And Jehovah spoke to Moses, saying,
The verse opens with a fresh word from God to Moses, and it marks a turning point in the chapter's calendar of feasts. The Passover and the days of unleavened bread are past. Now comes the sheaf of firstfruits, and commentators treat this fresh word as the pivot of all that follows.
The chapter could have run straight on from the unleavened bread. Instead God speaks again. Nothing in that fresh start is accidental.
This is on purpose — in fact a new word from Jehovah to Moses. Not exactly a new feast, but at any rate the opening of a new feast, and indeed the whole pivot on which it turns. We can take it for granted that the reader believes every word of God has a meaning, and a most important meaning.
Israel cannot keep this feast just anywhere. It waits until they are inside the land God gives them.
They had no land in Egypt, nor in the wilderness, but this feast views them as over the Jordan and in the inheritance which God gave to them… The resurrection of Christ has opened out to us the vast heavenly inheritance beyond the power of death… "The land that I give you" would show that we did not earn it or deserve it. It is the sovereign gift of God for the blessing of our souls.
The priest waved one sheaf, not the whole crop. Commentators see the risen Christ in that sheaf, and His resurrection morning in its date.
The Passover points forward to the death of Christ. The waving of the sheaf of the firstfruits is the blessed type of the resurrection of our Lord Jesus Christ. It was just one sheaf waved before Jehovah, the pledge of the harvest that was to follow. "But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep" (1 Cor. 15:20)… And it was waved before Jehovah "on the day after the Sabbath." The day after the Sabbath is the first day of the week, the glorious resurrection morning.
The waving of the sheaf did something for the people who brought it, not only for the sheaf.
It is the resurrection of the Lord which brings out the acceptance of the believer without question before God. In His death our evil was dealt with by atonement. That is the only righteous basis on which sinful man can be forgiven. But Christ's resurrection declares that the sins are gone for ever for those who believe. "Who was delivered up for our trespasses and raised for our justification."
The sheaf does not go straight to God. It goes first to a priest.
Then this sheaf was brought to the priest. This is the first mention of a priest in the chapter. A priest is one who has been sanctified to draw near into the presence of God. Why bring the priest in here? Is it not to show that in the resurrection of Christ the way has been opened out for approach into the presence of God?
The first of the crop went up to God before Israel took any of it.
The sample of the harvest in the land He had given to Israel was offered to Him; then by the act of waving it was taken back from Him as a returned gift. By virtue of the wave sheaf, the harvest could be gathered in; without it, the harvest could not be touched. The firstfruits were holy, and so the whole was holy.
Commentators also point to what is missing from the offerings that went with the sheaf.
When it was offered, you will observe that there was a lamb without blemish for a burnt offering, and a grain offering of two tenths of an ephah of fine flour mixed with oil, an offering made by fire to Jehovah for a sweet savour, with its drink offering — but nothing more: there was no sin offering. Whenever Christ appears in what is brought before us, no sin offering is required, He Himself being in fact the true sin offering for others. So the sheaf of firstfruits became a type of Him who knew no sin.
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- New word. The fresh speech in verse 9 is not filler; it is "the whole pivot on which it turns," opening the feast that follows.
- New place. The sheaf can only be brought in the land God gives — not in Egypt, not in the wilderness, but in an inheritance no one earned.
- New life. One sheaf, waved the day after the Sabbath, pictures Christ risen — the firstfruits of a harvest still to come.
- New standing. The waved sheaf carries the people's acceptance. His resurrection declares the sins of believers gone for ever.
- New access. A priest receives the sheaf, and no sin offering stands beside it. The risen Christ opens the way into God's presence.
Speak unto the children of Israel and say unto them, When ye come into the land that I give unto you, and ye reap the harvest thereof, then ye shall bring a sheaf of the first-fruits of your harvest unto the priest.
The command looks ahead to a day Israel had not yet seen. They would live in the land, cut the first grain, and bring the first sheaf to the priest before touching any of it. Commentators read this small ceremony as a picture of Christ raised from the dead, and of the acceptance His people have in Him.
