Praise the Lord Jesus Christ, please study this chapter and then answer all 127 questions at the end of this chapter.

Leviticus Chapter 23

Verses 23:1 – 27:34: Holiness issues that pertain to the nation collectively are outlined.

Verses 1-44: This section comprises a list of the holy seasons in the Israelite religious calendar, including the three great celebrations of Passover, Pentecost, and Tabernacles. Beginning with Sabbath observance, the list concluded with the joyous Feast of Tabernacles, with its emphasis on God’s deliverance of captive Israel from Egypt.

This chapter lists, in order by date, the seven “feasts” of Israel: “Passover, Unleavened Bread, Firstfruits, Weeks, Trumpets, Day of Atonement”, and “Tabernacles”. The Feast of Purim was established after the events described in (Esther 9:17-32), long after Moses. The Hanukkah celebration was established even later and is described in the non-canonical books (of 1 and 2 Maccabees).

(Numbers chapters 28 and 29), describe the offerings presented on these days.

This section points to days which are sacred to the Lord. After the Sabbath (verse 3), the feasts are given in the order of the calendar (verses 4-44).

Leviticus 23:1 “And the LORD spake unto Moses, saying,”

Much about the same time as before. And having delivered to him various laws concerning the holiness of the people of Israel, who were to serve him, and of the holiness of the priests, that were to minister in holy things to him. And of the purity and perfections of their sacrifices, he here appoints various times and seasons, for the more special worship and service of him.

“Saying”: As follows.

Leviticus 23:2 “Speak unto the children of Israel, and say unto them, [Concerning] the feasts of the LORD, which ye shall proclaim [to be] holy convocations, [even] these [are] my feasts.”

“Feasts of the Lord” is the term used in the expression “tent of meeting” (moed); thus, they are large assemblies of the people taking place at set times, and as “holy convocations”, they are celebrated at the tabernacle. The description of these events as feast (hag, which means “pilgrim feast” or simply “holiday”, i.e., a day or season of religious joy), indicates their joyful character, and demonstrates that not all the gatherings within the sanctuary precincts were necessarily solemn or filled with foreboding.

“Proclaim to be holy convocations”: These festivals did not involve gatherings of all Israel in every case. Only the feasts of:

(1)  Unleavened Bread;

(2)  Weeks; and

(3)  Tabernacles required that all males gather in Jerusalem (compare Exodus 23:14-17; Deut. 16:16-17).

These feasts are really days set aside as holy days. I believe this includes the daily, weekly, monthly, as well as special feast days. Some of the festivals, or feasts, that quickly come to mind are the Feast of Trumpets, Passover, Feast of Unleavened Bread, Pentecost, Day of Atonement, and Feast of Tabernacles. Of course, there were daily offerings, Sabbath, and New Moon festivals. These were times to remember the blessings God has bestowed upon His people. These are very holy times. All people who worship choose days that are important to keep holy. Each one of these festivals are recognized for a separate reason, which we will cover in these lessons. These are not times we have chosen as holy days, but days God has chosen as holy days.

Leviticus 23:3 “Six days shall work be done: but the seventh day [is] the sabbath of rest, a holy convocation; ye shall do no work [therein]: it [is] the sabbath of the LORD in all your dwellings.”

“The “Sabbath” followed the pattern of God’s rest from creative activity (Gen. 2:3), and it was to be set apart (Exodus 20:11). This sanctity was reinforced in the manner of giving manna in the wilderness (Exodus 16:5, 23-30). Two lambs were sacrificed on the Sabbath, as opposed to one on the other days of the week (Num. 28:9, 19). In the New Testament, the “first day of the week” (Matt. 28:1; Mark 16:2; Acts 20:7; Rev. 1:10), commemorating Christ’ resurrection, replace the Jewish Sabbath as a regular period for Christian worship.

In six days God created the heavens and the earth, and on the seventh day He rested. This set the pattern for the time of work and the time of rest to be observed on this earth. Convocation, in the Scripture above, means public gathering. Sabbath, in the Scripture above, means intermission. God established this intermission from work for the good of man, as well as having a day set aside to worship Him. Jesus explains this in:

Mark 2:27 “And he said unto them, The sabbath was made for man, and not man for the sabbath:”

The Sabbath Moses spoke of here, was to be observed from sunset Friday until sunset Saturday. This was observed on the last day of the week, or the 7th day.

Verses 4-22: Three events were commemorated in Mar./Apr.

(1)  Passover on the 14^th (verse 5);

(2)  Feast of Unleavened Bread on the 15^th – 21^st (verses 6-8); and

(3)  Feast of Firstfruits on the day after the Sabbath of Unleavened Bread week (verses 9-14).

Leviticus 23:4 “These [are] the feasts of the LORD, [even] holy convocations, which ye shall proclaim in their seasons.”

What follow besides the Sabbath mentioned.

“Which ye shall proclaim in their seasons”: The proper times of the year, the day or days, and month in which they are to be observed. These were to be proclaimed by the priests with the sound of trumpet. Namely, what follows, for they are put together, which had been before for the most part singly delivered.

This is not speaking of just Sabbath, but is speaking of all the festivals, as well. When we were in Israel, the beginning of Sabbath was proclaimed by three blasts on the ram’s horn. These holy times were to be observed by all, not just the High Priest and the priests.

Verses 5-8: The “Passover” commences the “Feast of Unleavened Bread”, celebrating the Lord’s deliverance of Israel out of Egypt (Exodus 12:14-20; 43-49; 13:3-10; Num. 28:16-25). These feasts occur in March or April, and are followed by the Feast of Firstfruits.

