The Harvest - bri2015.org

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The Harvest
“. . . for the time is come for thee to reap;
for the harvest of the earth is ripe”(Rev 14:15)
Let us delve into the examination of an
important Bible topic that is essentially a prerequisite in order for
anyone to fully comprehend the Hebraic Book of Revelation!
Perhaps for the first time in these BRI studies we are going to begin
to realize with this initial study based upon the previous paragraph’s
bold statement! Essentially, each of the 22 Letters of the Hebrew
“aleph bet” (see table pages 3&4) directly relates to a corresponding
chapter within the Book of Revelation! A future study will perform
an overall survey of those 22 letters as they correspond to their Book
of Revelation mate. However, for tonight, we will examine merely
chapter fourteen which shares a relationship with the Hebrew Letter
(Nun) which happens to appear in two different forms “n” & “/.”
We are going to learn that those two forms (one bent and one standing)
of the fourteenth letter (Nun) are in themselves prophetic. These two
shapes hint at the concept of “falling and rising again.” These two forms
are epitomized in the passage, “The LORD upholdeth all that fall (die),
and raiseth up (resurrects) all those that be bowed down” (Ps 145:14).
Some use the term “night fall” to describe the evening. It should not surprise
us that the 14th verse of the Bible hints at the falling and rising again of
daylight, “And God said, Let there be lights in the firmament of the heaven to
divide the day from the night” (Gen 1:14). Jewish tradition has each day start
with nightfall and ends after the daylight portion during the next nightfall.
The number “23” (which is the Biblical number representing death, “Yea, though I
walk through the valley of the shadow of death” (Ps 23:4)); and, the number “120”
(which is the Biblical number representing life, “yet his days shall be an hundred
and twenty years” (Gen 6:3)) are each used 14 times in the Bible, meaning that life
and death are related to fourteen. Could it be mere coincidence that the concepts
of “death & life;” “falling & rising” have a connection with the number fourteen?
Are there other Biblical associations with to the number fourteen? To what other Biblical
aspects does the number fourteen relate? When we begin to ponder fourteen and the 14th
in relationship to specific Biblical events, our mind will sooner or later be drawn to the
Book of Leviticus, “In the fourteenth day of the first month at even is the LORD's
Passover” (Lev 23:5). We begin to wonder if there must be some kind of a connection
between the Passover and the number fourteen. Can we find any such connection? Yes, in
order to discover these links we must look in the fourteenth chapter of Genesis! Notice the
Written by Michael Larry Perrino
 Original 2004 Updated 2015 by Rivkah Ministries
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connection between the fourteenth chapter of Genesis and
the Passover, “And Melchizedek king of Salem brought forth bread and wine: and he was
the priest of the most high God” (Gen 14:18). What we discover is that the first Biblical
reference to Melchizedek’s specific symbols of the Passover (14th of Nisan) occur in the
fourteenth chapter of Genesis. It is more than coincidence that the first occurrence of the
word “fourteen” also takes place in this self same chapter, “in the fourteenth year came
Chedorlaomer, and the kings that were with him” (Gen 14:5)!
The interesting aspects of fourteen do not end there. Chapter fourteen has even more
fascinating aspects; in this chapter we first detect the word “Hebrew,” “And there came one
that had escaped, and told Abram the Hebrew” (Gen 14:13). Finally, in chapter fourteen
we first see the important word “priest” whose name is, “Melchizedek.”
Let’s reiterate that the first hidden meaning behind fourteen is the concept of “falling and
rising again;” as we have already read, “The LORD upholdeth all that fall, and raiseth up
all those that be bowed down” (Ps 145:14). In that passage, the word “upholdeth” begins
with the Hebrew letter (samekh), which means God’s divine support. The passage
continues, “all that fall;” “nephalim” is the Hebrew word for “fall” (Do not confuse these
“fallen ones” with the fallen angels of Genesis chapter six.)
Notice how the concept of “falling” lingers throughout several Biblical chapters, which
“happen” to be numbered the fourteenth:
•
•
•
•
“Who art thou that judgest another man's servant? to his own master he standeth or falleth.
