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The first of thy ripe fruits - This offering was a public acknowledgment of the bounty and goodness of God, who had given them their proper seed time, the first and the latter rain, and the appointed weeks of harvest.

From the practice of the people of God the heathens borrowed a similar one, founded on the same reason. The following passage from Censorinus, De Die Natali, is beautiful, and worthy of the deepest attention: -

Illi enim (majores nostri) qui alimenta, patriam, lucem, se denique ipsos deorum dono habebant, ex omnibus aliquid diis sacrabant, magis adeo, ut se gratos approbarent, quam quod deos arbitrarentur hoc indigere. Itaque cum perceperant fruges, antequam vescerentur, Diis libare instituerunt: et cum agros atque urbes, deorum munera, possiderent, partem quandam templis sacellisque, ubi eos colerent, dicavere.

"Our ancestors, who held their food, their country, the light, and all that they possessed, from the bounty of the gods, consecrated to them a part of all their property, rather as a token of their gratitude, than from a conviction that the gods needed any thing. Therefore as soon as the harvest was got in, before they had tasted of the fruits, they appointed libations to be made to the gods. And as they held their fields and cities as gifts from their gods, they consecrated a certain part for temples and shrines, where they might worship them."

Pliny is express on the same point, who attests that the Romans never tasted either their new corn or wine, till the priests had offered the First-Fruits to the gods. Acts ne degustabant quidem, novas fruges aut vina, antequam sacerdotes Primitias Libassent. Hist. Nat., lib. xviii., c. 2.

Horace bears the same testimony, and shows that his countrymen offered, not only their first-fruits, but the choicest of all their fruits, to the Lares or household gods; and he shows also the wickedness of those who sent these as presents to the rich, before the gods had been thus honored: -

Dulcia poma,

Et quoscumque feret cultus tibi fundus honores,

Ante Larem gustet venerabilior Lare dives.

Sat., lib. ii., s. v., ver. 12.

"What your garden yields,

The choicest honors of your cultured fields,

To him be sacrificed, and let him taste,

Before your gods, the vegetable feast."

Dunkin.

And to the same purpose Tibullus, in one of the most beautiful of his elegies: -

Et quodcumque mihi pomum novus educat annus,

Libatum agricolae ponitur ante deo.

Flava Ceres, tibi sit nostro de rure corona

Spicea, quae templi pendeat ante fores.

Eleg., lib. i., eleg. i. ver. 13.

"My grateful fruits, the earliest of the year,

Before the rural god shall daily wait.

From Ceres' gifts I'll cull each browner ear,

And hang a wheaten wreath before her gate."

Grainger.

The same subject he touches again in the fifth elegy of the same book, where he specifies the different offerings made for the produce of the fields, of the flocks, and of the vine, ver. 27: -

Illa deo sciet agricolae pro vitibus uvam,

Pro segete spicas, pro grege ferre dapem.

"With pious care will load each rural shrine,

For ripen'd crops a golden sheaf assign,

Cates for my fold, rich clusters for my wine.

Id. - See Calmet.

These quotations will naturally recall to our memory the offerings of Cain and Abel, mentioned Genesis 4:3, Genesis 4:4.

The rejoicings at our harvest-home are distorted remains of that gratitude which our ancestors, with all the primitive inhabitants of the earth, expressed to God with appropriate signs and ceremonies. Is it not possible to restore, in some goodly form, a custom so pure, so edifying, and so becoming? There is a laudable custom, observed by some pious people, of dedicating a new house to God by prayer, etc., which cannot be too highly commended.

The offering of firstfruits appears to have been a custom of primitive antiquity and was connected with the earliest acts of sacrifice. See Genesis 4:3-4. The references to it here and in Exodus 23:19 had probably been handed down from patriarchal times. The specific law relating to the firstborn of living creatures was brought out in a strong light in connection with the deliverance from Egypt Exodus 13:2, Exodus 13:12-13; compare Exodus 23:19; Leviticus 22:27; Deuteronomy 26:2-11; Nehemiah 10:35.

The first of thy ripe fruits, and of thy liquors - See the margin. The rendering of our King James Bible is a paraphrase.

The minds of the people, blinded and debased by slavery and heathenism, were not prepared to appreciate fully the far-reaching principles of God's ten precepts. That the obligations of the Decalogue might be more fully understood and enforced, additional precepts were given, illustrating and applying the principles of the Ten Commandments. These laws were called judgments, both because they were framed in infinite wisdom and equity and because the magistrates were to give judgment according to them. Unlike the Ten Commandments, they were delivered privately to Moses, who was to communicate them to the people. PP 310.1

The first of these laws related to servants. In ancient times criminals were sometimes sold into slavery by the judges; in some cases, debtors were sold by their creditors; and poverty even led persons to sell themselves or their children. But a Hebrew could not be sold as a slave for life. His term of service was limited to six years; on the seventh he was to be set at liberty. Manstealing, deliberate murder, and rebellion against parental authority were to be punished with death. The holding of slaves not of Israelitish birth was permitted, but their life and person were strictly guarded. The murderer of a slave was to be punished; an injury inflicted upon one by his master, though no more than the loss of a tooth, entitled him to his freedom. PP 310.2