Leviticus 23:5 “In the fourteenth [day] of the first month at even [is] the LORD’S passover.”

The “Passover” goes back to (Exodus 12:1-28), and commemorated the deliverance of the enslaved Israelites from Egypt by a mighty act of divine redemption. The event served as a wonderful illustration of the redemption Christ accomplished at Calvary (John 1:29; 1 Cor. 5:7): He was the offering without blemish (Exodus 12:5; 1 Peter 1:19), the Lamb who had to be killed (Exodus 12:6; John 12:24, 27), whose blood had to be applied (Exodus 12:7; Heb. 9:22).

The first month of their religious year was Nisan which is approximately the same as our April. I say approximately, because they did not observe the same time as we do today to change a month. Every complete change of the moon proclaimed a new month. Their months were about 28 days long. The LORD’s Passover was a time to remember the night in Egypt, when death passed over the Hebrew’s homes which had the blood of the lamb over the door. In all of Egypt, those who did not have the blood over the door, lost the first born of both man and beast. To remember this special night, each Passover, Jewish families eat the Passover supper. The animal is roasted and they eat bitter herbs and unleavened bread with the meal. We go into this in greater detail in other lessons. I would like to say that we Christians have a Passover Lamb. His name was Jesus Christ our LORD. When we are washed in His blood, we receive eternal life. Jesus, not only ate Passover with the disciples, but was in fact the Passover Lamb Himself. Both His eating and His being the Passover Lamb occurred between sunset and the next sunset. Both things occurred on the day Passover was celebrated.

Leviticus 23:6 “And on the fifteenth day of the same month [is] the feast of unleavened bread unto the LORD: seven days ye must eat unleavened bread.”

The “feast of unleavened bread” began on the evening of Passover (Exodus 12:6, 8), and lasted for seven days. On the first day, homes were to be cleared of leaven and a “holy convocation” was to be called (Exodus 12:16). This week was concluded with another convocation. The rituals are described in (Numbers 28:16-25). This, along with the Feasts of Pentecost (Weeks), and Tabernacles, had the character of pilgrimage celebrations. All adult males in Israel were required to observe these three great feasts (Exodus 23:17; Deut. 16:16). Unleavened Bread and Passover are usually considered as one feast. By this feast, Israel not only expressed heartfelt joy for the Lord’s deliverance, but was reminded of its devotion to the Law (Exodus 13:9) and the implications of covenant relationship.

The unleavened bread symbolized the body of Jesus which was without sin. Unleavened means free from sin. Jesus is the Bread. Jesus took our sin on His body that we might receive His righteousness. This Feast of Unleavened Bread was an extension of eating unleavened bread of the Passover. Unleavened Bread continued 7 days beyond Passover. We have been reminded that 7 means spiritually complete. The Unleavened Bread of the Passover was eaten in a ceremonial meal. The week of Unleavened Bread is to be observed even in ordinary meals eaten that week.

Leviticus 23:7 “In the first day ye shall have a holy convocation: ye shall do no servile work therein.”

That is, on the first of the seven days of the feast of Unleavened Bread, even the fifteenth day of the month Nisan. This was separated from the other days of the festival, and more particularly devoted to religions exercises (see Exodus 12:16).

“Ye shall do no servile work therein”: Such as agriculture, or any manufacture or mechanical business. Which they and their servants were at other times employed in. But they might bake bread, and boil or roast their meat, and walk abroad, which they might not do on their Sabbaths. And therefore, it is so expressed as to distinguish it from the work forbidden on that day.

This time of separation from work and the things of the world gave them a time when they could remember that God had made them His people, and they were to live holy lives. This Unleavened Bread reminded them of the necessity to live without sin.

Leviticus 23:8 “But ye shall offer an offering made by fire unto the LORD seven days: in the seventh day [is] a holy convocation: ye shall do no servile work [therein].”

A burnt offering was to be offered unto the Lord on every one of the seven days, which were two young bullocks, one ram, and seven lambs. Besides a meat offering, and a goat for a sin offering (Num. 28:19).

“In the seventh day is a holy convocation, ye shall do no servile work therein”: As on the first day, that was on account of the Israelites going out of Egypt. And this is said, on account of Pharaoh and his host being drowned on it (see notes on Exodus 12:16).

We remember from previous lessons, that offerings made by fire showed total dedication to God. Notice the beginning and the end of this week were holy days. We must not only begin with God, but we must end with Him as well.

Verses 9-14: The Feast of Firstfruits celebrated the first grain harvest of each year, the barley harvest, by commemorating Yahweh’s faithfulness to His people. The priest waved the “sheaf of the Fristfruits … before the Lord” as the people’s pledge that what belonged to Him would be given back to Him. The offering of the Firstfruits coincided with Christ’s resurrection (1 Cor. 15:23).

Leviticus 23:9 “And the LORD spake unto Moses, saying,”

At the same time, for what follow are the other feasts and holy convocations before spoken of.

“Saying”: As follows.

Verses 10-14: “Sheaf of the first fruits”: A “sheaf” was actually an “omer”, about two quarts, presented to the Lord on the second day of the Feast of Unleavened Bread. The “waving” by the priest before the Lord may have involved making the sign of the cross. This token offering was accompanied by burnt, grain, and drink offerings. The ceremony acknowledged God as the real author of all the land’s crops by making a representative presentation of the crops to Him, thereby consecrating them. The concept of firstfruits is popular in the New Testament: referring to the earliest converts as the firstfruits of the Spirit (Rom. 8:23). To the Jews as precursors of the Christian church (Rom. 11:16); to individual believers (Rom. 16:5); to Christ as the firstfruits of resurrection (1 Cor. 15:20); to believers born again by the Word of God (James 1:18); and to the group that had been redeemed as firstfruits (Rev. 14:4).

