Yahweh spoke to Moses, saying, “Command the children of Israel, and tell them, ‘See that you present my offering, my food for my offerings made by fire, as a pleasant aroma to me, in their due season.’ You shall tell them, ‘This is the offering made by fire which you shall offer to Yahweh: male lambs a year old without defect, two day by day, for a continual burnt offering. You shall offer the one lamb in the morning, and you shall offer the other lamb at evening, with one tenth of an ephah of fine flour for a meal offering, mixed with the fourth part of a hin of beaten oil. It is a continual burnt offering which was ordained in Mount Sinai for a pleasant aroma, an offering made by fire to Yahweh. Its drink offering shall be the fourth part of a hin for each lamb. You shall pour out a drink offering of strong drink to Yahweh in the holy place. The other lamb you shall offer at evening. As the meal offering of the morning, and as its drink offering, you shall offer it, an offering made by fire, for a pleasant aroma to Yahweh.
“ ‘On the Sabbath day, you shall offer two male lambs a year old without defect, and two tenths of an ephah of fine flour for a meal offering mixed with oil, and its drink offering: this is the burnt offering of every Sabbath, in addition to the continual burnt offering and its drink offering.
“ ‘In the beginnings of your months, you shall offer a burnt offering to Yahweh: two young bulls, one ram, seven male lambs a year old without defect, and three tenths of an ephah of fine flour for a meal offering mixed with oil, for each bull; and two tenth parts of fine flour for a meal offering mixed with oil, for the one ram; and one tenth part of fine flour mixed with oil for a meal offering to every lamb, as a burnt offering of a pleasant aroma, an offering made by fire to Yahweh. Their drink offerings shall be half a hin of wine for a bull, the third part of a hin for the ram, and the fourth part of a hin for a lamb. This is the burnt offering of every month throughout the months of the year. Also, one male goat for a sin offering to Yahweh shall be offered in addition to the continual burnt offering and its drink offering.
“ ‘In the first month, on the fourteenth day of the month, is Yahweh’s Passover. On the fifteenth day of this month shall be a feast. Unleavened bread shall be eaten for seven days. In the first day shall be a holy convocation. You shall do no regular work, but you shall offer an offering made by fire, a burnt offering to Yahweh: two young bulls, one ram, and seven male lambs a year old. They shall be without defect, with their meal offering, fine flour mixed with oil. You shall offer three tenths for a bull, and two tenths for the ram. You shall offer one tenth for every lamb of the seven lambs; and one male goat for a sin offering, to make atonement for you. You shall offer these in addition to the burnt offering of the morning, which is for a continual burnt offering. In this way you shall offer daily, for seven days, the food of the offering made by fire, of a pleasant aroma to Yahweh. It shall be offered in addition to the continual burnt offering and its drink offering. On the seventh day you shall have a holy convocation. You shall do no regular work.
“ ‘Also in the day of the first fruits, when you offer a new meal offering to Yahweh in your feast of weeks, you shall have a holy convocation. You shall do no regular work; but you shall offer a burnt offering for a pleasant aroma to Yahweh: two young bulls, one ram, seven male lambs a year old; and their meal offering, fine flour mixed with oil, three tenths for each bull, two tenths for the one ram, one tenth for every lamb of the seven lambs; and one male goat, to make atonement for you. Besides the continual burnt offering and its meal offering, you shall offer them and their drink offerings. See that they are without defect.
Geneva Bible translators 1599 · Public Domain On vv2, 8, 9, 10, 14, 18, 24, 26, 31 By bread he meaneth all manner of sacrifice.
By bread he meaneth all manner of sacrifice.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2, 3, 9, 11, 17, 18, 19 Num 28:2 Command the children of Israel, and say…
Num 28:2 Command the children of Israel, and say unto them, My offering, [and] my bread for my sacrifices made by fire, [for] a sweet savour unto me, shall ye observe to offer unto me in their due season.
Ver. 2. My offering.] He is owner of all; and of his own we give him. Tα σα εκ των σων, said that great emperor.
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And my bread.] Called their bread for their souls; that is, the bread for their natural sustenance, common bread, when not rightly offered. So Jer 7:21. God in scorn calls their sacrifice flesh, ordinary flesh, such as is sold in the shambles. So at the Lord’s Supper impenitent communicants receive no more than the bare elements; panem Domini, but not panem Dominum. {a}
In their due season.] Which for eight and thirty years they had intermitted. Get a settlement, or Sabbath of spirit, or else God shall be but ill, if at all, served.
{a} August.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2, 5, 6, 7, 8, 9, 11, 14, 15, 16, 17, 23, 24, 26, 27 God here repeats some of the former laws about…
God here repeats some of the former laws about sacrifices, not without great reason, partly, because they had been generally discontinued for thirty-eight years together; partly, because the generation to which the former laws had been given about these things was wholly dead, and it was fit the new generation should be instructed about them, as their parents were; partly, to renew the testimonies of God’s grace and mercy, notwithstanding their frequent forfeitures thereof by their horrid apostacies and rebellions; and principally, because they were now ready to enter into that land, in which they were obliged to put these things in practice, Deu 12:8, &c.
Made by fire. According to this translation the sense is, My offering, i.e. my offering or sacrifices, and my bread, i.e. either my shew-bread, or rather my meat-offering made of bread or meal, for my sacrifices made by fire, i.e. which is to accompany my burnt-offerings. Or thus, My offering, to wit, my bread, i. e. my meat-offering, which was made of bread or meal, which is oft expressed by this very name of corban or offering, as Lev 2:1; 6:20; but because corban signifies not only a meatoffering, but other offerings also, as Lev 7:37,38, therefore he limits that general word by adding my bread with (so the Hebrew lamed is oft used, as Gen 46:26; Ezr 1:5; 2:63, &c.) my sacrifices made by fire, which may be understood either,
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1. Generally for all the sacrifices, as that phrase is sometimes taken, as 1Sa 2:28, where it must needs be so meant, because the burntofferings properly so called were not given to the priest, but reserved to God himself, and the priest’s portion lay in the other sacrifices only; or,
2. Specially and properly for burnt-offerings; and so under them, as the most eminent kind, are contained all other sacrifices; as under the meat-offering here is contained the drink-offering. And according to this translation and explication these words contain a full and general rule, comprehending all the particulars following in this chapter, as in reason they ought to do, and which otherwise they do not.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 9, 16 Here is, I. A general order given concerning the…
Here is, I. A general order given concerning the offerings of the Lord, which were to be brought in their season, Num 28:2. These laws are here given afresh, not because the observance of them was wholly disused during their thirty-eight years' wandering in the wilderness (we cannot think that they were so long without any public worship, but that at least the daily lamb was offered morning and evening, and doubled on the sabbath day; so bishop Patrick conjectures); but that many of the sacrifices were then omitted is plainly intimated, Amo 5:25, quoted by Stephen, Act 7:42. Did you offer unto me sacrifices and offerings in the wilderness forty years, O house of Israel? It is implied, "No, you did not." But, whether the course of sacrifices had been interrupted or no, God saw fit now to repeat the law of sacrifices, 1. Because this was a new generation of men, that were most of them unborn when the former laws were given; therefore, that they might be left without excuse, they have not only these laws written, to be read to them, but again repeated from God himself, and put into a less compass and a plainer method. 2. Because they were now entering upon war, and might be tempted to think that while they were engaged in that they should be excused from offering sacrifices. Inter arma silent leges - law is little regarded amidst the clash of arms. No, says God, my bread for my sacrifices even now shall you observe to offer, and that in the due season. They were peculiarly concerned to keep their peace with God when they were at war with their enemies. In the wilderness they were solitary, and quite separate from all other people, and therefore there they needed not so much their distinguishing badges, nor would their omission of sacrifices be so scandalous as when they came into Canaan, when they mingled with other people. 3. Because possession was now to be given them of the land of promise, that land flowing with milk and honey, where they would have plenty of all good things. "Now" (says God), "When you are feasting yourselves, forget not to offer the bread of your God." Canaan was given to them upon this condition, that they should observe God's statutes, Psa 105:44, Psa 105:45.
II. The particular law of the daily sacrifice, a lamb in the morning and a lamb in the evening, which, for the constancy of it as duly as the day came, is called a continual burnt-offering (Num 28:3), which intimates that when we are bidden to pray always, and to pray without ceasing, it is intended that at least every morning and every evening we offer up our solemn prayers and praises to God. This is said to be ordained in Mount Sinai (Num 28:6), when the other laws were given. The institution of it we have, Exo 29:38. Nothing is here added in the repetition of the law, but that the wine to be poured out in the drink-offering is ordered to be strong wine (Num 28:7), the riches and most generous and best-bodied wine they could get. Though it was to be poured out upon the altar, and not drunk (they therefore might be ready to think the worst would serve to be so thrown away), yet God requires the strongest, to teach us to serve God with the best we have. The wine must be strong (says Ainsworth) because it was a figure of the blood of Christ, the memorial of which is still left to the church in wine, and of the blood of the martyrs, which was poured out as a drink-offering upon the sacrifice and service of our faith, Phi 2:17.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 15, 16, 17, 18, 19, 20, 22, 23, 24, 25, 26 And the Lord spake unto Moses,.... The number of…
And the Lord spake unto Moses,.... The number of the children of Israel being taken, and orders given to divide the land unto them, according to their numbers; it was thought proper by the Lord to renew, or to put in mind of, the laws concerning sacrifices which had been made, and which they were to observe when they came into the land of Canaan; and the rather this was necessary, as it was now thirty eight years ago since these laws were first made, and during that time were much in disuse, at least some of them: and besides, this was a new generation of men that were sprung up, those that were at Mount Sinai at the giving of the law being all dead, except a very few; and now Moses also was about to die, and would be no more with them to remind them of these laws, and see that they were observed; and a successor of him being appointed and constituted, it may be likewise on his account, as well as the people's, that these laws were repeated:
saying; as follows.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 7, 17, 23, 26 Laws concerning the daily, ver. 1-8. Weekly, ver. 9-10.…
Laws concerning the daily, ver. 1-8. Weekly, ver. 9-10. Monthly, ver. 11-15. Yearly sacrifices, ver. 16-31.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 7, 26, 31 All the offerings of God to be offered in…
CHAPTER XXVIII
All the offerings of God to be offered in their due season,
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1, 2.
The continual burnt-offering for the morning, 3-6;
and its drink-offering, 7.
The continual burnt-offering for the evening, 8.
The offerings for the Sabbath, 9, 10.
The offerings for the beginning of each month, 11-15.
Repetition of the ordinances concerning the passover, 16-25.
Ordinances concerning the day of first-fruits or pentecost,
26-31.
NOTES ON CHAP. XXVIII
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv2, 3, 6, 7, 9, 11, 16, 23, 26, 27 Num 28:2. Command the children of Israel — God…
Num 28:2. Command the children of Israel — God here repeats some of the former laws about sacrifices, not without great reason; 1st, Because they had been generally discontinued for thirty-eight years together. 2d, Because the generation to which the former laws had been given about these things was wholly dead, and it was fit the new generation should be instructed about them, as their parents were. 3d, To renew the testimonies of God’s grace and mercy, notwithstanding their frequent forfeitures thereof by their rebellion. And, 4th, and principally, Because they were now ready to enter into that land, in which they were obliged to put these things in practice. It is observable that God commands Moses to repeat them in the following order of daily, weekly, monthly, and anniversary sacrifices.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 2, 7, 9, 11, 16, 26 The daily offering had been already commanded Exo 29:38,…
The daily offering had been already commanded Exo 29:38, and no doubt additional offerings had become customary on festivals. But no such elaborate system as is here prescribed was or could possibly have been observed in the wilderness: compare Deu 12:8-9. The regulations of this and the next chapter therefore point to the immediate prospect of that settlement in Canaan which alone could enable the Israelites to obey them. Compare the ordinances in Num. 15.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2, 3, 6, 7, 10, 11, 13, 15, 16, 23, 24, 26, 27 Seasons. These precepts had often been repeated already: but…
Seasons. These precepts had often been repeated already: but perhaps they had not been exactly observed in the desert, so that Moses indicates them once more, as if to remind the people that they will now have no excuse, if they neglect these sacrifices in the promised land. (Calmet) --- These frequent repetitions may also remind us, with what attention we ought to worship God. (Du Hamel)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 The renewed and enlarged sacrificial institutions, With reference to…
SIXTH SECTION
The renewed and enlarged sacrificial institutions, With reference to the settlement in Canaan
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Num_28:1 to Num_29:40. (Comp. Num_25:1-18)
1And the Lord spake unto Moses, saying, 2Command the children of Israel, and say unto them, My offering and my bread for my sacrifices made by fire, for a sweet savour1 unto me, shall ye observe to offer unto me in their due season. 3And thou shalt say unto them, This is the offering made by fire which ye shall offer unto the Lord; two lambs of the first year without spot day by day,2 for a continual burnt offering. 4The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at 3even; 5And a tenth part of an ephah of flour for a meat offering, 6mingled with the fourth part of a hin of beaten oil. It is a continual burnt offering, which was ordained in mount Sinai for a sweet savour, a sacrifice made by fire unto the Lord. 7And the drink offering thereof shall be the fourth part of a hin for the one lamb: in the holy place shalt thou cause the strong wine to be poured unto the Lord for a drink offering. 8And the other lamb shalt thou offer at even: as the meat offering of the morning, and as the drink offering thereof, thou shalt offer it, a sacrifice made by fire, of a sweet savour unto the Lord.
9And on the sabbath day two lambs of the first year without spot, and two tenth deals of flour for a meat offering, mingled with oil, and the drink offering thereof: 10This is the burnt offering of every sabbath, beside the continual burnt offering, and his drink offering.
11And in the beginnings of your months ye shall offer a burnt offering unto the Lord; two young bullocks, and one ram, seven lambs of the first year without spot; 12And three tenth deals of flour for a meat offering, mingled with oil, for one bullock; and two tenth deals of flour for a meat offering, mingled with oil, for one ram; 13And a several tenth deal of flour mingled with oil for a meat offering unto one lamb; for a burnt offering of a sweet savour, a sacrifice made by fire unto the Lord. 14And their drink offerings shall be half a hin of wine unto a bullock, and the third part of a hin unto a ram, and a fourth part of a hin unto a lamb: this is the burnt offering of every month throughout the months of the year. 15And one kid of the goats for a sin offering unto the Lord shall be offered, beside the continual burnt offering, and his drink offering. 16And in the fourteenth day of the first month is the passover of the Lord. 17And in the fifteenth day of this month is the feast: seven days shall unleavened bread be eaten. 18In the first day shall be a holy convocation; ye shall do no manner of servile work therein: 19But ye shall offer a sacrifice made by fire for a burnt offering unto the Lord; two young bullocks, and one ram, and seven lambs of the first year: they shall be unto you without blemish. 20And their meat offerings shall be of flour mingled with oil; three tenth deals shall ye offer for a bullock, and two tenth deals for a ram: 21A several tenth deal shalt thou offer for every lamb, throughout the seven lambs:
22And one goat for a sin offering, to make an atonement for you. 23Ye shall offer these beside the burnt offering in the morning, which is for a continual burnt offering. 24After this manner ye shall offer daily, throughout the seven days, the meat of the sacrifice made by fire, of a sweet savour unto the Lord; it shall be offered beside the continual burnt offering, and his drink offering. 25And on the seventh day ye shall have a holy convocation; ye shall do no servile work.