Yea, he shall be holden up: for God is able to make him stand. Romans 14 (vs. 4);
Let us not therefore judge one another any more: but judge this rather, that no man put a
stumblingblock or an occasion to fall in his brother's way. Romans 14 (vs. 13)
Lucifer, the son of the morning was asked, “How art thou fallen” (Isa 14:12)
“. . . another angel, saying, Babylon is fallen, is fallen, that great city” (Rev 14)
The theme of the “fallen” unites all of those previous fourteenth chapters. Now notice how
the concept of dying and death or “falling” lingers throughout the next several Biblical
chapters and verses, which again happen to be labeled as the fourteenth:
•
•
•
“For we must needs die, and are as water spilt on the ground, which cannot be gathered
up again” (II Sam 14.14)
“If a man die, shall he live again? all the days of my appointed time will I wait, till my
change come” (Job 14.14)
“And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of
man, having on his head a golden crown, and in his hand a sharp sickle” (Rev 14.14)
From the perspective of “the fallen” or “the dead,” we are going to read Psalm 145;
however, before we do let’s take note of the total number of verses in Psalm 145. Most all
scholars agree that the 145th Psalm is one of the several alphabetic passages in Scripture;
perhaps the most famous is Psalm 119. However, the first question that we should have is,
“Why then are there only 21 verses instead of 22 verses in Psalm 145?” As we look for an
answer concerning that fact, we conclude that there must be a missing letter, we are going
to discover that the answer actually provides insight into the fourteenth chapter of the Book
of Revelation. (Let’s read Psalm 145). The Talmud teaches that the Letter Nun represents
the “nephalim”or “fallen ones.” The “nephalim” (fallen ones) of Psalm 145 correspond to
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the missing fourteenth letter Nun. Rabbis teach that the
“Nun” is missing because it alludes to the fall of Israel. However, they are quick to point
out that Israel’s fall is resolved by the rise of Israel in the very next verse, “The LORD
upholdeth all that fall, and raiseth up all those that be bowed down” (Ps 145:14). Let’s
take note of Psalm 145 below; do not forget that Hebrew is read from right to left:
Pslam 145 The Hidden Aleph bet and the missing Nun.
1.
a
Alef
arumkah
I will extol;
(leader)
“I will extol thee, my God, O king; and I will
bless thy name for ever and ever” (Ps 145:1)
2.
b
Bet
B'Kol Yom
In all of the
day; (house)
“Every day will I bless thee; and I will praise thy
name for ever and ever” (Ps 145:2)
3.
g
Gimel
Gadol
4.
d
Dalet
Dur
Great
Majestic
Generation
5.
h
Hey
Hadar
Honour
Glory;
“Great is the LORD, and greatly to be praised;
and his greatness is unsearchable” (Ps 145:3)
“One generation shall praise thy works to
another, and shall declare” (Ps 145:4)
“I will speak of the glorious honour of thy
majesty, and of thy wondrous works” (Ps 145:5)
6.
w
Vav
We`ezuwz
7.
z
Zayin
Zackar
8.
j
Chet
Chanuwn
9.
f
Tet
Tov
And the
might of
Remember
Memory
Gracious;
(Grace)
Good
10.
y
Yod
Yadah
11.
k
I
Kaf
Kavod
12.
l
W
(het)
Lamed
L
Lªhowdiya
Praise;
(hand)
Crowning
Glory
To make
known;
(teach)
Kingdom;
(waters)
“And men shall speak of the might of thy terrible
acts: and I will declare thy greatness” (Ps 145:6)
“They shall abundantly utter the memory of thy
great goodness” (Ps 145:7)
“The LORD is gracious, and full of compassion;
slow to anger, and of great mercy” (Ps 145:8)
“The LORD is good to all: and his tender mercies
are over all his works” (Ps 145:9)
“All thy works shall praise thee, O LORD; and
thy saints shall bless thee” (Ps 145:10)
“They shall speak of the glory of thy kingdom,
and talk of thy power” (Ps 145:11)
“To make known to the sons of men his mighty
acts, and the glorious majesty of his kingdom”
(Ps 145:12)
“Thy kingdom is an everlasting kingdom, and thy
dominion endureth throughout all generations”
(Ps 145:13)
MISSING
M
<
14. n
/
15. S
Mem
Malkuth
Nun
MISSING
Samech
Samekh
Uphold;
(Support)
“The LORD upholdeth all that fall, and raiseth
up all those that be bowed down” (Ps 145:14)
U
Ayin
Ayin
Eye
Peh
Petach
Open as a
Door
“The eyes of all wait upon thee; and thou givest
them their meat in due season” (Ps 145:15)
“Thou openest thine hand, and satisfiest the
desire of every living thing” (Ps 145:16)
13.
16.
17. P
[
(Nephalim)
(the Fallen)
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(Discuss the two forms)
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x
J
19. Q
18.
Tsaddi
Tsaddiq
Righteous
“The LORD is righteous in all his ways, and holy
in all his works” (Ps 145:17)
Kopf
Qarab
Near Nigh
“The LORD is nigh unto all them that call upon
him” (Ps 145:18)
Will Desire;
(wicked)
Keep
Preserve;
Praise
“He will fulfil the desire of them that fear him”
(Ps 145:19)
20.
r
Resh
Ratson
21.
c
Shin
Shomer
22.
t
Tahv
Tehilah
“The LORD preserveth all them that love him:
but all the wicked will he destroy” (Ps 145:20)
“My mouth shall speak the praise of the LORD:
and let all flesh bless his holy name” (Ps 145:21)
The point is that as we study fourteen in the context of the Book of Revelation, we must
understand the fourteen specifically correlates to Israel. So far in our study we have
learned that there is a strong correlation between fourteen “the concept of falling and rising
again” and the words: “Passover;” “Hebrew (Israel);” “Priest;” and “Melchizedek.” Let’s
investigate these interesting correlations more closely.
