Exodus 23:16
You are also to keep the Feast of Harvest with the firstfruits of the produce from what you sow in the field. And keep the Feast of Ingathering at the end of the year, when you gather your produce from the field.
the Feast of Harvest
This phrase refers to one of the three major Jewish festivals, also known as the Feast of Weeks or Shavuot. In Hebrew, it is called "Shavuot," which means "weeks," as it occurs seven weeks after the Passover. This feast celebrates the end of the grain harvest and is a time of thanksgiving for God's provision. Historically, it is also associated with the giving of the Torah at Mount Sinai, which adds a layer of spiritual significance, emphasizing the covenant relationship between God and His people. The Feast of Harvest is a reminder of God's faithfulness and the importance of gratitude and obedience to His laws.

the firstfruits of your labors
The term "firstfruits" refers to the initial yield of the harvest, which was offered to God as an act of worship and acknowledgment of His provision. In Hebrew, "bikkurim" signifies the first and best portion, symbolizing the dedication of one's work and life to God. This practice underscores the principle of giving God the first and best of what we have, recognizing Him as the source of all blessings. It is a call to prioritize God in our lives, trusting that He will provide for our needs.

which you have sown in the field
This phrase highlights the agricultural context of ancient Israel, where farming was a primary occupation. The act of sowing seeds in the field represents human effort and labor, which, when combined with God's blessing, results in a fruitful harvest. It serves as a metaphor for spiritual sowing, where believers are encouraged to invest in their spiritual lives and communities, trusting that God will bring about growth and fruitfulness in due time.

the Feast of Ingathering
Also known as the Feast of Tabernacles or Sukkot, this festival occurs at the end of the agricultural year, during the autumn harvest. In Hebrew, "Sukkot" means "booths" or "tabernacles," referring to the temporary shelters the Israelites lived in during their wilderness journey. This feast is a time of rejoicing and reflection on God's provision and protection. It serves as a reminder of the transient nature of life and the eternal security found in God. The Feast of Ingathering points to the ultimate gathering of God's people in His eternal kingdom.

at the end of the year
This phrase indicates the conclusion of the agricultural cycle, marking a time of reflection and thanksgiving for the year's harvest. In the Hebrew calendar, this period corresponds to the seventh month, Tishrei, which is rich with significant religious observances. It is a time to acknowledge God's sovereignty over time and history, recognizing His hand in the cycles of nature and life. The end of the year is an opportunity to renew one's commitment to God and to look forward with hope and trust in His continued provision.

when you gather in your produce from the field
This phrase emphasizes the act of collecting the harvest, a time of joy and celebration for the fruits of one's labor. It reflects the biblical principle of stewardship, where individuals are called to manage and care for the resources God has entrusted to them. Gathering produce from the field is a tangible expression of God's blessing and a reminder of the partnership between divine providence and human responsibility. It encourages believers to be diligent in their work and to honor God with the results of their efforts.

Persons / Places / Events
1. Feast of Harvest
Also known as the Feast of Weeks or Pentecost, this is a celebration of the firstfruits of the wheat harvest. It is a time to acknowledge God's provision and blessings.

2. Feast of Ingathering
Also known as the Feast of Tabernacles or Sukkot, this occurs at the end of the agricultural year. It is a time of thanksgiving for the final harvest and God's continued provision.

3. Firstfruits
The initial yield of the harvest, offered to God as a sign of gratitude and acknowledgment of His sovereignty over the land and its produce.

4. Field
Represents the place of labor and God's provision. The field is where the Israelites sow and reap, symbolizing their dependence on God's blessing for sustenance.

5. Year's End
Marks the conclusion of the agricultural cycle, a time to reflect on God's faithfulness throughout the year.
Teaching Points
Acknowledgment of God's Provision
Recognize that all blessings and provisions come from God. The feasts remind us to give thanks and honor Him with the firstfruits of our labor.

Celebration and Community
These feasts were communal events, emphasizing the importance of gathering together in worship and thanksgiving. In our lives, we should prioritize community and shared worship experiences.

