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Bible verses about Altar of Sacrifice
(From Forerunner Commentary)

Joshua 5:10-11

The following quotation is from the Pentecost Study Material, assembled by Dr. Charles V. Dorothy during and following the 1974 study by the Worldwide Church of God (WCG), which provided the paper to its ministry:

Some brethren are concerned over the alleged "arbitrary" decision, especially since Joshua 5:10-11 seems to show the Israelites counted that Pentecost from Sunday, the High Day within Unleavened Bread. More study is needed and more is being done. (p. 73; emphasis his)

It appears that Dr. Dorothy was sensitive to some people's skepticism, otherwise why did he emphasize "seems"? Did he draw attention to the word because he felt that the doctrinal committee was banking on something vague, assuming some points, and reaching a conclusion it could not fully justify?

Joshua 5 is where the majority of the disagreement begins. Joshua 4:19 records that the children of Israel crossed the Jordan River on the tenth day of the first month. Joshua 5:1-9 leads a reader to conclude that the Israelite males were probably circumcised beginning on the eleventh day. But even this may be an assumption because Joshua 5:10-11 does not say that Israel kept Passover on the fourteenth day of the first month. In other words, it could have been lawfully kept in the second month (Numbers 9), although this scenario is less likely.

At no time or place in Scripture does God designate what month or day of the week this date fell upon that year. In fact, researchers are unable to give an absolute answer even to what year Israel entered the land. We always end up with calculated guesses. Should we build an important spiritual doctrine on a guess?

It is not this article's purpose to prove whether the Wavesheaf offering took place in the first or second month, only that Joshua 5 does not prove that the Israelites offered one at all. If they did not make one, it absolutely destroys the assumptions of a first day of Unleavened Bread Wavesheaf ceremony, since Joshua 5:10-11 is the source used to "support" this deviation.

So where is the authority from God's Word that Israel's observance of Passover that year was on a weekly Sabbath and that Wavesheaf Day was the next day, a Sunday, the first day of Unleavened Bread, a high-holy-day Sabbath? What positively, absolutely, biblically affirmed events are these conclusions based upon?

Notice that, thus far, the chapter makes:

1. No mention of an altar.

2. No mention of a priest.

3. No mention of the offerings God commanded to accompany the waving of the sheaf (Leviticus 23:12-13).

4. No mention whatever of a harvest.

5. No mention of the waving of the sheaf.

Interestingly, God mentions the circumcisions (which had not been performed during the wilderness journey), yet He makes no mention of what would have been the first altar, first sacrificial offerings, and first formal service in the Promised Land. It would also have been the first waving of the sheaf in the land.

However, Joshua 5:11 does say, "They ate the produce of the land on the day after the Passover, unleavened bread and parched grain, on the very same day." There is nothing wrong with this statement unless one claims that the Israelites had to wave Canaanite-grown grain before God for acceptance before they could eat it. Do the ceremonial instructions give them permission to do this? Do the wavesheaf instructions require that they do this?

The answer to both questions is "No." In fact, such a wavesheaf is strictly forbidden. Exodus 23:16 says this in direct reference to Pentecost: "The Feast of Harvest, the firstfruits of your labors which you have sown in the field" (emphasis ours throughout). The offering had to be made of something the Israelites had sown by their own labors! Pentecost ends the harvest begun on Wavesheaf Day. Therefore, the same "you have sown" qualification applies to Wavesheaf Day as to Pentecost.

The Israelites had surely labored in harvesting grain in Canaan, but they had not sown what they harvested upon entering the land. It was an incomplete production and therefore not qualified. God could not accept such an offering because it did not meet the qualifications He had laid down for a holy people.

For God to accept such an offering would break the spiritual principle Paul mentions in I Corinthians 3:9: "We are laborers together with God." The Israelites were not part of the cycle of cooperation of purpose between them and God in the production of this particular harvest. It was therefore unacceptable for use as the wavesheaf.

John W. Ritenbaugh
Pentecost Revisited (Part Two): Joshua 5


 

Matthew 27:50-51

Consider the general layout of the Tabernacle in the wilderness as well as the Temple in Jerusalem. Both basically were the same. As one approached its front, the first object encountered would be the altar of sacrifice, the brazen alter by which atonement was made. The Hebrew word translated as atonement means "by which we draw near." In other words, by sacrifice, represented by the brazen altar, we draw near to God, seeking Him.

After the brazen altar comes the laver. It could be described as being like a big bathtub. Here a person was to wash himself before proceeding any farther.

Once inside the sanctuary, light came from the candelabra, representing Christ as the Light of the World, as well as the light of God's truth spread from activity of the seven churches.

On the table was the shewbread, representing Christ as the Bread of Life. Directly in front of one who entered the Holy Place, past the table of shewbread, stood the altar of incense, representing the prayers of the saints. Barring one's way into the Holy of Holies, into the very presence of God, was the veil. Once behind it, a person would be before the Mercy Seat, in the very presence of God.

The veil being torn apart at Christ's death symbolizes that a personal relationship with God can be established. The way had been opened by the sacrificial death of our Savior. This intimate relationship with God is the key to our being transformed from glory to glory (II Corinthians 3:18).

If we cannot enter God's presence, if we are far away, there is not much hope of transformation. This is why the Bible so frequently urges us to seek God. Seeking God is part of "dressing and keeping" the relationship, helping it to grow. This close relationship is vital to increasing the Holy Spirit in us.

John W. Ritenbaugh
The Holy Spirit and the Trinity (Part 7)


 

 




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