Fourteen is a multiple of seven and two; therefore, the meaning of fourteen is associated
with both numbers. Seven is “complete” and two is “division” or “union.” Therefore,
fourteen could relate to complete division or complete union. We notice an example of
“complete division” or “complete union” associated with the first incidence of fourteen in
the Bible. “Thus have I been twenty years in thy house; I served thee fourteen years for thy
two daughters, and six years for thy cattle: and thou hast changed my wages ten times”
(Gen 31:41). Here we learn that Jacob has served seven years for Laban's daughter Rachel;
however, Laban tricked Jacob and instead gave him Leah. Therefore, Jacob was required
to serve yet another seven years in order to marry Rachel. The point is that he served
fourteen years for his two wives (complete division or complete union). Obviously this
period is clearly composed of two sevens of years.
We also need to recognize the bread and wine (Passover) connection that we encounter: In
the fourteenth chapter of Genesis the priest Melchizedek “brought forth bread and wine” to
Abram. Joseph interpreted dreams of a baker (bread) and a cupbearer (wine). The tribute
offering under the law required both grain and wine. Bread and wine obviously relate to
Jesus and communion! Therefore, the harvests associated with grain and grapes are
somehow connected with fourteen.
We can readily observe a connection between the number fourteen in association with
Jesus and His physical appearing (birth,) “So all the generations from Abraham to David
are fourteen generations; and from David until the carrying away into Babylon are
fourteen generations; and from the carrying away into Babylon unto Christ are fourteen
generations” (Matt 1:17). On the 14th day of the month or Passover, Israel was set free
from Egypt and a new nation was born. Even in the natural, we observe that when the seed
of a man enters into a woman on 14th day germination takes place. Therefore, we need to
recognize that fourteen is a major component of seed germination and reproduction.
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Now, with all of these concepts regarding reproduction &
14 in mind, we are going to take a look at Genesis 46. In that chapter we observe that
Jacob’s family produced through Rachel amounted to fourteen souls, “The sons of Rachel
Jacob’s wife; Joseph, and Benjamin. 20And unto Joseph in the land of Egypt were born
Manasseh and Ephraim, which Asenath the daughter of Potipherah priest of On bare unto
him. 21And the sons of Benjamin were Belah, and Becher, and Ashbel, Gera, and Naaman,
Ehi, and Rosh, Muppim, and Huppim, and Ard. 22These are the sons of Rachel, which
were born to Jacob: all the souls were fourteen” (Genesis 46:19-22). These fourteen along
with fifty-six others who went down into Egypt were destined to become the multitude that
was originally promised to Abraham. What is interesting is that if Jacob would have
obtained only that which he had desired (his second wife Rachel), his offspring would have
amounted to only fourteen souls; however, God worked through the deceit of Jacob’s
father-in-law to bless him! As it turned out, Jacob’s offspring became many more
descendants, “all the souls of the house of Jacob, which came into Egypt, were threescore
and ten” (Gen 46:27); he was blessed with five (the number of Grace) times 14 = 70!
Obviously, fourteen is an important number; it happens to be the numerical value of the
name of David and therefore it has a strong Jewish connotation; indeed, fourteen Rams
were sacrificed By Israel during the feast of tabernacles and fourteen Bulls were sacrificed
by these same Jews during the days of unleavened bread. These two festival seasons,
fourteen days in all, are directly tied to two specific harvest seasons!
As in Jacob’s offspring, we are going to learn that there is a direct connection between the
harvesting of grain and grapes and the concept of offspring. The Lord’s offspring is tied to
the two grain (barley and wheat) harvests of the spring festivals. Passover and Pentecost
are represented by barley and wheat respectively. These two grain harvests provide bread
for God’s communion table. Secondly, the offspring is also tied to the grape harvest of the
feast of Tabernacles, which provides the wine for God’s table.
Harvest season is the time of reaping that which has ripened. Harvest should not begin
until the crop is ripe; neither can it wait once the crop has ripened. Therefore, reaping is a
very time-sensitive event! It is somehow natural that in the fourteenth chapter of
Revelation we begin to observe the act of harvesting, “Thrust in thy sickle, and reap: for
the time is come for thee to reap; for the harvest of the earth is ripe” (Rev 14:15).
The “time of harvest” often is represented as a time of great evil, “Put ye in the sickle, for
the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their
wickedness is great” (Joel 3:13). Nevertheless, Jesus often spoke of harvest time in direct
connection with the harvesting of souls, “But when the fruit is brought forth, immediately
he putteth in the sickle, because the harvest is come” (Mark 4:29). Even though there is
danger, (marauding rogues and bandits) harvest is a time of joy! It is also important for us
to understand that Jesus identified five aspects of the harvest: (1) the good seed; (2) the bad
seed; (3) the enemy; (4) the timeframe of harvest; and (5) the identity of the reapers, “The
field is the world; the good seed are the children of the kingdom; but the tares are the
children of the wicked one; 39 The enemy that sowed them is the devil; the harvest is the
end of the world; and the reapers are the angels” (Matt 13:38-39).