Leviticus 23:10 “Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest:”

What is next observed, it being incumbent on them to do what is enjoined.

“When ye be come into the land which I give unto you”: The land of Canaan, which God had given by promise to their fathers and to them. And which they were now going to inherit. As yet they were in a wilderness, where there was no sowing nor reaping, nor any harvest. So that the following law, though now given, could not take place till they came into the land of Canaan.

“And shall reap the harvest thereof”: The barley harvest, which was about this time, the month Nisan, and which had the name Abib, from the barley being then in the ear (see Exodus 9:31); for the wheat harvest was not till seven weeks after.

“Then ye shall bring a sheaf of the firstfruits of your harvest unto the priest”: To with it as after directed. This is called an omer in the text, which was the tenth part of an ephah (Exodus 16:36). And so Jarchi interprets it here; according to the Jewish writers, when the sheaf was reaped, the corn was beat out and winnowed, and dried by the fire, and then ground in a mill. And an omer, or a tenth part of an ephah of the flour of it was taken, and oil and frankincense put upon it. A handful of which being put upon the altar, the rest was the priest’s. And with this pretty much agrees the account Josephus gives, who says, on the second day of unleavened bread, which is the sixteenth (day of Nisan), of the fruits they have reaped they take a part. For they do not touch them before, accounting it just to honor God first, from whom they receive the plenty of these things. And bring the firstfruits of the barley after this manner, having dried the handful of ears, and bruised them, and cleansed them from the bran. They bring to the altar a tenth part to God, and casting one handful of it on the altar, they leave the rest for the use of the priests. And from here forward it is lawful to reap publicly and privately.

It appears that firstfruits of the grain were to be offered in conjunction with unleavened bread. The first and best of the harvest was chosen and put in a sheaf, and brought, and waved before the Lord. No one was to eat any of the harvest, until the first had been given to God. This would be dedicating the whole crop to God. It is interesting to note, that no crop which had been fertilized or artificially watered would be acceptable for this firstfruits offering. God had promised His people that their crops would do well, as long as they worshipped Him alone.

Leviticus 23:11 “And he shall wave the sheaf before the LORD, to be accepted for you: on the morrow after the sabbath the priest shall wave it.”

Or the omer of barley. This was done by the priest in the tabernacle and temple, where the presence of God was. And that before the handful of it was put upon the altar; which agitation or waving was, as Gersom says, towards the cast; it was moved to and fro, backwards and forwards, upwards and downwards, to make an acknowledgment to the Lord of heaven and earth. That the fruits of the earth and the plentiful harvest were of him, and to give him the praise and glory of it.

“To be accepted for you”: Of the Lord, as a thanksgiving to him. For the harvest now ripe, and the appointed time of it, and the plenty thereof. And that the remainder might be sanctified and blessed to them, and they have leave to gather it in, which they had not till this was done.

“On the morrow after the sabbath the priest shall wave it”: After the first day of the feast of unleavened bread, which was a Sabbath, or day of rest, as appears from (Lev. 23:7). Or upon the sixteenth day of the month. And this was the first of those fifty days, in the close whereof was the Feast of Pentecost.

This sheaf of grain that was offered was showing that all the crop really belonged to God. It is through the blessings of God, that bountiful crops are produced. Any farmer will tell you, that by the grace of God, they have a good crop. The persons (usually three men), who went and brought in the sheaf of grain were not breaking the Sabbath. It was permissible to go and get the sheaf for the offering in the temple. Actually Passover, Unleavened Bread, and Firstfruits of the harvest happened approximately the same time. Jesus was the Passover Lamb, Jesus was the Unleavened Bread, and He is the First Fruits of God’s harvest.

Leviticus 23:12 “And ye shall offer that day when ye wave the sheaf a he lamb without blemish of the first year for a burnt offering unto the LORD.”

Besides the daily sacrifice of the morning and evening, and the additional offerings made on every one of the seven days of the feast of unleavened bread.

“A he lamb without blemish of the first year, for a burnt offering unto the Lord”: Typical of the perfect and immaculate Lamb of God, whose sufferings are fitly signified by a burnt offering. And which were endured at the time he became the firstfruits of his people, and sanctified them.

We have gone into this more fully in another lesson, but I will touch on just a few things here. Of course, the fact that this is a he lamb is because it shadows the body of Jesus, and therefore must be a male. A male lamb that is one year old has never been with a female lamb. This indicates the fact that Jesus never married. This was a burnt offering showing that Jesus paid it all for us. All of these offerings here, seem to overlap. That is exactly what Jesus did for all of us in that one offering of Himself. Jesus did not just fulfill one or two of these offerings, but He fulfilled them every one, in the perfect sacrifice of Himself. This sacrifice of Himself was to do away with all other sacrifices. His sacrifice was for all time for everyone who would believe and accept Him as our sacrifice.

Leviticus 23:13 “And the meat offering thereof [shall be] two tenth deals of fine flour mingled with oil, an offering made by fire unto the LORD [for] a sweet savor: and the drink offering thereof [shall be] of wine, the fourth [part] of an hin.”

