9223. The firstfruits of thy grain, and the firstfruits of thy wine, thou shalt not delay. That this signifies that as all the goods and truths of faith are from the Lord, they are to be ascribed to Him and not to self, is evident from the signification of “the firstfruits,” as being those things which must be in the first place, thus those which are to be chief of all (of which below); from the signification of “grain,” as being the good of the truth of faith (see n. 5295, 5410, 5959); from the signification of “wine,” as being the truth of good, thus, the truth of the good of faith (n. 1798, 6377); and from the signification of “not delaying,” when said of the good and truth of faith, as being to ascribe from affection; for that which is not done tardily, but quickly, is done from the affection of love (n. 7695, 7866). That ascription to the Lord is meant, is because the firstfruits, as well as the firstborn, were given to Jehovah, and by Jehovah to Aaron and his seed; and by “Jehovah” in the Word is meant the the Lord, (n. 1736, 2921, 3023, 3035, 5663, 6303, 6945, 6956, 8274, 8864). Wherefore, as “the first fruits of the grain and wine” denote the goods and truths of faith, it is meant that these are to be ascribed to the Lord, because they are from Him. (That everything of thought and of will with man flows in, and that all good and truth are from the Lord, see n. 2886-2888, 3142, 3147, 4151, 4249, 5119, 5147, 5150, 5259, 5482, 5649, 5779, 5854, 5893, 6027, 6982, 6985, 6996, 7004, 7055, 7056, 7058, 7270, 7343, 8321, 8685, 8701, 8717, 8728, 8823, 8863, 9110; and the same from experience, n. 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-6626.)

[2] The firstfruits which were to be offered to the Lord, were the firstfruits of the harvest and the firstfruits of the vintage, also the firstfruits of shearing, and likewise the firstfruits of fruit. The firstfruits of the harvest were ears of corn, parched and green, also the sheaf which was to be waved, and afterward the firstfruits from the threshing floor, which were cakes; but the firstfruits of the vintage were the firstfruits of wine, of must, and of oil; and besides these there were the firstfruits of the sheep-shearing and also the firstfruits of fruit, which were offered in a basket. Moreover, all the firstborn also were offered to the Lord, of which were redeemed the firstborn of men, and also the firstborn of those animals which were not offered in the sacrifices, as the firstborn of asses, of mules, of horses, and the like. The firstfruits and the firstborn were offered to Jehovah, and by Jehovah were given to Aaron and his seed, for the reason that Aaron and his sons, who administered the office of the high-priesthood, represented the Lord. By “the firstfruits of grain and wine” in this verse are meant all the firstfruits of the harvest and the vintage, just now spoken of; for the expressions used in the original tongue are “the fullness of the grain,” and “the tear of the wine;” “fullness” denoting a harvest ripe and gathered in, and “tears” denoting what is made to drop.

[3] What the firstfruits specifically represented (for all the statutes and rituals enjoined upon the sons of Israel by the Lord represented internal things of the church), can be seen from the several kinds of produce the firstfruits of which were given, when viewed in the internal sense. That “grain” denotes the good of faith, and “wine” the truth of faith, may be seen in the passages above cited. That the firstfruits were to be given to Jehovah, signified that it is the first of the church to ascribe all the goods and truths of faith to the Lord, and not to self. To ascribe to the Lord is to know, to acknowledge, and to believe that these things are from the Lord, and nothing of them from self; for as above shown, everything of faith is from the Lord. The “firstfruits” have this signification because they were offerings and gifts, which were thanksgivings for the produce of the earth, and an acknowledgment of blessings from Jehovah, that is, from the Lord; and consequently were an acknowledgment that all things are from Him; and in the internal sense, an acknowledgment of the goods and truths of faith, which are signified by “harvest,” by “grain,” “oil,” “must,” “wine,” “wool,” and “fruits,” of which the firstfruits were given. (Concerning these firstfruits, see Exodus 23:19; 34:26; Leviticus 23:10-11, 20; Numbers 15:19-21; 18:12-13; Deuteronomy 18:4; 26:1-11.) The like is signified by the “firstfruits” in Ezekiel 20:40, and in Micah 7:1-2.

