But now we come to another principle. It was not merely that God was at the cross as the Judge of sin. What was shown at Christ's resurrection? We all know, as it is written, that God, the very One who smote Jesus, raised Him from the dead. Sin was condemned, not for every one, but for those who believed. For those who do not believe there will only be the greater condemnation, for their sins are aggravated by the fact that, in the face of God, they have despised and rejected the Son of God; and, more than that, the Son of God dying as a propitiation for sins. Thus the divine judgment of sin on the cross makes the case of the unbeliever incomparably graver; for he is not only' a sinner, but refuses the grace of God that would save him.
Here we come to a new section, and indeed a new utterance of Jehovah to Moses, not precisely a new feast, but at any rate introductory to a new feast and indeed the whole pivot on which it turns. " Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto
you, and shall reap the harvest thereof, then ye shall bring a sheaf of the first-fruits of your harvest unto the priest" (v. 10). What is the bearing of this? I am addressing those who, it may be taken for granted, believe that every word of God has a meaning, and a most important meaning. You do not require to be reminded that God's word before Christ is just as truly inspired as the New Testament.
The wave-sheaf then is introduced as quite separate from the passover and accompanying feast of unleavened bread. But in point of fact the wave-sheaf was waved on the first day of the week that followed the passover. So the Lord was crucified on Friday, lay in the grave on the Sabbath or last day of the week, and rose on the first day or Sunday as the Gentiles called it. He was raised from the dead on the very day the wave-sheaf was waved before Jehovah. Little did the priest who waved it conceive the power and character of the truth 'set forth in the first-fruits he was thus presenting before the God of Israel. But the Risen One and Raiser of the dead had left the grave and broken its power for the believer, whether they knew it or not; and if the Jew refused to listen, the Gentiles. by grace would hear. Indeed there is no apter figure of resurrection in the Bible than that of the grain falling into the ground and dying, and then springing up. It is the Lord's own illustration in John 12:24: "Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit." Of whom was it spoken? Of His own death and resurrection, with its mighty consequences. If He is not raised, vain is apostolic preaching, and vain the Christian's faith. But Christ is raised from among the dead, first-fruits of those fallen asleep.
So here it is said, "And he shall wave the sheaf before Jehovah, to be accepted for you" (v. 11).
Nor is salvation ever known without it though souls may be born again. For it is the light of His resurrection which chases away all gloom and dries every tear of anxious sorrow. It is the resurrection of the Lord which brings out the acceptance of the believer without question before God. In His death our evil was dealt with atoningly, the sole righteous basis for the forgiveness of sinful man; but Christ's resurrection declares that the sins are forever gone for those who believe. " He was delivered for our offenses, and raised for our justification." " On the morrow after the sabbath the priest shall wave it." The type is fully confirmed by the striking coincidence of the facts.
This then is what we have prefigured in the wave-sheaf: Christ raised by God's power and the Father's glory; by His power entering the grave of the Lord Jesus, after all that He felt and could do against sin was exhausted in the cross. Therein was God glorified so, that it was His right to raise up Jesus from the dead, never ceasing till He set Him at His own right hand in heaven, and gave Him a name which is above every name. As man He died; as man He is raised up and exalted. As a divine person, the Son has everything; but He became a man, and humbled Himself, yea, to death of the cross; and now, in resurrection, He is taken up as man by the power of God, who raised Him from the dead and gave Him glory, that our faith and hope might be in God.
With the wave-sheaf there was to be no offering for sin. This is a remarkable exception. If Israel or the Christian had been meant, there must have been a sin or trespass offering. Here it is Christ, and as fittingly there was no sin-offering. When it was a question of bringing Israel out of Egypt, blood was put on every door-post. The passover was thus a striking type of blood shed and sprinkled to stay divine judgment, with holiness following. Here is a fresh thing in the wave-sheaf. For there are two great principles: one displayed in the death of Christ; the other in His resurrection; and they are so distinct that God. employs two different types to show them forth in our chapter.
