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(From Forerunner Commentary)
As we study the meaning of God's holy days, a logical pattern surfaces that unlocks truths that remain a mystery to the vast majority of the world's people. The day of Pentecost symbolizes a major key to spiritual understanding because upon this day God sent His Holy Spirit to His church, providing Christ's disciples with the power, love, and understanding to carry out the work of the church. This regeneration by the Holy Spirit, the key to understanding the spiritual principles of God's Word, opens our understanding of the plan that God is working out among humanity.
God established His holy days around the two major harvests of the year, a small one in the spring and a larger one in the fall. These harvest seasons typify two spiritual harvests. Pentecost, occurring in late spring, symbolizes the first spiritual harvest and reveals that this is not the only day of salvation. Those whom God calls now are merely a "pilot group" that He has specifically selected to be His "firstfruits." This day is also the anniversary of God's church—the beginning of the portion of God's master plan in which He calls people out of this evil world to create in them His holy, perfect, spiritual character.
Holy Days: Pentecost
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The wavesheaf offering is an easily overlooked offering. Only those aware of the counting required to observe Pentecost notice it because the count for Pentecost begins with the day of the wave-sheaf offering. Possibly many of us were once unaware of the wavesheaf offering because the church supplied us with a calendar showing the holy day dates for many years in advance. Since the date of Pentecost had already been determined for us, we were unaware that the count began with the day the ancient Israelites made the obscure wavesheaf offering.
Occurring on only one day each year, the day of the wavesheaf offering is not designated a holy day by God. But it is far from minor or obscure in its meaning to salvation. In fact, we could say that, without what it means to our salvation, there would be no salvation!
The wavesheaf consisted of an omer of barley, still on the stalk, cut at the beginning of the spring harvest. Since it came from the very beginning of the harvest of the firstfruits, it can be called the first of the firstfruits (Exodus 23:19). A comparison of Exodus 23:14-19; 34:22-26; Leviticus 23:10-11 and Nehemiah 12:44 confirms that each Israelite possessing a harvest was required to give an offering. A priest then lifted or "waved" each sheaf before God for acceptance. However, while the individual Israelite farmers did bring a firstfruits offering to the priests, the standard, recorded practice during the Second Temple period (the time of Christ) was to perform only one official waving of a sheaf by a priest in Jerusalem. This one sheaf and its waving represented all the others brought by individual farmers.
In its setting in the Old Testament, the wavesheaf offering represents a thankful acknowledgment to God as the Giver of the harvest, while dedicating or consecrating it to Him. Its waving set the stage for the rest of the harvest to proceed. In fact, the work of harvesting could not begin until the wavesheaf offering occurred.
Though Scripture specifies the day the wavesheaf was to be cut, it gives no specific time of day to cut it. Jewish history from the Second Temple period gives an interesting insight. The second-century Mishnah affirms that, when the Sadducees controlled the Temple, the sickle was put to the grain just as the sun was going down on the weekly Sabbath (Menahot 10:1-4, Jacob Neusner translation, pp. 753-754). The book, Biblical Calendars, states, "The Boethusians [Temple priests] reaped [the firstfruits sheaf] at the going out of the Sabbath" (p. 218. Additional information can be found in the section titled "Temple Service," p. 280, as well as in The Temple: Its Ministry and Services by Alfred Edersheim, 1994, pp. 203-205). The New Testament's silence on this Sadducean practice—along with its agreement with the ritual's fulfillment in Christ—must be construed as acceptance of its validity.
The priests began to make the first cutting right at the end of the Sabbath, continuing over into the first day of the week, when the bulk of the work would be done. The ritual, however, was not complete until the sheaf was offered (waved) before God the following morning, or more precisely, between 9:00 a.m. and noon. Some might object to the reaping of the sheaf in the closing minutes of the Sabbath because it is a day of rest when no work is to be done. After one understands the full reason for it, as well as Jesus' direct statement that a priest is blameless in the performance of his required duties (Matthew 12:5), any objections to the practice disappear.
The spiritual reason is supplied in the New Testament, when a major step in God's plan begins to unfold. The Old Testament situates the festivals of God within the agricultural harvests, but in the New Testament, these agricultural harvests become types of God's spiritual harvests of souls into His Kingdom. The New Testament uses this imagery extensively (e.g. John 4:35-36; Matthew 9:36-38).
Another clear reference to a spiritual harvest is the Parable of the Wheat and Tares:
The kingdom of heaven is like a man who sowed good seed in his field; but while men slept, his enemy came and sowed tares among the wheat. . . . [The owner said,] "Let both grow together until the harvest, and at the time of the harvest I will say to the reapers, 'First gather together the tares and bind them in bundles to burn them, but gather the wheat into my barn.'" (Matthew 13:24-25, 30)
In His explanation of this parable, Jesus says, "The enemy who sowed them is the devil, the harvest is the end of the age, and the reapers are the angels. . . . Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears to hear, let him hear!" (Matthew 13:39, 43). It is so plain! A harvest symbolizes a resurrection. More specifically and positively, a harvest is a type of a resurrection to eternal life—birth into the Kingdom of God!
The resurrected Jesus Christ fits into this picture as the archetypical Wavesheaf. He was crucified "in the middle of the week" (Daniel 9:27), a Wednesday, and put into the grave near sunset (John 19:31, 38-42). Mark confirms this: "Now when evening had come, because it was the Preparation Day, that is, the day before the Sabbath [an annual Sabbath, the first day of Unleavened Bread]" (Mark 15:42). The holy day fell on a Thursday, followed by a second preparation day, then the weekly Sabbath (Luke 23:54-56).