26Also in the day of the firstfruits, when ye bring a new meat offering unto the Lord, after your weeks be out, ye shall have a holy convocation; ye shall do no servile work: 27But ye shall offer the burnt offering for a sweet savour unto the Lord; two young bullocks, one ram, seven lambs of the first year; 28And their meat offering of flour mingled with oil, three tenth deals unto one bullock, two tenth deals unto one ram. 29A several tenth deal unto one lamb, throughout the seven lambs; 30And one kid of the goats to make an atonement for you. 31Ye shall offer them beside the continual burnt offering, and his meat offering, (they shall be unto you without blemish,) and their drink offerings.
Num_29:1 And in the seventh month, on the first day of the month, ye shall have a holy convocation; ye shall do no servile work: it is a day of blowing the trumpets unto you. 2And ye shall offer a burnt offering for a sweet savour unto the Lord; one young bullock, one ram, and seven lambs of the first year without blemish: 3And their meat offering shall be of flour mingled with oil, three tenth deals for a bullock, and two tenth deals for a ram. 4And one tenth deal for one lamb, throughout the seven lambs: 5And one kid of the goats for a sin offering, to make an atonement for you: 6Beside the burnt offering of the month, and his meat offering, and the daily burnt offering, and his meat offering, and their drink offerings, according unto their manner, for a sweet savour, a sacrifice made by fire unto the Lord.
7And ye shall have on the tenth day of this seventh month a holy convocation; and ye shall afflict your souls: ye shall not do any work therein: 8But ye shall offer a burnt offering unto the Lord for a sweet savour; one young bullock, one ram, and seven lambs of the first year; they shall be unto you without blemish. 9And their meat offering shall be of flour mingled with oil, three tenth deals to a bullock, and two tenth deals to one ram, 10A several tenth deal for one lamb, throughout the seven lambs: 11One kid of the goats for a sin offering; beside the sin offering of atonement, and the continual burnt offering, and the meat offering of it, and their drink offerings.
12And on the fifteenth day of the seventh month ye shall have a holy convocation; ye shall do no servile work, and ye shall keep a feast unto the Lord seven days: 13And ye shall offer a burnt offering, a sacrifice made by fire, of a sweet savour unto the Lord; thirteen young bullocks, two rams, and fourteen lambs of the first year; they shall be without blemish: 14And their meat offering shall be of flour mingled with oil, three tenth deals unto every bullock of the thirteen bullocks, two tenth deals to each ram of the two rams, 15And a several tenth deal to each lamb of the fourteen lambs: 16And one kid of the goats for a sin offering; beside the continual burnt offering, his meat offering, and his drink offering.
17And on the second day ye shall offer twelve young bullocks, two rams, fourteen lambs of the first year without spot: 18And their meat offering and their drink offerings for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner: 19And one kid of the goats for a sin offering; beside the continual burnt offering, and the meat offering thereof, and their drink offerings.
20And on the third day eleven bullocks, two rams, fourteen lambs of the first year without blemish: 21And their meat offering and their drink offerings for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner: 22And one goats for a sin offering; beside the continual burnt offering, and his meat offering, and his drink offering.
23And on the fourth day ten bullocks, two rams, and fourteen lambs of the first year without blemish: 24Their meat offering and their drink offerings for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner: 25And one kid of the goats for a sin offering; beside the continual burnt offering, his meat offering, and his drink offering.
26And the fifth day nine bullocks, two rams, and fourteen lambs of the first year without spot: 27And their meat offering and their drink offerings for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner: 28And one goat for a sin offering; beside the continual burnt offering, and his meat offering, and his drink offering.
29And on the sixth day eight bullocks, two rams, and fourteen lambs of the first year without blemish: 30And their meat offering and their drink offerings for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner: 31And one goat for a sin offering; beside the continual burnt offering, his meat offering, and his drink offering.
32And on the seventh day seven bullocks, two rams, and fourteen lambs of the first year without blemish; 33And their meat offering and their drink offerings for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner: 34And one goat for a sin offering, beside the continual burnt offering, his meat offering, and his drink offering.
35On the eighth day ye shall have a solemn assembly: ye shall do no servile work therein: 36But ye shall offer a burnt offering, a sacrifice made by fire, of a sweet savour unto the Lord: one bullock, one ram, seven lambs of the first year without blemish: 37Their meat offering and their drink offerings for the bullock, for the ram, and for the lambs, shall be according to their number, after the manner: 38And one goat for a sin offering; beside the continual burnt offering, and his meat offering, 39and his drink offering. These things ye shall 4do unto the Lord in your set feasts, beside your vows, and your freewill offerings, for your burnt offerings, and for your meat Offerings, and for your drink offerings, and for your peace offerings. 40And Moses told the children of Israel according to all that the Lord commanded Moses.
TEXTUAL AND GRAMMATICAL
[Num_29:35. עֲצֶרֶת from עָצַר, to close, shut up. The assembly which closes up the whole cycle.—A. G.].
EXEGETICAL AND CRITICAL
That this conclusion of the sacrificial ordinances relates definitely to the settlement in Canaan, and thus forms the intensified repetition of the law of offerings in chap. 15, is evident from the prominent significance which is attributed to the feast of tabernacles, as the closing feast, at which the blessedness and the joy of the settlement in the land of promise was celebrated, as if all the feasts culminated in this festival commemorative of the sacred and glorious heritage. See Num_29:12-40, with which belongs also the preliminary solemnities on the day of atonement (Num_29:1-6). The series of sacrificial regulations closes in this form: Exo_23:14-17; Exo_29:38-42; Exo_31:12-17; Leviticus 23; Num_15:1-12.
1. The basis of the feasts, the sacred times, were arranged according to the sacred number seven, the Sabbath in various senses and emphasis (the weekly, monthly Sabbath, etc.) foretokening the eternal rest of God. a. The basis of the feasts. 1) The every day. 2) The Sabbath day. 3) The first day of the month or the new moon. 4) The Pentecost which was reckoned as the Sabbath of weeks. 5) The first day or new moon of the seventh month, b. The feasts. 1) Passover and unleavened bread. 2) The feast of weeks or harvest, Pentecost. 3) The day of atonement and feast of tabernacles, or the feast of fruit harvest and vintage. More minute specifications. The every day morning and evening sacrifices, sanctified to Jehovah, designates all time as holy time. The Sabbath, the fundamental type of all holy time, comes out prominently also in the eight day feasts. The new moons win now a greater significance with respect to the civil relations of life in Canaan (especially seed time and harvest). Later it attained the dignity of a peculiar feast day. [Keil referred to by Lange here holds “that the new moon grew more and more into a feast day, trade was suspended (Amo_8:5) the pious Israelite sought instruction from the prophets (2Ki_4:23) many families and households presented yearly thank offerings (1Sa_20:6; 1Sa_20:29) and at a still later period the most devout abstained from fasting (Jdt_8:6), consequently it is frequently referred to by the prophets as a feast resembling the Sabbath (Isa_1:13; Hos_2:13; Eze_46:1)].”
The first day of the seventh month was celebrated as the great Sabbath (of months) with the sounding of trumpets. It was the Sabbath of the new moon, as the peculiar Sabbath, the Sabbath of days. The Paschal feast rose above all the other feasts as the great Old Testament sacramental solemnity; as a year feast proper it was combined with the feast of unleavened bread—the two together constituting a double feast. The great day of atonement also as a preliminary solemnity, with the feast of tabernacles made a double feast, but which in itself like the Passover transcended the other feasts, and even the Passover itself, in its foreshadowings of the future. The isolated position of the Pentecost has already been alluded to. It should be observed, however, that the Pentecost is not only a harvest feast, but the Sabbath of seven weeks, and thus the seven-fold intensified day of rest. The seven day feasts of unleavened bread and Tabernacles, aside from the Sabbath occurring within them, were begun and closed with a holy convocation and Sabbath rest. To the seven days of the Tabernacles’ feast there was added the עֲצֶרֶת to which the Sabbath rest and the holy convocation of the seventh day were transferred.
As to the cumulation of offerings it is to be observed that the daily offerings were not suspended for the Sabbath offerings, or for the feast offerings, but went before those (Num_28:9-10; and Num_29:23; Num_29:31). So also the Sabbath offerings were not suspended by the feast or the new moon offerings, nor were the new moon offerings at the feast of the seventh new moon (Num_29:6) and generally no universal offering, for these which were more particular or special.
The fundamental form of all the sacrifices is throughout the burnt-offering, i. e., the offering which represents symbolically and typically the offering up of the person to Jehovah. There is no word of a sin offering in the daily or Sabbath sacrifices. In the monthly sacrifice a sin offering is added as in remembrance of sins committed in the past, a kid of the goats (Num_28:15), and so also from the first day of the feast of unleavened bread a goat is offered daily (Num_28:12-24), for a sin offering. At Pentecost (30) at the seventh new moon, on the great day of atonement, one kid of the goats, beside the sin offering of atonement (Num_29:11) and lastly on every day of the Feast of the Tabernacles a sin offering was part of the service. With the bloody offerings there were connected in precise or definite relations food and drink offerings.
Table of the offerings. 1. For every day Num_28:1-8, see Exo_29:38. 2. For the Sabbath, Num_28:9-10, the double of the daily offering throughout. For the new moon, Num_28:11-15. The food and drink offerings do not relate to the bloody offerings as a whole, but distributively. They are: a. two bullocks and with each, three tenth deals of flour mingled with oil for a food offering, and half a hin of wine for a drink offering. b. One ram, with two-tenth deals of flour for a food offering, and one third of a hin of wine for a drink offering, c. Seven lambs of the first year, with one tenth deal of fine flour for a food offering, and the fourth part of a hin of wine as a drink offering. For the feast of unleavened bread. Num_28:16-25. The burnt and food offerings as before, drink offering not expressed but understood.
For Pentecost. Num_29:26-31. First fruits lie in the name. Burnt meat, and drink offerings as at the feast of unleavened bread. For the seventh new moon, Num_29:1-6. A bullock, a ram, and seven lambs are added to the daily offering, and to those of the ordinary new moon. Meat and drink offerings in their proportion. For the day of atonement, Num_29:7-11. Burnt offering with the appropriate meat and drink offerings as on the seventh new moon. Beside the sin offering of atonement, one kid of the goats for a sin offering. For the feast of tabernacles, Num_29:12-39. Here the burnt-offerings rise to enormous proportions. At the first day thirteen bullocks, the second twelve, the third eleven, and so downward to the seventh day, when seven were offered. The number of rams and lambs however is constant through all the days, and the meat and drink offerings are in due proportion. The steady decrease in the number of bullocks was probably due to the purpose of securing seven bullocks, the sacred number, for the seventh day, and indicating at the same time in the gradual diminution in the number of sacrificial bullocks the gradual decrease in the festal character of the seven festal days,” Keil. It is remarkable that the grand concluding festival upon the eighth day, closes with the simple offering of an ordinary feast day, Num_29:36.
To all these sacrifices must be added the voluntary offerings of individual Israelites. The peace offerings were probably especially attached to the great popular festivals.
This lavish employment of such costly material in the fire-offerings was designed probably not merely to express fully the duty of self-consecration, but it served also without doubt to confirm the natural distinction between man and brute which was rent away everywhere among the heathen, (as it is now again in modern science so-called) by an institution of revelation, and also to train a young shepherd people, by the exercise of great sacrifices, to a free and independent position relative to their possessions in herds and flocks. We have already alluded to the fact that the shepherd life, and even the grade and condition of the cattle, were elevated through the institution of such offerings. The offering of the males was moreover less detrimental for the pastoral economy than the sacrifice of female victims would have been. [While this renewal and enlargement of the law looks to the settlement of Israel in Canaan, where the Israelites were in a position to carry it out to its full extent, it has also a deeper significance as indicating the reunion of Jehovah with His people who were separated from Him during the wanderings. Israel in the fields of Moab, the last of the rebellious generation dead, now stood in the place of the preceding generation at Sinai when they were taken into covenant with Jehovah, and hence the institutions through which they had communion with God, are set forth here more fully than before. The whole order is wrapt up in Num_29:2 : My offering and my bread for my sacrifice made by fire, a sweet savor unto me shall ye observe to offer unto me in their due season.—This is the germ out of which all springs. In its daily sacrifice in its burnt and meal offering the people sanctified its life and its substance to God. This is never suspended. At each period, making a beginning in its life, there are sacrifices expressive of the truth, that they belong to Jehovah and yield themselves to Him. As these periods open into wider circles—the Sabbath, the new moon—so the offerings become more extensive and expressive, until we reach the seventh new moon, which in a sense completes the festal circle—the ceremonial year. It begins with the great paschal feast and closes with the great day of atonement and the feast of tabernacles. The atonement completed, the ceremonial offences of the past accumulating through the year, and it may be not provided for in the recurring festivals and offerings, now all removed with the sin offering and Azazel; the people start anew and with great joy. The joyous character of the feast of tabernacles, was due partly to the fact that it commemorated the life of Israel in tents and booths now passed, partly to the fact that it was the feast of first-fruits—a feast of thanksgiving for their abundance—but it was peculiarly a joyful feast from its relation to the whole sacrificial system. It was the first feast after the great atonement had been concluded. The people passed from the day on which they fasted and afflicted their souls, out into the free air and unrestricted communion with God. They were not burdened with guilt and fears, they were cleansed from their ceremonial offences; and those who saw through the types to the thing represented were no doubt cleansed morally, and hence the exultant tone of this solemnity. And it may be in the gratitude and joy which seeks every way to express itself, we have the reason for the more expensive offering of this feast; and also a reason why the thirteen victims on the first day decline to seven on the seventh—the outburst of joy calming itself down to the sober but no less pure and deep joy of the ordinary life and methods of communion with God.
The apparent discrepancy between chapter Num_28:26-31 and Lev_23:18-20 is removed at once upon the supposition that the festal offering spoken of here was independent of the special offerings connected with the wave-loaves which are referred to in that passage. The whole statement here, implies that the two offerings were distinct and separate, and this view is confirmed by the statements as to the offerings which accompanied the great day of atonement. The offerings in Leviticus are connected with the rites peculiar to each festival, and formed part of them, in our passage they are additions to the continual burnt offering. See Bahr, Symbolik; Kurtz, Mosaische Offering; Fairbain’s Typology; Hirsch’s Com., which is full and elaborate; Keil, Archæology.—A. G.].
DOCTRINAL AND ETHICAL
With a delightful anticipatory view of Canaan Israel is reminded again that it must hold Jehovah in honor, as the Giver of all its wealth and happiness in the land of its inheritance, and recognize the truth by bringing its offerings. The largeness and abundance of its burnt offerings is fully explainable only, as a cogent method of education to unselfishness. See the exegesis. But as to the freewill offerings, their unreasonable multiplication must be restricted by the authority of the head of the household, see chap. 30.
[My sacrifice.—It belongs to the Lord already. We offer not our own—but what is His. We receive first and then give of what we have received. “The offering, the power and will to offer, the offerer himself, all belong to God.” God receives His own again, but with it the affection, the homage, and the devotion of the offerers. The showers that bless the earth bear back with them its fragrance. The natural and historical significance of the three great feasts. See Fairbain’s Typology.—A. G.].