The verse looks to a future arrival. Israel could not make this offering in Egypt or in the desert. It came from what the land produced. One writer shows how God's claim on the first portion kept Israel thankful:
All of this required being in Canaan and reaping the produce of the land. Only then could Israel offer the firstfruits to Jehovah. He had pledged Himself to Moses in Exodus 3 not only to deliver them from slavery in Egypt, but to bring them "to a land flowing with milk and honey."... Whether grain, fruit, or any produce of the land they had just been given, He who gave it was to have the firstfruits. This should always keep their hearts conscious of the Divine Giver, and thankful toward Him.
Israel cut one sheaf only and lifted it before God. Writers tie that single sheaf, and the day it was waved, to the resurrection:
The Passover feast foreshadows the death of Christ. The waving of the sheaf of the firstfruits is the blessed type of the resurrection of our Lord Jesus Christ. It was just one sheaf waved before Jehovah, the pledge of the harvest that was to follow. "But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep" (1 Cor. 15:20)... The grain of wheat had fallen into the ground and died. But He lives; the full ear of the sheaf waved before Jehovah pictures the abundant fruit which He brings to God. And it was waved before Jehovah on the day after the Sabbath. The day after the Sabbath is the first day of the week, the glorious resurrection morning.
The harvest belonged to Israel, yet God received its first portion. One writer weighs how much God gains from what the sheaf pictures:
What then is the Wave Sheaf? Christ, risen and accepted before God for us — it could not be anything else... The full harvest was coming on, but God gets the firstfruits of it. God gets a great deal more out of the death and resurrection of Christ than we do. We get a great deal, but God has infinitely more.
The sheaf was raw grain, waved just as it grew. At the next feast in the same chapter, the loaves contained leaven. One writer reads the contrast:
In the sheaf of firstfruits waved before Jehovah (Lev. 23:10-11) we have the definite character of Christ without sin, for in the ears of grain there could be no leaven. But when the church is offered, leaven is to be used (Lev. 23:17).
Verse 14 forbids eating any of the crop until Israel brings this offering. Everything else in the field depended on the one sheaf.
The Feast of the Firstfruits took place at the early barley harvest, on the day after the Passover. They picked enough early ears to make a sheaf, and this was the sheaf of the firstfruits. It was brought before Jehovah, presented to Him, and waved before Him. Israel offered Him this sample of the harvest from the land He had given them. Then, by the act of waving, they received it back from Him as a returned gift. By virtue of the wave sheaf, the harvest could be gathered in; without it, the harvest could not be touched (Lev. 23:14). The firstfruits were holy, and so the whole was holy.
The sheaf was waved so that the people would be accepted. Their standing rested on the offering, not on themselves. One writer follows that through to the believer today:
How blessed it is to see the type of the waving of the sheaf of firstfruits fulfilled in the resurrection of our Lord! It is the proof that God accepts our Lord as the One who satisfied Him about the question of sin at the cross. And by that act God pledges Himself that the whole harvest of precious souls — every believer on the Lord Jesus Christ — shall be raised on the day of His coming. If they fail to be accepted, it must be because He failed to be accepted. But we know He was accepted, and we, believers, are accepted in the Beloved.
- Land first. Israel could only bring this offering in the land God gave them, from what the land produced.
- Sheaf next. One sheaf, cut and waved before God, pictures Christ risen. The day named is the first day of the week.
- Sinless grain. No leaven could be in the ears of grain; leaven appears only later, when the loaves picture His people.
- Accepted for you. The sheaf was waved for the people's acceptance. So the believer's standing rests on God's acceptance of the risen Christ.
- Then the harvest. Without the sheaf, no one could touch the crop. With it, the whole field was holy — and the whole harvest of believers is pledged.
And he shall wave the sheaf before Jehovah, to be accepted for you; on the next day after the sabbath the priest shall wave it.
