Leviticus 23:22
When you reap the harvest of your land, do not reap all the way to the edges of your field or gather the gleanings of your harvest. Leave them for the poor and the foreign resident. I am the LORD your God.'"
Sermons
GleaningW. Clayton.Leviticus 23:22
The FestivalsR.A. Redford Leviticus 23:1-44
Feasts of the LordW. H. Jellie.Leviticus 23:2-44
God's FestivalsHenry, MatthewLeviticus 23:2-44
God's Holy DaysHenry, MatthewLeviticus 23:2-44
Seven Feasts Mentioned in This ChapterD. C. Hughes, M. A.Leviticus 23:2-44
The Great FeastsJ. C. Gray.Leviticus 23:2-44
The Holy FestivalsJ. A. Seiss, . D. D.Leviticus 23:2-44
Day of PentecostR.A. Redford Leviticus 23:15-22
Piety in ProsperityW. Clarkson Leviticus 23:15-22
The Feast of HarvestJ.A. Macdonald Leviticus 23:15-22














Leviticus 23:15-21
cf. Acts 2; also Jeremiah 2:3; Romans 11:16; and James 1:18. Having found in the firstfruits a typical reference to the resurrection of Christ, we have no difficulty on the same line in finding in the harvest festival seven weeks thereafter typical reference to the harvest of the Church Of God. Primarily it was eucharistic in character, but this does not exhaust its meaning. It was exactly fifty days after the Exodus that the Law was given on Sinai, and so Pentecost was associated from the outset with the "revival of the Church of God." What happened in the Pentecost after our Lord's last Passover was the baptism of the Holy Ghost and a revived interest in God's holy Law. Now, on turning to the directions about Pentecost, we find that "firstfruits "were again to be presented to the Lord, but, unlike the earlier firstfruits during the week of unleavened bread, these were to be prepared with leaven, and they were to be accompanied by a sin offering as well as burnt offerings and peace offerings. It is evident, therefore, that there is an element in the Pentecostal ritual which is not to be found in the previous ritual at all. If Christ is typified by the first of the firstfruits presented without leaven, his people gathered out of the nations may well be typified by the second firstfruits, the accompanying leaven indicating their sinful character, notwithstanding that they are his, and the sin offering most appropriately accompanying their typical dedication.

I. LET US OBSERVE THAT THE IDEA OF THE FIRSTFRUITS IS APPLIED TO THE LORD'S PEOPLE SEVERAL TIMES IN SCRIPTURE. Thus Jeremiah calls Israel "holiness unto the Lord, and the firstfruits of his increase" (Jeremiah 2:3). The same thought reappears in Paul's Epistle to the Romans, "If the firstfruits be holy, the lump is also holy" (Romans 11:16). James also speaks of the Lord's children in such terms as these: "Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures" (James 1:18). The harvest-field of God is the world, and those who are already gathered are the firstfruits. They are so far the consecrated element in the mighty population, and in spirit are laid upon God's altar.

II. THERE SEEMS A SIGNIFICANCE IN THE TWO LOAVES. "Why," it has been said, "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." Out of the harvest-field of the world the Lord requires two loaves to be presented, the Jews and the Gentiles, laid in their unity on his altar. Paul brings out this with great beauty in Ephesians 2:14-18, where the unity of Jews and Gentiles in Jesus Christ is pointed out.

III. AFTER ALL, THE CONSECRATION OF THE LORD'S PEOPLE IS AN IMPERFECT THING. Christ's consecration was perfect because sinless. Ours is imperfect and "mired with the trails of sin." Well may the firstfruits be baked with leaven; well may a sin offering be presented along with them. Our holiest acts could not stand alone, but need to be repented of. Atonement has to cover the holiest efforts of the Lord's people. Thus is all spiritual pride kept under, since at our very best we are "unprofitable servants."

IV. THE PENTECOSTAL OUTPOURING AFTER OUR LORD'S ASCENSION PRESENTS THE REALITY OF WHICH THE RITUAL WAS THE TYPE. In this glorious ingathering there was:

1. A penitential spirit. It was for this Peter called (Acts 2:38).

2. A worldwide imitation (Acts 2:39). The promise was to those" that are afar off, even as many as the Lord our God shall call."

3. A separation of many from the world, that they might consecrate themselves to God (Acts 2:41).

4. A great unity of spirit (Acts 2:44-47). It is this vivifying inspiration we all need; and may God send it soon! - R.M.E.

Not make clean riddance.
The benevolent provision made in our text for the poor and stranger proclaims its author: even God, whose tender mercies are over all His works, who is the Friend of the friendless, and has enjoined that even fragments are to be gathered, that nothing may be lost.

I. LET SUCH AS HAVE FIELDS TO GLEAN PAY ATTENTION TO THE LETTER AND THE SPIRIT OF THIS INJUNCTION, TOGETHER WITH THE MOTIVE ON WHICH OBEDIENCE IS ENFORCED.