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In ancient Israel, harvest was generally a five-fold
process: (1) gathering; (2) work of extrication; (3) final separation; (4) clean-up; and (5)
storage. The following five steps describe that model of the harvesting process:
(1) After being cut, the harvest was generally combined into manageable assembly groups
(clusters–grapes or sheaves–grain); these were then taken to the place of refinement
(threshing-floor–grain and winepresses –grapes);
(2) Next came the work of extrication: (threshing for the separation of the kernel from the
chaff) or (treading for the separation of grape juice from the skin). With respect to wheat,
a “threshing instrument,” (as seen below right) would be drawn usually by an ox over the
grain (as illustrated at left). This instrument known as (a
threshing sledge) was called a
moreg by the Hebrews. It is
quite interesting that the Roman
equivalent of this instrument,
which alternatively may also
have been a roller, was called a
tribulum! (Selah). With
respect to grapes, a covered
stone trough (winepresses) was built where the grapes could be trampled (see picture at
left); Julia Ward Howe cites this practice in her famous
1861 hymn entitled, “The Battle Hymn of the
Republic.” Notice her insightful words, “Mine eyes
have seen the glory of the coming of the Lord; He is
trampling out the vintage where the grapes of wrath are
stored.” Obviously in modern times mechanized
methods are being employed.
(3) Once the harvest was cleanly
extricated from its natural
packaging, it would be ready for
final separation. With respect to
barley and wheat, a winnowing
process would be employed.
Using a fork-like fan and
throwing the grain up into the air
is perhaps the simplest description of winnowing. Notice the New
Testament’s allusion to this process of winnowing, “he shall
baptize you with the Holy Ghost, and with fire: 12 Whose fan is in his hand, and he will
throughly purge his floor, (threshing floor) and gather his wheat into the garner” (Matt
3:11-12). This process was usually performed on the slope of hill where windy conditions
typically exist. As the breeze would catch the material being thrown into the air, the heaver
grain would promptly fall into a pile and the lighter chaff would be carried much further
down wind. When properly executed the result would be two separate piles, “let them be
as chaff before the wind: and let the angel of the LORD chase them” (Ps 35:5).
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(4) The waste material: chaff, tares, and straw would be
gathered together and then burned. Notice the conclusion of the verse that we cited during
the last process, “he will burn up the chaff with unquenchable fire” (Matt 3:12).
(5) Finally, the processed grain suitable for sale in the market place or suitable for use in
the home would be laid up in granaries or wineskins stored in cellars in the case of grapes.
Ancient Israel’s primary harvest season extended April - November. This harvest period is
separated into three seasons consisting of three major crops: the spring grain harvest, the
summer grape harvest and the autumn olive harvest (Note Analogy #1 below.) However,
the harvests associated with the Biblical festivals consisted of wheat, barley, and grape.
These three main celebrations were Passover (also known as the Feast of Unleavened
Bread), Pentecost (or Feast of Weeks), and Tabernacles (the Feast of Ingathering). These
feasts are each directly tied to a harvest, “Three times in a year shall all thy males appear
before the LORD thy God in the place which he shall choose; in the feast of unleavened
bread, and in the feast of weeks, and in the feast of tabernacles” (Deut 16:16).
So we recognize there were three main festival harvests in Israel: Passover, Pentecost, and
Tabernacles in which the attendance of all males was required. A particular harvest is
associated with each of these three festival seasons. Passover is associated with the harvest
of barley; Pentecost is associated with the harvest of wheat; and Tabernacles is specifically
associated with the grape harvest. We have been studying these harvests in the context to
fourteen (Passover) as they are associated with grain (bread) and grapes (wine).
General Agricultural Chart for the land of Israel
Month
Mar
Apr
May
Jun
Type of Produce
Passover
Pentecost
Season Name
Barley
Wheat
Weather
Latter Rains
Grain
(1) Analogy
(2) Analogy
Barley
Peas & Lintels
D r y
Barley
Jul
Aug
Sep
Oct
Nov
Dec
Jan
Feb
Tabernacles
Grapes
S e a s o n
Grape
Olives
Early Rains
Citrus
R a i n y
Olive
Grape
Wheat
X
X X
Wheat
X X
Chickpeas
Flax
Grapes
Millet
Figs & Dates
Pomegranates
Olives
X
X
X
X
X
X X
X X
X X
X
X
X
Citrus
X
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Barley and wheat were both planted in the autumn season
during the “early rains;” however, barley matured faster and would be harvested earlier
toward the end of the “latter rains” during the spring of the year. The firstfruits of barley
(the wave offering) would be presented as a sheaf by the priests during the Feast of
Unleavened Bread before the new harvest could be eaten, “And ye shall eat neither bread,
nor parched corn, nor green ears, until the selfsame day that ye have brought an offering
unto your God: it shall be a statute for ever throughout your generations in all your
dwellings. 15 And ye shall count unto you from the morrow after the sabbath, from the day
that ye brought the sheaf of the wave offering” (Lev 23:14-15). This “wave offering” of
“firstfruits” symbolized the consecration of the entire harvest to God. This offering was
considered an earnest, or pledge, with respect to the full harvest yet to be gathered. In
conjunction with this firstfruit offering would be, “the meat offering thereof shall be two
tenth deals of fine flour mingled with oil, an offering made by fire unto the LORD for a
sweet savour: and the drink offering thereof shall be of wine” (Lev 23:13). With respect
to the ingredients for this offering, only barley could have been used because the wheat
would not yet have ripened.