The wave sheaf comes between the Passover and the harvest that follows. It is one bundle of the first-cut grain, lifted before God by the priest. Two details carry the weight of this verse: the day it had to fall on, and the purpose behind it — that the people may be accepted.
The days of this ceremony line up with the days of the week in which the Lord died and rose.
In fact the priest waved the sheaf on the first day of the week that followed the Passover. So the Lord was crucified on Friday, lay in the grave on the sabbath or last day of the week, and rose on the first day. He was raised from the dead on the very day the priest waved that sheaf before Jehovah. Little did the priest who waved it realise the power and character of the truth set out in the first-fruits he was presenting before the God of Israel. So the type of the wave sheaf begins a new order of things, as fits Him who is the Beginning, the First-born from the dead. The church depends on Christ's resurrection.
The Sabbath closed the week. This ceremony waited for the day after it.
The day after the Sabbath speaks of life out of death. It speaks of a vast harvest for God out of death itself. For Christ is the Firstfruits, and afterwards those who are Christ's at His coming. It is the beginning of a new creation, and all who believe the good news have their part in it. In that new creation they begin with rest and peace they could never have won by their own work.
The sheaf was not waved for its own sake. Someone else gained by it. Writers tie that to where the believer stands today. (Older versions read "to be accepted for you," and the quotes below use that wording.)
The sheaf was waved "to be accepted for you," as verse 11 says. In keeping with this, Jesus our Lord was delivered up for our trespasses and "raised for our justification" (Rom. 4:25). The believer today stands before God in the acceptance of the risen Christ; and indeed for any saint at any time no other acceptance is possible.
The same words answer a question that the cross alone leaves open.
Will that sacrifice be enough to take away our sins? Will that sacrifice be accepted before God? Yes, the Feast of Firstfruits answers these questions. The resurrection is the proof that God has accepted that sacrifice for sin. The resurrection is the receipt that proves that all my debt is paid, and that I am free.
One sheaf went up to God, but a whole field stood behind it.
How wonderful it is to see the waving of the sheaf of firstfruits fulfilled in the resurrection of our Lord! His resurrection proves that God accepts our Lord as the One who satisfied Him about the question of sin at the cross. And by that same act God pledges Himself that the whole harvest of precious souls — every believer on the Lord Jesus Christ — will be made alive in the day of His coming. If they fail to be accepted, it must be because He failed to be accepted. But we know He was accepted, and we believers are accepted in the Beloved. There can be no breakdown in this.
Later in the chapter a second firstfruits offering comes with a sin offering. This sheaf came with none.
You will see (v. 19) that with the first-fruits of the feast of weeks a sin offering was also offered, and a peace offering. But no such offering went with the sheaf of first-fruits. That sheaf pictures Christ's resurrection, on which the church and Jews rest for acceptance, as it is written (v. 11), "to be accepted for you."
The question is worth asking straight out. The answer shows how much God Himself gains.
What then is the wave sheaf? Christ, risen and accepted before God for us — it could not be anything else… The full harvest was coming on, but God gets the first-fruits of it. God gets a great deal more out of the death and resurrection of Christ than we do. We get a great deal, but God has infinitely more.
- One sheaf — the first-cut grain lifted before God pictures Christ risen. The priest who waved it had no idea what he was holding out.
- One day — the ceremony fell on the day after the Sabbath, the day the Lord rose. Rest now stands at the start of the week, not at the end of a week's work.
- One acceptance — the sheaf went up "for you." The believer stands before God in the acceptance of the risen Christ, and there is no other.
- One harvest — the sheaf pledged the whole field. Believers could only fail to be accepted if He had failed first.
- One portion — no sin offering went with this sheaf, and God gains more from the death and resurrection of Christ than we do.