HOMILETICAL HINTS
The sense of the nearness of the promised land. Indicated by the renewal and extension of the sacrificial and festal ordinances, especially with regard to the food and fruit offerings, then more particularly the enlarged regulation for the feasts (see the exegesis), and lastly by the restriction placed upon formal vows. The blessing of an established order, even in ecclesiastical affairs. Every religious and ecclesiastical ordinance must be conditioned by its idea and purpose. The feasts of God’s people as intensified sacrificial feasts. The souls of the people are in these great festal offerings raised above the world. [Henry: “Neither the pressure of the war of conquest, nor the plenty to be secured with the possession of the land, would excuse any neglect as to the ordinances of God. When God sows plentifully upon us He expects to reap accordingly from us. The day of atonement and the feast of tabernacles. The intention of divine institutions is, then, well answered when one religious service helps to fit us for another, and all for heaven. Even our best services are imperfect and need atonement. On the very day the sin offering of atonement was offered there must be another sin offering. But what the law could not do in that it was weak that Christ has done. They that sow in tears shall reap in joy. The eighth day. See Joh_7:37.
Num_29:39. Beside your vows.—Though every Israelite had a share in the common sacrifices, yet he must not think that these will serve instead of his vows and free-will offerings.”
How much we owe to Christ who has fulfilled the law, and has set us free from the yoke of ordinances, and how vigilantly should we guard our Christian liberty.—A. G.].
Footnotes:
[1]Marg for a sweet savour of my rest.
[2]Marg. In a day.
[3]Marg. between the two evenings.
[4]Marg. offer.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv9, 11, 16, 26 This is the burnt offering of every sabbath--There is…
This is the burnt offering of every sabbath--There is no previous mention of a Sabbath burnt offering, which was additional to the daily sacrifices.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2, 3, 5, 7, 9, 11, 12, 13, 14, 15, 16, 17, 18, 19, 22, 23, 25, 26, 27 SACRIFICES REQUIRED BY JEHOVAH, Num_28:1-2.
SACRIFICES REQUIRED BY JEHOVAH, Num_28:1-2.
2. My offering — Korban. Lev_1:2, note.
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My bread — Lev_3:11, note.
By fire… sweet savour — Lev_1:9, note.
Due season — The festal times of Jehovah, (Lev_23:2,) appointed by him as days or times which were to be sanctified to his service, include the sabbath, new moon, the yearly feasts, and the daily sacrifices.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On v1 Chapters 28, 29. P
Chapters 28, 29. P
The amounts of public offerings at the sacred seasons
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The following are the seasons for which offerings are enjoined:—(1) every morning and evening (Num_28:3-8), (2) the Sabbath (Num_28:9 f.), (3) the first day of each month (Num_28:11-15) [the Passover is mentioned Num_28:16), but no offering is commanded], (4) the seven days of Unleavened Cakes (Num_28:17-25), (5) the Feast of Weeks (Num_28:26-31), (6) the first day of the sacred seventh month, i.e. the Feast of Trumpets (Num_29:1-6), (7) the tenth day of the seventh month, i.e. the Day of Atonement (Num_29:7-11), (8) the fifteenth to the twenty-first day of the seventh month, i.e. the seven days of the Feast of Booths (Num_29:12-31), (9) the additional, eighth, day of the Feast of Booths (Num_29:35-38). Nos. (7) and (9) shew that the list is post-exilic, for neither was observed before the time of Ezra.
The offerings are of four kinds:—burnt-offerings (the flesh of animals), meal-offerings (meal and oil), drink-offerings or libations (wine), and sin-offerings (one he-goat). Similar lists, not, however, so complete and systematic, are found in the Law of Holiness (Leviticus 23) and Eze_45:18 to Eze_46:15. The amounts of the meal-offerings and libations have already been given in Num_15:1-16. The animals to be offered are as follows:—4 lambs for a burnt-offering on the Sabbath, and 2 on each of the other days in the week; on all the holy-days except the Sabbath one he-goat for a sin-offering; and in addition to these the following animals:
LambsRamsBullocks1st day of each month712Each of the 7 days of Unleavened Cakes712Feast of Weeks7121st day of 7th month71110th day of 7th month711Each of the 7 days of the Feast of Booths also 13 bullocks on the 1st day, and decreasing by one on each succeeding day.1428th day of the Feast of Booths711
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 9, 11, 16, 26, 27 (1) And the Lord spake unto Moses . .…
XXVIII.
(1) And the Lord spake unto Moses . . .—The sacrificial laws had been to a great extent in abeyance during the wanderings of the Israelites in the wilderness. It was needful, therefore, that before the entrance into the land of Canaan those laws should be promulgated afresh.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
C. H. Mackintosh 1880 · Public Domain On v1 Numbers 28 - 29
Numbers 28 - 29
These two chapters must be read together; they form a distinct section of our book - a section pregnant with interest and instruction. The second verse of chapter 28 gives us a condensed statement of the contents of the entire section. "And the Lord spake unto Moses, saying, Command the children of Israel, and say unto them, My offering, and my bread for my sacrifices made by fire, for a sweet savour unto me, shall ye observe to offer unto me in their due season."
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In these words the reader is furnished with a key with which to unlock the whole of this portion of the Book of Numbers. It is as distinct and simple as possible. "My offering" "My bread" "My sacrifices," "A sweet savour unto Me." All this is strongly marked. We may learn here, without an effort, that the grand leading thought is Christ to Godward. It is not so much Christ as meeting our need - though surely He does most blessedly meet that - as Christ feeding and delighting the heart of God. It is God’s bread - a truly wonderful expression, and one little thought of or understood. we are all sadly prone to look at Christ merely as the procuring cause of our salvation, the One through whom we are forgiven and saved from hell, the channel through which all blessing flows to us He is all this, blessed for ever be His Name. He is the Author of eternal salvation to all them that obey Him. He bore our sins in His own body on the tree He died, the just for the unjust, to bring us to God He saves us from our sins, from their present power, and from their future consequences.
All this is true; and, consequently, throughout the whole of the two chapters which lie open before us, and in each distinct paragraph, we have the sin offering introduced. (See Num. 28: 15, 22, 30; Num. 29: 5, 11, 16, 19, 22, 25, 28, 31, 34, 38) Thirteen times over is mention made of the sin offering of atonement; and yet, for all that, it remains true and obvious that sin or atonement for sin is not, by any means, the great prominent subject. There is no mention of it in the verse which we have quoted for the reader, although that verse plainly gives a summary of the contents of the two chapters; nor is there any allusion to it until we reach the fifteenth verse.
Need we say that the sin offering is essential inasmuch as man is in question, and man is a sinner? It would be impossible to treat of the subject of man’s approach to God, his worship, or his communion, without introducing the atoning death of Christ as the necessary foundation. This the whole heart confesses with supreme delight. The mystery of Christ’s precious sacrifice shall be the wellspring of our souls throughout the everlasting ages.
But shall we be deemed Socinian in our thoughts if we assert that there is something in Christ and in His precious death beyond the bearing of our sins and the meeting of our necessities? We trust not. Can any one read Numbers 28 and 29 and not see this? Look at one simple fact which might strike the mind of a child. There are seventy-one verses in the entire section; and, out of these, thirteen allude to the sin offering, and the remaining fifty-eight are occupied with sweet savour offerings.
In a word then, the special theme here is God’s delight in Christ. Morning and evening, day by day, week after week, from one new moon to another, from the opening to the close of the year, it is Christ in His fragrance and preciousness to Godward. True it is thanks be to God, and to Jesus Christ His Son - our sin is atoned for, judged, and put away for ever - our trespasses forgiven and guilt cancelled. But above and beyond this, the heart of God is fed, refreshed, and delighted by Christ. What was the morning and evening lamb? Was it a sin offering or a burnt offering? Hear the reply in God’s own words: "And thou shalt say unto them, This is the offering made by fire which ye shall offer unto the Lord; two lambs of the first year without spot day by day, for a continual burnt offering. The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at even; and a tenth part of an ephah of flour for a meat offering, mingled with the fourth part of an hin of beaten oil. It is a continual burnt offering, which was ordained in Mount Sinai, for a sweet savour, a sacrifice made by fire unto the Lord."
Again; what were the two lambs for the Sabbath? a sin offering or a burnt offering? "This is the burnt offering of every Sabbath." It was to be double, because the Sabbath was a type of the rest that remaineth for God’s people, when there will be a two fold appreciation of Christ. But the character of the offering is as plain as possible. If was Christ to Godward. This is the special point in the burnt offering. The Sin offering is Christ to usward. In this, it is a question of the hatefulness of sin; in that, it is a question of the preciousness and excellency of Christ.
So also, at the beginnings of their months (ver. 11), in the feast of the Passover and unleavened bread (ver. 16-25), in the feast of firstfruits (ver. 26-31), in the feast of trumpets (Num. 29: 1-6), in the feast of tabernacles (ver. 7-38). In a word, throughout the entire range of feasts, the leading idea is Christ as a sweet savour. The sin offering is never lacking; but the sweet savour offerings get the prominent place, as is evident to the most cursory reader. We do not think it possible for any one to read this remarkable portion of scripture and not observe the contrast between the place of the sin offering and that of the burnt offering. The former is only spoken of as "one kid of the goats," whereas the latter comes before us in the form of "fourteen lambs," "thirteen bullocks" and such like. Such is the large place which the sweet savour offerings get in this scripture.
But why dwell upon this? Why insist upon it? Simply to show to the Christian reader the true character of the worship God looks for, and in which He delights. God delights in Christ; and it should be our constant aim, to present to God that in which He delights. Christ should ever be the material of our worship; and He will be, in proportion as we are led by the Spirit of God. How often, alas! it is otherwise with us the heart call tell. Both in the assembly and in the closet, how often is the tone low, and the spirit dull and heavy. We are occupied with self instead of with Christ; and the Holy Ghost, instead of being able to do His own proper work, which is to take of the things of Christ and show them unto us, is obliged to occupy us with ourselves, in self-judgement, because our ways have not been right.
All this is to be deeply deplored. It demands our serious attention both as assemblies and as individuals-in our public reunions and in our private devotions. Why is the tone of our public meetings frequently so low? Why such feebleness, such barrenness, such wandering? Why are the hymns and prayers so wide of the mark? Why is there so little that really deserves the name of worship? Why is there such restlessness and aimless activity? Why is there so little in our midst to refresh the heart of God? so little that He can really speak of as "His bread, for His sacrifices made by fire, for a sweet savour unto him?" We are occupied with self and its surroundings - our wants, our weakness, our trials and difficulties; and we leave God without the bread of His sacrifice. We actually rob Him of His due, and of that which His loving heart desires.
Is it that we can ignore our trials, our difficulties, and our wants? No; but we can commit them to Him. He tells us to cast all our care upon Him, in the sweet and tranquillising assurance that He careth for us. He invites us to cast our burdens upon Him, in the assurance that He will sustain us. He is mindful of us. Is not this enough! Ought we not to be sufficiently at leisure from ourselves, when we assemble in His presence, to be able to present to Him something besides our own things? He has provided for us. He has made all right for us. Our sins and Our sorrows have all been divinely met. And most surely we cannot suppose that such things are the food of God’s sacrifice. He has made them His care, blessed be His name; but they cannot be said to be His food.
Christian reader, ought we not to think of these things - think of them, in reference both to the assembly and the closet? - for the same remarks apply both to the one and the other. Ought we not to cultivate such a condition of soul as would enable us to present to God that which He is pleased to call "His bread?" The truth is we want more entire and habitual occupation of heart with Christ as a sweet savour to God. It is not that we should value the sin offering less; far be the thought! But let us remember that there is something more in our precious Lord Jesus Christ than the pardon of our sins and the salvation of our souls. What do the burnt offering, the meat offering, and the drink offering set forth? Christ as a sweet savour-Christ the food of God’s offering - the joy of His heart. Need we say it is one and the same Christ? Need we insist upon it that it is the same One who was made a curse for us that is a sweet savour to God? Surely, surely every Christian owns this. But are we not prone to confine our thoughts of Christ to what He did for us, to the virtual exclusion of what He is to God? It is this we have to mourn over and judge - this we must seek to have corrected; and we cannot but think that a careful study of Numbers 28, 29 would prove a very excellent corrective. May God, by His Spirit, use it to this end!
Having, in our "Notes on Leviticus," offered to the reader What God has given to us in the way of light on the sacrifices and feasts, we do not feel led to dwell upon them here. That little volume can be had of the publisher, and the reader will find in chapters 1 - 8 and chapter 33 what may interest and help him in reference to the subjects treated of in the two chapters on which we have been dwelling.
C. H. Mackintosh, Notes on the Pentateuch — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 2, 3, 7, 9, 10, 11, 15, 16, 17, 18, 19, 23, 26, 27 THE ROUTINE OF SACRIFICIAL OFFERINGS (chapters 28, 29).
THE ROUTINE OF SACRIFICIAL OFFERINGS (chapters 28, 29).
The Lord spake unto Moses. It is impossible to say with any assurance whether the law of offerings contained in these two chapters was really given to Moses shortly before his death, or whether it was ever given in this connected and completed form. It is obvious that the formula with which the section opens might be used with equal propriety to introduce a digest of the law on this subject compiled by Moses himself, or by some subsequent editor of his writings from a number of scattered regulations, written or oral, which had Divine authority. It is indeed quite true that this routine of sacrifice was only suitable for times of settled habitation in the promised land, and therefore there is a certain propriety in its introduction here on the eve of the entry into Canaan. But it must be remembered, on the other hand, that the same thing holds true of very much of the legislation given at Mount Sinai, and avowedly of that comprised in Nu 15 (see verse 2), which yet appears from its position to have been given before the rebellion of Korah in the wilderness. It is indeed plain that the ritual, festal, and sacrificial system, both as elaborated in Leviticus and as supplemented in Numbers, presupposed throughout an almost immediate settlement in Canaan. It is also plain that a system so elaborate, and entailing so much care and expense, could hardly have come into regular use during the conquest, or for some time after. It cannot, therefore, be said with any special force that the present section finds its natural place here. All we can affirm is that the system itself was of Divine origin, and dated in substance from the days of Moses. In any case, therefore, it is rightly introduced with the usual formula which attests that it came from God, and came through Moses. It must be noted that a great variety of observances which were zealously followed by the Jews of later ages find no place here. Compare, e.g., the ceremonial pouring of water during the feast of tabernacles, to which allusion is made by the prophet Isaiah (Isa_12:3) and our Lord. (Joh_7:37, Joh_7:38)
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Chapters 28, 29. The perfect system of sacrifice.