When we compare the effort required to harvest barley, as opposed to wheat, and as
opposed to grapes we discover that the harvest process for each individual crop is quite
different! Even though there are five basic steps to harvesting any crop, each of these three
crops has its own distinctive method of harvesting. For example,
the chaff from the barley readily falls away. This means that
barley does not need to undergo the threshing process or the work
of extrication step (2). Barley only needs winnowing (as seen at
right); this means that the single action necessary for the
extraction and separation of barley is done during winnowing by
the wind itself. The wind is sufficient to get rid of the chaff; the
implication is that barley is cleansed by the wind or by the Spirit
(Greek: pneuma and in the Hebrew: ruach).
One of the stories involving barley during the life of Elisha took
place during a drought when an individual, “brought the man of God (Elisha) bread of the
firstfruits, twenty loaves of barley, and full ears of corn in the husk (sheaves) thereof” (2
Kings 4:42). This was very much like the firstfruit “wave offering.” This occurred in close
proximity to the event when Elisha overcame death in the pot of stew (signifying
resurrection). After that incident, the prophet multiplied the barley and fed a hundred men.
A New Testament example of an analogous event is recorded in John the sixth chapter.
During this event Jesus fed the five thousand in and around the Passover season, “the
passover, a feast of the Jews, was nigh” (John 6:4). At that specific time notice that “a lad
here, which hath five barley loaves, and two small fishes” (John 6:9) brought his offering to
Jesus. After multiplying the bread, Jesus told his disciples to “gather up the fragments that
remain, that nothing be lost!” Notice the significant statement that takes place in that same
chapter. Jesus said, “this is the Father's will which hath sent me, that of all which he hath
given me I should lose nothing, but should raise it up again at the last day” (John 6:39).
Jesus also mentioned the resurrection in verses 44 and 54 of that same chapter.
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The concept is that even as twelve baskets of barley
fragments were gathered up during the feeding of the five thousand “so that nothing would
be lost,” in like manner Jesus will raise up (resurrect) at the last day those who have fallen!
Twelve is the Biblical number of divine government; therefore, the people to be raised
from the dead which compare to barley will be raised in order to rule (or be active in
government) with Christ, “ye also shall sit upon twelve thrones, judging the twelve tribes of
Israel” (Matt 19:28); and, “they lived and reigned with Christ a thousand years” (Rev 20:4).
At this juncture, let’s recall the story where Gideon and his army is compared to a cake of
barley, “I dreamed a dream, and, lo, a cake of barley bread tumbled into the host of
Midian, and came unto a tent, and smote it that it fell” (Judg 7:13). The concept behind
this prophetic dream is that God is raising an army of overcomers who will rule with Christ
and subdue all nations. Like Gideon, their weaponry consisted of a trumpet and a clay
pitcher in which a torch was hidden. Gideon gave his army instructions that they were to
remain quiet (as in sleep or prophetic of death) until the trumpet sounded (prophetic of the
trump of God); then, they were to smash the earthen jars and reveal the hidden torches.
The Apostle Paul gives us explanation concerning the glory of the clay pitchers in his letter
to the Corinthians, “God, who commanded the light to shine out of darkness, hath shined in
our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.
7 But we have this treasure in earthen vessels” (2 Cor 4:6-7). At some future time, God’s
trumpet will sound and our bodies of death, “earthen vessels,” will be broken and they will
reveal the light of the glory of God! Paul and others elsewhere describe this event as the
first resurrection. Barley is clearly tied to the first resurrection! Jesus focused upon the
whole concept of the harvest as He taught His disciples, “The harvest truly is plenteous, but
the labourers are few; Pray ye therefore the Lord of the harvest, that he will send forth
labourers into his harvest.” (Matt. 9:37-38).
As we reflect upon God’s harvests (which consists of the souls of men), we should realize
that His produce of barley, wheat, and grapes will each be processed in varying methods as
we learn from the character of these products in the natural. We have already learned that
the chaff effortlessly falls from the barley and is thereby separated through the action of
wind itself. This suggests that the first harvest of “barley” will be relatively painless. This
suggests that the company of people, which are represented by “barley,” will completely
respond to the wind of the Spirit.