And ye shall offer that day when ye wave the sheaf, a he-lamb without blemish, a yearling, for a burnt-offering to Jehovah;
This verse ties a sacrifice to a date. On the day the priest waved the first sheaf of the harvest, a year-old male lamb went up to the Lord as a burnt offering. Commentators read that sheaf as Christ risen. So what offering belongs with a risen Christ, and what do its details say about Him?
The date is the first thing to notice. One writer lines up the days of that week.
So the Lord was crucified on Friday. He lay in the grave on the sabbath, the last day of the week. He rose on the first day, or Sunday as the Gentiles called it. He was raised from the dead on the very day the wave sheaf was waved before Jehovah. The priest who waved it little imagined the power and character of the truth set out in the firstfruits he was presenting before the God of Israel. … So the type of the wave sheaf begins a new order of things, marked off from all that went before, as suits Him who is the Beginning, the Firstborn from the dead.
Commentators explain what the burnt offering pictures, and what it did for the one who brought it.
The burnt offering shows us the sacrifice of Christ. It pictures Him who gave Himself in death to do God's will: "a fragrant offering and sacrifice to God" (Eph. 5:2). This sacrifice was wholly for the pleasure of Jehovah. Yet it also made atonement for the offerer, and was for his acceptance (Lev. 1:4). The male usually has to do with the position of the offerer, the female with the state. So the male lamb would emphasise the blessedness of the place the death of Christ has brought us into.
One writer asks why God chose this animal and not another.
A lamb speaks to us of His submission to the will of God, as Isaiah 53 so clearly teaches. This becomes a divine title of our Lord, as we know so well: "Behold, the Lamb of God." How often we have delighted to take this title on our lips in adoring worship. Yet have we ever considered why it was not the Bullock of God, or the Goat of God, but the Lamb of God? … We believe the reason is, as we have said before, that it presents the submission and obedience of our Lord to the will of His Father.
The verse asks for a lamb "without blemish" — not "without spot". One writer explains the difference.
A spot is something which is there and ought not to be there. A blemish is something not there which ought to be there. In the first, it is something extra. In the second, it is something lacking. Here we notice it is to be without blemish. Nothing is said about a spot. Instead, it sets out that every right quality to be found in man was found in Christ.
Another writer links the lamb's two details to two things in Christ.
Christ's perfection and holiness are pictured in the victim being without blemish, and His life of beauty and freshness in the age of the lamb.
What this verse leaves out matters as much as what it names.
When it was offered, there was a lamb without blemish for a burnt offering. With it came a grain offering of two tenth parts of fine flour mixed with oil, an offering made by fire to Jehovah for a sweet savour. There was a matching drink offering too. But nothing more: there was no sin offering. Whenever Christ appears in what is brought before us, no sin offering is required. He Himself is in fact the true sin offering for others.
The order settles whose claim comes first. One writer then asks to whom the risen Lord presented Himself.
These offerings had to be brought and accepted with the wave sheaf before Israel could eat of the grain of the land. That declared beyond mistake Jehovah's claim and portion first… To whom should the Lord present Himself, but to His God and Father who gave Him? … Who could measure all His devotion expressed in the burnt offering and the grain offering, to the One to whom it was rendered? And the drink offering, in the joy and delight He had in doing it?
- Day — The priest waved the sheaf on the first day of the week, the day Christ rose. This offering belongs to resurrection, not to the grave.
- Lamb — The animal speaks of submission to the will of God. It gives Christ the title we worship Him by: the Lamb of God.
- Blemish — Without blemish means nothing was lacking. Every right quality that ought to be in a man was found in Christ.
- Whole — The burnt offering was wholly for God's pleasure. That same offering made the one who brought it accepted.
- Silence — The verse names no sin offering. Where Christ Himself is pictured, none is needed: He is the sin offering for others.
and the oblation thereof two tenths of fine flour mingled with oil, an offering by fire to Jehovah for a sweet odour; and the drink-offering thereof, of wine, a fourth part of a hin.
The day in view here is the day of the waved sheaf, when the first cutting of the barley harvest went up before God — the morning after the Sabbath, which commentators read as a picture of the resurrection. Verse 13 names what went with that sheaf — fine flour mixed with oil, and wine — and it names no sin offering at all.