The usual measure of flour to a meat offering was one tenth deal (Exodus 29:40). But here it is doubled. Some Jewish writers say one tenth was on account of the lamb that was offered at this time, and the other as was suitable for a meat offering. But the true reason seems to be, because it was on account of the fruits of the earth and the plenty thereof. And therefore, a double measure of fine flour mixed with oil was required as a token of gratitude. For thankfulness ought to be in proportion to mercies.

“An offering made by fire unto the Lord for a sweet savor”: A handful of it was burnt upon the altar, and was received with acceptance by the Lord, and the rest was eaten by the priests (Lev. 2:2).

“And the drink offering thereof shall be of wine, the fourth part of an hin”: Which was the common quantity for a drink offering (Exodus 29:40). For, as Jarchi observes, though the meat offering was doubled, the drink offering was not. The reason of which seems to be, because these offerings were on account of the harvest and not the vintage. The Targum of Jonathan calls it wine of grapes, to distinguish it from wine that might be made of other things, but not to be used in drink offerings, only the pure juice of the grape.

We touched on this also in an earlier lesson, but I would like to remind all of us of just a few highlights of this. The meat offering did not contain flesh, but was made up of the elements used in making bread. Jesus is the Bread of Life. This was called a meat offering, because it shadowed the flesh of Jesus. This is one of the few places where the drink offering is mentioned. This wine symbolizes the blood of Jesus. The Bread symbolizes His body.

John 6:53 “Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.”

Matthew 26:26-28 “And as they were eating, Jesus took bread, and blessed [it], and brake [it], and gave [it] to the disciples, and said, Take, eat; this is my body.” “And he took the cup, and gave thanks, and gave [it] to them, saying, Drink ye all of it;” “For this is my blood of the new testament, which is shed for many for the remission of sins.”

We have said this before, but it is very important to remember that God is a Spirit. If God was the author of the Bible, as I believe He was, then the only way to truly understand the Bible is through the Spirit.

Leviticus 23:14 “And ye shall eat neither bread, nor parched corn, nor green ears, until the selfsame day that ye have brought an offering unto your God: [it shall be] a statute for ever throughout your generations in all your dwellings.”

That is, they were not allowed to make bread of the new corn, as Aben Ezra and Gersom explain it; for they were obliged to eat unleavened bread at this time. But it might not be made of the new corn, until the above offering was made. They were not allowed to parch any of the grains of corn, and eat them, even they might not pluck and eat the green ears, though of ever so small a quantity. The Jews say, if it was the quantity of an olive of either of these, a man was to be beaten for it.

“Until the selfsame day that ye have brought an offering unto your God”: Which includes all the offerings on this account. The offering of the firstfruits, the offering of the male lamb, and the meat offering and the drink offering. Until these were offered up, the new corn might not be eaten in any form.

“It shall be a statute for ever throughout your generations”: Until the Messiah came, who is the substance of these shadows.

“In all your dwellings”: Not at Jerusalem only, but in the several parts of the land of Canaan. As Ben Gersom says, whether in the land, or without the land. And in the land of Israel, until the beginning of the night of the seventeenth of Nisan.

We talked about the importance of the first fruits offering in the previous lesson. It was very important not to eat of the harvest before this offering was made. The entire crop was blessed by the first of the foodstuff being offered to God. This firstfruits offering of the sheaf of corn and other early crops was symbolic of the resurrection of our Lord and Savior Jesus Christ. Jesus fulfilled the first fruits feast when He rose from the grave. Jesus was the first to rise from the dead. Jesus actually purified all the human race for resurrection when He rose from the grave.

1 Corinthians 15:20-23 “But now is Christ risen from the dead, [and] become the firstfruits of them that slept.” “For since by man [came] death, by man [came] also the resurrection of the dead.” “For as in Adam all die, even so in Christ shall all be made alive.” “But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming.”

Jesus’ resurrection is a surety that we believers, also will rise.

Verses 15-22: The Feast of Pentecost occurred 50 days after the Feast of Firstfruits (thus Pentecost in Greek), and was regarded by later Jewish authorities as the complement or conclusion of the Passover celebrations, since it followed the latter by seven weeks. It lasted for only one day (Deut. 16:9-12), and was a joyous occasion when the entire nation gave thanks to a gracious heavenly Father for His abundant gifts of food. This was symbolized by two loaves “baked with leaven” (verse 17), and presented to the Lord, along with sacrificial animals, cereal gifts, and drink offerings. The feast reminded the Israelites that God’s care and control reached into every area of life, making no distinctions between material and spiritual blessings. Pentecost symbolized the thankfulness of a people who were not only grateful for the firstfruits of the grain harvest but who looked forward to the culmination of the harvest season in the fall. On the Feast of Pentecost, the Holy Spirit was first poured out on the apostles (Acts 2:1-4).

The “Feast of Weeks”, celebrating the harvest (Exodus 34:22; Num. 28:26-31; Deut. 16:9-10), was one of the three great festivals the Hebrew people later celebrated in Jerusalem. Because it required “50 days” from the Passover Sabbath, it was also called “Pentecost”, meaning fiftieth. During the Pentecost following the resurrection of Christ, the church was born (Acts chapter 2).

“Fifty days”: The Feast of Weeks (May/June), dedicated the Firstfruits of the wheat harvest (compare Exodus 23:16; Num. 28:26-31; Deut. 16:9-12). It occurred on the 50^th day after the Sabbath preceding the Feast of Firstfruits. It is also known as the Feast of Harvest (Exodus 23:16), and Pentecost, Greek for 50 (Acts 2:1).

