Exegetical and Hermeneutical Commentary of 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:
15. the morrow after the sabbath ] See on Lev 23:11.
Fuente: The Cambridge Bible for Schools and Colleges
15 22. The Feast of Weeks (mainly H). Cp. Exo 34:22; Deu 16:10.
The name is taken from the seven weeks, which, as the average duration of harvest time, separated this feast from that of unleavened bread.
Fuente: The Cambridge Bible for Schools and Colleges
Lev 23:15-17
And ye shall Count unto you from the morrow after the sabbath.
The Feast of Pentecost
We are now to consider that which was properly the second annual festival of the Jewish nation–the Feast of Pentecost. The distinctive ceremony observed upon this clay was the presentation of a new meat-offering, in the form of two wave-loaves unto the Lord. These loaves were the first-fruits of wheat harvest, and in allusion to them the feast is sometimes called the Feast of Harvest (Exo 23:16), and also the day of first-fruits (Num 18:26). The moral bearing of this ordinance upon the people was therefore similar to that of the last which we have had presented to our notice; it was a renewed acknowledgment on their part of the mercies of Jehovah, who had brought them into that good land, and given them the kindly fruits of the earth in their season. And accordingly we find a beautiful form of thanksgiving prescribed for this occasion, in which these mercies were briefly but eloquently celebrated (Deu 26:1-11). But we are now to examine this festival with the view of discovering its typical and prophetic import; and this also we must look for in that ordinance which characterised it, and from which, as we have seen, it derived its name, the offering of these two wave-loaves. They were designed to set forth the Church of Christ. Just as the Saviour Himself in resurrection from the dead is typified by the wave-sheaf, the first-fruits of barley harvest (the first of the first-fruits (Exo 34:26), as it is called); so also the Church as partaking of His resurrection life–quickened by the Spirit in which He rose from the dead, is represented by the ordinance of the two wave-loaves. As He is the first-fruits with respect to His people, so they also are by union with Him constituted the first-fruits in reference to that future harvest. Let us, then, enter into detail.
I. There was something significant in the day on which this offering was to be presented. It was on the fiftieth day from that on which the wave-sheaf was offered, or as it is called in the New Testament the day of Pentecost. Now what is the importance of the day of Pentecost to us as Christians? I answer, it was the commencement of the present dispensation. This is the distinguishing characteristic of the Christian Church–of that Church not merely as distinguished from the world, but also from the Church previous to the day of Pentecost–that she is united to, yea identified with Christ in resurrection (Col 3:1-25; Col 1:2). In this new character the Holy Ghost was not given until that Jesus was glorified. As the Spirit of light and life He had been operating on the hearts of all His faithful people from the beginning of the world. But now He operates in increased power, and bestows a higher privilege; He unites the Church unto Him who is waved in the character of the first-fruits, that we in Him may also partake of the same character, and become the first-fruits unto God and to the Lamb (Rev 14:4). And thus it is written, in allusion, I believe, to this very ordinance, Of His own will begat He us with the word of truth, that we should be a kind of first-fruits of His creatures (Jam 1:23). And this brings me to consider–
II. The analogy between the ordinance before us, and the church of which it is the type. This will appear in several interesting particulars, and–
1. Is there not something significant in the bipartite character of the type? It was to consist of two loaves. And surely it is natural to suppose that it was designed to set forth something. Why should the lump be divided into two parts, and not be presented whole? In order, I would venture to suggest, to set forth the two component parts of the Christian Church–the Jews and Gentiles, both made one in Christ. This is one marked peculiarity of the present dispensation. It was the mystery hidden from ages and generations, but which is now made manifest that the Gentiles should be fellow-heirs and of the same body (Eph 3:6). There is, then, you see, a unity, and yet a diversity in the Christian Church; a unity because it is one Church; a diversity because it consists of two component parts, the Jew and the Gentile (Eph 2:14-18).
2. Another point of analogy, and a farther confirmation of this application of the type, will be suggested if we shall find that the Church of the present dispensation is presented in Scripture to be the first-fruits, or earnest, of future and more enlarged mercies which are yet to come. Whether we consider the converts to the gospel from among the Jews, or those from among the Gentiles, which are made during the present dispensation, we axe taught to regard them each and both together, but as a kind of first-fruits of His creatures (Eph 1:10). And first, with regard to the Jews, I would refer you to the testimony which is borne to this effect in the Epistle to the Romans (Rom 11:1-5). And what is this result? Is it the conversion of the whole nation? No, as a nation, Israel is for the present rejected; but we are to expect that there will be an election from among them, a remnant according to the election of grace; and no more than this. But is Israel as a nation to be for ever cast away? Do Gods purposes of mercy reach no farther than the gathering of this remnant? Far otherwise the view that the apostle gives us in this chapter (Rom 11:12; Rom 11:15). Here we are expressly taught to look for a period when the mercies of God will no longer be confined to a remnant from among them as now, but when they shall all, in their fulness, be received again into the favour of God. So far, then, as regards the Jews; let us now see how far the same holds good as respects the Gentiles. And here I shall again confine myself to one passage. In the fifteenth chapter of the Acts of the Apostles, when St. James, who presided at the council, is recorded to have spoken as follows:–Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for His name. Here you see is the idea entertained by the apostles of the purposes of God towards the Gentiles in the present dispensation.