What is missing from this list is as telling as what is in it.
Christ was as much the waved sheaf as the paschal lamb. In this case notice what went with the sheaf when it was offered. There was a lamb without blemish for a burnt offering. There was a grain offering of two tenths of fine flour mixed with oil, an offering made by fire to the LORD with a pleasing aroma. There was its proper drink offering — but nothing more: there was no sin offering. Whenever Christ appears in what is set before us, no sin offering is required. He Himself is in fact the true sin offering for others.
Each part of the grain offering points to something in the Lord's life. Oil mixed into the flour carries a different sense from oil poured on top.
"The oblation." In this we have the life of Christ. The meaning of oblation is a food offering. We may see this in John 6. There the Lord speaks of Himself as bread, and as bread with three distinct characters. "The bread of God." This is what He is to the heart of God. "Living bread." This is what He is in Himself. "Bread of Life." This is what He is to us… The oblation was to be "mixed with oil." Here, the conception of our Lord by the Holy Spirit is pictured. We may know from other parts that "anointed with oil" pointed to the banks of the Jordan, where our Lord was anointed in public. If so, "mixed with oil" pointed to His holy conception by the Spirit and His virgin birth. So the oblation here reminds us of the Son of God in His perfect Manhood in this world under the eye of God.
A lamb usually came with one tenth of flour. Here God doubles the flour and keeps the oil the same.
God fixed its measure: two tenths of fine flour with a fourth of a hin of oil. That was the usual amount of oil for a grain offering brought with a lamb. But it was double the measure of flour normally appointed where a lamb alone was offered. Why was this?… The measure of flour for this grain offering was the measure appointed for the two wave loaves at the feast of weeks (v. 17). The Lord Jesus Christ is the life of His people, and He alone, as risen, is that… Christ, and He only, is just as truly the sole life of those pictured by the two loaves.
Leviticus mentions a drink offering here for the first time. Commentators take that timing as deliberate.
This is the first time in the book of Leviticus we have mention of a drink offering… Wherever Scripture speaks of it, the drink offering seems to carry the idea of joy… Its coming in at this point would suggest the divine joy now established in Christ at the right hand of God in glory. It seems this joy waited for the resurrection of Christ.
The wine never stood alone. What was on the altar had to come first.
But no drink offering was commanded apart from the sacrifice. A whole Christ, as it were, must be before the worshipper before a drink offering would be in place. When that was before the eye and the heart, the drink offering was not to be held back. The wine which cheers God and man could then be poured out. It was a sign that in the Lord Jesus Christ, who lived and died, there was something that gave joy to God — joy that those who brought the offering could share.
Lamb, flour and wine give three views of one Person, and God accepts His people in Him.
So in this risen Man, head of the new creation, we are accepted. In Him we have all the pleasing aroma of His work finished on the cross (the burnt offering). We have all the pleasing aroma of His life on earth, seen in its general, not its Jewish character (the grain offering). And we have all that He is as He now stands before God in heaven (the wave offering).
- Sheaf — The waved sheaf pictures Christ risen. Every offering in verse 13 hangs on that one event.
- Lamb — God commands no sin offering here. Christ Himself is the true sin offering, so none is needed.
- Flour — Fine flour mixed with oil pictures His perfect humanity, conceived by the Spirit. The doubled measure matches the two wave loaves: He alone is the life of His people.
- Wine — The first drink offering in Leviticus speaks of joy, and it arrives with the resurrection. It was never poured out apart from the sacrifice on the altar.
- Accepted — His life, His death and His place in glory now meet in one risen Man, and God accepts us in Him.
And ye shall not eat bread, or roast corn, or green ears, until the same day that ye have brought the offering of your God [it is] an everlasting statute throughout your generations in all your dwellings.
Commentary for this verse has not been generated yet.