We have in this section the round of sacrifice daily, weekly, monthly, and annual drawn out in all its completeness and in all its symmetry. There were indeed other sacrifices ordained, such as those of the goat for Azazel and of the red heifer, which find no place here; but these were essentially (as it would seem) of an exceptional nature, and stood out against the unvarying background of the sacrificial routine here depicted. No longer left to be gathered from scattered enactments, it is here ordained as a system, pervaded and inspired by certain definite and abiding principles. That those principles were not read into a fortuitous assemblage of ancient rites by the pious ingenuity of a later and more self-conscious age, but underlay those rites from the beginning, and determined their character and mutual relation, can hardly be doubted by any one who believes the system to have been of Divine origination; and this, again, can hardly be doubted by any one who recognizes the profound congruity between the sacrificial system of Moses and the sacrificial aspect of Christianity. It is this congruity which gives a living interest, because an abiding truth, to the sacrifices of the law. They were not merely shadows to amuse the childhood of the world; they were shadows of coming realities, the most tremendous and of the profoundest moment. It is true that the inspired writers of the New Testament dwell rather on the contrast than on the correspondence between the sacrifice of Christ and the sacrifices of the law; but they do so just because they took the correspondence for granted, not because they ignored it. The correspondence, in fact, was so obvious and so strong that it was necessary to emphasize the points of contrast, lest they should be overlooked. He that magnifies the substance above the shadow does not thereby deny that the shadow owes both its existence and its form to the substance. If we follow up the Pauline image of body and shadow, (Col_2:17, where the reference is to this very round of festivals) we shall get at the truth of the matter. The relation of the shadow to the body is not one of simple resemblance, even of outline (except in one particular position), but it is one of certain correspondence. Given the position of the light, and the form of the surface on which the shadow falls, the shadow itself can be precisely determined from the outline of the body, and vice versa Now the light in our case is the twilight of the Divine revelation as it veiled its brightness to shine in part upon a darkened world; the surface on which it shone was formed by the crude religious ideas and half-barbarous morals of the chosen race a race whose hearts were hard, and whose eyes were dim, and whose rugged nature of necessity distorted any spiritual truth which came to them. Such was the light shining upon such a surface; the body was "of Christ," i.e., was the solid and enduring fullness of his salvation; and the shadow which it threw before was the sacrificial system of the Jews. We should therefore expect from analogy to find
(1) a general and unmistakable resemblance;
(2) a failure of resemblance in parts and proportions,
a likeness mingled with distortion, as in the shadows cast upon a rugged slope by the rising sun. This is exactly what we do find, comparing the substance of the gospel with the shadows of the law. No human art could have constructed the Christian scheme from the fore-shadows which it threw, because no human skill could have allowed for the peculiarities of the Jewish dispensation. But, on the other hand, we can trace along the entire outline of the substance a correspondence to the shadow which cannot be due to chance. It is of course possible to admit the fact of this analogy, and to explain it by the assumption that Christianity itself was the creation of minds saturated with Jewish ideas, and habituated to the Jewish system of sacrifices. But if this had been the case, the correspondence had surely been more direct, and much less oblique than it is, much less subtle in parts and less unequal as a whole. It would seem as much beyond the practical powers of man to translate the types of the law into the substantial and consistent beauty of the gospel, as to reduce the irregularity and distortion of a shadow to the regular symmetry of the unseen human form. We have, therefore, in accordance with apostolic teaching, to regard the daily offerings, the sabbaths, the new moons, the sacred months and annual festivals of the Jews, as so many shadows which are of interest only as they in part resemble, and therefore in part illustrate, the body, the reality, which belongs to Christ, and so to us. Consider, therefore, with respect to this system as a whole
I THAT IT WAS DESIGNED TO CONSECRATE WITH BURNT OFFERINGS AND OBLATIONS THE WHOLE ROUND OF THE JEWISH CALENDAR. It formed a complete system, combining variety with regularity, under which every day by itself, every week in its seventh day, every month in its first day, every year in its seventh month and in its great festivals, was consecrated by the shedding of blood, by the acknowledgment that their lives were forfeit, by vicarious death, and by vicarious dedication of self to God. Even such is the pervading meaning and purpose of Christianity; that our whole life from end to end should be consecrated to God by the blood of Christ, offered for us on the one hand, and on the other dedicated to God by a voluntary and perfect self-surrender. As the Jewish year was hallowed by an endless round of sacrifice, so the Christian life is sanctified by a never-exhausted self-sacrifice the self-sacrifice of Christ wrought for us on the cross, the self-sacrifice of Christ wrought in us by his Spirit.
II THAT THE WHOLE SYSTEM RESTED UPON THE DAILY SACRIFICE, WHICH WAS NEVER OMITTED, TO WHICH ALL OTHER SACRIFICES WERE SUPERADDED. Not even the triumph of the passover or the affliction of the day of atonement affected the daily sacrifice. Even so in Christ does all religious life rest upon the hallowing of each day, as it comes and goes, by the blood of the Lamb. Whatever special observance may be given to sacred days and seasons, or reserved for times of special grace, yet such only is true religion which is daily renewed and daily practiced. And note that the daily use taking precedence of all additional observances testified even to the Jews of the underlying equality of all days as holy to the Lord. Since each day was essentially sacred, it followed that all distinctions of days were arbitrary and transitory. And this was undoubtedly what St. Paul desired to see realized in the Church of Christ. (Rom_14:5, 6 Gal_4:10, &c.);
III THAT UPON THE DALLY USE A SABBATIC USE WAS RAISED UP WITH EXTREME CARE; not only the seventh day of every week, hut also the seventh month of every year, being made festal and marked by special sacrifices. This was in truth arbitrary to the Jewish apprehension, although it was mystically connected with the relation between God and the world, (Exo_20:11) and historically associated with the deliverance from Egypt; (Deu_5:15) but it served to keep the Jew in mind of, and bring him into connection with, an order of things above and beyond the labour and gain and profit and loss of this world. Even so, while the sacredness of the sabbatic number (in days or months or years) is vanished in Christ, yet the meaning" of the number, the sabbath or rest of the soul in God, the rest from sin, from self, and from sorrow, is the dominant idea which we find in Christ first and last. This is his first invitation, (Mat_11:28) and this his last promise. (Rev_3:21)
IV THAT TO THE DAILY AND SABBATIC USE WAS ADDED THE NEW MOON FESTIVAL WITH GREAT HONOUR IN THE WAY OF SACRIFICES; and this although the festival was one of natural, and not of sacred, origin. This may have been partly from a wise caution lest superstition should usurp what religion left unoccupied, but more because the God of grace is the God of nature, and he who made the Church made the moon to rule the night. Even so it is the will of God that all natural turning-points and periods in our lives should be consecrated by religion and hallowed with the blood of Christ; for our whole body, soul, and spirit are his. Religion does not war against nature, but takes nature under her patronage. Whatever springs naturally out of our physical and social life (not being evil of itself) may be and should be connected with religious sanctions, and adorned with holy gladness as before God.
V THAT TO THE DALLY, SABBATIC, AND NEW MOON USE WAS ADDED THE OBSERVANCE OF THE THREE FESTIVALS WHICH WERE ASSOCIATED AT ONCE WITH THE FACTS OF PAST DELIVERANCE AND OF PRESENT PLENTY. For the passover itself, which was mainly a commemoration, also marked the first beginning of the harvest; and the feast of weeks, which was essentially a harvest festival, recalled also the giving of the law on Mount Sinai. Even so in Christ, besides the other elements of religion, the sanctification of daily life, the hallowing of natural changes and outward events, the ceaseless seeking for rest in God, there must be found prominently the devout and grateful celebration of the great triumphs of redemption in the past, and of the abounding blessings of grace in the present. And note that none of these may be absent without grievous toss. The new moon feasts, which seemed so wholly secular, and would not keep time with the sabbaths of Divine obligation, were as much honoured as the days of passover. And so a religion which does not blend itself with and twine itself about the secular joys and interests of our natural life is wanting in a most important point, and is not perfect before God.
Consider again, with respect to the ordered sacrifices
I THAT THE DAILY OFFERING, WHICH NEVER VARIED, WAS ONE LAMB. Even so the Lamb of God is the one sacrifice, eiv to dihnekev , by which each day is sanctified a continual burnt offering acceptable to God.
II THAT THE LAMB WAS OFFERED BOTH MORNING AND EVENING. Even so the Lamb of God was in a manner doubly offered: in purpose and will "from the foundation of the world", (Rev_13:8) but in outward act only "in these last days", (Heb_1:2) i.e., in the morning and the evening of the world.
III THAT WHILE OTHER SACRIFICES WERE MOSTLY CONFINED TO THE MORNING HOURS, THE DAILY LAMB WAS OFFERED AT MORN AND EVE. Even so each day of life is to be sanctified by prayer at its opening and its close prayer which is based upon the sacrifice of Christ.
IV THAT THE LAMB, ALBEIT THE SUBSTANCE OF THE SACRIFICE, WAS NEVER PRESENTED WITHOUT ITS ACCOMPANYING MEAT AND DRINK OFFERINGS; and these considerable in quantity and value. Even so, while we plead the sacrifice of Christ, which alone is meritorious, we must offer with it the tribute of good works, such as are the result and outcome (like the flour and oil and wine) of human toil and industry making the most of Divine gifts; "for with such sacrifices," when sanctified and sustained by the one offering, "God is well pleased". (Heb_13:16) See above on chapter 15. And note that the flour, the oil, and the wine, which made up the meat and drink offerings, may be typical of Christian labour, Christian suffering (cf. Gethsemane, the oil-press), and Christian gladness respectively (see on Psa_4:7 Psa_104:15 Zec_9:17).
V THAT THE SPECIAL OFFERING FOR THE SABBATH MORN WAS ALSO THE SACRIFICE OF A LAMB, ONLY DOUBLED. Even so there is nothing in the devotions of the Lord"s day different from those of any other day, save that we are to seek God through Christ with redoubled ardour.
VI THAT THE NEW MOON FEAST CALLED FOR A LARGER NUMBER OF BURNT OFFERINGS THAN THE ORDINARY DAY OR THE SABBATH. Even so days of natural joy and festivity need to be more carefully and earnestly dedicated to God by supplication and by self-surrender than days of secular work or of religious rest.
VII THAT A SIN OFFERING WAS ADDED TO THIS FEAST, AS WELL AS TO THE GREAT FEASTS OF THE SUMMER SEASON. Even so there is almost always sin in times of excitement not only of secular excitement, but of religious excitement too. There is always occasion in them to seek forgiveness for sins of ignorance and negligence.
VIII THAT THE FEAST OF TABERNACLES IN THE AUTUMN WAS ELEVATED BY A SPECIALLY ELABORATE RITUAL ABOVE ALL OTHER FEASTS; possibly because it foreshadowed the incarnation (see on Joh_1:14), but probably because it marked the consummation of the year, and so was typical of the gathering together in one of all things in Christ, and of the fullness of joy in heaven. (Act_3:21 Eph_1:10 2Th_2:1 Rev_14:15, compared with Rev_15:3) Even so, whatever glories and gifts the gospel has for the present, its chiefest blessings are reserved for the end of all things.
IX THAT THE CEREMONIAL OF THE FEAST OF TABERNACLES WAS ORDERED ON A SLOWLY DECREASING SCALE THROUGHOUT. Even so the law itself, like all things transitory and preparatory, was in its nature evanescent and doomed to dwindle. So again are all things ordered,in the predestination of God, that the sabbatic number ("on the seventh day seven") may be finally fulfilled in the rest of heaven.
X THAT IN ALL THESE SACRIFICES GOD SPAKE OF "MY OFFERING" AND "MY BREAD FOR MY SACRIFICES." Even so all cur devotions and our worship are not ours, but God"s. They are his because due to him; his because of his own do we give unto him; ours only because we are privileged to render them unto him. Here is the rebuke of all pride and self-esteem in what we offer unto God. "Nemo suum offert Dec, sod quod offert, Domini est cui reddit quae sua sunt" (Origen). On the typical significance of the three feasts see on Ex 12, and above, Nu 9 Ex 23 Le 23 De 16.
HOMILIES BY D. YOUNG Vers. 1-8. The daily offering.
I THE PROPRIETY OF THE DAILY OFFERING. All the offerings were to be made in their due season, and every day that passed over the head of the Israelite people was a due season to make offerings to Jehovah in connection with the daily manifestations of his goodness. As what might be called the ordinary and common gifts of God came day by day, so it was appropriate for Israel to make ordinary and common offerings day by day. We must remind ourselves continually of the unfailing goodness of God. Whatever the special mercies in each individual life, there are certain great common mercies for us all, always something, in acknowledging which every one can join. We know that to God the mere offering was nothing, apart from the state of mind in which it was made. God gave the form, and it was required of the people that they should fill it with the spirit of acceptance, appreciation, and gratitude. We have, indeed, no command for daily offering now, no stipulation of times and seasons; but how shall we utter the petition, "Give us this day our daily bread," unless we feel that the bread is a daily gift? This one petition implies that petition, and therefore all the constituents of prayer, must belong to our life every day. There must be the feeling that although the actual production of the bread is spread over a long time, we have to take it in daily portions; and our physical constitution is in itself the witness to the daily duty of making an offering to God in return. We can store up grain for months, for the seven years of famine if need be, but we cannot store up thus the strength of our own bodies. Man is not a hibernating animal. "Give us this day our daily bread" implies daily strength to work for it, daily power within to assimilate it when eaten. And since spiritual supplies and strength are meant to be received in like fashion, an acknowledgment of these should be a principal thing in our daily offering. Considerations drawn from the thought of God"s daily gifts, both for natural life and spiritual life, should be beautifully blended in our daily approaches to him. Notice that these daily offerings were appropriately mentioned here at a time when the camp relation (chapter 2) was about to be dissolved. Israel was soon to be distributed, not only from Dan to Beersheba, but on both sides of Jordan. Hence the daily offering would be very serviceable in helping to manifest the unity of the people, and to preserve the feeling of it. It was also especially needful to be reminded of this national duty of daily offering after the humiliating apostasy to idols while Israel abode in Shittim (chapter 25). The only guarantee against the soul lapsing into idolatrous offerings is to be continually engaging in hearty and intelligent offerings to God.
II IT MUST BE A MORNING AND EVENING OFFERING. To make a daily offering was not enough. Israel was not left to its own will as to the time of day for the offering. The sustaining of life is indeed going on all day long, by the secret and unfailing power of God, and the recognition of this power is always meet at any hour of day or night. But the day has its own peculiar blessings, and also the night, and they are to be made special in our thoughts, as they are made special in our experience. The dawn and the twilight bring each their own associations. In the morning we look back on the rest, the sleep, and the protection of the night, and forward into the work, the duties, the burdens, and the needs of the day. Similarly evening will have its appropriate retrospect and anticipation. That is no true thanksgiving which does not discriminate, marking the difference between thanksgivings which may be offered at any hour, and those which are peculiar to the morning and evening. The very recollection of the gradual regular changes in the time of sunrise and sunset should impart an ever-freshening sense of the faithfulness of God, and of how orderly and exact all his arrangements are.
III THE CONSTITUENTS OF THE OFFERING. The lambs, the flour, the oil, the wine. These were parts of the actual product of Israelite industry. In presenting the lamb there was the thought that Israel had shepherded it, had watched over the little creature from the day of its birth, and taken all care to obtain the unblemished yearling for the burnt offering. All the shepherd"s thoughtfulness, vigilance, and courage are represented in the offering. And mark, these, not as the qualities of one man, but of all Israel. The service of the particular man is merged in the shepherd-service of Israel as a whole. So with the offering of the flour; in it there is the work of the ploughman, the sower, the reaper, the miller. The oil is there because the labour of the olive has not failed, and the wine because men have obeyed the command, "Go work today in my vineyard." In presenting so much of the result of its work, Israel was thereby presenting part of the work itself. But these offerings were not only the result of work, they were also the sustenance of Israel, and the preparation for future work. The lambs, the flour, the oil, the wine were taken out of the present food store of Israel. The Israelites were therefore presenting part of their own life. If these things had not been taken for offerings they would soon have entered into the physical constitution of the people. The acceptability of the offering lay to a great extent in this, that it was from Israel"s daily ordinary food. There would have been no propriety in making an offering from occasional luxuries. The significance of the unblemished lamb thus becomes obvious. The lamb for God was to be unblemished; but surely this was a hint that all the food of Israel was to be unblemished, as far as this could be attained. The presumption was that if Israel would only give due attention, there would be much of the unblemished and the satisfying in all the products of the soil. We are largely what we eat, and unblemished nutriment tends to produce unblemished life. The constituents of this offering further remind us of the great demand on us as Christians. It is the weighty and frequent admonition of Paul that we are to present our bodies to God as a living sacrifice. The offering is no longer one of dead animals, grain, &c., mere constituents of the body, and still outside of it. We are to offer the body itself, made holy and acceptable to God. We must so live then, we must so eat and drink, we must so order habit and conduct, that all the streams from the outside world which flow into us may contribute to the health, purity, and effective service of the whole man. Let everything be tested according to its ability to make us better Christians, and therefore better men. In relation to this great offering which is asked from us, let us ponder earnestly these typical offerings of ancient Israel, and set ourselves to fulfill the law connected with them. Here almost more than anywhere else let it be true of us that we are advancing ;"From shadowy types to truth, from flesh to spirit, From imposition of strict laws to free Acceptance of large grace, from servile fear To filial, works of law to works of faith. Let life be an offering to God, and it will be hallowed, beautified, and glorified as it cannot otherwise be. Y.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v1 After this manner ye shall offer daily.
