David Grabbe, cuing in on Genesis 1:1 and the Hebrew word translated "in the beginning," informs us that this is also the word for "firstfruits." God takes greater delight in a first fruit than those coming in a later harvest. Wisdom is a first-fruit, and has, itself, first-fruits, including the fear of Lord. The first-fruits were set aside for the priests who served the temple. The firstborn of a man's family is designated as first-fruits, receiving double honor. The physical nation of Israel was God's first fruits, planted to bear fruit, but sadly, like the cursed fig tree, it failed to produce much more than weeds. As Christ's called-out ones, we are the current crop of First Fruits, given a new spiritual birth. God has ordained that we bear spiritual fruit, in a totally different dimension from the first fruits of physical Israel.
Richard Ritenbaugh, aligning Book Three of the Psalms with the hot summer months, the Book of Leviticus in the Torah, the Book of Lamentations in the Megilloth, and Summary Psalm 148, indicates that this portion of Scripture deals with the somber theme of judgment on a people who have rejected their God and have produced a plethora of rotten spiritual fruit. Summer suggests military campaigns that have switched into high gear, a time when plowshares have been reshaped into implements of war, bringing on God's judgment on a faithless, rebellious people who should have known better. The 9th of Av, occurring this year the eve of July 25 and the day of July 26, constitutes the anniversary of the destruction of the first and second temples, bringing captivity for Israel and Judah for their overweening pride and vile sins. The major theme of Book Three of Psalms is that God wants repentance; He absolutely cannot tolerate sin. The keynote psalm, Psalm 73, describes the reaction of discouragement of a faithful person witnessing the prosperity and ease of the wicked person, while the righteous seem to be facing endless trials and harassments. When we finally see God's perspective from the tranquility of His sanctuary, we realize that the respective ends of the righteous and the wicked will be vastly different. We come to understand that not all who are in Israel are Israel, but only the ones with which God is working. The evil are currently in slippery places, destined for destruction, while God's chosen people, the Israel of God, are being groomed for a priceless inheritance. If we stick with God, we will acquire our inheritance in the fullness of time.
John O. Reid: I used to work with a man named Bill. He was a good salesman and, as I recall, a good pilot as well. He liked to sell, and he seemed pretty well-adjusted ...
Richard T. Ritenbaugh: This weekend marks the beginning of a new sacred year; in fact, this Sabbath is the first day of the year on the Hebrew calendar. God tells Moses in Exodus 12:2, “This month shall ...
The church of God has long acknowledged the biblical analogy of a harvest representing the gathering and eventual resurrection of the saints. Bill Keesee speculates that we can perhaps expand our understanding of the harvest analogy to include other aspects of our preparation for God's Kingdom.
After debunking the popular assumption that this is the only day of salvation, Martin Collins describes the miniscule spring harvest (the first resurrection) and the abundant fall harvest (the second resurrection), which are the respective times of calling and glorification. The Holy Spirit'depicted in Acts 2 by fiery tongues (which symbolize preaching) and the sound of wind (representing the spiritual breath of life)'has the following effects or functions: It1) combines with our human spirit, bearing witness that we are the children of God;2) impregnates us with God-life, enabling us to become heirs;3) gives us the spirit of understanding;4) imparts the love of God within us;5) gives us faith (by which Jesus performed His miracles);6) enables us to overcome, transferring us from self-centeredness to God-centeredness;7) enables us to produce holy character, fulfilling God's purpose of reproducing Himself.
Richard Ritenbaugh affirms that in spiritual matters, as in athletics, those who have mastered the fundamental skills are the best. The fundamentals of the Feast of Tabernacles consists of a harvest image, depicting a massive number of people coming to the truth, while the journey or pilgrimage depicts a time of judgment. We are currently undergoing our period of judgment, preparing to reign with Christ as spiritual kings and priests during His millennial rule, bringing salvation and judgment releasing bands of suppression and bondage, bringing healing, and enabling the wastelands and deserts to reach an Edenic standard.
Pentecost in 2001 is a little different than in other years. The Sabbath during the Days of Unleavened Bread falls on the last day. How should we count to Pentecost on odd years like this? John Ritenbaugh explains the reasons for counting the same way as in all other years.
The late spring Feast of Pentecost shows the harvest of firstfruits, God's church. It is a continual reminder of our part in God's plan!
John Ritenbaugh, reiterating that Deuteronomy (the commentary of the Law placed along side of the Tablets of the Law), designed to be systematically reviewed every seven years, provides us vision and preparatory instruction for living in our new Promised Land as members of God's family. We need to learn (it doesn't come naturally) and acquire the fear of God- equated with hating evil and doing good, leading to faith and wisdom. If we fear God, we will be less inclined to fear people. The sermon explores the subject of grace, indicating that we have nothing that we didn't receive from God- including our calling, justification, skills, attributes, spiritual gifts, and our pending eternal life. The final theme in this sermon explores God's faithfulness (no variableness nor shadow of turning), symbolized by the image of the harvest- depicting God's faithfulness from the beginning to completion. Living in booths depicts transitory existence suggesting our total dependency upon God.
John Ritenbaugh, focusing upon a generally pessimistic treatise, read in the annual cyclical Jewish tradition, during the Feast of Tabernacles, illustrates the disillusionment that love for this world will inevitably bring (I John 2:17). Realizing that the world is passing away, our priorities should be on fearing God and keeping his commandments. The temporary booths (short lived and quickly deteriorating) at the Feast depicts our temporary and impermanent, often unpleasant and disappointing (Hebrews 2:10) earthly pilgrimage or sojourn, contrasted with the permanence of Christ's rule and our future eternal life. (Romans 8:17-18). Without living for God's purpose for us, this life is absolutely meaningless. (Ecclesiastes 12:14, Hebrews 1:10-12)
In this keynote address of the 1992 Feast of Tabernacles, John Ritenbaugh reflects on what it will take to produce the abundant fall harvest depicted by the Feast of Tabernacles. Unlike the pristine virgin forests and prairies encountered by Lewis and Clark, the remnants of Israel before the Millennium will encounter devastation and ruin. The restoration will not come about by magic, but people will learn incrementally and systematically by putting God into their lives through the outpouring of God's Holy Spirit, replacing their stony hearts with pliable hearts of flesh. In order for the fruit of the land or the fruit of the spirit to be produced, the hearts are going to have to change. We must fill our lives with peace, repenting, changing our attitude, and voluntarily yielding to God before we can produce the fruits of righteousness. The true worship of God is to imitate God to the best of our ability in every circumstance, showing love by our reasonable sacrifice.
John Ritenbaugh reiterates that the woman at the well in John 4 could easily represent the church, initially called out of the world in an immoral state, having a confrontation with Christ leading to an insight into ones own sins, ultimately bringing about total repentance or change in behavior, resulting in going out and leading others to Christ. The second sign in the book of John, the healing of the nobleman's son reveals that God will heal those who demonstrate ardent desire, humility, submission, and trust. The healing of the man at Bethesda also indicated an intensity of desire, a determined effort to obey Christ's command, and a cooperative effort on the part of the person being healed. With healing automatically comes the responsibility to change behavior and repent. Jesus takes the opportunity to impress upon the Pharisees the difference between works that cause burdens (work that profanes the Sabbath) and works that relieve burdens or extend mercy. God the Father and Jesus Christ never cease working for the well being of creation.
The Berean: Daily Verse and Comment
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