory.
Reflection and Application
Leviticus 23:9, though seemingly a simple transitional verse, serves as a profound and enduring reminder of the ultimate source and authority of God's Word. In a world saturated with competing voices, philosophies, and fleeting truths, this verse calls us back to the foundational reality that God speaks, and His words are inherently authoritative, eternally relevant, and life-giving. It challenges us to cultivate a posture of profound reverence, humility, and attentive listening towards Scripture, recognizing that within its sacred pages, we encounter the very voice of the living God. Just as ancient Israel was called to obey the specific commands that immediately followed this divine introduction, we too are invited to diligently listen, deeply understand, and faithfully apply God's revealed will to every facet of our lives, trusting implicitly in His perfect wisdom, unwavering provision, and sovereign guidance. This verse encourages us to actively seek God's voice in all matters, knowing that His instructions are always for our ultimate good, our sanctification, and His enduring glory.
Questions for Reflection
FAQ
Why is the phrase "And the LORD spake unto Moses, saying," repeated so often in the Pentateuch?
This phrase is a crucial literary and theological device, serving multiple vital purposes. Primarily, it functions as an attestation of divine authority, ensuring that the subsequent commands, laws, or narratives are understood unequivocally as direct revelations from Yahweh, not human inventions or mere traditions. Its frequent repetition reinforces the absolute truth, binding nature, and infallible character of God's word. Secondly, it highlights Moses' unique and divinely appointed role as God's chosen mediator and prophet, the primary and trustworthy channel through whom God communicated His will to the entire nation of Israel. This repetition also provides structural demarcation, signaling new sections of divine instruction, changes in subject matter, or the commencement of significant legal and narrative passages within the sprawling texts of the Pentateuch. It serves as a constant reminder to the reader that God is actively and personally involved in the life, governance, and spiritual formation of His people, speaking directly to guide them, as seen throughout the books of Exodus, Leviticus, and Numbers.
Does this verse have any relevance for New Testament believers, given that we are not under the Mosaic Law?
Absolutely. While New Testament believers are indeed not bound by the ceremonial and civil aspects of the Mosaic Law, as Christ is the fulfillment of the Law Romans 10:4, the fundamental principle of divine revelation established in Leviticus 23:9 remains profoundly relevant and foundational. This verse underscores the eternal truth that God is a speaking God, and His Word is the ultimate, authoritative source of all truth, wisdom, and guidance. For Christians, this points directly to the inspiration, inerrancy, and supreme authority of the entire Bible 2 Timothy 3:16, which is God's revealed will for all humanity in every age. It teaches us to approach all Scripture with reverence, humility, and a deep desire to obey, recognizing that through it, God continues to speak to us, guiding our faith, shaping our conduct, and deepening our understanding of His character, purposes, and redemptive plan. It also reminds us that God's meticulous care for His people, so evident in the Old Testament, continues and is perfected in the New Covenant through the person and work of Christ and the indwelling Holy Spirit.
Christ-Centered Fulfillment
Leviticus 23:9, with its authoritative declaration that "And the LORD spake unto Moses, saying," finds its ultimate and most profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. While God graciously spoke "at various times and in various ways" through prophets like Moses in the Old Testament Hebrews 1:1, He has now, "in these last days, spoken to us by His Son" Hebrews 1:2. Jesus is far more than a mere messenger; He is the very Word of God incarnate John 1:1, the perfect, complete, and final revelation of God's character, will, and redemptive plan John 1:18. The absolute authority that permeated God's words to Moses is fully embodied in Christ, who spoke and taught with unparalleled divine authority, not as the scribes, but as one who possessed inherent power Mark 1:22. Furthermore, the Feast of Firstfruits, which this verse introduces, finds its glorious prophetic fulfillment in Christ's resurrection. He is the "firstfruits of those who have fallen asleep" 1 Corinthians 15:20, His victorious resurrection guaranteeing the future resurrection of all believers who are in Him 1 Corinthians 15:23. Thus, the divine voice that initiated the Old Covenant's sacred calendar of feasts ultimately culminates in the living Word, Jesus Christ, who perfectly reveals God, inaugurates the New Covenant, and secures eternal life and the promise of future glory for His people.