3. The first-fruits were considered to be the property of God–peculiarly His, claimed by Him, and set apart for His own. And is not this also true in regard to His Church? Has He not chosen it to Himself, and made it His own in a peculiar sense above all other things? The universe belongs to Him, the beasts of the forest are His; but the Lords portion are His people, Judah is the lot of His inheritance, a chosen generation, and holy nation, a peculiar people (1Pe 2:9). As far as God has revealed His mind towards His creatures, we know of nothing in the whole universe so precious to Him as His Church. Angels in this respect cannot compare with us. Humanity is in Christ united to the Godhead, and therefore stands of a pinnacle far above all other created things (Eph 5:30). My brethren, it is not a mere salvation which we have in Jesus. Oh! no, it is much more than salvation, than deliverance, than restoration; it is identification with the Son of His love, who has come down to us to take us up to Him, that we may be blessed with all spiritual blessings in heavenly places in Christ Jesus (Eph 1:3). But if this speaks to us of privileges it speaks also of duty. My brethren, consider what it is to be the property of God. Just as the first-fruits were by His own command set apart unto Himself, and given into the hands of His appointed priest to be waved before Him, so it is with the Church. We are His by covenant arrangement, we are given by Him unto the great High Priest–Thine they were, and Thou gavest them Me (Joh 17:6). And why are we thus given unto Him? in order that He may save us? deliver us from wrath? Oh! yes, but that we may by Him be consecrated unto the service and glory of our God, that we may be His, in time and in eternity. And this brings me to observe–
4. The peculiar character of this offering. It was a wave-offering. And there is something significant in this, the wave sheaf, you remember, set forth the Saviour Himself in resurrection; and so when the Church is represented in the wave-loaves, there can be no doubt that it is intended to exhibit her in this character, as risen together with Him. As then the characteristic last referred to set forth the dedication of the Church to God, her consecration to His service; so this which I now speak of(is designed to remind us of the power in which we are to be thus consecrated–the power of resurrection-life. The apostle supposes the objection brought against the gospel of the grace of God which so often meet with in the present day, that it tends to antinomianism. What, then, shall we continue in sin that grace may abound? (Rom 6:1), and how does he reply? God forbid; how shall we who are dead to sin, live any longer therein? Here you see the Christian is described as one that is dead to sin; and how is that? Know ye not that as many of us as were baptized into Jesus Christ were baptized into His death? wherefore we are buried with Him by baptism unto death? that like as Christ is raised from the dead by the glory of the Father, even so we also should walk in newness of life. Such, then, you perceive, is practical Christianity. If you want a sample of the life in which we ought to walk, you are to contemplate the risen Saviour: this is the standard which the Scriptures put before us.
5. The next particular to which I would refer is the injunction in the sixteenth verse, They shall be baken with leaven. There is a beautiful significance in this; the leaven, we know, is a type of the flesh–of nature–of the old man, and when it is directed that it should be mingled with this offering, it appears, at first sight, extraordinary. Why should that which is thus dedicated to God be thus defiled? There is something significant in this: there was no leaven mingled with the sheaf of corn which was waved on the second day of unleavened bread, because it was a type of Him in whom was no sin; but it is otherwise inregard to that which is designed to represent His people; they would not be perfectly exhibited if there was not this memorial. It is true that they are raised from the death of sin; but it is also true that the old man does still remain in them, and, by the taint and infection of the flesh, pollutes their every service, and brings them in still as miserable sinners before God. Here, then, we have an accurate view of the present character of the Church of Christ; animated, indeed, with new, with spiritual life, yet still encompassed with the infirmity, and impeded by the opposition of the flesh. And, accordingly, it is important to observe there is a sin-offering expressly enjoined to be offered with the two wave loaves (verse 19). This is a remarkable instance of that minuteness with which these types are regulated, and more particularly when it is observed that there was no sin-offering to be made when the sheaf of firstfruits was presented. Oh! beloved, do you feel the virus of the flesh? Are you conscious of its perpetual pressure? Behold, here is the provision He has made to meet your anguish (Heb 10:22).
6. But lastly, let us always bear in mind the view which this ordinance gives us of the Church as the firstfruits of Gods mercies towards the world at large. The infidel taunts us with the little that the gospel has accomplished, and maintains that Christianity has proved a failure; and truly if, as is supposed by some, the Scriptures held out the expectation that the gospel was to go on gradually extending, until the world was evangelised, there were some appearance of reason in the imputation. Let us ever bear in mind we have an earnest of a glorious harvest which is yet to come. As surely as the firstfruits are now waved in His presence, so surely shall the harvest be gathered into His garner. (J. B. Lowe, B. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 15. Ye shall count unto you – seven Sabbaths] That is, from the sixteenth of the first month to the sixth of the third month. These seven weeks, called here Sabbaths, were to be complete, i. e., the forty-nine days must be finished, and the next day, the fiftieth, is what, from the Septuagint, we call pentecost. See Clarke on Lu 6:1.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
From the morrow after the sabbath, i.e. from the sixteenth day of the month, and the second day of the feast of unleavened bread inclusively. See on Lev 23:11.
Seven sabbaths, i.e. weeks, which are so called, by a synecdoche, from the chief day of it, both here and Luk 18:12; Act 20:7; 1Co 16:2.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. ye shall count unto you from themorrow after the sabbaththat is, after the first day of thepassover week, which was observed as a Sabbath.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And ye shall count unto you from the morrow after the sabbath,…. Not the seventh day sabbath in the passover week, nor the whole feast of unleavened bread, but the first day of it, which was an holy convocation, a sabbath in which no servile work was to be done,
Le 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 s 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.
s Antiqu. l. 3. c. 10. sect. 6.
Fuente: John Gill’s Exposition of the Entire Bible
The law for the special observance of the feast of Harvest (Exo 23:16) is added here without any fresh introductory formula, to show at the very outset the close connection between the two feasts. Seven whole weeks, or fifty days, were to be reckoned from the day of the offering of the sheaf, and then the day of first-fruits (Num 28:26) or feast of Weeks (Exo 34:22; Deu 16:10) was to be celebrated. From this reckoning the feast received the name of Pentecost ( , Act 2:1). That (Lev 23:15) signifies weeks, like in Deu 16:9, and in the Gospels (e.g., Mat 28:1), is evident from the predicate , “complete,” which would be quite unsuitable if Sabbath-days were intended, as a long period might be reckoned by half weeks instead of whole, but certainly not by half Sabbath-days. Consequently “the morrow after the seventh Sabbath” (Lev 23:16) is the day after the seventh week, not after the seventh Sabbath. On this day, i.e., fifty days after the first day of Mazzoth, Israel was to offer a new meat-offering to the Lord, i.e., made of the fruit of the new harvest (Lev 26:10), “wave-loaves” from its dwellings, two of two-tenths of an ephah of fine flour baked leavened, like the bread which served for their daily food, “as first-fruits unto the Lord,” and of the wheat-harvest (Exo 34:22), which fell in the second half of May and the first weeks of June (Robinson , Palestine), and therefore was finished as a whole by the feast of Weeks. The loaves differed from all the other meat-offerings, being made of leavened dough, because in them their daily bread was offered to the Lord, who had blessed the harvest, as a thank-offering for His blessing. They were therefore only given to the Lord symbolically by waving, and were then to belong to the priests (Lev 23:20). The injunction “out of your habitations” is not to be understood, as Calvin and others suppose, as signifying that every householder was to present two such loaves; it simply expresses the idea, that they were to be loaves made for the daily food of a household, and not prepared expressly for holy purposes.