It is certain that this typifies Christ's resurrection, and none but His; for we see there was no offering for sin connected with it. He was the only man since the world began who could be presented to God without blood. An offering for sin was needed, even for the high priest, " as for the people, so also for himself;" but not so for Christ, who died for our sins. Ver. 12: " And ye shall offer that day when ye wave the sheaf an he-lamb, without blemish, of the first year, for a burnt-offering unto Jehovah: and the meat-offering thereof shall be two tenth-deals of fine flour, mingled with oil; an offering made by fire unto Jehovah for a sweet savor." It is clearly then a question of Christ only. For here we have the two great offerings of sweet savor: the burnt-offering and the meat-offering, both speaking of accept- arm personally in His perfection; and of a double perfection- perfection of life lived. in the meat-offering, and perfection of life given up, or death, in the burnt-offering. As usual, there was of course the accompanying drink-offering, but not a trace of anything inconsistent with the savor of rest that God found in Christ; for it is of Him, and of Him alone, that the Spirit here speaks prophetically.
I would direct your attention for a little to the next verse, and for this reason:-It helps to explain an expression in Luke 6:1,1And it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands. (Luke 6:1) about which I dare say some here present have found difficulty, as certainly most people elsewhere. "And it came to pass on the se( and sabbath after the first that He went through the corn-fields; and His disciples plucked the ears of corn and did eat, rubbing them in their hands." What is the force of " the second sabbath after the first "? For this I fear it is of little use to send you to the commentators, for they are all at sea about it as about most real difficulties for which you want their help. Some have had recourse to a very harsh way of getting out of the difficulty, and that is cutting out the word (for in Greek it is only a single word) δευτεροπρώτω: a very dangerous principle where the Bible is concerned. One celebrated critic thus guilty repented, virtually confessing the fault by replacing it. But it is no bad moral lesson for us to have to say, " I do not know." This at least is true and lowly; and if one looks up for light, it is well, for then God can give what is lacking.
Without saying more at this time about the critics, let us look at verse 14, for it is important, and helps to clear up a phrase otherwise dark. Now it is a vital claim of piety all through Scripture that God must have His portion first, before the believer can becomingly take and enjoy his. One feels how right it is that God should be considered in the first place; it is due to Him, and true in everything; and if we do not render it, we must suffer the bitter consequence. So distinctly was this impressed on the statutes and ways of Israel, that no godly person there would have attempted to touch his corn before the first sheaf had been waved before Jehovah. How blessedly this applies to Christ, we all feel! Once Christ is the waved first- fruits, what may not follow?
For remember that Christ is a man (not only the eternal Son of God), but One who having become a man has accomplished redemption. To His resurrection the wave-sheaf pointed in type, and this for our acceptance. As man risen from the dead He goes up to heaven. He was not taken up in a merely exceptional way, as an individual like Enoch or Elijah; He was head of the new family whose sins He had borne, going up into the glory of God, accepted for man, that is, for those who believe. By man, when He was here below, we know how He was rejected and crucified; but God raised Him up from the dead, and gave Him glory, that our faith and hope might be in God.
And now the disciples were going with their Master through the corn-fields; and, being hungry, on that Sabbath according to the gracious permission of Jehovah they plucked and ate the ears of corn. Now it is said here that this particular Sabbath was " the second after the first," or second-first. How striking that this should be the first Sabbath on which it was allowable! It was of no use to show this to unbelieving Pharisees. For what did they care for the truth? Their only wish was through the disciples to damage the Lord, being blind instruments in the hand of Satan. But the Lord vindicates amply His guiltless followers. On this I need not enter, but will just explain the force of the term in question. The first Sabbath of the paschal feast was emphatically said to be a high or great day (John 19:3131The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away. (John 19:31)). And no wonder when we take in what God foresaw. But so it was also in Jewish estimate. Alas for man! It was the very day in which Christ lay in the grave, the only day, Sabbath as it was, marked by that awful crime throughout its entire evening and morning. It was only a part of the other two days, out of the three, which was reckoned day and night. On that first Sabbath, immediately before the wave-sheaf as it was, no Jew would have partaken of the corn. The day after it was the first day of the week, when the wave-sheaf was offered. The following Sabbath was "the second-first "immediately after the wave-sheaf. The one was the first, the next the second-first; because associated with it.
But why do I mention all this? Just to show how precious is Scripture to explain Scripture. Nothing else, as a general rule, can: but we need the Holy Spirit to give us it aright. The word " second-first " occurs nowhere but in this verse of Luke. We see the value of the Old Testament to understand the New, not only the New to understand the Old. Holy Scripture is inspired and profitable; yet it is a fact, as singular as it is sure, that we only begin to appreciate intelligently the Old when we are at home in the New They both go together for faith and blessing, as they ought; and the key to both is found in Christ the Savior alone, but Christ, King of Israel as well as Head of the Church and of all nations too, for we must not limit or confound His glories.