1. The letter of this benevolent precept establishes the propriety of permitting persons to glean in your lands; but it does not prohibit clearing your fields of all the sheaves, and carrying them not only to a place of safety, but out of the way of temptation to the gleaners. Is not this evidently implied in the following explanatory directions of the law (Deuteronomy 24:19), where not taking away the entire crop is imputed to inadvertence, rather than intention. Neither does it forbid the judicious exercise of this permission as to the persons who may glean, as is clear from the history of Ruth. It rested with the proprietor or occupier of the land to grant or deny the privilege to certain individuals. Yet the command strictly enjoins the duty of leaving what is not thus carried for the poor and strangers, and frowns on the inhuman and selfish practice of turning cattle of any description into the fields until some reasonable time for the gleaning has been allowed to elapse. In some foreign countries the law specifies twenty-four hours after the crop has been carted, but circumstances and conscience must decide for each farmer.

2. We have, however, less to do with the letter than the spirit of this precept. Does it not breathe kindness to the poor, pity to the needy, and cherish the disposition to let fall purposely a few ears of corn rather than collect all with extreme exactitude? Right too rigid, hardens into wrong. The sentiment of this direction should transfuse itself into every part of our conduct, and pervade all our transactions with the poor.

3. The motive subjoined for your obedience: "I am the Lord your God" — God, who raiseth up one and putteth down another, who maketh the rich and the poor, who has borne with your ingratitude and rebellion, and who has, notwithstanding, given you another and an abundant crop — yes, He is your God whom you profess to obey, and whose authority you wish to regard.

4. Recollect that to obedience is the reward annexed (Deuteronomy 24:19).

II. ADVICE TO SUCH AS ARE GLEANERS. Remember that God, who has ordained this permission, and guarded it by His command, must be honoured by you in the enjoyment.

1. Unless you are poor, you neither might nor would glean: let me then guard you against those snares which always attend poverty. It is a temptation, when afar from human notice, to defraud: "lest I be poor and steal." Forget not the old proverb, "He that will steal a pin, will steal a greater thing." When opportunity and importunity press, the hand that loosed the band of a sheaf will not forbear to break through the barn and steal.

2. You go into the fields to glean: then do not idle away your time, or what was intended for your good will be an injury to you.

3. Persons generally glean in numbers; then pray avoid bad company and they will soon avoid you. Like always associates with its like — lions with lions, sheep with sheep — a man may be known by the company he keeps. Choose society in your work who will do you good rather than harm; better conversation will cheer you under the heat of the sun and the toil of out-door work, to which you may perhaps not be accustomed.

4. Let me caution you also against what is too common on these occasions — immodest behaviour. Indecent language and coarse manners are disgraceful and dangerous. Use your authority to prevent your children seeing or hearing what is so wrong and easily learnt and but seldom forgotten.

5. It is mentioned to the praise of a most excellent daughter and industrious but poor female that she came home early from gleaning. Be not the last to leave the fields; late hours in every station of life are injurious; works of darkness are always suspicious, often criminal. "Many love darkness rather than light, because their deeds are evil."

6. I wish you to notice that the Scriptures say that the stranger may glean. In some places the poor will not permit this. Are they right? Does not the same verse which permits you allow them? Moreover, perhaps your children, or remoter descendants, may be cast where they are not known, and have no settlement; and often God retributes in this life; as we have done to others He allows or disposes others to deal with us.Lessons:

1. From the whole of this subject, primarily, let us learn our obligation to God for His invaluable Word — a standard of unerring rectitude, and wherein is contained every thing necessary for life and godliness.

2. We may infer that if God has condescended to regulate smaller concerns, He will not overlook greater matters. Has He thus cared for your bodies and temporal interests, and will He be less provident about your immortal spirits?

3. Let us remember that the evening of our life draweth on; when, as she who gleaned in the fields of Boaz returned to her inquiring parent and reported her success, we shall return to the dust from whence we sprang; and must say to corruption, Thou art my mother. It shall then be asked of us, Were have ye gleaned to-day? where wroughtest thou? What reply shall we make?

(W. Clayton.)

People
Ephah, Israelites, Moses
Places
Teman
Topics
Alien, Border, Clean, Complete, Corner, Corners, Cut, Dropped, Edges, Entirely, Field, Foreigner, Gather, Gleaning, Gleanings, Grain, Harvest, Leave, Moreover, Needy, Poor, Reap, Reapest, Reaping, Riddance, Sojourner, Stranger, Wholly
Outline
1. The feasts of the Lord
3. the Sabbath
4. The Passover
9. The sheaf of firstfruits
15. The feast of Pentecost
22. Gleanings to be left for the poor
23. The feast of trumpets
26. The day of atonement
33. The feast of tabernacles

Dictionary of Bible Themes
Leviticus 23:22

     4412   binding corn
     4454   gleaning
     4464   harvest
     4510   sowing and reaping
     5449   poverty, remedies
     6109   alienation
     7530   foreigners
     8243   ethics, social

Leviticus 23:9-22

     8644   commemoration

Leviticus 23:15-22

     4208   land, divine responsibility

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 Scripture

Of 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 23:22 NIV
Leviticus 23:22 NLT
Leviticus 23:22 ESV
Leviticus 23:22 NASB
Leviticus 23:22 KJV

Leviticus 23:22 Bible Apps
Leviticus 23:22 Parallel
Leviticus 23:22 Biblia Paralela
Leviticus 23:22 Chinese Bible
Leviticus 23:22 French Bible
Leviticus 23:22 German Bible

Leviticus 23:22 Commentaries

Bible Hub
Leviticus 23:21
Top of Page
Top of Page