Fuente: Keil & Delitzsch Commentary on the Old Testament
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: 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. 17 Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the LORD. 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 savour unto the LORD. 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. 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. 21 And ye shall proclaim on the selfsame day, that it may be an 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. 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.
Here is the institution of the feast of pentecost, or weeks, as it is called (Deut. xvi. 9), because it was observed fifty days, or seven weeks, after the passover. It is also called the feast of harvest, Exod. xxiii. 16. For as the presenting of the sheaf of first-fruits was an introduction to the harvest, and gave them liberty to put in the sickle, so they solemnized the finishing of their corn-harvest at this feast. 1. Then they offered a handful of ears of barley, now they offered two loaves of wheaten bread, v. 17. This was leavened. At the passover they ate unleavened bread, because it was in remembrance of the bread they ate when they came out of Egypt, which was unleavened; but now at pentecost it was leavened, because it was an acknowledgment of God’s goodness to them in their ordinary food, which was leavened. 2. With that sheaf of first-fruits they offered only one lamb for a burnt-offering, but with these loaves of first-fruits they offered seven lambs, two rams, and one bullock, all for a burnt-offering, so giving glory to God, as the Lord of their land and the Lord of their harvest, by whose favour they lived and to whose praise they ought to live. They offered likewise a kid for a sin-offering, so taking shame to themselves as unworthy of the bread they ate, and imploring pardon for their sins, by which they had forfeited their harvest-mercies, and which they had been guilty of in the receiving of them. And lastly, two lambs for a sacrifice of peace-offerings, to beg a blessing upon the corn they had gathered in, which would be neither sure nor sweet to them without that blessing, Hag. i. 9. These were the only peace-offerings that were offered on the behalf of the whole congregation, and they were reckoned most holy offerings, whereas other peace-offerings were but holy. All these offerings are here appointed, v. 18-20. 3. That one day was to be kept with a holy convocation, v. 21. It was one of the days on which all Israel was to meet God and one another, at the place which the Lord should choose. Some suggest that whereas seven days were to make up the feast of unleavened bread there was only one day appointed for the feast of pentecost, because this was a busy time of the year with them, and God allowed them speedily to return to their work in the country. This annual feast was instituted in remembrance of the giving of the law upon mount Sinai, the fiftieth day after they came out of Egypt. That was the feast which they were told in Egypt must be observed to God in the wilderness, as a memorial of which ever after they kept this feast. But the period and perfection of this feast was the pouring out of the Spirit upon the apostles on the day of this feast (Acts ii. 1), in which the law of faith was given, fifty days after Christ our passover was sacrificed for us. And on that day (as bishop Patrick well expresses it) the apostles, having themselves received the first-fruits of the Spirit, begat three thousand souls, through the word of truth, and presented them, as the first-fruits of the Christian church, to God and the Lamb.
To the institution of the feast of pentecost is annexed a repetition of that law which we had before (ch. xix. 9), by which they were required to leave the gleanings of their fields, and the corn that grew on the ends of the butts, for the poor, v. 22. Probably it comes in here as a thing which the priests must take occasion to remind the people of, when they brought their first-fruits, intimating to them that to obey even in this small matter was better than sacrifice, and that, unless they were obedient, their offerings should not be accepted. It also taught them that the joy of harvest should express itself in charity to the poor, who must have their due out of what we have, as well as God his. Those that are truly sensible of the mercy they receive from God will without grudging show mercy to the poor.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 15-21:
The Feast of Pentecost was a one-day observance. It was reckoned by counting “seven sabbaths” or seven weeks, forty-nine days, beginning with the second day of the Feast of Unleavened Bread, designating the fiftieth day as the day of the festival. “Pentecost” means “fifty-day feast.”
The time for this festival was during the month Sivan, corresponding to about the first part of June. This was during the time of the wheat harvest.
The offerings for the day consisted of:
1. Two loaves of bread made of fine wheat flour and baked with leaven. These were the loaves commonly used in everyday life. Each loaf contained about five pints of flour, and likely weighed about five pounds.
2. Two lambs, offered as wave offerings along with the loaves of bread. These were to be the priest’s portion.
3. Seven year-old lambs, without blemish.
4. One young bullock.
5. Two rams.
The lambs, bullock, and rams were for a Burnt Offering.
In addition, there were the appropriate food and drink offerings, to be made by fire according to the prescribed ritual.
One kid of the goats was to be a Sin Offering, Le 4:27-35. Two of the lambs were for a Peace Offering, Le 3:6-11.
Pentecost was to be a perpetual holy day for Israel, wherever they might dwell. No servile work was to be performed on that day.
Fuente: Garner-Howes Baptist Commentary
c. THE FEAST OF WEEKS, OR PENTECOST 23:1522
TEXT 23:1522
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 there be complete:
16
even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meal-offering unto Jehovah.
17
Ye shall bring out of your habitations two wave-loaves of two tenth parts of an ephah: they shall be of fine flour, they shall be baken with leaven, for first-fruits unto Jehovah.
18
And ye shall present with the bread seven lambs without blemish a year old, and one young bullock, and two rams: they shall be a burnt-offering unto Jehovah, with their meal-offering, and their drink-offerings, even an offering made by fire, of a sweet savor unto Jehovah.
19
And ye shall offer one he-goat for a sin-offering, and two he lambs a year old for a sacrifice of peace-offerings.
20
And the priest shall wave them with the bread of the first-fruits for a wave-offering before Jehovah, with the two lambs: they shall be holy to Jehovah for the priest.
21
And ye shall make proclamation on the selfsame day; there shall be a holy convocation unto you; ye shall do no servile work: it is a statute for ever in all your dwellings throughout your generations. 22 And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleaning of thy harvest: thou shalt leave them for the poor, and for the sojourner: I am Jehovah your God.
THOUGHT QUESTIONS 23:1522
536.
Is the sabbath in Lev. 23:15 the same as the day on which the sheaf offering was made?
537.
Are we to count seven Saturdays or just 49 days? If the latter is true we would then count every seventh day from the first day as a sabbath. This seems to be a strange use, of the term sabbath.
538.
It would be a simple matter to say that the sabbath here involved was the nearest Saturday to the fifteenth of Nisan. On the day after that Saturday the sheaf offering was made and the counting of seven more Saturdays began. The day following the seventh Saturday was Pentecost (the 50th day). Which viewpoint appeals to you? Why?
539.
Anything significant about the new grain to be presented on Pentecost?
540.