Jesus explains in Matthew 12:39-40 that the length of time He would be in the tomb is the sign of His Messiahship. Counting three days and three nights from Jesus' burial in the tomb on Wednesday evening near sunset brings us to Saturday evening near sunset. As the Sabbath was ending, the Father burst the bonds of Christ's death by the power of His Holy Spirit and resurrected Him as very God.
He was now prepared to be accepted before the Father. But John 20:1 and John 20:17 show that His ascension did not occur until sometime Sunday morning.
The Bible nowhere indicates that the priests understood the ritual they were performing on Saturday evening when Jesus Christ, the archetypical Wavesheaf, was "harvested" from the material world by being resurrected from the dead. On Sunday morning, as the firstborn of many brethren, He was lifted into and through the heavens to God's throne to be accepted by Him as the sacrifice for our sins and as our High Priest.
God's plan had just taken a momentous step toward its completion. The Redeemer of mankind had triumphed and been glorified. "For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life" (Romans 5:10). Now the payment for our sins had been secured and a sinless and dynamic High Priest installed as our Mediator before the Father. Our salvation had now been assured and death conquered, preparing the way for many, many more to follow.
On the surface, the wavesheaf offering may seem an insignificant event lost in the more visible activities of Passover and Unleavened Bread. Though it may be lost on this world's "Christianity," it memorializes the most significant spiritual event that has yet taken place on earth: the resurrection and ascension of our Savior Jesus Christ! Thank God that He has given us understanding of it! We can be even more thankful when we understand that it signifies the real beginning of the spiritual work of harvesting human souls, culminating with us being resurrected and changed to spirit as Jesus' brothers and sisters at His return!
John W. Ritenbaugh
The Wavesheaf Offering
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The Seventy Weeks Prophecy is perhaps best known for its descriptions of the future Beast. However, because of the poetic, non-linear style in which it is written, many are erroneously waiting for the Antichrist to make a peace treaty with the Jews for seven years. This misunderstanding results from the fact that the descriptions of the Messiah and the Beast are interwoven in verses 26-27. The Messiah is described in the first halves of verses 26 and 27, while "the prince who is to come" (the figure commonly known as "the Beast," "vile person," and "little horn") is described in the latter parts of the same verses (see "Seventy Weeks Are Determined . . ." Forerunner, December 1994.)
But in the first half of verse 27, it is the Messiah who is prophesied to "confirm a covenant with many for one week." Recall that Jesus told His disciples, "This is My blood of the new covenant, which is shed for many," and Hebrews 9:28 confirms this connection: "Christ was offered . . . to bear the sins of many." So, even though it is not specifically called the new, eternal, or perpetual covenant in Daniel 9:27, as it is in other places, this is the covenant that is being described. This covenant radically alters the lives of those making it, for under its terms sin is forgiven, the Holy Spirit is given, God's laws are internalized, eternal life is granted (because it gives us personal, experiential knowledge of the Father and the Son; see John 17:3), and there are more instances of divine grace than can be counted.
A large controversy in the early church dealt with the fact that Jews and Gentiles were on equal terms under the New Covenant, since it made salvation available to anyone who is called and responds in faith. In fact, when the Messiah began confirming this covenant, Israelites in general did not want to have anything to do with Him. He came to His own, but His own did not receive Him (John 1:11-12).
After the leaders within Israel rejected Christ, the apostles began to preach the gospel to the Gentiles. Then, on the road to Damascus, Saul, renamed Paul, was appointed as the apostle to the Gentiles. Clearly, the prophecies regarding salvation for the Gentiles were coming to pass, showing that they were included in the New Covenant.
This is where we in the church are now. It matters not whether we are Israelite or Gentile—we are the firstfruits of God's spiritual harvest and already beneficiaries of a superior covenant with extraordinary promises.
David C. Grabbe
Finishing the Week
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In broader generalities, Christ told the Ephesian church to do the same (Revelation 2:1-7). Here we see it in Paul's epistle to the Colossians, in a more specific way.
Because of what Christ said, we can understand that it is not impossible for us to redirect our energies and feelings. If we tie Galatians 6:7-10 to Colossians 3:1-4 and Revelation 2:1-7, we can see that Paul was saying that the rewards are in the doing—in the works. As Christ said, "I know your works." The solution is, "You need to redirect your energies, go back to your former devotion. And, if you have the right devotion, if you show real love, then the right works will come, and you will overcome."
God's way is such that it begins producing the good soon, not late. The apostle is saying that, if we begin sowing the right seed, we will soon begin to reap the fruit of the harvest to come because God's Word always produces results. God says that His Word will not go forth and return empty. We can be assured that fruit will be produced if we sow the right things, if we turn our energies to the way they should be.
The harvest, then, begins to be reaped—soon, in the sense of well-being, a sense that things are well between us and God. John 3:21 and the next several verses tie in here so well. So in the Ephesian church, as well as the whole church era, the members' lack of love was showing in what they were doing. Ignorance was not motivating them, but a loss of affection for Christ (Revelation 2:4-5). This is serious business. If there is no love for Christ, there is no salvation (I Corinthians 16:22).
John W. Ritenbaugh
How to Know We Love Christ
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