Leviticus 23:15 “And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete:”

Not the seventh day Sabbath in the Passover week, nor the whole feast of Unleavened Bread, but the first day of it, which was a holy convocation. A Sabbath in which no servile work was to be done (Lev. 23:7). And it was from the day after this, even the sixteenth of Nisan, that the following count was to be made. So the Targum of Jonathan, after the first feast day of the Passover. And Josephus is very clear in it, that Pentecost, or the Feast of Weeks, was the fiftieth day from the sixteenth of Nisan, when the above offerings were made.

“From the day that ye brought the sheaf of the wave offering”: Which plainly points out the express day from whence the count was to begin. Even on the day when the sheaf of the firstfruits of the barley harvest was offered.

“Seven sabbaths shall be complete”: Or seven weeks, that is, forty-nine days; and hence, Jarchi says, we learn that the count began from the evening, or otherwise the weeks would not be complete. And Gersom thinks the day in which the sheaf was offered is included in the days counted. For the count began from the day after the first of the Passover, and lo, seven days are seven weeks of days, which make forty-nine days.

Leviticus 23:16 “Even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meat offering unto the LORD.”

Or weeks, forty-nine days being counted, the following was the fiftieth day, or Pentecost.

“Shall ye number fifty days”: From whence this feast had the name of Pentecost (Acts 2:1). All in Israel were obliged to number those days, except women and servants. The manner of doing it was this; on the night of the second (day of the Passover), after the evening prayer, they began to number. But if anyone forgot to number at the beginning of the night, he went and numbered all the night. For the commandment is for everyone to number by himself, and he ought to number standing, and to bless first, and number the days and weeks. How? On the first day he says: This is one day, until he comes to seven days, and then he says, this is the seventh day, which is one week. And on the eighth day he says” This is the eighth day, which is one week and one day, and so till he comes to the fourteenth. Then he says: This is the fourteenth day, which make two weeks. And in this way he numbers, and goes on until the forty ninth day.

“And ye shall offer a new meat offering unto the Lord”: That is, of new corn, as the Targum of Jonathan and Jarchi explain it, and this was of wheat. For it was the offering for the wheat harvest, which was offered on the fiftieth day from the offering of the sheaf or omer of the barley harvest.

Fifty days later, is the feast of Pentecost mentioned above. The feast of Pentecost was fulfilled by the Spirit of God baptizing the 120 with the baptism of the Holy Ghost or fire. This is the fulfillment of Jesus telling the disciples, He would send the Comforter. This new meat offering, mentioned (in verse 16 above), is the Feast of Pentecost. Another way to say this would be the feast of fifty days. This new meat offering was fulfilled in the earnest of the Spirit at Pentecost.

Ephesians 1:13-14 “In whom ye also [trusted], after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,” “Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.”

Fifty days after the Exodus out of Egypt, the law was given at Sinai. What the law had not been able to do, the baptism of the Holy Ghost at Pentecost here would do. This baptism would empower these to continue with the church of the Lord Jesus Christ.

Leviticus 23:17 “Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baked with leaven; [they are] the firstfruits unto the LORD.”

Out of their habitations in the land of Canaan. And not out of those without the land, as Jarchi observes. And indeed, out of no particular habitation, because it was at the public expense. But they were brought from some part of the country or another, even the quantity of two tenth parts of an ephah. Or two omers of wheat flour made into two loaves, which were to be, and were waved before the Lord, and hence so called. And are the same with the new meat offering, or rather bread offering, made of the new corn, in the preceding verse, so Jarchi.

“They shall be of fine flour”: Of wheat flour, the finest of it, of which all meat or bread offerings were made. And this was particularly on account of the wheat harvest, and therefore it was proper that the finest of the wheat should be used on this occasion (see notes on Lev. 2:1). Each loaf or cake, according to Maimonides, was seven hands’ breadths long, four hands’ breadths broad, and four fingers high.

“They shall be baked with leaven”: The common meat offering was unleavened, part of which was burnt on the altar, where no leaven might be burnt (Lev. 2:4). And from there it may be concluded that no part of these loaves was to be burnt, but the whole of them fell to the share of the priests.

“They are the firstfruits unto the Lord”: Which he claimed as his, and gave unto his priests. And it was but right and just he should have them, as an acknowledgment of all coming from his hands, and as expressive of gratitude for them, and for the sanctification of the rest. Therefore, this is called the feast of the firstfruits of wheat harvest (Exodus 34:22).

At Pentecost, firstfruits were to be again offered to the Lord. The difference in this firstfruits offering here, was that it was the first of the wheat harvest. This was offered with leaven. This was also accompanied by a sin offering. Christians were not free from sin, until they were cleansed by Jesus. Jesus Christ was the firstfruits during feast of Unleavened Bread. Christians are certainly represented here, where there is an offering for sin. Jesus is called firstfruits, as we said in a previous verse. Christians are also called Firstfruits in Romans. The Firstfruits at Pentecost was the Firstfruits of the wheat. The great harvest of the wheat (Christians), is at the end of the world.

Matthew 13:30 “Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.”

Matthew 13:36-38 “Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field.” “He answered and said unto them, He that soweth the good seed is the Son of man;” “The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked [one];”

To get the full impact of this, read the rest of this chapter. Then Pentecost is the Firstfruits of the harvest of the wheat at the end of the world. Pentecost is the earnest of the harvest of the wheat at the end of the world.