The two loaves presented on Pentecost could be symbolic. Of what?
541.
The seven lambs, the young bull, the two rams as a burnt offering were given on whose behalf?
542.
A he-goat for a sin offeringany symbolism here?
543.
Two he-lambs a year old for a peace offeringthese were to be waved before the Lord along with the bread of the new harvest. Why?
544.
Does Lev. 23:21 seem to say that the day of Pentecost is to be regarded as a sabbath?
545.
Why mention the provision for the poor in this context? Cf. Lev. 23:22.
PARAPHRASE 23:1522
The Festival of Pentecost: Fifty days later you shall bring to the Lord an offering of a sample of the new grain of your later crops. This shall consist of two loaves of bread from your homes to be waved before the Lord in a gesture of offering. Bake this bread from a fifth of a bushel of fine flour containing yeast. It is an offering to the Lord of the first sampling of your later crops. Along with the bread and the wine, you shall sacrifice as burnt offerings to the Lord seven yearling lambs without defects, one young bull, and two rams. All are fire offerings, very acceptable to Jehovah. And you shall offer one male goat for a sin offering, and two male yearling lambs for a peace offering. The priests shall wave these offerings before the Lord along with the loaves representing the first sampling of your later crops. They are holy to the Lord, and will be given to the priests as food. That day shall be announced as a time of sacred convocation of all the people; dont do any work that day. This is a law to be honored from generation to generation. (When you reap your harvests, you must not thoroughly reap all the corners of the fields, nor pick up the fallen grain; leave it for the poor and for foreigners living among you who have no land of their own; I am Jehovah your God!)
COMMENT 23:1522
Lev. 23:15 Either the counting began from the sixteenth of Nisan or on the day after the weekly sabbath in the Passover week. Let us suppose an actual case in hand: the fourteenth of Nisan in a particular year occurred on Tuesday. On this day the Passover was observed. On Wednesday the seven days feast of the unleavened bread began. On the first day of unleavened bread the sheaf of the first-fruit of barley was offered. Do we begin counting seven weeks from this day? If we do, Pentecost will be on Thursday, not Sunday. On the other hand, if the Passover was on Tuesday, the seven day feast of unleavened bread began the day following (and that day was treated as a sabbathLev. 23:7) but we wait until Saturday and after the sheaf of first-fruits on the day following, or Sunday, we then begin a count of the seven weeks, or seven Saturdays. Pentecost is by this count always on Sunday. We have presented both sides to this issue. We leave it up to our readers to choose for themselves.
Lev. 23:16-17 In whatever way we count the fifty days, we need to understand the events of Pentecost. We want to learn about the origin of the feast and its activities. The name Pentecost refers to the fiftieth day, and is so called in the New Testament Act. 2:1; Act. 20:16; 1Co. 16:8. It is called the feast of weeks in the Old Testament. Cf. Exo. 34:12; Deu. 16:10; Deu. 16:16; 2Ch. 8:13. The particular cereal offering to be presented on this day was two loaves of bread. The preparation of these loaves were from a fifth of a bushel of fine flour, containing yeast. This was symbolic as it was waved before the Lord at the altar. This was but a sampling of the whole harvest that has now been completed. It all came from God and belongs to God.
Lev. 23:18-22 The additional sacrifices for the feast day consisted of two bullocks, one ram, and seven lambs, which were a burnt offering, and a goat for a sin offering (Num. 28:26-27; Num. 28:30). Besides these, however, the new meal offering of the two loaves mentioned in the text before us were brought, and with it are to be offered one bullock, two rams, and seven lambs, all for burnt offerings. (Ginsburg)
We should say a word about the drink offering in this chapter introduced for the first time in Leviticus. It was never made independently but always in accompaniment with the cereal offering. It consisted of wine which was poured out upon the ground before the altar. It symbolized thanksgiving and consecration. Sometimes oil was used in the drink offering.
There were also offered a goat for a sin offering and two lambs for a peace offering. Josephus sums up the sacrifices as: fourteen lambs, three young bulls, and three goats. It has been thought that the sacrifices described here and those in Num. 28:27 were made at two separate times. The ones in Leviticus to accompany the offering of the two loavesthose in Numbers to be offered during the feastial day. It is also thought that those mentioned in Numbers were offered during the wilderness and those in Leviticus offer entrance to the Promised Land.
The action described in the 20th verse happened in the following manner, according to the description of the Temple service at the time of our Lord. The two lambs were brought into the Temple, and waved together or separately by the priest while yet alive. Whereupon they were slain, and the priest took the breast and shoulder of each one (Cf. Lev. 7:30-32), laid them down by the side of the two loaves, put both his hands under them, and waved them all together or separately towards the east side forwards and backwards, up and down. He then burned the fat of the two lambs, after which the remainder of the flesh, which became the prerequisite of the officiating priest, was eaten by him and his fellow priests. Of the two loaves the high priest took one, and the other was divided between the officiating priests, who had to eat them up within the same day and half the following night, just as the flesh of the most holy things. After these prescribed sacrifices had been offered, each individual brought his free-will offering, which formed the cheerful and hospitable meal of the family, and to which the Levite, the widow, the orphan, the poor, and the stranger were invited. (Ibid)
Traditionally the day of Pentecost was considered the day upon which Moses received the law at Mt. Sinai, i.e. it was 50 days from the Passover in Egypt until God called Moses up to the Mount to give him the law. This is only a tradition; but it became a time of remembrance during the time of Christ and after.
Amid all the rejoicing and thanksgiving for the harvest the poor should be remembered; they too have needs and God has made provision for them. Leave the corners of your fields for them. Cf. Lev. 19:9.
FACT QUESTIONS 23:1522
544.
Was Pentecost on Sunday or some other day? Discuss.
545.
What is the meaning of the term Pentecost? Why called the feast of weeks?
546.
What was the form of cereal offering presented on this day? What did it represent?
547.
What was the purpose of the drink offering? Give the total number of sacrifices.
548.
There seems to be two sets of animals for two separate offerings. What were they?
549.
The sacrifice of the two lambs is very meaningful. Describe it in your own words.
Fuente: College Press Bible Study Textbook Series
(15) Ye shall count . . . from the morrow after the sabbath.That is, from the day following the first day of holy convocation, which was a rest day. As this was the fifteenth of Nisan, the counting began from the sixteenth (see Lev. 23:11), the day on which the omer of the first-fruits was presented to the Lord.
