Real Food and Drink

In response to my recent post on the Feast of Tabernacles, Neo posted the following comment:

While the theme of the incarnation of Christ is strong in Sukkot, there is also the traditional Judaic theme of harvest. Sukkot by itself can have a strong materialistic flavor - emphasis on the agricultural prosperity and affluence provided by God. But the NT and life of Jesus add a new dimension - that life with its materialism is fleeting. We, as Christ, tabernacle here for a while and then we pass on to the real life where we become partakers not of the material harvest but of the of the divine nature of God. I believe that over-emphasis on food and drink and other material concerns during Sukkot tends to increase the effect of materialism rather than dampen it so that the incarnation of Jesus can be clearly seen and understood. It emphasizes materialism forever instead of the primacy of partaking of Jesus. Materialism itself must be subsumed in Christ to have any meaningful value. Jesus said, amidst all the feasting and gourmandizing, "If any man thirst, let him come unto me, and drink." The incarnation of Jesus and the fact that this kenosis was temporary places the material prosperity of the harvest in its proper place.

These comments pointing out the materialistic consumption enjoined in the Torah's instructions regarding this festival were of particular interest to me. As Neo also reminded us, this festival (as with the others) was intimately associated with the agricultural harvest of the Promised Land. Indeed, all ACOG members are familiar with the passages which provide the basis for their celebration of the Feast of Tabernacles. In the book of Deuteronomy, we read: "Thou shalt truly tithe all the increase of thy seed, that the field bringeth forth year by year. And thou shalt eat before the Lord thy God, in the place which he shall choose to place his name there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings of thy herds and of thy flocks; that thou mayest learn to fear the Lord thy God always. And if the way be too long for thee, so that thou art not able to carry it; or if the place be too far from thee, which the Lord thy God shall choose to set his name there, when the Lord thy God hath blessed thee: Then shalt thou turn it into money, and bind up the money in thine hand, and shalt go unto the place which the Lord thy God shall choose: And thou shalt bestow that money for whatsoever thy soul lusteth after, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul desireth: and thou shalt eat there before the Lord thy God, and thou shalt rejoice, thou, and thine household." (14:22-26)

Now, for the followers of Herbert Armstrong, this has always represented the blessings which they will enjoy during the millennial reign of Christ on this earth. This notion is firmly rooted in Armstrong's teaching that the festivals portray God's plan to redeem humankind. In the booklet Pagan Holidays or God's Holy Days - Which? Herbert Armstrong wrote: "These days, too, were given to keep God's children in the true memory and worship of God by keeping us constantly in the understanding of God's great plan of redemption. For these annual days picture the different epochs in the plan of spiritual creation-mark the dispensations, and picture their meaning." For Armstrong and his followers, Passover pictured Christ's sacrifice for our sins, Unleavened Bread pictured the removal of those sins, Pentecost symbolized the firstfruits, Trumpets pointed to Christ's return, Atonement pictured placing our sins on Satan and his imprisonment, Tabernacles portrayed the Millenium, and the Last Great Day pointed to the Great White Throne Judgement (when salvation would be offered to everyone).

The problem with this formula becomes glaringly obvious when we consider it in the light of what Christ, Paul, and the author of Hebrews said about these Torah rituals. Christ said that he came to this earth to fulfill the Torah (Matthew 5:17); and I think that it is reasonable to conclude that this encompasses the festivals and Holy Days outlined therein. Likewise, Paul wrote to the saints at Colosse that ALL of the festivals and Holy Days found their reality in Jesus Christ (Colossians 2:16-17). He also wrote to the saints of Corinth that Jesus was their Passover (I Corinthians 5:7).  In similar fashion, the author of the epistle to the Hebrews points to Jesus as our High Priest and Atonement (Hebrews 3-10). In other words, how can you talk about God's plan of redemption without focusing on the Redeemer - the One who accomplishes it! Hence, the obvious flaw in Armstrong's interpretations of the symbolism surrounding these festivals is the absence of a focus on Jesus Christ!

This, of course, brings us back to Neo's commentary on this subject (referenced above). Christ is the real food and drink of TRUE Christians! Jesus said that he was the bread of life (John 6). He said that those who believe in him will never hunger or thirst (verse 35). Jesus said that his flesh was real food, and that his blood was real drink (verse 55). Likewise, he told the woman at the well that he was the source of a water that would permanently quench a person's thirst (John 4:14). Once again, this stands in stark contrast to the consumption of physical food and drink - things which satisfy and sustain us TEMPORARILY. Our Paschal Lamb instructed his followers to partake of bread and wine to symbolize their acceptance of his body and blood as the elements which accomplish their salvation. It is THE Firstfruit who enables us to be firstfruits. It is the King of Kings who returns to this earth and establishes God's Kingdom as supreme over this earth. It is Jesus Christ who reconciles us to God. It is Jesus of Nazareth who makes that great spiritual harvest possible! In short, it is through JESUS CHRIST that we play any part in the meaning of the festivals outlined in the Torah!