When we consider God’s harvesting of the wheat we should anticipate that the use of the
threshing instrument, for the separation of the kernel from the chaff, will be necessary. We
will recall that the Roman counterpart of this instrument,
which in some cases would have been a roller, was called
a tribulum! The actual Latin word, tribulum, is the name
of a threshing instrument. This word should be a
cognizant word for “tribulation.” This should remind us
of the implied question that perhaps John the revelator
may have asked. Notice that, “one of the elders
answered.” As just noted, it is implied that the question
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had been asked, “Who is this great mass of resurrected
people?” John continues with the answer, “saying unto me, What are these which are
arrayed in white robes? and whence came they? 14 And I said unto him, Sir, thou knowest.
(Obviously John was aware of the many Christians of his time and even the future who had
been harvested during the rapture. Now John is about to learn of another group!) And he
said to me, These are they which came out of great tribulation, and have washed their
robes, and made them white in the blood of the Lamb” (Rev 7:13-14). Obviously this
group represents those that will have gone through the threshing process in order to remove
their outer core of flesh!
In the natural, we have learned that to remove the chaff from the wheat requires the rigor of
threshing. Obviously, this action is more severe; nevertheless, it accomplishes the job of
revealing the kernel. Apparently, a large group of God’s produce will be harvested by
means of a severe judgment, or tribulation. According to Scripture, God will “thoroughly
clear His threshing floor; and He will gather His wheat into the barn” (Matt 3:12). In
addition Jesus said, “So shall it be at the end of the world: the angels shall come forth, and
sever the wicked from among the just” (Matt 13:49).
After Pentecost, most of the harvest consisted of: dates, figs, pomegranates and numerous
fruits, seeds and vegetables of lesser significance based upon the Scriptural record.
However, the grape harvest was usually completed before the Feast of Tabernacles. The
grapes ripened at the end of the growing season, in late summer. The grapes were
harvested and thrown into the winepresses to be trodden down, and the juice was collected
into wineskins. On the Feast of Tabernacles wine from this harvest was poured out before
the Lord, “offer an offering made by fire unto the LORD, a burnt offering, and a meat
offering, a sacrifice, and drink offerings, every thing upon his day” (Lev 23:37). In order
to obtain the juice (useful produce) from the grapes they must be crushed or trodden under
foot. Grapes do not have chaff, instead, they have “flesh” that must be severely pressed in
order to obtain the produce; the end result is that God attains His wine for the communion
table! Clearly, this type of harvesting represents God’s more severe form of judgment.
Paul wrote that Jesus would, “put all things under his feet” (1 Cor 15:27). In the context of
resurrection, Paul must have had the grape harvest in mind. “Treading the grapes under
foot” is a Hebrew idiom which indicates judgment.
So then we review all three different methods of processing for the three different harvests:
(1) Barley is cleansed by the wind; (2) wheat is cleansed by threshing; and (3) grapes are
cleansed by trampling! These three types of harvest are all required in order to produce the
bread and wine suitable for the communion table! This forms a picture of the three types of
harvest of humanity!
We understand today that we are in the time of the latter rains just before the barley
harvest; obviously, we look forward to the precious fruit of the earth to be rendered unto
the Lord. Nevertheless, the wheat harvest that will come soon thereafter refers to
judgment, which is the separation of the chaff from the wheat as well as the tares from the
wheat, and skin from the grapes.
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It should not surprise us that the tribulation period is going
to be used for God’s judgment: Notice, the harvesting terms in the following passages from
Revelation 14:15, 16, 18, 19: “Thrust in thy sickle, and reap: for the time is come for thee
to reap; for the harvest of the earth is ripe” “16…and the earth was reaped….” “18 And
another angel came out from the altar…and cried…Thrust in thy sharp sickle, and gather
the clusters of the vine of the earth; for her grapes are fully ripe” and finally, “19 And the
angel thrust in his sickle into the earth, and cast it into the great winepress of the wrath of
God!”
Let’s get back to the significance of the harvest and how it relates to the sacred calendar.
We have observed that there are three annual festival seasons in the sacred calendar. These
three festival seasons relate to the three harvest seasons of Israel, “three times in the year,
even in the feast of unleavened bread, and in the feast of weeks, and in the feast of
tabernacles.” What are the three harvest seasons? First, the barley harvest at about the
time of the Passover, is the first harvest of the year. Second, the wheat harvest comes fifty
days after the barley harvest, and finally, the third harvest begins in the late summer/early
fall time period when the grape harvest ripens.
The first harvest season is Unleavened Bread (Passover) when the children of Israel were
commanded to take the first sheaf of the barley harvest and wave it before the Lord, “and
shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest
unto the priest.” The sheaf was to be waved, “on the morrow after the sabbath the priest
shall wave it.” This waving of the sheaf would always take place on the Sunday after the
first Saturday (Sabbath) during the days of unleavened bread. The children of Israel were
NOT to partake of any of the harvest until this sheaf had been waved and accepted by God.