Seven sabbaths shall be complete.Better, seven weeks shall be complete. That is, seven entire weeks, making forty-nine days. The expression sabbath denotes here a week, hence the parallel passage substitutes the word week, viz., seven weeks shalt thou number unto thee (Deu. 16:9), The same usage is to be found in the New Testament. Thus the passage rendered in the Authorised version, the first day of the week, is the first day of the sabbath (Mat. 28:1); and I fast twice in the week (Luk. 18:12), is, I fast twice in the sabbath. In accordance with the injunction here given, the Jews to the present day begin to count the forty-nine days at the conclusion of the evening service on the second day of Passover, and pronounce the following blessing every evening of the forty-nine days: Blessed art thou, O Lord our God, King of the universe, who hast sanctified us with thy commandments, and hast enjoined us to count the omer. This is the first day of the omer. May it please thee, O Lord our God, and the God of our fathers, to rebuild the sanctuary speedily in our days, and give us our portion in thy Law.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE FEAST OF PENTECOST, Lev 23:15-21.
15. From the morrow after the sabbath There are two explanations of this sabbath. “The small minority” of writers, among whom Professor Murphy ranks himself, believe that the sabbath of the decalogue is intended, The majority, with whom we concur, understand it to be the day of holy convocation, the fifteenth of Nisan, irrespective of the day of the week on which it fell. Hence the morrow was the sixteenth. For this opinion we have the testimony of Josephus, ( Antiquities, Lev 3:10 ; Lev 3:5,) and the fact that the passover was on a fixed day of the month in which the sabbath of the decalogue is movable. If the morrow after the sabbath was the sixteenth, and the day of holy convocation was on the fifteenth, as we infer from Lev 23:6-7, the identity of these days is inevitable. Professor Murphy assumes without proof that the first day of Lev 23:7 is different from the fifteenth of Lev 23:6. That other days than the seventh are called sabbaths is proved by Lev 23:32, and Lev 16:31, where the day of atonement is so styled. For additional arguments see Concluding Note, (2.) The Seventy, Josephus, Philo, and the Talmud, understand that the first passover day is called a sabbath, and that it is identical with the morrow after the passover in Jos 5:11. See note.
Seven sabbaths shall be complete The Syriac version has seven weeks, in which the Seventy, Gesenius, Furst, and Kiel concur. The New Testament continues this translation in the Greek, in Mat 28:1, and Mar 16:2.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Feast of Sevens (Weeks) or Harvest – Pentecost ( Lev 23:15-22 ).
This was a one day feast (Deu 16:9-12) to be held fifty days after unleavened bread.
Lev 23:15-16
“And you shall count unto you from the morrow after the sabbath, from the day that you brought the sheaf of the wave-offering, seven sabbaths shall there be complete, even to the morrow after the seventh sabbath shall you number fifty days; and you shall offer a new meal-offering to Yahweh.”
From the second day of unleavened bread, the day after the initial Sabbath, the day of waving of the sheaf of the wave-offering, seven seven day periods ending with the Sabbath are to be measured, and then on the next day, the fiftieth, the feast of sevens is to be celebrated. This was a joyous feast which celebrated the gathering of the harvest and expressed gratitude to God for His provision of food.
Note the continual emphasis on ‘sevens’. Unleavened Bread lasts seven days, and then seven sevens lead up to the fiftieth day Feast of Sevens. The final feast will be in the seventh moon period. This divinely perfect and sacred number underlines all.
Lev 23:17
“You shall bring out of your habitations two wave-loaves of two tenth parts of an ephah: they shall be of milled grain, they shall be baked with leaven, for first-fruits to Yahweh.”
In recognition of this gratitude two wave-loaves made of milled grain (about seven litres), baked with leaven (a rare use of leaven), were brought as first-fruits to Yahweh. Leaven could be offered as firstfruits, but not as an offering made by fire (Lev 2:11). They were waved before Yahweh as an offering to Him, firstfruits of the final harvest, although their final destination was the priests.
The deliberate change from unleavened to leavened may indicate the difference between the firstfruits of the harvest (when there would have been no time for it to leaven) and the finally gathered in harvest when leavened dough would be plentiful and rejoiced in.
Lev 23:18
“And you shall present with the bread seven lambs without blemish a year old, and one young bull ox, and two rams: they shall be a whole burnt offering to Yahweh, with their grain offering, and their drink-offerings, even an offering made by fire, of a pleasing odour to Yahweh.”
With the bread was a multiplied offering. Seven lambs without blemish a year old, one young bull ox and two rams were to be offered as whole burnt offerings to Yahweh, each with its usual grain and drink offerings. These made up an offering made by fire, a pleasing odour to Yahweh. This multiplied offering was a demonstration of rededication and tribute, a joyous response to God’s love and goodness revealed in the harvest.
Lev 23:19
“And you shall offer one he-goat for a purification for sin offering, and two he-lambs a year old for a sacrifice of peace offerings.”
On top of the whole burnt offerings a he-goat was to be offered as a purification for sin offering. Even on such a joyous occasion there had to be a recognition of the need for forgiveness, of a need to be made pure before God. And two one year old he-lambs were offered for a sacrifice of peace offerings, to indicate peace and wellbeing. These would be for the priests.
Lev 23:20
“And the priest shall wave them with the bread of the first-fruits for a wave-offering before Yahweh, with the two lambs: they shall be holy to Yahweh for the priest.”
The bread of the firstfruits and the two lambs offered as a peace sacrifice were to be for the priests. They were waved before Yahweh to indicate that they were offerings to Him, before being passed on to the priests. They were ‘holy to Yahweh for the priest’.
Lev 23:21
“And you shall make proclamation on the selfsame day; there shall be a holy convocation unto you. You shall do no servile work. It is a statute for ever in all your dwellings throughout your generations.”
And that day was to be a sabbath, a ‘holy gathering-together’ during which no servile work should be done. It was a statute which was to be permanent into the distant future in all their dwellings.
Lev 23:22
“And when you reap the harvest of your land, you shall not wholly reap the corners of your field, nor shall you gather the gleaning of your harvest, you shall leave them for the poor, and for the sojourner. I am Yahweh your God.”
And in recognition of all that God had given them they were to ensure that they left in their fields sufficient food for the poor and needy. They were not to reap the corners of the fields, nor gather loose grain that had fallen to the ground. These ‘gleanings’ should be left for the poor and the resident alien (who would have no land). And this on the authority of Yahweh their God.