Spiritual Harvest
Just as the Israelites celebrated physical harvests, Christians are called to consider their spiritual harvest. Are we sowing seeds of faith and reaping the fruits of the Spirit in our lives?

Dependence on God
The agricultural cycle reminds us of our dependence on God for sustenance and provision. In modern times, we must continue to trust in God's timing and provision in all areas of life.

Joyful Obedience
Observing these feasts was an act of obedience that brought joy. Our obedience to God's commands should also be marked by joy and gratitude.
Bible Study Questions
1. How can we apply the principle of offering our "firstfruits" to God in our daily lives, beyond agricultural contexts?

2. In what ways can we foster a sense of community and shared worship in our local church, similar to the communal aspects of the feasts?

3. How does the concept of spiritual harvest challenge us to evaluate our personal growth and contributions to God's kingdom?

4. What are some practical ways we can demonstrate our dependence on God in a society that values self-sufficiency?

5. How can we cultivate a spirit of joyful obedience in our walk with God, especially in areas where we struggle to follow His commands?
Connections to Other Scriptures
Leviticus 23
Provides detailed instructions on the observance of these feasts, emphasizing their significance in the Israelite calendar and their role in worship and community life.

Deuteronomy 16
Reiterates the importance of these feasts and highlights the joy and communal aspects of these celebrations, encouraging inclusivity and generosity.

Acts 2
Describes the day of Pentecost, connecting the Feast of Harvest with the outpouring of the Holy Spirit, symbolizing a new kind of firstfruits in the early church.
Pilgrimage FeastsW. Burrows, B. A.Exodus 23:16
The Feast of HarvestJ. Burns, D. D.Exodus 23:16
The Feast of HarvestC. Wadsworth.Exodus 23:16
The Feast of Ingathering in the End of the YearAlexander MaclarenExodus 23:16
Sabbaths and FeastsJ. Orr Exodus 23:10-20
A Threefold Cord is not Quickly BrokenG.A. Goodhart Exodus 23:14-17
People
Amorites, Canaanites, Hittites, Hivite, Hivites, Jebusites, Moses, Perizzites
Places
Euphrates River, Mount Sinai, Red Sea, Sea of the Philistines
Topics
Celebrate, Crops, Feast, Field, Fields, Firstfruits, First-fruits, Fruit, Fruits, Gather, Gathered, Gatherest, Gathering, Got, Grain-cutting, Harvest, Hast, Ingathering, In-gathering, Labor, Labors, Labours, Observe, Outgoing, Planted, Sow, Sowest, Sown, Start, Works
Dictionary of Bible Themes
Exodus 23:16

     4208   land, divine responsibility
     4430   crops
     4442   firstfruits
     4464   harvest
     4510   sowing and reaping
     4978   year
     7358   Feast of Tabernacles
     7361   Feast of Weeks
     7408   Pentecost
     8629   worship, times

Exodus 23:14-19

     7355   feasts and festivals, nature of

Exodus 23:15-16

     5312   feasting
     8642   celebration

Library
The Feast of Ingathering in the End of the Year
'And the feast of harvest, the first-fruits of thy labours, which them hast sown In thy field: and the feast of ingathering, which is in the end of the year, when thou hast gathered in thy labours out of the field.' --EXODUS xxiii. 16. The Israelites seem to have had a double beginning of the year--one in spring, one at the close of harvest; or it may only be that here the year is regarded from the natural point of view--a farmer's year. This feast was at the gathering in of the fruits, which was
Alexander Maclaren—Expositions of Holy Scripture

Wesley Clothes French Prisoners
Monday, October 1 (Bristol).--All my leisure time, during my stay at Bristol, I employed in finishing the fourth volume of "Discourses"; probably the last which I shall publish. Monday, 15--l walked up to Knowle, a mile from Bristol, to see the French prisoners. About eleven hundred of them, we are informed, were confined in that little place, without anything to lie on but a little dirty straw, or anything to cover them but a few foul thin rags, either by day or night, so that they died like rotten
John Wesley—The Journal of John Wesley