Num_28:1-31
After this manner ye shall offer daily.
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Of the daily sacrifices
All these laws were in a manner before handled while the people abode at Mount Sinai. If any ask the question, why then they are here repeated? I answer, first, because they were now come to enter into the land, being in a manner upon the borders thereof (Num_27:12). God would therefore put them in mind of this that, when they should possess the land, they must be mindful of His worship and their own duty. Secondly, because few at this time remained alive which had heard, or if they had heard, could remember these laws that then were published. Thirdly, the ceremonial worship had been intermitted in the wilderness for many years, as circumcision (Jos_5:1-15.) and many other like ordinances by reason of their continual journeys, or at least continual expectation of them. Lastly, God doth hereby comfort and confirm His people after their manifold provocations and murmurings, testifying thereby that as a merciful Father He is reconciled unto them, and the remembrance of their sins buried, and that He hath determined to do them good all the days of their life. Now, the first thing to be considered is the daily sacrifice, in which was to be offered, morning and evening, a lamb, fine flour, wine, and oil; these were to be offered continually as a burnt offering upon the altar, which law was not to take place until they came into the land, as we heard before in the like case (Num_15:2), because in the desert they wanted many things necessary (Deu_12:8) which was a sufficient dispensation for the omitting of them; for when God doth require anything He giveth means to perform it, and did never impute it as a sin unto them when an inevitable necessity did hinder them, and the desire to obey is no less accepted than obedience itself. Of this daily sacrifice with the rites thereof to be performed every morning and evening we read at large (Exo_29:38), they must do it day by day continually. So 1Ki_18:1-46., when Elijah convinced Baals priests, there is mention made of their choosing, dressing, and offering a bullock in the morning (verse 26), and of his doing the like at the time of the offering of the evening sacrifice (verse 36). Likewise Peter and John went up together into the temple at the hour of prayer, being the ninth hour (Act_3:1). This was the time, being three of the clock in the afternoon, when the evening sacrifice was wont to be offered, unto which prayer also was wont to be joined. We see their practice what it was daily ; now let us come to the uses toward ourselves.
1. First, see from hence by consideration of this daily offering--a lamb every morning and a lamb every evening--a great difference between the Old and New Testament.
2. Secondly, we must understand from hence, that as all sacrifices under the law did as it were lead us to Christ, who is the end of the law of righteousness to every one that believeth (Rom_10:4); so did this daily sacrifice of the two lambs offered morning and evening most plainly. He is both the Altar and the Sacrifice (Heb_13:10).
3. Lastly, this daily sacrifice importeth the daily sacrifice of prayer which we ought to offer to God as our daily service due unto Him (1Ki_18:36). And thus do the Hebrew doctors speak, The continual sacrifice of the morning made atonement for the iniquities that were done in the night, and the evening sacrifice made atonement for the iniquities that were by day. It is therefore required of us to pray unto God, not once in a month, or once a week, nor only upon the Sabbath day, or publicly in the assemblies of the faithful, but we must remember Him daily that remembereth us every hour. (W. Attersoll.)
In the beginnings of your months.--
The new moon festival
The moon is no unapt emblem of the Church, shining in borrowed splendour, and deriving all her light, even when clearest and full-orbed, from the sun, whose glory she reflects as she travels through the night. And very fitly she represents the economy of the law, at its highest attainments only a faint resemblance of the glory to come, and from which in reality all its own splendour was derived, sometimes only but partly shining on the Church, and often obscured and dim. The beginning of every month bespoke renewal and increase. Filling her horn night after night, and becoming larger and larger, she increases in brightness to full-orbed beauty. As the moon increased, so increased the sacrifices of the economy she was an emblem of. The natural divisions of time, days multiplying into weeks, weeks into months, and months into years, became regulating signs to obligation and hope. But progress, as light increasing more and more, bespoke imperfection, and the repetition of every new moon, denoting inefficiency, waited for something to come. It was not possible that the blood of bulls and of goats should take away sin. Had the offerings of holy times increased to ever such a number, and the cattle upon a thousand hills been sacrificed, all they could have affected would have been infinitely short of the results attributable alone to the death of Christ. Rivers of wine and oil could not be a libation ; neither was Lebanon sufficient to burn, nor the beasts thereof sufficient for a burnt-offering. To redeem a soul, to cleanse from guilt and save from death, more than all the world is required, infinite excellence, Almighty love. (W. Seaton.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Numbers 28; Numbers 29; Numbers 30
OFFERINGS AND VOWS
Numbers 28; Numbers 29; Numbers 30
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THE legislation of chapters 28-30 appears to belong to a time of developed ritual and organised society. Parallel passages in Exodus and Leviticus treating of the feasts and offerings are by no means so full in their details, nor do they even mention some of the sacrifices here made statutory. The observances of New Moon are enjoined in the Book of Numbers alone. In chapter 15 they are simply noticed; here the order is fixed. The purpose of chapters 28-29 is especially to prescribe the number of animals that are to be offered throughout the year at a central altar, and the quantities of other oblations which are to accompany them. But the rotation of feasts is also given in a more connected way than elsewhere; we have, in fact, a legislative description of Israels Sacred Year. Daily, weekly, monthly, and at the two great festal seasons, Jehovah is to be acknowledged by the people as the Redeemer of life, the Giver of wealth and blessedness. Of their cattle and sheep, and the produce of the land, they are to bring continual oblations, which are to be their memorial before Him. By their homage and by their gladness, by afflicting themselves and by praising God, they shall realise their calling as His people.
The section regarding vows (chapter 30) completes the legislation on that subject supplementing Leviticus 27, and Numbers 6. It is especially interesting for the light it throws on the nature of family life, the position of women and the limitations of their freedom. The link between the law of offerings and the law of vows is hard to find; but we can easily understand the need for rules concerning womens vows. The peace of families might often be disturbed by lavish promises which a husband or a father might find it impossible or inconvenient to fulfil.
1. THE SACRED YEAR.- Numbers 28-29
Throughout the year, each day, each sabbath, and each month is to be consecrated by oblations of varying value, forming a routine of sacrifice. First the Day, bringing duty and privilege, is to have its morning burnt offering of a yearling lamb, by which the Divine blessing is invoked on the labour and life of the whole people. A meal offering of flour and oil and a drink offering of "strong drink"-that is, not of water or milk, but wine-are to accompany the sacrifice. Again in the evening, as a token of gratitude for the mercies of the day, similar oblations are to be presented. Of this offering the note is made: "it is a continual burnt offering, which was ordained in Sinai for a sweet savour, a sacrifice made by fire unto the Lord."
In these sacrifices the whole of time, measured out by the alternation of light and darkness, was acknowledged to be Gods; through the priesthood the nation declared His right to each day, confessed obligation to Him for the gift of it.. The burnt offering implied complete renunciation of what was represented. No part of the animal was kept for use, either by the worshipper or the priest. The smoke ascending to heaven dissipated the entire substance of the oblation, signifying that the whole use or enjoyment of it was consecrated to God. In the way of impressing the idea of obligation to Jehovah for the gifts of time and life the daily sacrifices were valuable; yet they were suggestive rather than sufficient. The Israelites throughout the land knew that these oblations were made at the altar, and those who were pious might at the times appointed offer each his own thanksgivings to God. But the individual expression of gratitude was left to the religious sense, and that must often have failed. At a distance from the sanctuary, where the ascending smoke could not be seen, men might forget; or again, knowing that the priests would not forget, they might imagine their own part to be done when offering was made for the whole people. The duty was, however, represented and kept before the minds of all.
In the Psalms and elsewhere we find traces of a worship which had its source in the daily sacrifice. The author of Psalms 141., for example, addresses Jehovah:
"Give ear unto my voice when I cry unto Thee. Let my prayer be set forth as incense before Thee The lifting up of my hands as the evening sacrifice."
Less clearly in the fifth, the fifty-ninth, and the eighty-eighth psalms, the morning prayer appears to be connected with the morning sacrifice:
"O Lord, in the morning shalt Thou hear my voice; In the morning will I order my prayer unto Thee, and will keep watch." {Psa_5:3}
The pious Hebrew might naturally choose the morning and the evening as his times of special approach to the throne of Divine grace, as every believer still feels it his duty and privilege to begin and close the day with prayer. The appropriateness of dawn and sunset might determine both the hour of sacrifice and the hour of private worship. Yet the ordinance of the daily oblations set an example to those who would otherwise have been careless in expressing gratitude. And earnestly religious persons learned to find more frequent opportunities. Daniel in Babylon is seen at the window open towards Jerusalem, kneeling upon his knees three times a day, praying and giving thanks to God. The author of Psalms 119 says:
"Seven times a day do I praise Thee, Because of Thy righteous judgments."
The grateful remembrance of God and confession of His right to the whole of life were thus made a rule with which no other engagements were allowed to interfere. It is by facts like these the power of religion over the Hebrews in their best time is explained.
We pass now to the Sabbath and the sacrifices by which it was distinguished. Here the number seven which recurs so frequently in the statutes of the sacred year appears for the first time. Connection has been found between the ordinances of Israel and of Chaldea in the observance of the seventh day as well as at many other points. According to Mr. Sayce, the origin of the Sabbath went back to pre-Semitic days, and the very name was of Babylonian origin. "In the cuneiform tablets the sabbath is described as a day of rest for the soul.…The Sabbath was also known, at all events in Accadian times, as a dies nefastus, a day on which certain work was forbidden to be done; and an old list of Babylonian festivals and fast-days tells us that on the seventh, fourteenth, nineteenth, twenty-first, and twenty-eighth days of each month the Sabbath rest had to be observed. The king himself, it is stated, must not eat flesh that has been cooked over the coals or in the smoke, he must not change the garments of his body, white robes he must not wear, sacrifices he may not offer, in a chariot he must not ride." The soothsayer was forbidden on that day "to mutter in a secret place." In this observance of a seventh day of rest, specially sacred, for the good of the soul, ancient Accadians and Babylonians prepared the way for the Sabbath of the Mosaic law.
But while the days of the Chaldean week were devoted each to a separate divinity, and the seventh day had its meaning in relation to polytheism, the whole of time, every day alike, and the Sabbaths with greater strictness than the others, were, in Israels law, consecrated to Jehovah. This difference also deserves to be noticed, that, while the Chaldean seventh days were counted from each new moon, in the Hebrew year there was no such astronomical date for reckoning them. Throughout the year, as with us, each seventh day was a day of rest. While we find traces of old religious custom and observance that mingled with those of Judaism and cannot but recognise the highly humane, almost spiritual character those old institutions often had, the superiority of the religion of the One Living and True God clearly proves itself to us. Moses, and those who followed him, felt no need of rejecting an idea they met with in the ancient beliefs of Chaldea, for they had the Divine light and wisdom by which the earthly and evil could be separated from the kernel of good. And may we not say that it was well to maintain the continuity of observance so far as thoughts and customs of the far past could be woven into the worship of Jehovahs flock? Neither was Israel nor is any people to pretend to entire separation from the past. No act of choice or process of development can effect it. Nor would the severance, if it were made, be for the good of men. Beyond the errors and absurdities of human belief, beyond the perversions of truth due to sin, there lie historical and constitutional origins. The Sabbaths, the sacrifices, and the prayers of ancient Chaldea had their source in demands of God and needs of the human soul, which not only entered into Judaism, but survive still, proving themselves inseparable from our thought and life.
The special oblations to be presented on the Sabbath were added to those of the other days of the week. Two lambs of the first year in the morning and two in the evening were to be offered with their appropriate meal and drink Offerings. It may be noted that in Ezekiel where the Sabbath ordinances are detailed the sacrifices are more numerous. After declaring that the eastern gate of the inner court of the temple, which is to be shut on the six working days, shall be opened on the Sabbath and in the day of the new moon, the prophet goes on to say that the prince, as representing the people, shall offer unto the Lord in the Sabbath day six lambs without blemish and a ram without blemish. In the legislation of Numbers, however, the higher consecration of the Sabbath as compared with the other days of the week did not require so great a difference as Ezekiel saw it needful to make. And, indeed, the law of Sabbath observance assumes in Ezekiel an importance on various grounds which passes beyond the high distinction given it in the Pentateuch. Again and again in Ezekiel chapter 20 the prophet declares that one of the great sins of which the Israelites were guilty in the wilderness was that of polluting the Sabbath which God had given to be a sign between Himself and them. The keeping holy of the seventh day had become one of the chief safeguards of religion, and for this reason Ezekiel was moved to prescribe additional sacrifices for that day.
We find as we go on that the week of seven days, ended by the recurring day of rest, is an element in the regulations for all the great feasts. Unleavened bread was to be eaten for seven days. Seven weeks were then to be counted to the day of the firstfruits and the feast of weeks. The feast of tabernacles, again, ran for seven days and ended on the eighth with a solemn assembly. The whole ritual was in this way made to emphasise the division of time based on the fourth commandment.
The New Moon ritual consecrating the months was more elaborate. On the day when the new moon was first seen, or should by computation be seen, besides the continual burnt offering two young bullocks, one ram, and seven lambs of the first year, with meal and drink offerings, were to be presented. These animals were to be wholly offered by fire. In addition, a sin offering was to be made, a kid of the goats. Why this guilt sacrifice was introduced at the new moon service is not clear. Keil explains that "in consideration of the sins which had been committed in the course of the past month, and had remained without expiation," the sin offering was needed. But this might be said of the week in its degree, as well as of the month. It is certain that the opening of each month was kept in other ways than the legislation of the Pentateuch seems to require. In Numbers it is prescribed that the silver trumpets shall be blown over the new moon sacrifices for a memorial before God, and this must have given the observances a festival air. Then we learn from 1 Samuel 20 that when Saul was king a family feast was observed in his house on the first day of the month, and that this day also, in some particular month, was generally chosen by a family for the yearly sacrifice to which all were expected to gather (1Sa_20:5-6). These facts and the festal opening of Psalms 81, in which the timbrel, harp, and psaltery, and joyful singing in praise of God, are associated with the new moon trumpet, imply that for some reason the occasion was held to be important. Amos {Amo_8:5} implies further that on the day of new moon trade was suspended; and in the time of Elisha it seems to have been common for those who wished to consult a prophet to choose either the Sabbath or the day of new moon for enquiring of him. {2Ki_4:23} There can be little doubt that the day was one of religious activity and joy, and possibly the offering of the kid for expiation was intended to counteract the freedom the more thoughtless might permit themselves.
There are good reasons for believing that in pre-Mosaic times the day of new moon was celebrated by the Israelites and all kindred peoples, as it is still among certain heathen races. Originally a nature festival, it was consecrated to Jehovah by the legislation before us, and gradually became of account as the occasion of domestic gatherings and rejoicings. But its religious significance lay chiefly in the dedication to God of the month that had begun and expiation of guilt contracted during that which had closed.