The Israelites had lately been servants themselves, and now that they were to have servants under them, they were to beware of indulging the spirit of cruelty and exaction from which they had suffered under their Egyptian taskmasters. The memory of their own bitter servitude should enable them to put themselves in the servant's place, leading them to be kind and compassionate, to deal with others as they would wish to be dealt with. PP 310.3

The rights of widows and orphans were especially guarded, and a tender regard for their helpless condition was enjoined. “If thou afflict them in any wise,” the Lord declared, “and they cry at all unto Me, I will surely hear their cry; and My wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.” Aliens who united themselves with Israel were to be protected from wrong or oppression. “Thou shalt not oppress a stranger: for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt.” PP 310.4

By this system of benevolence the Lord sought to teach Israel that in everything He must be first. Thus they were reminded that God was the proprietor of their fields, their flocks, and their herds; that it was He who sent them the sunshine and the rain that developed and ripened the harvest. Everything that they possessed was His; they were but the stewards of His goods. AA 337.1

It is not God's purpose that Christians, whose privileges far exceed those of the Jewish nation, shall give less freely than they gave. “Unto whomsoever much is given,” the Saviour declared, “of him shall be much required.” Luke 12:48. The liberality required of the Hebrews was largely to benefit their own nation; today the work of God extends over all the earth. In the hands of His followers, Christ has placed the treasures of the gospel, and upon them He has laid the responsibility of giving the glad tidings of salvation to the world. Surely our obligations are much greater than were those of ancient Israel. AA 337.2

God has laid His hand upon all things, both man and his possessions; for all belong to Him. He says, I am the owner of the world; the universe is Mine, and I require you to consecrate to My service the first fruits of all that I, through My blessing, have caused to come into your hands. God's word declares, “Thou shalt not delay to offer the first of thy ripe fruits.” “Honor the Lord with thy substance, and with the first fruits of all thine increase.” This tribute He demands as a token of our loyalty to Him. CS 72.1

We belong to God; we are His sons and daughters,—His by creation, and His by the gift of His only-begotten Son for our redemption. “Ye are not your own; for ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.” The mind, the heart, the will, and the affections belong to God; the money that we handle is the Lord's. Every good that we receive and enjoy is the result of divine benevolence. God is the bountiful giver of all good, and He desires that there shall be an acknowledgment, on the part of the receiver, of these gifts that provide for every necessity of the body and the soul. God demands only His own. The primary portion is the Lord's, and must be used as His entrusted treasure. The heart that is divested of selfishness will awaken to a sense of God's goodness and love, and be moved to a hearty acknowledgment of His righteous requirements.—The Review and Herald, December 8, 1896. CS 72.2

The tithe was to be exclusively devoted to the use of the Levites, the tribe that had been set apart for the service of the sanctuary. But this was by no means the limit of the contributions for religious purposes. The tabernacle, as afterward the temple, was erected wholly by freewill offerings; and to provide for necessary repairs and other expenses, Moses directed that as often as the people were numbered, each should contribute a half shekel for “the service of the tabernacle.” In the time of Nehemiah a contribution was made yearly for this purpose. See Exodus 30:12-16; 2 Kings 12:4, 5; 2 Chronicles 24:4-13; Nehemiah 10:32, 33. From time to time sin offerings and thank offerings were brought to God. These were presented in great numbers at the annual feasts. And the most liberal provision was made for the poor. PP 526.1

Even before the tithe could be reserved there had been an acknowledgment of the claims of God. The first that ripened of every product of the land was consecrated to Him. The first of the wool when the sheep were shorn, of the grain when the wheat was threshed, the first of the oil and the wine, was set apart for God. So also were the first-born of all animals; and a redemption price was paid for the first-born son. The first fruits were to be presented before the Lord at the sanctuary, and were then devoted to the use of the priests. PP 526.2

Thus the people were constantly reminded that God was the true proprietor of their fields, their flocks, and their herds; that He sent them sunshine and rain for their seedtime and harvest, and that everything they possessed was of His creation, and He had made them stewards of His goods. PP 526.3

As the men of Israel, laden with the first fruits of field and orchard and vineyard, gathered at the tabernacle, there was made a public acknowledgment of God's goodness. When the priest accepted the gift, the offerer, speaking as in the presence of Jehovah, said, “A Syrian ready to perish was my father;” and he described the sojourn in Egypt and the affliction from which God had delivered Israel “with an outstretched arm, and with great terribleness, and with signs, and with wonders.” And he said, “He hath brought us into this place, and hath given us this land, even a land that floweth with milk and honey. And now, behold, I have brought the first fruits of the land, which Thou, Jehovah, hast given me.” Deuteronomy 26:5, 8-11. PP 526.4