And ye shall count from the morning after the sabbath, from the day that ye brought the sheaf of the wave-offering, seven weeks; they shall be complete;
This feast has no fixed date on the calendar. It has a count: seven full weeks, starting from the day Israel waved the first sheaf of the harvest before God. Why tie one feast to another like this, and what was the fifty-day count pointing to?
The count does not start at a new year or a new month. It starts on the day Israel presented the sheaf, and the writers read that sheaf as Christ.
This day, the day after the Sabbath, becomes the starting point for the count... And then comes another picture of great significance. It is a beautiful picture — not of Christ, but of those who are Christ's. They are called by the name given to Him, the true sheaf of firstfruits.
Because the count starts there, the order of events is fixed.
This is the feast of Pentecost. It pictures God's people, gathered by the Holy Spirit and presented before Him, in connection with all the preciousness of Christ. In the Passover, we have the death of Christ. In the sheaf of firstfruits, we have the resurrection of Christ. In the feast of Pentecost, we have the coming of the Holy Spirit to form the Church. All this is perfect, God's own work. Christ had to die and rise before the Church could be formed. First came the offering of the sheaf, then the baking of the loaves.
The verse counts seven complete weeks; the next verse adds a day, bringing the total to fifty. That extra day is not a rounding error.
Verse 15 names a period of seven weeks (or sabbaths) in plain terms. Yet the text now speaks of fifty days. The reason the people had to wait one more day before bringing the wave loaves is very clear. They had to bring the offering on "the day after the Sabbath," the first day of the week. Again, this marks out the sphere of resurrection.
The name of the feast is a number, and the day it fell on carries the meaning.
Pentecost is the Greek word for "fiftieth." Strikingly, Israel held this feast on "the day after the seventh Sabbath." That is, they held it on the first day of a new week. It tells of a new order of things coming in, based on resurrection.
In Israel's calendar the stretch between the two feasts was empty. In the year Christ died and rose, it was not.
Israel had to count seven weeks from the day after the Passover Sabbath. Then came the feast of Weeks, or Pentecost, as the New Testament calls it. Nothing of any great importance in the Jewish religious year happened in between. In the year of the crucifixion and the resurrection, however, an important event fell between these feasts. It divided the seven weeks into two unequal periods: forty days and ten days.
God did not shorten the count by a single day.
But seven sabbaths had to be complete before this next feast could take place. Our God's timing was exact, just as He sent forth His Son when the fullness of time had come. So here too: when the fiftieth day arrived, the Holy Spirit came to make good the new grain offering of two wave-loaves.
The sheaf and the loaves belong to one harvest at two stages.
The loaves came out of human homes, so they spoke of humanity, and the leaven in them pictured sin in man. Still, they too were "firstfruits." The sheaf is the result of life out of death. The loaves are the result of that same life, drawn from the sheaf. Bread is the finished outcome of the harvest.
God still accepted these leavened loaves — but not without a sin offering.
The priest waved these two loaves, baked with leaven, before the Lord — presented to Him and accepted by Him... The sin offering made it possible for God to accept loaves that were baked with leaven. That sin offering spoke of atonement for the sin the leaven pictured. There was no leaven in the wave sheaf, so no sin offering was needed there. But notice: the leaven in the wave loaves was baked, and so had lost its power.
- Count from — the fifty days start at the wave sheaf, not at a set date. Resurrection is where every measurement begins.
- Count through — the seven weeks had to be complete. In the year of the crucifixion they held forty days of the risen Christ and ten days of waiting.
- Count to — the seventh sabbath passes and a new week opens. The offering falls on the first day, resurrection ground.
- Count for — at the end of the count the Holy Spirit comes and gathers God's people, presented in all the preciousness of Christ.
- Counted in — the loaves come from human homes and carry leaven, so a sin offering goes with them. The harvest is real people, accepted through atonement.
even unto the morning after the seventh sabbath shall ye count fifty days; and ye shall present a new oblation to Jehovah.