We come now to the great annual festivals. These were arranged in two groups, which may be classed as vernal and autumnal, the one group belonging to the first and third months, the other to the seventh. They divided the year into two portions, the intervals between them being the time of great heat and the time of rain and storm. The month Abib, with which the year began corresponded generally to our April; but its opening, depending on the new moon, might be earlier or later. One of the ceremonies of the festival season of this month was the presentation, on the sixteenth day, of the first sheaf of harvest; and seven weeks afterwards, at Pentecost, cakes made from the first dough were offered. The explanation of what may appear to be autumnal offerings in spring is to be found in the early ripening of corn throughout Palestine. The cereals were all reaped during the interval between Passover and Pentecost. The autumnal festival celebrated the gathering in of the vintage and fruits.
The Passover, the first great feast, a sacrament rather, is merely mentioned in this portion of Numbers. It was chiefly a domestic celebration-not priestly-and had a most impressive significance, of which the eating of the lamb with bitter herbs was the symbol. The day after it, the "feast of unleavened bread" began. For a whole week leaven was to be abjured. On the first day of the feast there was to be a holy convocation, and no servile work was to be done. The closing day likewise was to be one of holy convocation. On each of the seven days the offerings were to be two young bullocks, one ram, and seven yearling he-lambs, with their meal and drink offerings, and for sin one he-goat to make atonement.
The week of this festival, commencing with the paschal sacrament, was made to bear peculiarly on the national life, first by the command that all leaven should be rigidly kept out of the houses. As the ceremonial law assumed more importance with the growth of Pharisaism, this cleansing was sought quite fanatically. Any crumb of common bread was reckoned an accursed thing which might deprive the observance of the feast of its good effect. But even in the time of less scrupulous legalism the effort to extirpate leaven from the houses had its singular effect on the people. It was one of the many causes which made Jewish religion intense. Then the daily sacrificial routine, and especially the holy convocations of the first and seventh days, were profoundly solemnising. We may picture thus the ceremonies and worship of these great days of the feast. The people, gathered from all parts of the land, crowded the outer court of the sanctuary. The priests and Levites stood ready around the altar. With solemn chanting the animals were brought from some place behind the temple where they had been carefully examined so that no blemish might impair the sacrifice. Then they were slain one by one, and prepared, the fire on the great altar blazing more and more brightly in readiness for the holocaust, while the blood flowed away in a red stream, staining the hands and garments of those who officiated. First the two bullocks, then the ram, then the lambs were one after another placed on the flames, each with incense and part of the meal offering. The sin offering followed. Some of the blood of the he-goat was taken by the priest and sprinkled on the inner altar, on the veil of the Holy of Holies, and on the horns of the great altar, around which the rest was poured. The fat of the animal, including certain of the internal parts, was thrown on the fire; and this portion of the observances ended with the pouring out of the last drink offering before the Lord. Then a chorus of praise was lifted up, the people throwing themselves on the ground and praying in a low, earnest monotone.
To this followed in the later times singing of chants and psalms, led by the chorus of Levites, addresses to the people, and shorter or longer prayers to which the worshippers responded. The officiating priest, standing beside the great altar in view of all, now pronounced the appointed blessing on the people. But his task was still not complete. He went into the sanctuary, and, having by his entrance and safe return from the holy place shown that the sacrifice had been accepted, he spoke to the assembly a few words of simple and sublime import. Finally, with repeated blessing, he gave the dismissal. On one or both of these occasions the form of benediction used was that which we have found preserved in the sixth chapter of this book.
It is evident that celebrations like these, into which, as time went on, the mass of worshippers entered with increased fervour, gave the feast of unleavened bread an extraordinary importance in the national life. The young Hebrew looked forward to it with the keenest expectancy, and was not disappointed. So long as faith remained, and especially in crises of the history of Israel, the earnestness that was developed carried every soul along. And now that the Israelites bewail the loss of temple and country, reckoning themselves a martyred people, this feast and the more solemn day of atonement nerve them to endurance and reassure them of their hope. They are separate still. They are Jehovahs people still. The covenant remains. The Messiah will come and bring them new life and power. So they vehemently cling to the past and dream of a future that shall never be.
"The day of the firstfruits" was, according to Lev_23:15, the fiftieth day from the morrow after the passover sabbath. The special harvest offering of this "feast of weeks" is thus enjoined: "Ye shall bring out of your habitations two wave loaves of two tenth parts of an ephah; they shall be of fine flour, they shall be baken with leaven, for firstfruits unto the Lord". {Lev_23:17} According to Leviticus one bullock, two rams, and seven lambs; according to Numbers two bullocks, one ram, and seven lambs, were to be sacrificed as whole offerings; the difference being apparently that of varying usage at an earlier and later time. The sin offering of the he-goat followed the burnt offerings. The day of the feast was one of holy convocation; and it has peculiar interest for us as the day on which the pentecostal effusion of the Spirit came on the gathering of Christians in the upper room at Jerusalem. The joyous character of this festival was signified by the use of leaven in the cakes or loaves that were presented as firstfruits. The people rejoiced in the blessing of another harvest, the fulfilment once more by Jehovah of His promise to supply the needs of His flock. It will be seen that in every case the sin offering prescribed is a single he-goat. This particular sacrifice was distinguished from the whole offerings, the thank offerings, and the peace offerings, which were not limited in number. "It must stand," says Ewald, "in perfect isolation, as though in the midst of sad solitude and desolation, with nothing similar or comparable by its side." Why a he-goat was invariably ordered for this expiatory sacrifice it is difficult to say. And the question is not made more easy by the peculiar rite of the great day of atonement, when besides the goat of the sin offering for Jehovah another was devoted to "Azazel." Perhaps the choice of this animal implied its fitness in some way to represent transgression, wilfulness, and rebellion. The he-goat, more wild and rough than any other of the flock, seemed to belong to the desert and to the spirit of evil.
From the festivals of spring we now pass to those of autumn, the first of which coincided with the New Moon of the seventh month. This was to be a day of holy convocation, on which no servile work should be done, and it was marked by a special blowing of trumpets over the sacrifices. From other passages it would appear that the trumpets were used on the occasion of every new moon; and there must have been a longer and more elaborate service of festival music to distinguish the seventh. The offerings prescribed for it were numerous. Those enjoined for the opening of the other months were two bullocks, one ram, seven he-lambs, and the he-goat of the sin offering. To these were now added one bullock, one ram, and seven he-lambs. Altogether, including the daily sacrifices which were never omitted, twenty-two animals were offered; and with each sacrifice, except the he-goat, fine flour mingled with oil and a drink offering of wine had to be presented.
There seems no reason to doubt that the seventh month was opened in this impressive way because of the great festivals ordained to be held in the course of it. The labour of the year was practically over, and more than any other the month was given up to festivity associated with religion. It was the seventh or sabbath month, forming the "exalted summit of the year, for which all preceding festivals prepared the way, and after which everything quietly came down to the ordinary course of life." The trumpets blown in joyful peals over the sacrifices, the offering of which must have gone on for many hours, inspired the assembly with gladness, and signified the gratitude and hope of the nation.
But the joy of the seventh month thus begun did not go on without interruption. The tenth day was one of special solemnity and serious thought. It was the great day of confession, for on it, in the holy convocation, the people were to "afflict their souls." The transgressions and failures of the year were to be acknowledged with sorrow. From the evening of the ninth day to the evening of the tenth there was to be a rigid fast-the one fast which the law ordained. Before the full gladness of Jehovahs favour can be realised by Israel all those sins of neglect and forgetfulness which have been accumulating for twelve months must be confessed, bewailed, and taken away. There are those who have become unclean without being aware of their defilement; those who have unwittingly broken the Sabbath law; those who have for some reason been unable to keep the passover, or who have kept it imperfectly; others again have failed to render tithes of all the produce of their land according to the law; and priests and Levites called to a high consecration have come short of their duty. With such defects and sins of error the nation is to charge itself, each individual acknowledging his own faults. Unless this is done a shadow must lie on the life of the people; they cannot enjoy the light of the countenance of God.
For this day the whole offerings are, one young bullock, one ram, seven he-lambs; and there is this peculiarity, that, besides a he-goat for a sin offering, there is to be provided another he-goat, "for atonement." Maimonides says that the second he-goat is not that "for Azazel," but the fellow of it, the one on which the lot had fallen "for Jehovah." Leviticus again informs us that Aaron was to sacrifice a bullock as a sin offering for himself and his house. And it was the blood of this bullock and of the second he-goat he was to take and sprinkle on the ark and before the mercy-seat. Further, it is prescribed that the bodies of these animals are to be carried forth without the camp and wholly burned-as if the sin clinging to them had made them unfit for use in any way.
The great atonement thus made, the reaction of joy set in. Nothing in Jewish worship exceeded the solemnity of the fast, and in contrast with that the gladness of the forgiven multitude. Another crisis was past, another year of Jehovahs favour had begun. Those who had been prostrate in sorrow and fear rose up to sing their hallelujahs. "The deep seriousness of the Day of Atonement," says Delitzsch, "was transformed on the evening of the same day into lighthearted merriment. The observance in the temple was accomplished in a significant drama which was fascinating from beginning to end. When the high priest came forth from the Most Holy Place, after the performance of his functions there, this was for the people a consolatory, gladsome sight, for which poetry can find no adequate words: Like the peace-proclaiming arch in painted clouds; like the morning star, when he arises from the eastern twilight; like the sun, when opening his bud, he unfolds in roseate hue. When the solemnity was over, the high priest was escorted with a guard of honour to his dwelling in the city, where a banquet awaited his more immediate friends." The young people repaired to the vineyards, the maidens arrayed in simple white, and the day was closed with song and dancing.
This description reminds us of the mingling of elements in the old Scottish fast-days, closing as they did with a simple entertainment in the manse.
The feast of tabernacles continued the gladness of the ransomed people. It began on the fifteenth day of the seventh month, with a holy convocation and a holocaust of no fewer than twenty-nine animals, in addition to the daily sacrifice, and a he-goat for a sin offering. The number of bullocks, which was thirteen on this opening day of the feast, was reduced by one each day till on the seventh day seven bullocks were sacrificed. But two rams and fourteen he-lambs were offered each day of the feast, and the he-goat for expiation, besides the continual burnt offering. The celebration ended, so far as sacrifices were concerned, on the eighth day with a special burnt offering of one bullock, one ram, and seven he-lambs, returning thus to the number appointed for New Moon.
It will be noticed that on the closing day there was to be a "solemn assembly." It was "the great day of the feast" (Joh_7:37). The people who during the week had lived in the booths or arbours which they had made, now dismantled them and went on pilgrimage to the sanctuary. The opening of the festival came to be of a striking kind. "One could see," says Professor Franz Delitzsch, "even before the dawn of the first day of the feast, if this was not a Sabbath, a joyous throng pouring forth from the Jaffa Gate at Jerusalem. The verdure of the orchards, refreshed with the first showers of the early rain, is hailed by the people with shouts of joy as they scatter on either side of the bridge which crosses the brook fringed with tall poplar-osiers, some in order with their own hands to pluck branches for the festal display, others to look at the men who have been honoured with the commission to fetch from Kolonia the festal leafy adornment of the altar. They seek out right long and goodly branches of these poplar-osiers, and cut them off, and then the reunited host returns in procession, with exultant shouts and singing and jesting, to Jerusalem, as far as the Temple hill, where the great branches of poplar-osier are received by the priests and set upright around the sides of the altar, so that they bend over it with their tips. Priestly trumpeting resounded during this decoration of the altar with foliage, and they went on that feast day once, on the seventh day seven times, around the altar with willow branches, or the festive posy entwined of a palm branch and branches of myrtles and willows, amidst the usual festive shouts of Hosanna; exclaiming after the completed encircling, Beauty becomes thee, O Altar! Beauty becomes thee, O Altar!" So, in later times, the festival began and was sustained, each worshipper carrying boughs and fruit of the citron and other trees. But the eighth day brought all this to a close. The huts were taken down, the worshippers sought the house of God for prayer and thanksgiving. The reading of the Law which had been going on day by day concluded; and the sin offering fitly ended the season of joy with expiation of the guilt of the people in their holy things.
The series of sacrifices appointed for days and weeks and months and years required a large number of animals and no small liberality. They. did not, however, represent more than a small proportion of the offerings which were brought to the central sanctuary. Besides, there were those connected with vows, the free-will offerings, meal offerings, drink offerings, and peace offerings. {Num_29:39} And taking all together it will be seen that the pastoral wealth of the people was largely claimed.
The explanation lies partly in this, that among the Israelites, as among all races, "the things sacrificed were of the same kind as those the worshippers desired to obtain from God." The sin offering, however, had quite a different significance. In this the sprinkling of the warm blood, representing the life blood of the worshipper, carried thought into a range of sacred mystery in which the awful claim of God on men was darkly realised. Here sacrifice became a sacrament binding the worshippers by the most solemn symbol imaginable-a vital symbol-to fidelity in the service of Jehovah. Their faith and devotion expressed in the sacrifice secured for them the Divine grace on which their well-being depended, the blood-bought pardon that redeemed the soul. Among the Israelites alone was expiation by blood made fully significant as the center of the whole system of worship.
2. THE LAW OF VOWS
Numbers 30
The general command regarding vows is that whosoever binds himself by one, or takes an oath in regard to any promise, must at all hazards keep his word. A man is allowed to judge for himself in vowing and undertaking by oath, but he is to have the consequences in view, and especially keep in mind that God is his witness. The matter scarcely admitted of any other legislation, and neither here nor elsewhere is any attempt made to lay penalties on those who broke their vows. To use the Divine Name in an oath which was afterwards falsified brought a man under the condemnation of the third commandment, a spiritual doom. But the authorities could not give it effect. The transgressor was left to the judgment of God.
With regard to vows and oaths the sophistry of the Jews and their rabbis led them so far astray that our Lord had to lay down new rules for the guidance of His followers. No doubt cases arose in which it was exceedingly difficult to decide. One might vow with good intention and find himself utterly unable to keep his promise, or might find that to keep it would involve unforeseen injury to others. But apart from circumstances of this sort there came to be such a network of half-legalised evasions, and so many unseemly discussions, that the purpose of the law was destroyed. Absolution from vows was claimed as a prerogative by some rabbis; against this, others protested. One would say that if a man vowed by Jerusalem or by the Law he had said nothing; but if he vowed by what is written in the Law, his words stood. The "wise men" declared four kinds of vows not binding- incentive vows, as when a buyer vows that he will not give more than a certain price in order to induce the seller to take less; meaningless vows; thoughtless and compulsory vows. In such ways the practice was reduced to ignominy. It even came to this, that if a man wished to neutralise all the vows he might make fir the course of a year he had only to say at the beginning of it, on the eve of the Day of Atonement, "Let every vow which I shall make be of none effect," and he would be absolved. This immoral tangle was cut through by the clear judgment of Christ: "Ye have heard that it was said to them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: but I say unto you, Swear not at all; neither by the heaven, for it is the throne of God; nor by the earth, for it is the footstool of His feet; nor by Jerusalem, for it is the city of the great King. Neither shalt thou swear by thy head, for thou canst not make one hair white or black. But let your speech be, Yea, yea; Nay, nay: and whatsoever is more than these is of the evil one." In ordinary conversation and dealings Christ will have no vows and oaths. Let men promise and perform, declare and stand to their word. He lifts even ordinary life to a higher plane.