1736. That the Lord is Jehovah, who is here called “God Most High,” is plainly evident from the Word.

In Isaiah:

Jehovah Zebaoth is His name, and thy Redeemer, the Holy One of Israel; the God of the whole earth is He called (Isaiah 54:5); where it is plain that the Redeemer and the Holy One of Israel, who is the Lord alone, is “Jehovah Zebaoth” and “the God of the whole earth.” Again:

Thus said Jehovah thy Redeemer, the Holy One of Israel, I am Jehovah thy God (Isaiah 48:17).

Again:

I do help thee, saith Jehovah, thy Redeemer, the Holy One of Israel (Isaiah 41:14).

The expressions “the Holy One of Israel,” and “the God of Israel” occur many times. That the Lord is the Holy One of Israel and the God of Israel is clearly evident in that:

They saw the God of Israel, and there was under His feet as it were a work of sapphire stone, and as it were the substance of heaven for clearness (Exodus 24:10).

[2] No other was acknowledged and called Jehovah by the Jewish Church, for it worshiped the one God Jehovah, and this was the more fully the case for the reason-which was unknown to most of them-that all the rites of that church represented the Lord, and all the things of the Word in the internal sense were significative of Him.

In Isaiah:

He will swallow up death forever; and the Lord Jehovih will wipe away the tear from off all faces. And it shall be said in that day, Lo, this is our God; we have waited for Him, and He will save us; this is Jehovah, we have waited for Him; let us exult and be glad in his salvation (Isaiah 25:8-9);

treating of the coming of the Lord.

[3] In the same:

Behold the Lord Jehovih will come in strength, and His arm shall rule for Him. He shall feed His flock like a shepherd, He shall gather the little lambs in His arm, He shall carry them in His bosom, He shall lead the sucklings (Isaiah 40:10-11).

Here the Lord is plainly spoken of, who is “the Lord Jehovih.” That He “shall come in strength,” and “His arm rule for Him,” signifies that He would conquer the hells by His own power; to “feed His flock, gather the little lambs in His arm, carry them in His bosom, and lead the sucklings,” are predicated of His love or mercy.

[4] Again:

Thus said Jehovah that created the heavens, God Himself that formed the earth and made it, He established it, He created it not an emptiness, He formed it to be inhabited: I am Jehovah, and there is none else. Am not I Jehovah, and there is no God else besides Me? a just God, and a Saviour, there is none besides Me. Look unto Me and be saved, all the ends of the earth; for I am God, and there is none else (Isaiah 45:18, 21-22).

Here the Lord is manifestly spoken of as being alone Jehovah and God. That to “create the heavens and form the earth” is to regenerate, thus that the Creator of heaven and earth is the Regenerator, may be seen above at n. 16, 88, 472, and elsewhere; and therefore the Lord is often called the Creator, Former, and Maker.

[5] Again:

Thou art our Father, for Abraham knoweth us not, and Israel doth not acknowledge us. Thou, O Jehovah, art our Father, our Redeemer, Thy name is from everlasting (Isaiah 63:16).

Here the Lord is plainly meant, who alone is the “Redeemer.”

In Moses:

Take heed of His face, and hear His voice, provoke Him not, for He will not bear your transgression, for My name is in the midst of Him (Exodus 23:21). That “name” means essence, see above (n. 144, 145); and “in the midst” means the inmost (n. 1074).

[6] In Isaiah:

Unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace (Isaiah 9:6),

plainly said of the Lord.

In Jeremiah:

Behold the days come that I will raise unto David a righteous offshoot, and He shall reign a King, and shall act intelligently, and shall do judgment and justice in the earth; in His days Judah shall be saved, and Israel shall dwell in confidence; and this is His name whereby they shall call Him, Jehovah our Righteousness (Jeremiah 23:5-6),

plainly meaning the Lord.

In Zechariah:

Jehovah shall be King over all the earth; in that day there shall be one Jehovah, and His name one (Zech. 14:9),

plainly speaking of the Lord. The “name” denotes the essence.