Leviticus 23:18 “And ye shall offer with the bread seven lambs without blemish of the first year, and one young bullock, and two rams: they shall be [for] a burnt offering unto the LORD, with their meat offering, and their drink offerings, [even] an offering made by fire, of sweet savor unto the LORD.”

That is, with the two wave loaves, the meat or bread offering: and besides these, one young bullock, and two rams. In (Num. 28:27), it is two young bullocks, and one ram. And Aben Ezra suggests, that this was at the will and option of the priest, whether one bullock and two rams, or two bullocks and one ram. But according to Maimonides, these sacrifices were distinct from them. They are sacrifices of the day, as being a feast day, and these belonged to the loaves.

“They shall be for a burnt offering unto the Lord, with their meat offering, and their drink offering”: Each of the said beasts were offered unto the Lord on the altar of burnt offering, and burnt thereon. And to every beast they offered, there was a meat offering and a drink offering. The meat offering consisted of three tenth deals, or omers, of fine flour, to a bullock. Two to a ram, and one to a lamb. And the drink offering was half an hin of wine to a bullock, the third part of one to a ram, and a fourth part to a lamb, as Jarchi observes. Which appears from (Num. 28:12).

“Even an offering made by fire of a sweet savor unto the Lord”: An acceptable burnt offering to God.

This is a list of the technical things to be done at this offering. Notice, these animals were to be sinless (without blemish), and they were to be of the first year. The 7 lambs show the complete work that Jesus did for all of us. Just as the sacrifice Jesus made for all of us glorified the Father, so these too, were a sweet smelling savor to Him.

Leviticus 23:19 “Then ye shall sacrifice one kid of the goats for a sin offering, and two lambs of the first year for a sacrifice of peace offerings.”

Which was for the sin of the whole congregation, typical of Christ, whose soul was made an offering for sin. In virtue of which all other sacrifices become acceptable to God, and believers enjoy the fruits and blessings of divine grace.

“And two lambs of the first year for a sacrifice of peace offerings”: Which Gersom says were the most holy things, and were only slain in the north, and only eaten by males, as the rest of the holy things. And are the only peace offerings of the congregation that were offered throughout the whole year.

Leviticus 23:20 “And the priest shall wave them with the bread of the firstfruits [for] a wave offering before the LORD, with the two lambs: they shall be holy to the LORD for the priest.”

The two loaves called the two wave loaves (Lev. 23:17). With which were waved the two lambs of the peace offerings; and these alive, as Jarchi and Ben Gersom intimate. The Jewish doctors dispute, whether, in waving, the lambs were put above the bread, or the bread above the lambs. Which some reconcile by observing, that the bread was put by the side of the lambs.

“For a wave offering before the Lord”: Being waved this way and that way, upwards and downwards, and towards the several quarters of the world. Showing that the fruits of the earth were owing to the providential goodness of God everywhere.

“With the two lambs”: Not that all the above sacrifices were waved, or any part of them, along with the lambs, but the wave loaves, and they were waved together, as one wave offering to the Lord.

“They shall be holy to the Lord for the priest”: Both the loaves and the lambs, these were separated and devoted wholly to the Lord, and to be eaten by his priests. The peace offerings of a single person were light holy things, as Jarchi says. But the peace offerings of the congregation, as these were, are the most holy things, and so to be eaten only by the priests, and by the males only, in the court of the tabernacle.

We have dealt fully with these offerings in a previous lesson. One thing we will remind ourselves of here, is that even though these offerings that were waved before God and not burned up, they were still offered as unto God. The priest and his family lived of the things of the sanctuary. Gifts that are used in the normal function of the church are still gifts to God.

Leviticus 23:21 “And ye shall proclaim on the selfsame day, [that] it may be a holy convocation unto you: ye shall do no servile work [therein: it shall be] a statute for ever in all your dwellings throughout your generations.”

This proclamation was made by the priests with the sound of a trumpet, that the people might observe that this fiftieth day. Or day of Pentecost, which was devoted to sacred service, and that they were called to holy exercises in it.

“Ye shall do no servile work therein”: What was not necessary for food, as Ben Gersom observes, but what was necessary on that account, as kindling a fire, etc. might be done (see Lev. 23:7). For this was to be kept in like manner as the first and seventh days of the feast of Unleavened Bread. The general design of which was to express thankfulness for the appointed weeks of the harvest, and to honor the Lord with the firstfruits of the increase of the earth. And the Jews say, as Ben Gersom observes, that this fiftieth day, being reckoned from the sixteenth of Nisan, fell upon the sixth of Sivan, on which day, they say, the law was given. Which is another reason for the observance of it. And it is remarkable, that on this same day the Word of the Lord went out of Zion, and the law or doctrine of the Lord, even the everlasting Gospel, went out of Jerusalem. Published by the apostles of Christ to the people of all nations (Acts 2:14). When they were favored with the firstfruits of the Spirit, after our Lord’s ascension to heaven, and receiving gifts for men, which he now in an extraordinary manner bestowed on his disciples (Acts 2:1). And which were the firstfruits of all others, after to be given forth in the course of time, and of the effusion of the Spirit in the latter day. And when there was a number of souls converted, as the firstfruits of after conversions among Jews and Gentiles (Acts 2:41). And particularly of the conversion of the Jews in the latter day, and of the harvest of souls in the end of the world (Matt. 13:30).

“It shall be a statute for ever all your dwellings throughout your generations”: So long as they dwelt in the land of Canaan, and had their harvest in it, even until the Messiah came, in whom all those types and figures had their accomplishment.