This feast too is a reminder to us of the gratitude that we should show to God, this time not only for firstfruits but for the whole harvest. And it reminds us that of what God has given to us we should be ready and eager to give to others.
It is especially a reminder of the greatest gift of all which came at Pentecost, the giving of His Holy Spirit (Acts 2), Who came that He might produce a harvest in the bringing of men and women to Christ. We are that harvest. How full of praise we should be. And the offerings made on this day remind us of our Lord Jesus Christ Who was offered up for us as a purification for sin offering, and Who as a multiplied whole burnt offering was fully satisfactory to God to make atonement for us and bring us to God as His own.
Fuente: Commentary Series on the Bible by Peter Pett
The Feast of Weeks
v. 15. And ye shall count unto you from the morrow after the Sabbath, v. 16. Even unto the morrow after the seventh Sabbath shall ye number fifty days, and ye shall offer anew meat-offering unto the Lord, v. 17. Ye shall bring out of your habitations, v. 18. And ye shall offer with the breads even 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.
v. 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. v. 20. And the priest shall wave them with the bread of the first-fruits for a wave-offering before the Lord, v. 21. And ye shall proclaim on the selfsame day that it may be an holy convocation unto you; ye shall do no servile work therein, v. 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,
Fuente: The Popular Commentary on the Bible by Kretzmann
Lev 23:15. Ye shall count unto you from the morrow after the sabbath From the second day of unleavened bread, Lev 23:7; Lev 23:11 that is, from the 16th day of the first month, they were to reckon seven sabbaths, i.e. seven weeks complete; and the next day after the seventh sabbath or week, making just 50 days, was to be the first of another festival, hence commonly called pentecost or the fiftieth; when the first-fruits of the wheat harvest were to be offered, Lev 23:17. This festival was partly commemorative of God’s goodness in giving the law from mount Sinai, on the 50th day after their coming out of Egypt; and partly gratulatory for the fair hope of completing their harvest; and it was also typical of the gospel law; see Exo 19:1 and Act 2:1; Act 2:47. Archbishop Usher observes, that our blessed Lord being slain at the feast of the passover, rested in his grave the whole sabbath following, which was the day of unleavened bread. The next day after, the sheaf or omer of the first-fruits, of barley-harvest was offered to the Lord; when Christ rose from the dead, and became the first-fruits of them that slept: from this day the account of the seven sabbaths or weeks was computed; and upon the morrow after the seventh, i.e. upon the Lord’s day, was celebrated the feast of weeks, or the day of the first-fruits; because then the first-fruits of the second, or wheat harvest were offered; as likewise the feast of harvest; because it was the principal and last harvest of the year. On this day the apostles, having themselves received the first-fruits of the spirit, converted no less than 3000 souls, and presented them, as the first-fruits of the Christian church, to God. Now the seventh day of the week, or Jewish sabbath, being purposely passed over in the observation of the feast of weeks, and that great solemnity kept on the first day of the week, it is no wonder that the Christian church has appropriated that day instead of the seventh for public worship.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 135
FEAST OF FIRST-FRUITS
Lev 23:15-17. 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: even unto the morrow after the seventh Sabbath shall ye number fifty days; and ye shall offer a new meat-offering unto the Lord. Ye shall bring out of your habitations two wave-loaves, of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the first-fruits unto the Lord.
THERE is no blessing which is not enhanced by a sense of reconciliation and acceptance with God. An ungodly man has his very provisions cursed to him [Note: Deu 28:16-19.] ; whilst to the righteous God hath given all things richly to enjoy. Indeed, it is to present, no less than to future, happiness, that God calls his people. He bids us weep, it is true; but he no-where bids us to be always mourning: on the contrary, he commands us to rejoice in him always, yea, to rejoice evermore: and assures us, that, though our weeping may endure for a night, joy shall come in the morning. We have this beautifully exemplified in the appointments under the law. One day in the year was appointed for national humiliation, namely, the day of atonement, wherein all were commanded to afflict their souls: but the very next day, and the whole week following it, was appointed for a feast [Note:, 6.] ; by which appointment it was clearly intimated, that they who had obtained reconciliation with God through the atonement of Christ, had reason to rejoice throughout the whole remainder of their lives.
The week succeeding the Passover was called the feast of unleavened bread: on the first day of which they were to present to God a sheaf of newly reaped barley; and, fifty days after that, two loaves of wheaten bread; both of them being the first-fruits, the one of the barley harvest, and the other of the wheat. Hence these two periods were called the feasts of first fruits: and the appointment of them may be considered in a three-fold view; as,
I.
Commemorative
[The day on which the sheaf of barley was to be presented unto God, was that on which they had come out of Egypt: and it was to be kept in commemoration of that event; that, when they were enjoying the peaceful fruits of industry, they might call to mind the labour and travail they had endured in the land of their captivity.
The fiftieth day after that, was the day on which the law of God had been delivered to them from Mount Sinai. This was no less a mercy than the former: for whilst by the former they were rescued from bondage to men, by the latter they were brought into the service of God [Note: The two are spoken of precisely in this way, as equalled by each other, but by nothing else. Deu 4:32-35.].
Both of these events were to be remembered on the days thus set apart [Note: Deu 16:9; Deu 16:12.], in order that He who had done such great things for their bodies and their souls, might have the glory due unto his name.
And here we cannot but observe, how beneficial it is to the Church to have particular times set apart for the special remembrance of the various wonders of redemption. If indeed the observance of such institutions were required of us as necessary to salvation, or inculcated as contributing to work out for us a justifying righteousness, or represented as superseding the necessity of a more frequent remembrance of them, or enjoined, as Jeroboams was, in opposition to the commands of God [Note: 1Ki 12:33.], we should be ready to join with those who reprobate such appointments. But experience proves, that the appointment of seasons for the distinct consideration of particular subjects, has been productive of the greatest good; and that the more solemnly those seasons are devoted to the special purposes for which they are set apart, the more will humility, and every Christian grace, flourish in the soul. And, if the annual remembrance of an earthly deliverance was pleasing and acceptable to God, there can be no reasonable doubt, but that the annual commemoration of infinitely richer mercies (provided only that we guard against self-righteousness and superstition) must be pleasing to him also.]
But these feasts derived a still greater importance from being,
II.
Typical
[Two of the greatest events which ever happened from the foundation of the world, and which are the source and warrant of all our hopes, occurred on the days appointed for these feasts, and were typically prefigured by them.