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

The Wonderful.
Isaiah ix:6. HIS name shall be called "Wonderful" (Isaiah ix:6). And long before Isaiah had uttered this divine prediction the angel of the Lord had announced his name to be Wonderful. As such He appeared to Manoah. And Manoah said unto the angel of Jehovah, What is thy name, that when thy sayings come to pass we may do thee honor. And the angel of Jehovah said unto Him "why askest thou thus after my name, seeing it is Wonderful" (margin, Judges xiii:17-18). This angel of Jehovah, the Person who
Arno Gaebelein—The Lord of Glory

The Lord's Prayer.
(Jerusalem. Thursday Night.) ^D John XVII. ^d 1 These things spake Jesus; and lifting up his eyes to heaven [the action marked the turning of his thoughts from the disciples to the Father], he said, Father, the hour is come [see pp. 116, 440]; glorify thy Son, that the son may glorify thee: 2 even as thou gavest him authority over all flesh, that to all whom thou hast given him, he should give eternal life. [The Son here prays for his glorification, viz.: resurrection, ascension, coronation, etc.,
J. W. McGarvey—The Four-Fold Gospel

Parable of the Good Samaritan.
(Probably Judæa.) ^C Luke X. 25-37. ^c 25 And behold, a certain lawyer stood up and made trial of him, saying, Teacher, what shall I do to inherit eternal life? [For the term lawyer see pp. 313, 314, The lawyer wished to make trial of the skill of Jesus in solving the intricate and difficult question as to how to obtain salvation. Jesus was probably teaching in some house or courtyard, and his habit of giving local color to his parables suggests that he was probably in or near Bethany, through
J. W. McGarvey—The Four-Fold Gospel

Appendix viii. Rabbinic Traditions About Elijah, the Forerunner of the Messiah
To complete the evidence, presented in the text, as to the essential difference between the teaching of the ancient Synagogue about the Forerunner of the Messiah' and the history and mission of John the Baptist, as described in the New Testaments, we subjoin a full, though condensed, account of the earlier Rabbinic traditions about Elijah. Opinions differ as to the descent and birthplace of Elijah. According to some, he was from the land of Gilead (Bemid. R. 14), and of the tribe of Gad (Tanch. on
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Second Series of Parables - the Two Parables of Him who is Neighbour to Us: the First, Concerning the Love That, Unasked, Gives in Our
THE period between Christ's return from the Feast of the Dedication' and His last entry into Jerusalem, may be arranged into two parts, divided by the brief visit to Bethany for the purpose of raising Lazarus from the dead. Even if it were possible, with any certainty, chronologically to arrange the events of each of these periods, the variety and briefness of what is recorded would prevent our closely following them in this narrative. Accordingly, we prefer grouping them together as the Parables
Alfred Edersheim—The Life and Times of Jesus the Messiah

Love in the Old Covenant.
"A new commandment I give unto you, that ye love one another."-- John xiii. 34. In connection with the Holy Spirit's work of shedding abroad the love of God in our hearts, the question arises: What is the meaning of Christ's word, "A new commandment I give unto you"? How can He designate this natural injunction, "To love one another," a new commandment? This offers no difficulty to those who entertain the erroneous view that during His ministry on earth Christ established a new and higher religion,
Abraham Kuyper—The Work of the Holy Spirit

Palestine Eighteen Centuries Ago
Eighteen and a half centuries ago, and the land which now lies desolate--its bare, grey hills looking into ill-tilled or neglected valleys, its timber cut down, its olive- and vine-clad terraces crumbled into dust, its villages stricken with poverty and squalor, its thoroughfares insecure and deserted, its native population well-nigh gone, and with them its industry, wealth, and strength--presented a scene of beauty, richness, and busy life almost unsurpassed in the then known world. The Rabbis never
Alfred Edersheim—Sketches of Jewish Social Life