This day is to be treated as Sabbath. No work is to be done on this day at all. The Hebrews were to keep these statutes forever. The only time that would be permissible to stop sacrificing, would be when Jesus became the perfect fulfillment of all sacrifice for all time for everyone at Calvary.

Leviticus 23:22 “And when ye reap the harvest of your land, thou shalt not make clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any gleaning of thy harvest: thou shalt leave them unto the poor, and to the stranger: I [am] the LORD your God.”

This law is repeated from (Lev. 19:9). And as Aben Ezra observes, the Feast of Weeks being the feast of the firstfruits of the wheat harvest, it is repeated. That they might not forget what God had commanded them to do at that time, namely, to leave somewhat for the poor. And the Jewish writers observe, that this law, being put among the solemn feasts of the Passover, Pentecost, and Tabernacles, and the beginning of the year, and the Day of Atonement, teaches, that he that observes it, and leaves the corner of the field and the gleanings to the poor. It is as if he built the sanctuary, and offered his sacrifices in the midst of it. But a much better reason may be given for it, which was, to teach them that when they expressed their thankfulness to God, they should exercise charity and liberality to the poor.

“Thou shalt not make clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any gleaning of thy harvest” (see notes on Lev. 19:9).

“Thou shalt leave them unto the poor, and to the stranger: I am the Lord your God” (see notes on Lev. 19:10).

This that was left in the field was for the widow and the stranger in the land. This was a way of helping someone in need without the person who received the help feeling like a lesser human. God had made arrangements for those in need. There is a beautiful story of this very thing in the book of Ruth. Ruth was a widow and was gleaning for herself and her mother-in-law. We find that not only did God provide for the physical needs of Ruth and Naomi in this, but Ruth and Boaz married each other. You will find them in the genealogy of Jesus in the flesh. God reminded the people, when He told them to leave some for the strangers and the poor, that He was in fact the reason they had a good crop.

Verses 23-43: Three events were commemorated in Sept./Oct.

(1)  Feast of Trumpets on the 1^st (verses 23-25);

(2)  Day of Atonement on the 10^th (verses 26-32); and

(3)  Feast of Booths or Tabernacles on the 15^th-21^st (verses 33-43).

Verses 23-25: The Feast of Trumpets was one of three festivals that occurred in the seventh month (Tishri, September/October). It was to be a Sabbath”, or day of rest, when trumpets were blown to assemble the congregation (Num. 10:10). It signaled the beginning of the civil new year, Rosh Hashanah. In the postexilic period, the Torah was generally read in public in an atmosphere of rejoicing and celebration. The people were reminded of God’s mercies, which would sustain them through the new year if they obeyed His covenant.

Leviticus 23:23 “And the LORD spake unto Moses, saying,”

At the same time, in a continued discourse, concerning some other days, which were to be observed in a sacred manner.

“Saying”: As follows.

Verses 24-25: The “seventh month” on the Hebrew calendar is September or October on standard calendars. The Feast of Trumpets mentioned here (known in modern times as Rosh Hashanah, the Jewish New Year), is the first of three festivals during this season (Num. 29:1-6), and signals a month-long “Sabbath” rest. The others are the Day of Atonement and the Feast of Tabernacles.

Leviticus 23:24 “Speak unto the children of Israel, saying, In the seventh month, in the first [day] of the month, shall ye have a sabbath, a memorial of blowing of trumpets, a holy convocation.”

For all the people of Israel were concerned in the following precept, and obliged to observe it, even priests, Levites, Israelites, proselytes, and freed servants. Though other servants, and women, and children, were not obliged to hear the sound of the trumpets, and which were blown not in Jerusalem only, but in all cities and towns where the Sanhedrin was. And it was the hearing of them the people were bound unto. And not less than nine distinct soundings were they obliged to hear. To which perhaps respect is had in (Psalm 89:15).

“In the seventh month”: The month Tisri, as the Targum of Jonathan. Which was the seventh from the month Nisan or Abib. Which was appointed the first month of the year, on account of the Israelites coming out of Egypt in it. Otherwise, before, this month Tisri was the first, and so it still continued. For the fixing the years, and settling the sabbatical and jubilee years, and for the planting of trees and herbs.

“In the first day of the month shall ye have a sabbath”: Not entirely as the weekly Sabbath, in which no manner of work at all was to be done, but in which no servile work was to be done. And was observed in like manner as the first and seventh days of Unleavened Bread, and the day of Pentecost (Lev. 23:7).

“A memorial of blowing of trumpets”: I.e., solemnized with the blowing of trumpets by the priests. Not in a common way, as they did every first day of every month (Num. 10:10). But in an extraordinary manner. Not only in Jerusalem, but in all the cities of Israel. This seems to have been instituted to solemnize the beginning of the new year, whereof as to civil matters, and particularly as to the jubilee, this was the first day. Concerning which it was fit the people should be admonished, both to excite their thankfulness for God’s blessing in the last year, and to direct them in the management of their civil affairs. And to put a special honor upon this month. For as the seventh day was the Sabbath, and the seventh year was a sabbatical year; so God would have the seventh month to be a kind of sabbatical month. For the many Sabbaths and solemn feasts which were observed in this more than in any other month. And by this sounding of the trumpets in its beginning, God would quicken and prepare them for the following Sabbaths, as well that of atonement and humiliation for their sins, as those of thanksgiving for God’s mercies.

“A holy convocation”: On which the people were called together to holy exercises. And so the Jews observe it to this day. For after they return home from attendance to the blowing of the trumpets in their synagogues, they sit down to meat, and spend the rest of the day in hearing sermons, and in other religious exercises.