With regard to womens vows, four cases are made the subject of enactment. First, there is the case of a young woman living in her fathers house, under his authority. If she vow unto the Lord, and bind herself by a bond in the hearing of her father and he do not forbid, her vow shall stand. It may involve expense to the father, or put him and the family to inconvenience, but by silence he has allowed himself to be bound. On the other hand, if he interpose and forbid the vow, the daughter is released. The second case is that of a woman who at the time of marriage is under a vow; and this is decided in the same way. Her betrothed husbands silence, if he hears the promise, sanctions it; his refusal to allow it gives discharge. The third instance is that of a widow or a divorced woman, who must perform all she has solemnly engaged to do. The last case is that of the married woman in her husbands house, concerning whom it is decreed: "Every vow and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void If he shall make them null and void after he hath heard them, then he shall bear her iniquity."
These regulations establish the headship of the father and the husband in regard to matters which belong to religion. And the significance of them lies in this, that no intrusion of the priest is permitted. If the "Priests Code" had been intended to set up a hierocracy, these vows would have given the opportunity of introducing priestly influence into family life. The provisions appear to be designed for the very purpose of disallowing this. It was seen that in the ardour of religious zeal women were disposed to make large promises, dedicating their means, their children, or perhaps their own lives to special service in connection with the sanctuary. But the father or husband was the family head and the judge. No countenance whatever is given to any official interference.
It would have been well if the wisdom of this law had ruled the Church, preventing ecclesiastical dominance in family affairs. The promises, the threats of a domineering Church have in many cases introduced discord between daughters and parents, wives and husbands. The amenability of women to religious motives has been taken advantage of, always indeed with a plausible reason, -the desire to save them from the world, -but far too often, really, for political-ecclesiastical ends, or even from the base motive of revenge. Ecclesiastics have found the opportunity of enriching the Church or themselves, or under cover of confession have become aware of secrets that placed families at their mercy. No practice followed under the shield of religion and in its name deserves stronger reprobation. The Church should, by every means in its power, purify and uphold family life. To undermine the unity of families by laying obligations on women, or obtaining promises apart from the knowledge of those to whom they are bound in the closest relationship, is an abuse of privilege. And the whole custom of auricular confession comes under the charge. It may occasionally or frequently be used with good intention, and lonely women without trusted advisers among their kindred may see no other resource in times of peculiar difficulty and trial. But the submission that forms part of it is debasing, and the secrecy gives priesthood a power that should belong to no body of men in dealing with the souls of their fellow-creatures, and fellow-sinners. At the very best, confession to a priest is a weak expedient.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 In this and the next chapter the laws for…
CRITICAL AND EXPLANATORY NOTES
In this and the next chapter the laws for the ordering of the worship of the people in their sacrifices and on their great festivals, most of which had been given already, are completed and presented in regular order. During the wanderings in the wilderness the Israelites could not have carried out fully so elaborate a system of ceremonial worship. And now, with their settlement in Canaan so near, the whole law for their sacrificial worship is appropriately promulgated.
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Num_28:3-8 (comp. Exo_29:38; Exo_29:42).
Num_28:7. Strong wine. שֵׁבָד = strong drink. It is perhaps used here for יַיִן = wine.
Num_28:9-10. The Sabbath-offering, now first commanded.
Num_28:11-15. The offering at the new moons, also now first commanded. The observance of the new moon had been enjoined before (Num_10:10); but now the offerings are specified for the first time.
Num_28:16-25 (comp. Exo_12:3-28; Exo_13:3-10; Lev_23:4-8; Num_9:1-5; and see pp. 139–143).
Num_28:26-31 (comp. Lev_23:15-22; Deu_16:9-12).
Most of the Homiletic topics suggested by this chapter have already been dealt with in “The Preacher’s Comm.”; some of them in the work on Exodus, and others in our own work on this book. On the significance of the different kinds of offerings, see pp. 98, 99, 115, 116; on the Passover, see pp. 139–143; and on the relations and proportions between different kinds of offerings, see pp. 271–279.
THE MORNING AND EVENING SACRIFICES
(Num_28:1-8)
These directions for the daily worship of the Israelites suggest—
I. Our daily need of consecration to God.
This is suggested by the burnt offering, which was designed to express the entire devotion of the offerer himself to the Lord.
1. This personal consecration was claimed by God. “My offering, and My bread for My sacrifices made by fire, for a sweet savour unto Me, shall ye observe to offer unto Me in their due season.”
2. This personal consecration was made by man. By offering the continual burnt offering, the Israelites symbolically expressed the surrender of themselves to the service of God. Keil and Del.: “In the daily burnt offering the congregation of Israel, as a congregation of Jehovah, was to sanctify its life, body, soul, and spirit, to the Lord its God.” Every morning we need to devote ourselves afresh to God, to seek His accepting and sanctifying grace, &c. “I beseech you therefore brethren by the mercies of God,” &c. (Rom_12:1).
II. Our daily need of atonement with God.
The burnt offering sometimes expressed the idea of expiation as well as consecration. Thus Dr. Outram observes: “As burnt offerings are said in the Scriptures to ‘make atonement’ (Lev_1:4; Lev_14:20; Lev_14:31) for those by whom they were offered, hence the Jews consider this class of victims as expiating certain kinds of sins.” In the “continual burnt offering” “the idea of expiation was subordinate to that of consecrating surrender to the Lord,” but it was present in the offering, and it suggests our continual need of the atoning efficacy of our Saviour’s blood. As our daily imperfections and sins tend to produce estrangement from God, so we daily need the reconciling influences of the sacrifice of Jesus Christ. (a)
III. Our daily need of prayer to God.
“Of the daily burnt offerings Abarbinel says: ‘The daily burnt offerings were intended as a species of solemn supplications presented to God, that He would be pleased to remember His mercy towards Israel morning and evening, that He would increase their corn, and wine, and oil: as is evident from the meat offering and drink offering which were to accompany them.’ … After the Jews were deprived of the opportunity of sacrificing, the Sanhedrim decreed, that instead of the stated sacrifices they should offer stated prayers; evidently considering the design of sacrifices and prayers as one and the same.”—Outram.
Our daily necessities should lead to our daily prayers. Here are some of our daily needs—
1. Forgiveness of sin. Sins of omission or commission, sins secret or open, mark our daily life; and cause us to need daily forgiveness. (b)
2. “Grace to help.” Daily we need direction in difficulties and perplexities, and strength in our weakness; both bodily and spiritual supplies are a constant necessity with us. (c)
3. Protection from dangers both to body and to soul. There are bodily perils visible and invisible, from accident and disease, &c. There are spiritual perils from corrupt social influences, from spiritual adversaries, &c. Hence our need of Divine guardianship. (d)
4. Renewal of spiritual strength. As in the body there are daily waste and exhaustion which have to be repaired by food and rest; so have we need daily of that spiritual renewal which is obtained by the exercise of prayer and other means of grace. “They that wait upon the Lord shall renew their strength,” &c.
Let us every day offer to God our morning and evening sacrifice of prayer and praise. (e)
ILLUSTRATIONS
(a) See an illustration on this point, by Dr. Parker, on p. 356.
(b) For an illustration on this point, see p. 338 (c).
(c) For an illustration on this point, see p. 409 (b).
(d) It is a blessed state of heart to wait upon God continually in the spirit of humble, fervent, believing prayer. Satan well knows the value of such a spirit, and therefore tries hard to prevent its exercise. He labours to extinguish this sacred fire, kindled in the soul by the Holy Ghost. He endeavours to disturb the mind, to ride upon the wings of the imagination, and to fill the soul with an endless succession of fleeting images: this daily irruption of the enemy constitutes no small part of the Christian warfare.—Gleanings.
(e) This morning and evening sacrifice should direct us how and when to worship God; we must remember Him in the morning and in the evening; He must be in our thoughts first and last; we must begin the day and end the day with Him. Let Him be in our first meditations, when we awake out of sleep. If the heart and thoughts be well settled in the morning, they are like to be better ordered and disposed all the day after. This made the prophet say, “My voice shalt Thou hear in the morning,” &c. (Psa_5:3; and Psa_22:2; Psa_55:17; Psa_119:55; Psa_119:62; Psa_119:164; Dan_6:10). Then are the faculties of the soul most fresh and cheerful, then are the senses comforted and refreshed, because of the night’s rest, and therefore best able to perform any duty to God or man. Again, the morning is a time wherein the world, and the business of this life, have not yet forestalled and possessed our hearts and affections, and therefore we are then the most fit to perform any special or spiritual duty required of us. Lastly, it is the first part of the day, and therefore the most worthy to be consecrated to God, after we have newly tasted His great mercy in the night past, which He might have made everlasting darkness unto us, and never raised us up again. Moreover, as the greatest part neglect this time, so do they also at evening; they forget what blessings they have received, what dangers they have escaped, what temptations they have resisted, what wants they have obtained, what decays they have supplied and repaired, for which they should give Him thanks; and, lastly, what sins they have committed for which He might justly destroy them. They remember not to cast themselves upon His protection; they consider not that He might make their bed their grave, and never bring them to see the light and the sun again.—W. Attersoll.
They know little of their own wants and emptiness, who are not much in prayer; and they know little of the greatness and goodness of God. who are not much in praise. The humble Christian hath a heart, in some measure framed to both. He hath within him the best schoolmaster, who teaches him how to pray, and how to praise, and makes him delight in the exercise of them both.—Gleanings.
THE OFFERINGS OF THE SABBATH AND OF THE NEW MOONS; OR SEASONS OF SPECIAL RELIGIOUS OBSERVANCE
(Num_28:9-15)
In addition to the two lambs, which were to be offered daily for “a continual burnt offering,” on the Sabbath-day two lambs, with their meat offering and their drink offering, were to be offered as “the burnt offering of every Sabbath.” And at the beginning of every month two young bullocks, one ram, and seven lambs, with their meat offerings and drink offerings, were to be sacrificed as a burnt offering, and one kid of the goats for a sin offering, beside the continual burnt offering.
Moreover, during the Sabbath all temporal and bodily labours were suspended. And at the new moon they rested from their secular occupations (Amo_8:5-6); they feasted (1Sa_20:5); they blew the trumpets (Num_10:10); and heard from the prophets the word of God (2Ki_4:23).
What was the reason of these observances? Why were they instituted? We suggest, because that in addition to the ordinary daily discharge of religious duties, man needs seasons more especially for religious exercises and occupations. (a) This need will appear if we consider—
I. The tendency of material and temporal things to engross our attention and regard.
The things of this life and of this world,—present, visible, and tangible—very generally receive much more than their meed of thought and concern and effort. The temptation to worldliness is perhaps more continuous and more subtle than to any other evil. Hence we need seasons which call our mind and heart to spiritual and eternal things. (b)
II. The supreme importance of spiritual things.
Our Lord taught that the soul of man is of more value to him than the whole world. “What is a man profited if he gain?” &c. (Mat_16:26). The immense worth of the soul may be gathered from its nature, its capacities and powers, and its duration. If it be engrossed in worldly things it is degraded, and will be ruined, lost. It needs to be occupied in the pursuit of truth, holiness, love, beneficence, for in this pursuit it finds its true development and blessedness. And these high things are the real, the permanent, and the priceless things. Hence the importance of those seasons which call the mind and heart to the contemplation and cultivation of these things.
III. That spiritual engagements and exercises are indispensable to the healthy existence and activity of the spiritual in man.
In human nature, until it is renewed by the Holy Spirit, the spiritual elements are not vital and vigorous. “That which is born of the flesh is flesh,” &c. “The law is spiritual, but I am carnal.” Even after a man “is born of the Spirit,” he must exercise his spiritual powers, must “walk in the spirit,” or their vitality will decline. Activity is an essential condition of spiritual health and progress. The spiritual life needs culture, training, and action. For these reasons we argue the importance of special times and seasons for religious engagements and exercises.
Many of these seasons of special religious observance have passed away, the end for which they were instituted having been accomplished. But the Lord’s day, the successor in a certain sense of the Jewish Sabbath, with its duties and privileges, remains as a priceless boon to mankind. Never were its physical rest and its spiritual associations and occupations more needed than in this age. Let us prize the day; let us use it wisely and well. “Every day,” says Trapp, “should be a Sabbath to the saints, in regard of ceasing to do evil, learning to do well; but on the seventh-day-Sabbath our devotions should be doubled. The whole Sabbath should be spent in God’s service. Psalms 92, titled, ‘A Psalm for the Sabbath,’ mentions morning and evening performances (Num_28:2). Variety of duties may very well take up the whole day with delights. Besides, God gives us six whole days. Now, to sell by one measure and buy by another, is the way to a curse.” (c)
ILLUSTRATIONS
(a) A man who does not pray usually, is but a hypocrite when he pretends to pray especially. Who would care to live in a miser’s house who starved you all the year round, except that now and then on a feast day he fed you daintily? We must not be miserly in prayer, neglecting it regularly, and only abounding in it on particular occasions, when ostentation rather than sincerity may influence us. But even he who keeps a bounteous table, sometimes spreads a more luxurious feast than at other times; and even so must we, if we habitually live near to God, select our extraordinary seasons in which the soul shall have her fill of fellowship.—C. H. Spurgeon.
(b) The world is too much with us; late and soon,
Getting and spending, we lay waste our powers;
Little we see in nature that is ours;
We have given our hearts away, a sordid boon!
This sea that bares her bosom to the moon,
The winds that will be howling at all hours
And are up-gathered now like sleeping flowers—
For this, for everything, we are out of tune;
It moves us not. Great God! I’d rather be
A pagan suckled in a creed outworn,
So might I, standing on this pleasant lea,
Have glimpses that would make me less forlorn;
Have sight of Proteus rising from the sea;
Or hear old Triton blow his wreathed horn.
—William Wordsworth.
For another illustration on this topic, see p. 426 (c).
(c) I certainly do feel by experience the eternal obligation, because of the eternal necessity, of the Sabbath. The soul withers without it; it thrives in proportion to the fidelity of its observance. Nay, I even believe the stern rigour of the Puritan Sabbath had a grand effect upon the soul. Fancy a man thrown in upon himself, with no permitted music, nor relaxation, nor literature, nor secular conversation—nothing but his Bible, his own soul, and God’s silence! What hearts of iron this system must have made. How different from our stuffed-arm-chair religion and “gospel of comfort”! as if to be made comfortable were the great end of religion. I am persuaded, however, that the Sabbath must rest not on an enactment, but on the necessities of human nature. It is necessary, not because it is commanded; but it is commanded because it is necessary. If the Bible says, “Eat the herb of the field,” self-sustenance does not become a duty in consequence of the enactment, but the enactment is only a statement of the law of human nature. And so with the Sabbath.—F. W. Robertson, M.A., “Life and Letters.”
On pp 285, 286, will be found other extracts illustrative of this topic.
THE FIRST SACRAMENT OF THE YEAR
(Num_28:11)
“And In the beginnings of your months ye shall offer a burnt offering unto the Lord.”
It is always advantageous to look back upon the Gospel of the Old Testament, as well as upon the Gospel of the New. Good to light our torch at their fire; good amidst the meridian effulgence of the Gospel to look back upon the early twilight of the Law—since all tends to heighten our sense of present privilege and of present obligation. Our text enables us to do this.
We may well apply the language of our text to the first Sacrament of the year.
I. That approach to God through a sacrifice of His own appointing has always been the privilege of His devoted people.
Four of these sacrifices are here described: daily (Num_28:3-8); weekly (Num_28:9-10); monthly (Num_28:11-15); yearly at Passover (Num_28:16-25), and at Pentecost (Num_28:26-31). Concerning each observe—
1. The authority by which it was prescribed. “Command the children of Israel” (Num_28:2). It was not left to option. This is His commandment. Nothing was to be done on Moses’s authority: everything was in God’s name. So of Christ. “Whom God hath set forth,” &c. (Rom_3:25). “Him hath God exalted,” &c. (Act_5:31). Whatever is done in God’s service must be done by His direction; for God’s Church and instituted religion are more precious than all the world beside.
