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These verses contain a distinct command regarding the religious services immediately connected with the grain harvest, given by anticipation against the time when the people were to possess the promised land.

Leviticus 23:10

Sheaf - The original word, “omer”, means either a sheaf Deuteronomy 24:19; Rth 2:7 , or a measure Exodus 16:16. Our version is probably right in this place. The offering which was waved Leviticus 7:30 was most likely a small sheaf of barley, the grain which is first ripe. The first fruits of the wheat harvest were offered seven weeks later in the loaves of Pentecost. See Leviticus 23:15-17. The two offerings thus figure the very commencement and the completion of the grain harvest; compare Rth 1:22 ; Rth 2:23 .

Leviticus 23:11

On the morrow after the sabbath - It is most probable that these words denote the 16th of Abib, the day after the first day of holy convocation (see Leviticus 23:5-8 note), and that this was called “the Sabbath of the Passover”, or, “the Sabbath of unleavened bread”.

Leviticus 23:13

Two tenth deals - Two omers, or tenth parts of an ephah, about a gallon and three quarters. See Leviticus 19:36 note. The double quantity (contrast Exodus 29:40; Numbers 15:4; Numbers 28:19-21), implying greater liberality, was appropriate in a harvest feast.

Drink offering - This and Leviticus 23:18, Leviticus 23:37 are the only places in the book of Leviticus in which drink-offerings are mentioned. See the Exodus 29:40 note.

Leviticus 23:14

Bread … parched corn … green ears - These are the three forms in which grain was commonly eaten. The old name, Abib, signified “the month of green ears.” See Joshua 5:11.

Leviticus 23:15

The morrow after the sabbath - See Leviticus 23:11 note.

Seven sabbaths - More properly, seven weeks (compare Deuteronomy 16:9). The word Sabbath, in the language of the New Testament as well as the Old, is used for “week” (Leviticus 25:8; Matthew 28:1; Luke 18:12, etc.).

Leviticus 23:16

The morrow after the seventh week was the 50th day after the conclusion of a week of weeks. The day is called in the Old Testament, “the feast of harvest” Exodus 23:16, “the feast of weeks,” “the feast of the first fruits of wheat harvest” Exodus 34:22; Deuteronomy 16:10, and “the day of the first fruits” Numbers 28:26. The word “Pentecost” used in the heading of this chapter in English Bibles is found only in the Apocrypha and the New Testament, Acts 2:1; Acts 20:16; 1 Corinthians 16:8.

Leviticus 23:17

Habitations - Not strictly houses, but places of abode in a general sense. It seems here to denote the land in which the Israelites were to dwell so as to express that the flour was to be of home growth. The two loaves were to be merely waved before Yahweh and then to become the property of the priests. No bread containing leaven could be offered on the altar (see the Leviticus 2:11 note). The object of this offering seems to have been to present to the Lord the best produce of the earth in the actual condition in which it is most useful for the support of human life. It thus represented in the fittest manner the thanksgiving which was proper for the season. The loaves appear to be distinctively called “the first fruits for Yahweh,” and references to them are found in Romans 11:16; 1 Corinthians 15:20, 1 Corinthians 15:23; James 1:18; Revelation 14:4, etc. As these loaves offered before Yahweh sanctified the harvest of the year, so has “Christ the firstfruits” sanctified the Church, which, in its union with Him as the firstfruits, becomes also the Sanctifier of the world. See the services for Whitsuntide.

Leviticus 23:18

More properly, seven sheep of a year old (to be distinguished from the lamb in Leviticus 23:12), and a young bull which might be from one to three years old. Compare Numbers 28:26-27.

Leviticus 23:19

Properly, a shaggy he-goat Leviticus 4:23 and two sheep of a year old.

Leviticus 23:20

When living creatures were “waved” Leviticus 7:30 before Yahweh, it is said that they were led to and fro before the tabernacle according to an established form.

Leviticus 23:21

The self-same day - The Feast of Weeks was distinguished from the two other great annual feasts by its consisting, according to the Law, of only a single day. But in later times it is said that during the following six days the Israelites used to bring their offerings to the temple, and to give the week something of a festal character in the suspension of mourning for the dead.

Leviticus 23:22

The repetition of the Law (see the margin reference) is appropriately connected with the thanksgiving for the completed grain harvest.