This is what we call the Feast of Trumpets. This occurs at approximately October first on our calendar. Of course, since their month falls on the new moon, it would not always be on that exact date, but it will be near that date. This trumpet would be the silver trumpet which assembled the people. Silver means redemption. It is interesting to note that a trumpet will be blown to assemble the people in the heavens to meet with our Lord Jesus Christ when He calls us home.

1 Thessalonians 4:15-17 “For this we say unto you by the word of the Lord, that we which are alive [and] remain unto the coming of the Lord shall not prevent them which are asleep.” “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:” “Then we which are alive [and] remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.”

It is very interesting to me, that this happens on the 7th month. Seven, you remember, means spiritually complete. Many believe that the catching away of the Christians from the earth will occur on the Feast of Trumpets. This, Feast of Trumpets, certainly could symbolize the calling of the believers to assemble with their Lord. Perhaps, on some Feast of Trumpets, our Lord will blow the silver trumpet of redemption in the sky and we will gather there with Him.

Leviticus 23:24 “Speak unto the children of Israel, saying, In the seventh month, in the first [day] of the month, shall ye have a sabbath, a memorial of blowing of trumpets, a holy convocation.”

Verse 24 is being shown again as it goes with verse 25.

Leviticus 23:25 “Ye shall do no servile work [therein]: but ye shall offer an offering made by fire unto the LORD.”

Only such as was necessary for dressing food, but not any manual work, such as servants were employed in on other days, as agriculture or any mechanic business.

“But ye shall offer an offering made by fire unto the Lord”: A burnt offering, and what that was may be seen in (Num. 29:1).

This seventh month of the religious calendar was the first month of the civil year. This was a holy festival, and there was to be no servile work. Servile means work of any kind. The LORD here is Jehovah.

Verses 26-32: The annual Day of Atonement pointed to the forgiveness and cleansing of sin for the priests, the nation, and the tabernacle (see notes on 16:1-34).

For more on the “Day of Atonement” (see Num. 29:7-11).

Leviticus 23:26 “And the LORD spake unto Moses, saying,”

This phrase, which is a kind of preface to each precept, seems to be used to distinguish one from another, as the preceding one from the Feast of Pentecost. And here, the Day of Atonement from that of the blowing of the trumpets. And afterwards, the Feast of Tabernacles from the Day of Atonement. The reason why it is not used before the Feast of Pentecost seems to be, because, as Aben Ezra observes, that depended upon the wave sheaf, and was reckoned from it.

“Saying”: As follows.

Leviticus 23:27 “Also on the tenth [day] of this seventh month [there shall be] a day of atonement: it shall be a holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD.”

Tisri, the same as before, answering to part of our September, and part of October.

“There shall be a day of atonement”: For all the sins of the year past (see Lev. 16:29).

“It shall be a holy convocation unto you”: When they should be called together for the exercise of holy duties.

“And ye shall afflict your souls”: Their souls, by repentance, contrition, and humiliation for sin, and their bodies by fasting. And, as the Targum of Jonathan paraphrases it, “by abstaining from eating and drinking, and the advantage of bathing and wiping, and the use of the bed and sandals.” Hence called the fast (Acts 27:9; see notes on Lev. 16:29).

“And offer an offering made by fire unto the Lord”: A burnt offering, of which see (Num. 29:8).

Jesus is the atonement for the Christian. The number ten has to do with world government. We see from the ten and the seven here, that these people must be cleansed from worldliness through the sacrifice, and would be spiritually complete in God’s view. The day of atonement was the day the priest went into the Holy of Holies and carried the blood. God was not available at their beckon call. Even the high priest, who went into the Holy of Holies, did not really get to see God. The smoke in this place obscured perfect view of God. This temple curtain separating God from the people, and from the priests, and the High Priest, was torn from the top to the bottom at the time of the crucifixion of Jesus. When the curtain was torn from the top to the bottom, all believers in Christ were given access to the Father. This curtain actually symbolized the flesh of Jesus. Christians now have access to the Father in the name of Jesus Christ.

Mark 15:38 “And the veil of the temple was rent in twain from the top to the bottom.”

The name of Jesus Christ gives us access. The people made sacrifices all through the year, but this was a time when the blood of the sacrifice would be carried into the Holy of Holies by the High Priest. The Israelite’s access was through the high priest who represented them before God. He was their mediator. Christians’ mediator is Christ the LORD.

I Timothy 2:5 “For [there is] one God, and one mediator between God and men, the man Christ Jesus;”

Hebrews 3:1 “Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus;”

Leviticus 23:28 “And ye shall do no work in that same day: for it [is] a day of atonement, to make an atonement for you before the LORD your God.”

No more than on the weekly Sabbath.

“For it is a day of atonement, to make atonement for you before the Lord your God” see notes on Lev. 16:30). Aben Ezra’s note is, “for you only.” That is, for the Israelites, and not the Gentiles. But the atonement of Christ, the antitype of this, was not for the sins of the Jews only, but for the sins of the whole world, of all his people in it (1 John 2:2).

Leviticus 23:29 “For whatsoever soul [it be] that shall not be afflicted in that same day, he shall be cut off from among his people.”

That is, as the Targums of Jonathan and Jerusalem explain it, which can fast and does not fast. For a sick person, and a child under nine years of age, were not obliged to fast on this day.

“He shall be cut off from among his people”: By an untimely death, by the hand of God. The Targum of Jonathan says, by the pestilence.

A person who woul