On the former of those days, that I mean on which the Israelites came out of their graves in Egypt, (which was the first-fruits of their deliverance, as the wave-sheaf was of the barley harvest,) Christ rose from the dead, and rose, not as an individual, but as the first-fruits of them that slept [Note: 1Co 15:20.] ; and has thereby assured to us the resurrection of all his people to a life of immortality and glory [Note: 1Co 15:21-23.].
On the latter of those clays, namely, the fiftieth day, on which the law was given, (which, like the first-fruits of the wheat harvest, was the pledge and earnest of those mercies which they were afterwards to enjoy under the immediate government of God,) on that day, I say, the Holy Ghost was poured out upon the Apostles [Note: Act 2:1. Pentecost means the fiftieth day; for which, it is evident, the communication of this blessing was reserved: and it was communicated when that day was fully come.], who then received the first-fruits of the Spirit [Note: Rom 8:23.]. As on that day God had proclaimed his law, so on that day he promulged his Gospel; and gathered to himself three thousand souls, who were the first-fruits of that glorious harvest [Note: Rev 14:4.], which shall in due time be reaped, when all shall know the Lord from the least even to the greatest, and all the kingdoms of the world become the kingdom of the Lord and of his Christ.
In these views the feasts of which we are speaking become exceedingly important. It is true, they were but shadows, and very obscure shadows too: but to us who have the substance, and on whom the true light shineth, they are worthy of most attentive consideration; as being the first rude drafts or models of that glorious edifice which we inhabit.]
But these feasts are of further use to us, as,
III.
Instructive
[There is not any thing which we are more interested to know than our obligations to God, and our consequent duty towards him: yet these are clearly and strongly represented to us in the ordinances before us.
Behold our obligations to God. In each of these feasts the first-fruits were waved before God [Note: 1, 17], in token that every earthly blessing was derived from him. This was done in the name of the whole congregation; so that, whatever diligence or skill any had used in the cultivation of their land, they did not arrogate any thing to themselves, but gave glory to Him from whom alone proceeds every good and perfect gift. Happy would it be for us, if we also learned this lesson, so as to have our minds duly impressed with the goodness of our God! ].
Corresponding with our obligations to God is our duty towards him. If we have received every thing from him, it is our bounden duty to devote every thing to him, and improve every thing for the honour of his name. And, as at the former of these feasts they offered only one sheaf, and one lamb, but at the latter they presented two loaves, and seven lambs [Note: 2, 18.], so, in proportion as God has multiplied his mercies towards us, we also should enlarge our exercises of gratitude, liberality, and devotion.
Shall these sentiments be thought an undue refinement on the subject before us? They are the very sentiments which God himself suggests in reference to these very institutions. We are expressly told in this view to honour him with all that we have, and all that we are. Have we property? We must honour the Lord with our substance, and with the first-fruits of all our increase: and, lest that should be thought likely to impoverish us, and it should be deemed advisable rather to gather in our harvest first, and then give him out of our abundance, he particularly guards us against any such covetous and distrustful thoughts, and tells us that a believing and thankful dedication of our first-fruits is the most likely way to ensure to ourselves an abundant harvest [Note: Pro 3:9-10.]. Alas! how melancholy it is that, when we are receiving so many harvests at Gods hands, not a few of us are found to grudge him even a sheaf!
But it is not our property only that we should devote to God: we should give him our whole selves. We are told that God hath set apart him that is godly for himself [Note: Psa 4:3.], exactly as he did the first-fruits of old, of which it would have been sacrilege to rob him: and every one that professes a hope in Christ is called upon to consider himself in that very view, namely, as a kind of first-fruits of his creatures [Note: Jam 1:18.]. Yes, Beloved, we are not our own; we are redeemed, and bought with a price: and therefore are bound to glorify God with our bodies and our spirits, which are his [Note: 1Co 6:19-20.].
Only let these instructions be impressed upon our minds, and exemplified in our lives, and then we shall make the best possible improvement of these typical institutions. Yea, whether we contemplate the types or the things typified, the improvement of them must be the same. From the resurrection of Christ we must learn to rise again to newness of life; and from the outpouring of the Spirit we must learn to cherish and obey his sanctifying operations. Thus will both Law and Gospel be transcribed into our lives, and God be glorified in all his dispensations.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
This is the fifth of those feasts, the solemnity of Pentecost, or as it is elsewhere called the feast of harvest. Exo 23:16 . And what a pointed type was this of that glorious event in after ages, when the HOLY GHOST came down in so gracious a manner, that the harvest of souls to the LORD JESUS on that day was 3000? Here indeed was the first fruits of the SPIRIT most gloriously reaped. Act 2 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Lev 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:
Ver. 15. Seven Sabbaths. ] That is, seven weeks. The Sabbath is queen of all the days of the week; and therefore carries the name of the whole week.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
seven sabbaths = seven weeks. Compare Luk 18:12. Mat 28:1. Hence the name “feast of weeks” in Old Testament. Exo 34:22. Deu 16:10, Deu 16:16; 2Ch 8:13.
Fuente: Companion Bible Notes, Appendices and Graphics
Wave-Loaves, Trumpets and Atonement
Lev 23:15-32
The Hebrew feasts divide themselves into two groups, connected with the Passover and the Day of Atonement, respectively, and occurring in the first and seventh months of the year. First came the Passover, on the fourteenth day of the first month, followed closely by the Week of Unleavened Bread, and at a distance of seven weeks further on by the Feast of Pentecost (Pentecost is the Greek word for fifty; see Lev 23:16).
These three form the first group. Six months afterward, on the tenth day of the seventh month, came the most solemn day in the whole year-the Day of Atonement. It was preceded by the Feast of Trumpets, and followed closely by the Feast of Tabernacles. This was the second group. But each group set forth a distinct aspect of redemption. In the Passover, we are reminded that we were redeemed from sin: in the Atonement, that we are redeemed to God. Do not forget to find Christs resurrection in Lev 23:11, and the first-fruits of the Spirit in Lev 23:17.