In all the affairs of their daily life, the Israelites were taught the lesson set forth by the Holy Spirit: MH 281.1

“Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.” 1 Corinthians 3:16, 17. MH 281.2

The Passover was followed by the seven days’ feast of unleavened bread. On the second day of the feast, the first fruits of the year's harvest, a sheaf of barley, was presented before the Lord. All the ceremonies of the feast were types of the work of Christ. The deliverance of Israel from Egypt was an object lesson of redemption, which the Passover was intended to keep in memory. The slain lamb, the unleavened bread, the sheaf of first fruits, represented the Saviour. DA 77.1

With most of the people in the days of Christ, the observance of this feast had degenerated into formalism. But what was its significance to the Son of God! DA 77.2

For the first time the child Jesus looked upon the temple. He saw the white-robed priests performing their solemn ministry. He beheld the bleeding victim upon the altar of sacrifice. With the worshipers He bowed in prayer, while the cloud of incense ascended before God. He witnessed the impressive rites of the paschal service. Day by day He saw their meaning more clearly. Every act seemed to be bound up with His own life. New impulses were awakening within Him. Silent and absorbed, He seemed to be studying out a great problem. The mystery of His mission was opening to the Saviour. DA 78.1

Arguments drawn from the Old Testament types also pointed to the autumn as the time when the event represented by the “cleansing of the sanctuary” must take place. This was made very clear as attention was given to the manner in which the types relating to the first advent of Christ had been fulfilled. GC 399.1

The slaying of the Passover lamb was a shadow of the death of Christ. Says Paul: “Christ our Passover is sacrificed for us.” 1 Corinthians 5:7. The sheaf of first fruits, which at the time of the Passover was waved before the Lord, was typical of the resurrection of Christ. Paul says, in speaking of the resurrection of the Lord and of all His people: “Christ the first fruits; afterward they that are Christ's at His coming.” 1 Corinthians 15:23. Like the wave sheaf, which was the first ripe grain gathered before the harvest, Christ is the first fruits of that immortal harvest of redeemed ones that at the future resurrection shall be gathered into the garner of God. GC 399.2

These types were fulfilled, not only as to the event, but as to the time. On the fourteenth day of the first Jewish month, the very day and month on which for fifteen long centuries the Passover lamb had been slain, Christ, having eaten the Passover with His disciples, instituted that feast which was to commemorate His own death as “the Lamb of God, which taketh away the sin of the world.” That same night He was taken by wicked hands to be crucified and slain. And as the antitype of the wave sheaf our Lord was raised from the dead on the third day, “the first fruits of them that slept,” a sample of all the resurrected just, whose “vile body” shall be changed, and “fashioned like unto His glorious body.” Verse 20; Philippians 3:21. GC 399.3

In like manner the types which relate to the second advent must be fulfilled at the time pointed out in the symbolic service. Under the Mosaic system the cleansing of the sanctuary, or the great Day of Atonement, occurred on the tenth day of the seventh Jewish month (Leviticus 16:29-34), when the high priest, having made an atonement for all Israel, and thus removed their sins from the sanctuary, came forth and blessed the people. So it was believed that Christ, our great High Priest, would appear to purify the earth by the destruction of sin and sinners, and to bless His waiting people with immortality. The tenth day of the seventh month, the great Day of Atonement, the time of the cleansing of the sanctuary, which in the year 1844 fell upon the twenty-second of October, was regarded as the time of the Lord's coming. This was in harmony with the proofs already presented that the 2300 days would terminate in the autumn, and the conclusion seemed irresistible. GC 399.4

After His resurrection, Christ did not show Himself to any save His followers; but testimony in regard to His resurrection was not wanting. Those who were raised with Christ “appeared unto many” (Matthew 27:53), declaring, Christ has risen from the dead, and we are risen with Him. They bore testimony in the city to the fulfillment of the scripture, “Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead” (Isaiah 26:19). These saints contradicted the lie which the Roman guard had been hired to circulate—that the disciples had come by night and stolen Him away. This testimony could not be silenced. 1SM 305.1

Christ was the first fruits of them that slept. It was to the glory of God that the Prince of life should be the first fruits, the antitype of the wave sheaf. “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren” (Romans 8:29). This very scene, the resurrection of Christ from the dead, had been celebrated in type by the Jews. When the first heads of grain ripened in the field, they were carefully gathered; and when the people went up to Jerusalem, these were presented to the Lord as a thank offering. The people waved the ripened sheaf before God, acknowledging Him as the Lord of the harvest. After this ceremony the sickle could be put to the wheat, and the harvest gathered. 1SM 305.2