Exhortations to those who are Called
IF, after searching you find that you are effectually called, I have three exhortations to you. 1. Admire and adore God's free grace in calling you -- that God should pass over so many, that He should pass by the wise and noble, and that the lot of free grace should fall upon you! That He should take you out of a state of vassalage, from grinding the devil's mill, and should set you above the princes of the earth, and call you to inherit the throne of glory! Fall upon your knees, break forth into
Thomas Watson—A Divine Cordial

The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

In the Temple at the Feast of Tabernacles.
(October, a.d. 29.) ^D John VII. 11-52. ^d 11 The Jews therefore sought him at the feast, and said, Where is he? [It was now eighteen months since Jesus had visited Jerusalem, at which time he had healed the impotent man at Bethesda. His fame and prolonged obscurity made his enemies anxious for him to again expose himself in their midst. John here used the word "Jews" as a designation for the Jerusalemites, who, as enemies of Christ, were to be distinguished from the multitudes who were in doubt
J. W. McGarvey—The Four-Fold Gospel

Concerning Justification.
Concerning Justification. As many as resist not this light, but receive the same, it becomes in them an holy, pure, and spiritual birth, bringing forth holiness, righteousness, purity, and all those other blessed fruits which are acceptable to God: by which holy birth, to wit, Jesus Christ formed within us, and working his works in us, as we are sanctified, so are we justified in the sight of God, according to the apostle's words; But ye are washed, but ye are sanctified, but ye are justified in
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join
Hugh Binning—The Works of the Rev. Hugh Binning

Gen. xxxi. 11
Of no less importance and significance is the passage Gen. xxxi. 11 seq. According to ver. 11, the Angel of God, [Hebrew: mlaK halhiM] appears toJacob in a dream. In ver. 13, the same person calls himself the God of Bethel, with reference to the event recorded in chap. xxviii. 11-22. It cannot be supposed that in chap xxviii. the mediation of a common angel took place, who, however, had not been expressly mentioned; for Jehovah is there contrasted with the angels. In ver. 12, we read: "And behold
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

How to Make Use of Christ as the Truth, when Error Prevaileth, and the Spirit of Error Carrieth Many Away.
There is a time when the spirit of error is going abroad, and truth is questioned, and many are led away with delusions. For Satan can change himself into an angel of light, and make many great and fairlike pretensions to holiness, and under that pretext usher in untruths, and gain the consent of many unto them; so that in such a time of temptation many are stolen off their feet, and made to depart from the right ways of God, and to embrace error and delusions instead of truth. Now the question is,
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

A Discourse of Mercifulness
Blessed are the merciful, for they shall obtain mercy. Matthew 5:7 These verses, like the stairs of Solomon's temple, cause our ascent to the holy of holies. We are now mounting up a step higher. Blessed are the merciful . . '. There was never more need to preach of mercifulness than in these unmerciful times wherein we live. It is reported in the life of Chrysostom that he preached much on this subject of mercifulness, and for his much pressing Christians to mercy, he was called of many, the alms-preacher,
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The Development of the Earlier Old Testament Laws
[Sidenote: First the principle, and then the detailed laws] If the canon of the New Testament had remained open as long as did that of the Old, there is little doubt that it also would have contained many laws, legal precedents, and ecclesiastical histories. From the writings of the Church Fathers and the records of the Catholic Church it is possible to conjecture what these in general would have been. The early history of Christianity illustrates the universal fact that the broad principles are
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

The Best Things Work for Good to the Godly
WE shall consider, first, what things work for good to the godly; and here we shall show that both the best things and the worst things work for their good. We begin with the best things. 1. God's attributes work for good to the godly. (1). God's power works for good. It is a glorious power (Col. i. 11), and it is engaged for the good of the elect. God's power works for good, in supporting us in trouble. "Underneath are the everlasting arms" (Deut. xxxiii. 27). What upheld Daniel in the lion's den?
Thomas Watson—A Divine Cordial

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage,
John Edgar McFadyen—Introduction to the Old Testament

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