Fuente: F.B. Meyer’s Through the Bible Commentary
Lev 23:10, Lev 23:11, Lev 25:8, Exo 34:22, Deu 16:9, Deu 16:10
Reciprocal: Num 28:26 – in the day Luk 6:1 – the second Act 2:1 – the day 1Co 16:8 – Pentecost
Fuente: The Treasury of Scripture Knowledge
Lev 23:15-16. From the morrow From the sixteenth day of the month, and the second day of the feast of unleavened bread, inclusively; seven sabbaths shall be complete Namely, forty-nine days; unto the morrow after the seventh sabbath Which made just fifty days; whence this feast, from a Greek word, , pentecoste, which signifies the fifteenth day, was called pentecost. Ye shall offer a new meat (or flower) offering Another first-fruit-offering, made of wheat, which was then ripe.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Lev 23:15-22. The Harvest Festival, or Weeks, i.e. of the completion of the corn harvest (p. 103, Num 28:26-31). In a country so varied topographically as Palestine, there may be two months difference between the harvest in the valleys and in the high lands. The fixing of a definite date would follow the centralisation of the festival. The loaves waved at this festival are the same in size as at Mazzoth, but two instead of one, and they are leavened. There is no need of haste, as when the sheaf of the first-fruits had to be presented without any delay seven weeks before. Instead of one lamb, as at the earlier festival, two lambs and one goat; all belong to the priest. For Lev 23:22, see Lev 19:9*.
Fuente: Peake’s Commentary on the Bible
23:15 And ye shall count unto you from the morrow after the {g} sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete:
(g) That is, the seventh day after the first sabbath of the Passover.
Fuente: Geneva Bible Notes
4. The Feast of Pentecost 23:15-22
This festival had several names: Harvest, Weeks (Heb. Shabuoth), and Pentecost (Gr. pentekostos). The Contemporary English Version translated it the Harvest Festival. It fell at the end of the spring harvest 50 days after Passover, namely, the day after the end of the seventh week. Pentecost means fiftieth day. This feast was a thanksgiving festival, and it lasted one day. The people offered God the firstfruits of the spring harvest as a thank offering for His provision for their physical and spiritual needs.
The loaves of bread that the Israelites offered to God (Lev 23:17) contained leaven.
". . . in them their daily bread was offered to the Lord, who had blessed the harvest . . ." [Note: Keil and Delitzsch, 2:443.]
These were common loaves of daily bread. The Israelites did not cook them specifically for holy purposes. They also presented other accompanying offerings (Lev 23:18-19). The evidence of true gratitude is generosity, so the Israelites were to leave the corners of their fields unharvested so the poor could glean (cf. Lev 19:9-10; Deu 24:19-21).
God sent the Holy Spirit to indwell believers permanently as the firstfruits of God’s blessings on Christians on the Pentecost following our Lord’s death and resurrection (Acts 2).
This feast was primarily a time of appreciation for God’s present provisions and care. Likewise our worship should include appreciation for these mercies as well.
"In thanksgiving for God’s bounty, God’s people must give him a token of what his bounty has produced and make provision for the needs of the poor." [Note: Ross, p. 424.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
THE FEAST OF PENTECOST
Lev 23:15-21
“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 there be complete: even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meal offering unto the Lord. Ye shall bring out of your habitations two wave loaves of two tenth parts of an ephah: they shall be of fine flour, they shall be baken with leaven, for first fruits unto the Lord. And ye shall present with the bread seven lambs without blemish of the first year, and one young bullock, and two rams: they shall be a burnt offering unto the Lord, with their meal offering, and their drink offerings, even an offering made by fire, of a sweet savour unto the Lord. And ye shall offer one he-goat for a sin offering, and two he-lambs of the first year for a sacrifice of peace offerings. And the priest shall wave them with the bread of the first fruits for a wave offering before the Lord, with the two lambs: they shall be holy to the Lord for the priest. And ye shall make proclamation on the selfsame day; there shall be a holy convocation unto you: ye shall do no servile work: it is a statute forever in all your dwellings throughout your generations.”
Next in order came the feast of first fruits, or the feast of weeks, which, because celebrated on the fiftieth day after the presentation of the wave sheaf in passover week, has come to be known as Pentecost, from the Greek numeral signifying fifty. It was ordered that the fiftieth day after this presentation of the first sheaf of the harvest should be kept as a day of “holy convocation,” with abstinence from all “servile work.” The former festival had marked the absolute beginning of the harvest with the first sheaf of barley; this marked the completion of the grain harvest with the reaping of the wheat. In the former, the sheaf was presented as it came from the field; in this case, the offering was of the grain as prepared for food. It was ordered (Lev 23:16) that on this day “a new meal offering” should be offered. It should be brought out of their habitations and be baken with leaven. In both particulars, it was unlike the ordinary meal offerings, because the offering was to represent the ordinary food of the people. Accompanied with a sevenfold burnt offering, and a sin offering, and two lambs of peace offerings, these were to be waved before the Lord for their acceptance, after the manner of the wave sheaf (Lev 23:18-20). On the altar they could not come, because they were baken with leaven.
This festival, as one of the sabbatic series, celebrated the rest after the labours of the grain harvest, a symbol of the great sabbatism to follow that harvest which is “the end of the age”. {Mat 13:39} As a consecration, it dedicated unto God the daily food of the nation for the coming year. As passover reminded them that God was the Creator of Israel, so herein, receiving their daily bread from Him, they were reminded that He was also the Sustainer of Israel; while the full accompaniment of burnt offerings and peace offerings expressed their full consecration and happy state of friendship with Jehovah, secured through the expiation of the sin offering.
Was this feast also, like passover, prophetic? The New Testament is scarcely less clear than in the former case. For after that Christ, first having been slain as “our Passover,” had then risen from the dead as the “Firstfruits,” fulfilling the type of the wave sheaf on the morning of the Sabbath, fifty days passed; “and when the day of Pentecost was fully come,” came that great outpouring of the Holy Ghost, the conversion of three thousand out of many lands, {Act 2:1-47} and therewith the formation of that Church Of the New Testament whose members the Apostle James declares {Jam 1:18} to be “a kind of first fruits of Gods creatures.” Thus, as the sheaf had typified Christ as “the Firstborn from the dead,” the presentation on the day of Pentecost of the two wave loaves, the product of the sheaf of grain, no less evidently typified the presentation unto God of the Church of the firstborn, the first fruits of Christs death and resurrection, as constituted on that sacred day. This then was the complete fulfilment of the feast of weeks regarded as a redemptive type, showing how, not only rest, but also redemption was comprehended in the significance of the sabbatic idea. And yet, that complete redemption was not therewith attained by that Church of the firstborn on Pentecost was presignified in that the two wave loaves were to be baken with leaven. The feast of unleavened bread had exhibited the ideal of the Christian life; that of first fruits, the imperfection of the earthly attainment. On earth the leaven of sin still abides.