So those who had been raised were to be presented to the universe as a pledge of the resurrection of all who believe in Christ as their personal Saviour. The same power that raised Christ from the dead will raise His church, and glorify it with Christ, as His bride, above all principalities, above all powers, above every name that is named, not only in this world, but also in the heavenly courts, the world above. The victory of the sleeping saints will be glorious on the morning of the resurrection. Satan's triumph will end, while Christ will triumph in glory and honor. The Life-giver will crown with immortality all who come forth from the grave. 1SM 305.3

6. Sacred Facts Immortalized—After His resurrection, Christ did not show Himself to any save His followers, but testimony in regard to His resurrection was not wanting. It came from various sources, from the five hundred who assembled in Galilee to see their risen Lord. This testimony could not be quenched. The sacred facts of Christ's resurrection were immortalized (Manuscript 115, 1897). 6BC 1092.1

Countenance as the Face of God—After His resurrection, Christ met with His disciples in Galilee. At the time appointed, about five hundred disciples were assembled on the mountainside. Suddenly Jesus stood among them. No one could tell whence or how He came. Many who were present had never before seen Him; but in His hands and feet they beheld the marks of the crucifixion; His countenance was as the face of God, and when they saw Him they worshiped Him (Letter 115, 1904). 6BC 1092.2

9. See EGW on Acts 9:1-4. 6BC 1092.3

20 (Leviticus 23:10, 11). Christ the Antitypical Wave-Sheaf—It was to the glory of God that the Prince of life should be the first fruits, the antitype of the typical wavesheaf. “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.” ... 6BC 1092.4

Christ was the first fruits of them that slept. This very scene, the resurrection of Christ from the dead, was observed in type by the Jews at one of their sacred feasts.... They came up to the Temple when the first fruits had been gathered in, and held a feast of thanksgiving. The first fruits of the harvest crop were sacredly dedicated to the Lord. That crop was not to be appropriated for the benefit of man. The first ripe fruit was dedicated as a thank offering to God. He was acknowledged as the Lord of the harvest. When the first heads of grain ripened in the field, they were carefully gathered, and when the people went up to Jerusalem, they were presented to the Lord, waving the ripened sheaf before Him as a thank offering. After this ceremony the sickle could be put to the wheat, and it could be gathered into sheaves (Manuscript 115, 1897). 6BC 1092.5

20, 42-52 (ch. 13:12; Romans 8:11). A Sample of the Final Resurrection—The resurrection of Jesus was a sample of the final resurrection of all who sleep in Him. The risen body of the Saviour, His deportment, the accents of His speech, were all familiar to His followers. In like manner will those who sleep in Jesus rise again. We shall know our friends even as the disciples knew Jesus. Though they may have been deformed, diseased, or disfigured in this mortal life, yet in their resurrected and glorified body their individual identity will be perfectly preserved, and we shall recognize, in the face radiant with the light shining from the face of Jesus, the lineaments of those we love (The Spirit of Prophecy 3:219). 6BC 1092.6

22, 45 (Romans 5:12-19; see EGW on John 1:1-3, 14). Sinner Given a Second Trial—As representative of the fallen race, Christ passed over the same ground on which Adam stumbled and fell. By a life of perfect obedience to God's law, Christ redeemed man from the penalty of Adam's disgraceful fall. Man has violated God's law. Only for those who return to their allegiance to God, only for those who obey the law that they have violated, will the blood of Christ avail. Christ will never become a party to sin. Bearing the penalty of the law, He gives the sinner another chance, a second trial. He opens a way whereby the sinner can be reinstated in God's favor. Christ bears the penalty of man's past transgressions, and by imparting to man His righteousness, makes it possible for man to keep God's holy law (Manuscript 126, 1901). 6BC 1092.7

(Revelation 1:8; 22:13.) The Alpha and Omega—When the students of prophecy shall set their hearts to know the truths of Revelation, they will realize what an importance is attached to this search. Christ Jesus is the Alpha and the Omega, the Genesis of the Old Testament, and the Revelation of the New. Both meet together in Christ. Adam and God are reconciled by the obedience of the second Adam, who accomplished the work of overcoming the temptations of Satan and redeeming Adam's disgraceful failure and fall. 6BC 1092.8