This verse sets Israel a count: seven full weeks from the waving of the sheaf, then one more day — day fifty. Commentators ask two things of it: why the count runs past the seven weeks, and what makes the offering brought that day "new".
Seven weeks is already a full period. One writer asks why the people had to wait one day more.
Verse 15 names the period of seven weeks (or Sabbaths) plainly, yet here it speaks of fifty days. The reason why the people had to wait one extra day before bringing the wave loaves is very clear. The offering had to come on "the day after the Sabbath," the first day of the week. Again, this points to the sphere of resurrection.
In the New Testament the fifty days fall into two parts.
Turning on to Acts 2:1-4, we come to the day of Pentecost, a word which means fifty days. We read that the Lord walked with them forty days after His resurrection, Acts 1:3. Then, ten days after He was taken up to heaven, we have the day of Pentecost, fifty days, a reference to Lev. 23:16. On this day, as we read, the Holy Spirit came down with force and filled each one gathered in that upper room. This great event marked the beginning of Christianity in this world.
The word "new" does not mean the rules had changed. One writer traces it to the crop itself.
Further, it had to be a "new" grain offering (or meal offering). It was new, not because the people could change the rules laid down for the meal offering in Leviticus 2, but because the harvest was new. If the wave sheaf was the "firstling" or first fruit of the barley harvest, the "new" meal offering was "the firstfruits of wheat harvest" (Ex. 34:22). The first harvest speaks of the Lord's resurrection. The wheat harvest is the new harvest that marks out these wave loaves.
Leviticus 2 gives a grain offering that pictures Christ. One writer says this one pictures other people, and he names what the oil stands for.
Exactly fifty days after the waving of the firstfruits, on the day after the Sabbath, when Christ rose, the Holy Spirit came down out of heaven to form the church on earth. Here is a new meal offering. It does not picture Christ, but those who are one with Him, His believing people. The oil, the Holy Spirit, came on the day of Pentecost upon them, as the oil was poured upon the meal offering.
Another writer sets the two offerings side by side, down to the ingredient that separates them.
The meal offering of Leviticus 2 is a picture of Christ in His perfect life down here, brought to its end in His death and so pleasing to God. The new meal offering of Leviticus 23 is a picture of the church of God, the fruit of the death of Christ, being presented to God. The meal offering was to be baked WITHOUT leaven. The new meal offering was to be baked WITH leaven. The meal offering pictured Christ, and had to be without leaven, for leaven is always a symbol of evil, and there could be no thought of evil in connection with Him. The new meal offering pictured the Church presented to God. It was baked with leaven, an admission that sin attaches to the believer.
Seven Sabbaths close one thing. The fiftieth day opens another.
Seven Sabbaths are now complete. Perfect rest as to all the past is found, and the first day has come again. It is the start of a new condition, the unveiling of a new creation — a fiftieth day (5 x 10), in which man begins with Almighty God indeed. The "new meal offering" speaks of a new measure of capacity in devotion to the Lord.
Both ends of the count fall on the first day of the week. One writer says two events give that day its character.
Two great facts stamp their character on the first day of the week. One is the resurrection of the Lord from the dead (John 20). The other is the founding of the Church at Pentecost (Lev. 23:16, with Acts 2). So "the Lord's day" is no ordinary day, and "the Lord's supper" is no ordinary meal. Both the "day" and the "supper" belong to Him in a special way.
- Count — The fifty days run from the waving of the sheaf, so the feast is dated by Christ's resurrection, not by a month.
- Christ — The one extra day lands the offering on the first day of the week, the sphere of resurrection.
- Coming — Forty days with the risen Lord, then ten days of waiting. On day fifty the Spirit came, and Christianity began.
- New — "New" means a new harvest, not new rules: barley first, speaking of the Lord's resurrection, then wheat for the loaves.
- Company — Leviticus 2 pictures Christ, sinless and free of leaven. This offering pictures His people: leaven admits their sin, oil marks the Spirit.