You must not eat any bread or roasted or new grain until the very day you have brought this offering to your God. This is to be a permanent statute for the generations to come, wherever you live. You must not eatThe phrase "You must not eat" is a direct command, emphasizing the importance of obedience to God's instructions. In Hebrew, the word for "eat" is "אָכַל" (akal), which is a common verb used throughout the Old Testament. This prohibition underscores the principle of firstfruits, where the first portion of the harvest is dedicated to God, acknowledging His provision and sovereignty. It serves as a reminder that all sustenance ultimately comes from the Lord, and thus, He deserves the first and best of what we receive. any bread or roasted or new grain This phrase specifies the types of food that are prohibited before the offering is made. "Bread" (לֶחֶם, lechem) is a staple food, symbolizing basic sustenance. "Roasted" (קָלוּי, qaluy) and "new grain" (כָּרִי, karī) refer to the fresh produce of the harvest. The inclusion of these items highlights the comprehensive nature of the command, covering all forms of grain consumption. This restriction ensures that the Israelites recognize the sacredness of the firstfruits offering, setting apart the initial yield of the land for God. until the very day you bring this offering to your God The timing "until the very day" indicates the specific moment when the prohibition is lifted, which is upon the presentation of the offering. The phrase "bring this offering to your God" emphasizes the act of worship and dedication involved in the offering. The Hebrew word for "offering" is "קָרְבָּן" (korban), which means something brought near or presented. This act of bringing the firstfruits to God is a tangible expression of faith and gratitude, acknowledging His role as the provider and sustainer. This is to be a permanent statute The term "permanent statute" (חֻקַּת עוֹלָם, chukat olam) signifies an enduring ordinance, meant to be observed by all generations. This highlights the timeless nature of God's commands and the importance of maintaining a continuous relationship with Him through obedience. The use of "permanent" underscores the unchanging nature of God's expectations and the perpetual relevance of His laws. for the generations to come, wherever you live This phrase extends the command beyond the immediate context of the Israelites in the wilderness, applying it to future generations "wherever you live." It indicates the universal and enduring application of the statute, transcending geographical and temporal boundaries. This serves as a reminder that God's principles are not confined to a specific time or place but are applicable to all who follow Him, reinforcing the idea of a covenant relationship that spans across time and space. Persons / Places / Events 1. IsraelitesThe primary audience of the Levitical laws, including the instructions in Leviticus 23, which were given to guide their worship and daily living. 2. MosesThe prophet and leader through whom God delivered the laws and commandments to the Israelites, including the instructions in Leviticus 23. 3. Feast of FirstfruitsAn event where the Israelites were commanded to bring the first sheaf of their harvest to the priest as an offering to God, symbolizing gratitude and dependence on Him. 4. Promised LandThe land of Canaan, which God promised to the descendants of Abraham, Isaac, and Jacob, where these statutes were to be observed. 5. PriestThe mediator between God and the Israelites, responsible for performing the offerings and rituals as prescribed in the law. Teaching Points Obedience to God's CommandsThe Israelites were instructed to follow God's commands precisely, demonstrating their trust and obedience. We, too, are called to obey God's Word in our lives. Acknowledgment of God's ProvisionBy offering the firstfruits, the Israelites acknowledged that their harvest and sustenance came from God. We should recognize and thank God for His provision in our lives. Principle of Firstfruits in Our LivesThe concept of firstfruits can be applied today by giving God the first and best of our time, talents, and resources, prioritizing Him in all aspects of our lives. Permanent StatuteThe command was to be a "permanent statute," indicating the enduring nature of God's principles. We should seek to understand and apply God's timeless truths in our context. Dependence on GodThe prohibition against eating the new grain until the offering was made underscores the importance of depending on God rather than our own efforts. We are reminded to rely on God for our needs. Bible Study Questions 1. How does the concept of firstfruits in Leviticus 23:14 relate to the way we prioritize God in our daily lives? 2. In what ways can we demonstrate our dependence on God for provision, similar to the Israelites' offering of firstfruits? 3. How does the principle of giving God the first and best of what we have challenge our current lifestyle and priorities? 4. What are some modern-day "firstfruits" that we can offer to God, and how can this practice deepen our relationship with Him? 5. How does understanding the historical and cultural context of Leviticus 23:14 enhance our appreciation of its application in the New Testament, particularly in relation to Christ as the "firstfruits"? Connections to Other Scriptures Exodus 23:19This verse also emphasizes the importance of bringing the firstfruits to God, highlighting the principle of giving God the first and best of what we have. 1 Corinthians 15:20Paul refers to Christ as the "firstfruits" of those who have fallen asleep, drawing a parallel between the Old Testament offering and the resurrection of Christ. Deuteronomy 26:1-11This passage provides further instructions on the offering of firstfruits, including a declaration of God's faithfulness and provision. People Ephah, Israelites, MosesPlaces TemanTopics Age-during, Bread, Bring, Bringing, Corn, Dry, Dwelling, Dwellings, Ears, Eat, Everlasting, Forever, Fresh, Full, Generations, Grain, Green, Growth, Lasting, Oblation, Offering, Ordinance, Parched, Perpetual, Places, Roast, Roasted, Rule, Selfsame, Self-same, Statute, Throughout, Till, WhereverDictionary of Bible Themes Leviticus 23:14 7404 ordinances Leviticus 23:9-20 4442 firstfruits Leviticus 23:9-22 8644 commemoration Leviticus 23:10-16 4464 harvest Library The Consecration of Joy 'And the Lord spake unto Moses, saying, 34. Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. 35. On the first day shall be an holy convocation: ye shall do no servile work therein. 36. Seven days ye shall offer an offering made by fire unto the Lord; on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall … Alexander Maclaren—Expositions of Holy ScriptureOf a Private Fast. That we may rightly perform a private fast, four things are to be observed:--First, The author; Secondly, The time and occasion; Thirdly, The manner; Fourthly, The ends of private fasting. 1. Of the Author. The first that ordained fasting was God himself in paradise; and it was the first law that God made, in commanding Adam to abstain from eating the forbidden fruit. God would not pronounce nor write his law without fasting (Lev. xxiii), and in his law commands all his people to fast. So does our … Lewis Bayly—The Practice of Piety In the Last, the Great Day of the Feast' IT was the last, the great day of the Feast,' and Jesus was once more in the Temple. We can scarcely doubt that it was the concluding day of the Feast, and not, as most modern writers suppose, its Octave, which, in Rabbinic language, was regarded as a festival by itself.' [3987] [3988] But such solemn interest attaches to the Feast, and this occurrence on its last day, that we must try to realise the scene. We have here the only Old Testament type yet unfilfilled; the only Jewish festival which has … Alfred Edersheim—The Life and Times of Jesus the Messiah The Deputation from Jerusalem - the Three Sects of the Pharisees, Sadducees, and Essenes - Examination of their Distinctive Doctrines. APART from the repulsively carnal form which it had taken, there is something absolutely sublime in the continuance and intensity of the Jewish expectation of the Messiah. It outlived not only the delay of long centuries, but the persecutions and scattering of the people; it continued under the disappointment of the Maccabees, the rule of a Herod, the administration of a corrupt and contemptible Priesthood, and, finally, the government of Rome as represented by a Pilate; nay, it grew in intensity … Alfred Edersheim—The Life and Times of Jesus the Messiah The Chronology 45. The length of the public ministry of Jesus was one of the earliest questions which arose in the study of the four gospels. In the second and third centuries it was not uncommon to find the answer in the passage from Isaiah (lxi. 1, 2), which Jesus declared was fulfilled in himself. "The acceptable year of the Lord" was taken to indicate that the ministry covered little more than a year. The fact that the first three gospels mention but one Passover (that at the end), and but one journey to Jerusalem, … Rush Rhees—The Life of Jesus of Nazareth "But if the Spirit of Him that Raised up Jesus from the Dead Dwell in You, He that Raised up Christ from the Dead Shall Also Rom. viii. 11.--"But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." It is true the soul is incomparably better than the body, and he is only worthy the name of a man and of a Christian who prefers this more excellent part, and employs his study and time about it, and regards his body only for the noble guest that lodges within it, and therefore it is one of the … Hugh Binning—The Works of the Rev. Hugh Binning Jesus Living at Nazareth and visiting Jerusalem in his Twelfth Year. (Nazareth and Jerusalem, a.d. 7 or 8.) ^C Luke II. 40-52. ^c 40 And the child grew [This verse contains the history of thirty years. It describes the growth of our Lord as a natural, human growth (compare Luke i. 80); for, though Jesus was truly divine, he was also perfectly man. To try to distinguish between the divine and human in Jesus, is to waste time upon an impracticable mystery which is too subtle for our dull and finite minds], and waxed strong [His life expanded like other human lives. … J. W. McGarvey—The Four-Fold Gospel Healing Peter's Mother-In-Law and Many Others. (at Capernaum.) ^A Matt. VIII. 14-17; ^B Mark I. 29-34; ^C Luke IV. 38-41. ^c 38 And he arose out of the synagogue [where he had just healed the demoniac], ^b 29 And straightway, when they were come out of the synagogue, they came { ^c entered} ^b into the house of Simon and Andrew, with James and John. [Peter and Andrew had dwelt at Bethsaida (John i. 44). They may have removed to Capernaum, or Bethsaida, being near by, may be here counted as a part, or suburb, of Capernaum. Its name does not contradict … J. W. McGarvey—The Four-Fold Gospel Jesus Attends the First Passover of his Ministry. (Jerusalem, April 9, a.d. 27.) Subdivision A. Jesus Cleanses the Temple. ^D John II. 13-25. ^d 13 And the passover of the Jews was at hand [We get our information as to the length of our Lord's ministry from John's Gospel. He groups his narrative around six Jewish festivals: 1, He here mentions the first passover; 2, another feast, which we take to have been also a passover (v. 1); 3, another passover (vi. 4); 4, the feast of tabernacles (vii. 2); 5, dedication (x. 22); 6, passover (xi. 55). This … J. W. McGarvey—The Four-Fold Gospel Jesus' Triumphal Entry into Jerusalem. (from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the … J. W. McGarvey—The Four-Fold Gospel Leviticus The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive … John Edgar McFadyen—Introduction to the Old Testament Links Leviticus 23:14 NIVLeviticus 23:14 NLTLeviticus 23:14 ESVLeviticus 23:14 NASBLeviticus 23:14 KJV
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