What is the significance of this simple ceremony? It is extremely significant! It happens
that Jesus Christ was resurrected very early on the first day of the week (Sunday), between
the days of unleavened bread. This was the first resurrection unto eternal life in the history
of all mankind. This sheaf of barley was to be waved to God, “to be accepted for you: on
the morrow after the sabbath.” In order for the harvest to be validated by God Almighty,
this first sheaf of grain had to be accepted by God. When we grasp the meaningfulness of
this event as a foreshadow of Jesus Christ’s resurrection, we begin to capture the
importance of this day to the Christian. The Holy Spirit accentuates this concept of the
wave sheaf through a little understood account that occurred within the pages of the
gospels. Let me first identify the passage then we will look into the nature of its
significance. Mary Magdalene had just discovered that the body of Jesus was already gone
when she arrived at the tomb of Jesus early that Resurrection Sunday morning; at this
discovery she began to weep. Then the following transpired, “And when she had thus said,
she turned herself back, and saw Jesus standing, and knew not that it was Jesus. Jesus saith
unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the
gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid
him, and I will take him away. Jesus saith unto her, Mary. She turned herself, and saith
unto him, Rabboni; which is to say, Master. Jesus saith unto her, Touch me not; for I am
not yet ascended to my Father: but go to my brethren, and say unto them, I ascend (Jesus
yet needed to perform this task!) unto my Father, and your Father; and to my God, and your
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God” (John 20:14-17). It seems rather strange that Mary
could not touch Jesus, especially when we review the similar events recorded by Mathew.
It seems that just a little later, perhaps only an hour or so the disciples were clearly not
inhibited from touching Jesus! It states, “And they departed quickly from the sepulchre
(this is the same tomb where Mary Magdalene had just a little earlier met with Jesus,) with
fear and great joy; and did run to bring his disciples word. And as they went to tell his
disciples, behold, Jesus met them, saying, All hail. And they came and held him by the
feet, and worshipped him” (Matt 28:8-9). Here we see the women specifically holding
Jesus by the feet. They are obviously touching him.
Why was it that Mary could not touch Jesus, yet just a little later, perhaps only several
minutes later they were openly experiencing physical contact with Jesus? The answer lies
in the wave sheaf ceremony. Early that Sunday morning as the high priest, presumably
Caiaphas, was performing the wave sheaf ceremony, Jesus the Christ who is the firstfruit of
God’s harvest was simultaneously ascending up to God the Father to be accepted by him!
Upon raising himself from the dead and ascending up to God the Father, Jesus Christ
became the firstfruits of them that slept (or of the dead). He is clearly defined as such,
“But now is Christ risen from the dead, and become the firstfruits of them that slept. For
since by man came death, by man came also the resurrection of the dead. For as in Adam
all die, even so in Christ shall all be made alive. But every man in his own order: Christ
the firstfruits; afterward they that are Christ's at his coming” (1 Cor 15:20-23). These three
verses have an incredible amount of information contained within them. First we see that
Jesus has been resurrected, and He is known as the firstfruits. He became the first of all of
humanity that will be raised from the dead unto eternal life. However, all of humanity will
not be raised from the dead at the same time! Each person has “his own order” (1 Cor
15:23) in the process of being raised from the dead.
Earlier, Paul established that there is an order for every human to be resurrected. Jesus
Christ is the firstfruits, as we have read, “Christ the firstfruits; afterward they that are
Christ's at his coming.” Since there is a first fruit, the implication is that there will be later
fruits. Who then are, “they that are Christ's at his coming?” To discover the answer, we
need to look at the yet another very important passage written by the Apostle Paul, “But I
would not have you to be ignorant, brethren, concerning them which are asleep, that ye
sorrow not, even as others which have no hope. For if we believe that Jesus died and rose
again, even so them also which sleep in Jesus will God bring with him. For this we say
unto you by the word of the Lord, that we which are alive and remain unto the coming of
the Lord shall not prevent (precede) them which are asleep. For the Lord himself shall
descend from heaven with a shout, with the voice of the archangel, and with the trump of
God: and the dead in Christ shall rise first: Then we which are alive and remain shall be
caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever
be with the Lord” (1Thes 4:13-17).
We have already learned that Jesus Christ is the firstfruit. Again lets reiterate the
implications imbedded within the Biblical word “firstfruits” which is associated with the
church; there is a distinct connotation in the word “firstfruit;” the implication is that there
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will be latter fruits which will likewise be resurrected at
some future time. From the Book of Revelation, it is clear that there is a group of
individuals (the church) that will be resurrected in what the passage identifies as the first
resurrection. We need to ask a question. What part of the harvest are those who take part
in the first resurrection? We find the answer in several different passages. Let’s look into
a few, “These are they which were not defiled with women; for they are virgins. These are
they which follow the Lamb whithersoever he goeth. These were redeemed from among
men, being the firstfruits unto God and to the Lamb” (Rev 14:4). What we discover here is
that Jesus Christ is willing to share with His church and others of the first
resurrection, His own label of “firstfruits!” Let’s look into yet another passage which
magnifies this same concept, “And not only they, but ourselves also, which have the
firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption,
to wit, the redemption of our body” (Rom 8:23). The spirit of God has begotten the
Christian who is redeemed from among men. In fact, the Christian is the firstfruits of the
Spirit. James, the brother of our Lord confirms this concept, “Of his own will begat he us
with the word of truth, that we should be a kind of firstfruits of his creatures” (James 1:18).
The Holy Spirit is consistent in that the Christian is also considered the firstfruits!
We likewise discover from the Old Testament passage out of Leviticus that the, “Even unto
the morrow after the seventh sabbath (the day that the wave sheaf was offered) shall ye
number fifty days; and ye shall offer a new meat offering unto the LORD. Ye shall bring
out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they
shall be baken with leaven; they are the firstfruits unto the LORD” (Lev 23:16-17). We
have just observed above and discovered these are the, “firstfruits unto God.” We should
notice that this passage (by using the word firstfruits) ties the barley and the wheat harvest
together! (Discuss the two analogies in the table on page 7.) Here in Leviticus we see that
they are called, “the firstfruits unto the LORD.” Once again, we find that the Old
Testament as well as the New Testament usage of idioms is consistent! Let us always
remember that these firstfruits have been transformed by a resurrection, “Neither can they
die any more: for they are equal unto the angels; and are the children of God, being the
children of the resurrection” (Luke 20:36).
Let’s notice the continued uniformity of the idiom concerning harvests, “And the priest
shall wave them with the bread of the firstfruits for a wave offering before the LORD,
with the two lambs: they shall be holy to the LORD for the priest” (Lev 23:20). In this
verse we see again a “waving” action before the Lord. We observed this waving with
regard to Jesus Christ when he could not be touched until he had been accepted by the
Father. We discovered that His resurrection was simultaneously taking place. Jesus Christ
Himself was the fulfillment and meaning of the wave sheaf offering! Now on Pentecost
instead of sheaves of grain being waved, we observe two loaves of bread are used in the
ceremony. The powerful concept is that the two loaves represent the resurrected church!
There are essentially seven distinct and separate groups of human beings that will be
resurrected in the future; the first resurrection does not take place all at one time!
Instead, the first resurrection is composed of the following six groups and the second
resurrection consists of the seventh group below:
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(1) There are those who become the Bride of Christ at the
rapture.
(2) There is a great multitude of martyrs both from ancient Israel and those martyred
during the Great Tribulation period who will be resurrected as part of the first resurrection
as described in Revelation 7:9. However, this resurrection comes as a second phase.
Christian age martyrs are not part of this group; rather they are part of group 1. This
resurrection will take place at the end of the sixth seal and just before the seventh seal is
opened by Jesus Christ.
Resurrection groups 3, 4, and 5 apparently are all resurrected at the same instance. The
timeframe is roughtly as follows:
• Before 7 Last Plagues
• At the End of 2nd Woe
• Before the 7th Angel Sounds his trumpet
(3) These are the two witnesses who preach from Israel to the entire world for three and
one half years during the Great Tribulation which is a period of 42 (14X3) months.
(4) There are the Jewish 144,000 witnesses. These will go through the tribulation;
however, a seal on their foreheads will miraculously protect them.
(5) This group includes those who become converted as a result of the witness of the
martyrs, the two witnesses, and the 144,000 and will be resurrected after the Great
Tribulation. This group will consist mainly of converts during the Great Tribulation
(6) At the conclusion of the first resurrection will be all of the Old Testament heroes and
heroines who were not martyred and therefore not part of the second group above. Neither
was their calling “in Christ” as was the first group above. Yet, these Old Testament Heroes
will rise with Job as he prophesied on the day that the feet of our Lord touch the Mount of
Olives.
(7) The seventh and last group of mankind to be resurrected transpires a thousand years
after the first resurrection has taken place; this resurrection is known as the second
resurrection. The second resurrection is to a physical existence; therefore, this group is
different from the first six groups in that those who are part of the second resurrection are
subject to a second death, “Blessed and holy is he that hath part in the first resurrection: on
such the second death hath no power” (Rev 20:6). We will not study this final group until
chapter 20.
We have observed how the concepts of “death and life;” “falling and rising” (resurrection)
are directly tied to the three harvests which produce the bread and wine. Since these items
directly relate to the communion table (Passover) we have a connection with the number
fourteen and the falling and rising of humanity! If one hopes to understand Revelation
chapter fourteen they must first realize that this chapter is all about harvesting and
resurrection!
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The Harvest - bri2015.org

Transcription

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