2. The peculiar interest which God took in them. “My offering, My bread for My sacrifices, a sweet savour unto Me.” The wine was to be “poured unto the Lord.” God sets a high value upon all the means and offices which bring the soul near to Himself; and we should do so too.
3. The typical end and design of all was by these various means to prepare for the coming of Christ, and to conduct the soul to Him.
“The precious blood of Christ”—precious in the sight of God for its infinite value; precious to the conscience of the convinced sinner for its purifying virtue; precious to the accepted believer for its blessings; precious to all around the throne, who are there alone through its virtue.
II. That there are some seasons in which the mind is aroused to a special contemplation of the great atonement.
“The beginnings of your months.” We may fitly apply this to the beginning of the year. God marks the flight of time. “God requireth that which is past.” And it quite accords with our feeling that the Sabbaths of the year should commence with a service expressly directing us to the Cross of Christ.
1. Look back upon the sins and shortcomings of the year past; and let this be a motive to a more full and direct application “to the blood of sprinkling.” “In those sacrifices there is a remembrance again of sins every year.” Look upon the sins of your holy duties, of your religious acts, of your sacramental services. It was not in vain that the sacrifice was doubled on the Sabbath.
2. Look forward to the duties, trials, and enjoyments of the coming year; and then see the influence of pardon and acceptance, softening the one, and heightening the other.
III. That in all our religious engagements we must have an immediate respect to the presence and glory of Him whom we approach.
“Ye shall offer a burnt-offering unto the Lord.” We have something to do with man; but everything to do with God. “All things are naked and opened unto the eyes of Him with whom we have to do.” Think of this—
1. To give solemnity to your spirit. “God is greatly to be feared,” &c. (Psa_89:7). “Put off thy shoes,” &c. (Exo_3:5).
2. To give confidence to your faith. “Let us draw near in full assurance of faith” (Heb_10:22). “Let him ask in faith, nothing wavering” (Jas_1:6).
3. To give earnestness and simplicity to your prayers.
IV. That we are looking forward to a world in which no repetition of these sacrifices and no renewal of these instructions will be required.
Samuel Thodey.
THE OFFERINGS OF THE FEAST OF PASSOVER
(Num_28:16-25)
The institution and observation of the Passover have received full consideration in “The Hom. Comm.” on Exodus 12 and Exo_13:1-10. The subject has also been briefly treated on pp. 139–143 of this work. It does not seem desirable to take up the subject again. On the significance of the various offerings, see pp. 98, 99, 115, 116.
THE FEAST OF PENTECOST; OR, MAN’S CELEBRATION OF THE GOODNESS OF GOD IN HARVEST
(Num_28:26-31)
This festival was called “the feast of harvest” (Exo_23:16), “the feast of weeks” (Deu_16:10), and the feast of Pentecost, because it was observed fifty days after the Passover (Lev_23:11; Lev_23:15-16). The most important passages of Scripture relating to it, in addition to the text, are Lev_23:15-22, and Deu_16:9-12.
Jewish writers in modern times generally regard this festival as the commemoration of the giving of the Law on Mount Sinai; but we do not find this taught in the Scriptures. Moreover, we shall not attempt here to indicate all the homiletic suggestions of this feast, but simply those connected with our subject, Man’s celebration of the goodness of God in harvest.
I. The goodness of God to man calls for religious celebration from man.
By Divine command one day is here set apart for joyful acknowledgment of the goodness of God in the grain-harvest. The celebration was to be marked by—
1. Rest from worldly labours. “Ye shall do no servile work” (comp. Exo_12:16).
2. Assembling for religious service. “Ye shall have an holy convocation.” In the days of the Apostles, as we learn from Act_2:1; Act_2:5-11, many Jews came from foreign countries to celebrate this feast.
3. Rejoicing in the blessing of God upon their labours. “The Lord thy God hath blessed thee: and him shalt rejoice before the Lord thy God” (Deu_16:10-11). It was a joyous occasion. “They joy before thee according to the joy in harvest.” Joyous worship honours God, and is acceptable to Him. God’s goodness to us should be gratefully and gladly celebrated by us. (a)
“O bless the Lord, my soul,
Nor let His mercies lie
Forgotten in unthankfulness,
And without praises die.”—Watts.
II. The goodness of God to man calls for confession of man’s sin to God.
At this harvest festival a sin offering was to be made to God. “One kid of the goats, to make an atonement for you.” But now that Jesus Christ hath made “His soul an offering for sin,” we have no need to bring a “kid to make an atonement.” Yet the principles involved in the offering remain.
1. God’s goodness should deepen our impression of our sin. It should remind us of our unworthiness, and ill-desert. “The goodness of God leadeth thee to repentance.”
2. The deeper impression of our sin should lead us to exercise increased faith in the Great Sacrifice for sin. “If the blood of bulls and of goats,” &c. (Heb_9:13-14). (b)
III. The goodness of God to man calls for the thanksgiving of man to God.
Pentecost was a festival of thanks for the harvest. Such a festival involved—
1. Acknowledgment of dependence upon God. It is He who giveth “us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.” (c)
2. Expression of gratitude to God. The “new meat-offering unto the Lord” (Num_28:26), the two wave loaves of leavened bread of fine flour (Lev_23:17), and the “two sheep of a year old for a sacrifice of peace-offerings” (Lev_23:19), were all designed to express the thankful homage of the people to God. The blessings of God to us should lead us heartily to enquire, “What shall I render unto the Lord for all His benefits toward me?” (d)
IV. The goodness of God to man calls for the consecration of man to God.
“Ye shall offer the burnt-offering for a sweet savour unto the Lord; two young bullocks,” &c. (Num_28:27-29; Num_28:31). The principal meaning of the burnt-offering was the self-dedication of the offerer. Two observations are suggested—
1. Man’s consecration to God should be complete. The burnt-offering was completely consumed on the altar to the honour of God. So man should dedicate himself unreservedly to God. And the blessings bestowed by God on man should impel him to do so. “I beseech you, therefore, brethren, by the mercies of God,” &c. (Rom_12:1). (e)
2. Man’s complete consecration to God is acceptable to Him. “Ye shall offer the burnt-offering for a sweet savour unto the Lord” (see pp. 272, 273).
V. The goodness of God to man calls for goodness from man to his fellowman.
At the harvest festival God called man to liberality and hospitality; to show kindness to the poor, the stranger, the fatherless, and the widow (Lev_23:22; Deu_16:11). The kindness of God to us should constrain us to show kindness to each other, especially to the poor, &c. “Freely ye have received, freely give.” (f)
ILLUSTRATIONS
(a) An extract illustrative of this point will be found on p. 118 (c).
(b) For illustrations on this point, see pp. 356, 359.
(c) This topic is illustrated on p. 276 (b) and (c).
(d) And this topic is illustrated on p. 276 (a).
(e) Self-consecration is illustrated on pp. 93 (a) and (b), 101 (b) and (c), 117 (b), and 344 (c).
(f) Illustrations on this point appear on pp. 117 (a), and 343 (a) and (b).
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 Division 5. (Num 28:1-31; Num 29:1-40; Num 30:1-16; Num…
Division 5. (Num 28:1-31; Num 29:1-40; Num 30:1-16; Num 31:1-54; Num 32:1-42; Num 33:1-56; Num 34:1-29; Num 35:1-34; Num 36:1-13.)
The divine ways, and the end.
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The last division of Numbers gives us (as always in the fifth part,) the moral of the book, -divine principles, in which the lessons of time become the wisdom of eternity. In these, of necessity, the ruin of man is owned; yet by learning which, however painful the learning, new and wondrous blessing is experienced. God is exalted, the heart brought back to Him, redemption tells out His heart, the songs of the night become the unfailing, unceasing praise of a day to which night comes no more. The furnace of trial has tried more than those who have been purified in it, -the word of God has been tried, and found pure absolutely; and in the fire has moved, in company with His people, a form like that of the Son of God.
The thread which unites characters like these is not, indeed, easy to follow; although the place of each may be without much difficulty vindicated, and their general character is very plain. We shall therefore go on at once to consider them in detail, without further introduction.
1. For man’s own blessing, as for all else, God must have His place, -must be God. Otherwise there will be confusion, and the dissolution of all other bonds with that to Him. Hence, in this closing portion of the book, in which we have the Deuteronomic review and affirmation of divine principles, it is quite in place that we should have first of all insisted on the maintenance of what is due to God, as in sacrifice. The second verse is here the plain statement of what is the purport of the next two chapters: "My offering, My bread of My offerings by fire, a sweet savor unto Me, shall ye take care to present unto Me at their set time." It is His claim upon man that is expressed here, -a claim which grace affirms as well as law, while it provides also for the answer to it, as law cannot. And in sacrifice we have, as we know, just the grace which the symbols of the law inclosed and enshrined. It is sacrifice that is God’s sweet savor! And how, then, is it provided? That Moriah had long before declared, -that God would provide Himself a lamb for a burnt-offering. But we have seen this done, and know the blessed Lamb that taketh away the sin of the world. We have thus the material for perpetual worship, and of His own we give Him.
This abides for us after all the experiences of the wilderness have been learned, the joy heightened, not lessened, by them. Out of the failure -in His provision for it -God has built for Himself an enduring name. This the due offering in its set time declares. For these set times we have seen to be the celebration of the steps of almighty power and wisdom on to final rest, and each step furnishing something whereby that rest itself shall be furnished, and made worthy to be the rest of God. Here naturally the sweet-savor offerings are those specially enjoined, although the necessity of a sin-offering is not forgotten.
(1) And this is apparent in the first commandment here, -that as to the daily offering. In this God emphasizes, as has been already remarked (Lev 6:8, n.) that which is the offering for acceptance, and which speaks of what is in the fullest way sweet savor to Him. To give this due expression, meal-offering and drink-offering must be added to the burnt-offering, -a full Christ in the preciousness of His self-devotedness. The "lamb" naturally speaks of this; two lambs, the number of testimony, a daily witness on the part of a redeemed people to Him who has redeemed them, and through whom, no longer "without God in the world," their hearts enthrone their glorious King.
On the Sabbath, this daily offering is doubled; for eternity confirms the joy of of time, while giving it new power of utterance. Our hope maketh not ashamed."
These two ordinances, then, of the daily and the Sabbath-offering, fall into one section. Together, they give us the perpetual offering, -typically, the abiding preciousness of Christ for time and for eternity, eternity confirming and emphasizing only what every day of time has witnessed to before.
(2) The six ordinances which remain fall evidently into two parallel divisions, corresponding essentially to the two divisions of the feasts referred to, which represent the work of God in Christianity, and in the final blessing of Israel (the feasts of the seventh month). The parallelism is plain; both opening with a new moon, the second section of each giving the work of atonement, the third, the accomplished blessing resulting: thus, —
1. The beginning of months.1. The feast of trumpets, beginning the seventh month.
2. Passover and the feast of unleavened bread. 2. The day of atonement.
3. Pentecost. 3. The feast of tabernacles.
The offerings of the first three, as here enjoined, are precisely the same, except that during the seven days of unleavened bread they are repeated daily. Those of the first two of the seventh month differ from them by the reduction of one bullock from the burnt-offering, thus agreeing again together, and with that of the eighth day of the feast of tabernacles, after the abundant gifts of the first week are at an end. There can be no just doubt, therefore, that the division of these feasts (justified as it is in their typical application also) is to be observed in this place.
This double series, however, come together as the second section of this first subdivision, the salvation-work of Christ being celebrated in it, as in the perpetual offering it is rather Christ Himself, though seen as the Accomplisher of atonement surely. But here it is the salvation itself; first, as known by the Church, and then by Israel. Everywhere, therefore, the goat of sin-offering is found accompanying the other offerings, which in the perpetual offering is not the case.
Let us look now at the first series; and here, at the offerings at the beginning of months or new moon. This reappearance of the light of the moon, -that is, of the light of the sun upon her, -we find in the seventh month associated with the feast of trumpets, Israel’s recall into the light of God, when the full time of her blessing shall have come. This shows us what the new moon signifies. The Church as such cannot, of course, be said to be recalled into the light; yet man in her, and characteristically the Gentile fallen away from God, is now brought back. Moreover, her history has shown how dependent she is on God for reviving grace. Like Israel’s, it is a record of continual relapses into darkness, and of revivals, through sovereign goodness, again and again. Individually also, what debtors are we to God for constant renewal! Here, then, the two bullocks and the ram, with seven lambs, show the answer on man’s part which this grace awakes; testifying of and reflecting what Christ has become to the soul, the subjective state answering to what has been objectively presented. Thus the bullock speaks of service; two bullocks, of adequate testimony in this way to God; the ram, of consecration; seven lambs, of the completeness of redemption apprehended. These things will be found to appear, in fact, in every true revival. Named by itself. the goat bears witness of Him who was our Substitute to effect this. God would have no doubt of the place in which His beloved Son stood, of judgment borne by Him, the "likeness of sinful flesh" assumed.
These offerings go with us through the whole double series, change being only in the number of either of the first three, with which the meal-offering accompanying stands in constant proportion, one tenth of an ephah for a lamb, two tenths for a ram, three for a bullock, -the apprehension of Christ’s person growing with that of His work, if this be real. The measures themselves need yet an interpreter. Drink-offerings accompany the rest also in due proportion.
We have next to the new moon the passover and the feast of unleavened bread; a feast of seven days, during each one of which the offerings are as on the new moon. The joy of Christ apprehended by the soul is indeed the necessary accompaniment of the holiness which springs out of redemption. These days begin and end, moreover, with a holy convocation, and freedom from servile work. All these unite easily in meaning, and scarcely need to be dwelt on more.
Pentecost has also its convocation, its enjoyed liberty, its offerings as before. This closes the Christian series.
The seventh month is the time of the accomplishment of God’s purposes for Israel, with which is connected the blessing for the earth. Here, the feast of trumpets has as its special accompaniment but one bullock with the ram and seven lambs; though, as the beginning of a month, these are in fact added to the regular offering, as is explained. Thus there are, in fact, three bullocks, two rams, and fourteen lambs, -the number, save as to the bullocks, of the first seven days of the feast of tabernacles. The fourteen lambs, as twice seven, may speak of redemption for Jew and Gentile, -separate companies, however, and no longer united, as in the body of Christ. The two rams may express similarly the consecration of both these. The three bullocks are less simple to be interpreted: may they not show that the service beginning now on earth is not merely outward and ritualistic, but internal and spiritual?
The day of atonement has also other offerings beside those commanded here, and as we know, it is these other that are characteristic of the day. The offerings here added are the same as on the feast of trumpets -one bullock, one ram, seven lambs, beside the goat of sin-offering. If they have decreased in number, as they have, this seems now to speak of absolute unity, as even the 7 does, in contrast with the 14. The glorious work accomplished is thus owned in its unique sublimity, -alone, unapproachable, ruling in human history; one wondrous act of service, one unequaled expression of absolute consecration, one perfect redemption, in Him who stood, the One for the many, the Just for the unjust, to bring us to God. Distinction between Jew and Gentile has no place now in the thoughts of the worshiper: it is the same blessed work for all, -sufficient, infinite, for all; and of this the numbers speak impressively.
But now as if, after the hush of adoration, the out-burst of praise could no longer be restrained, on the feast of tabernacles the lambs double again to fourteen, the rams are doubled, the bullocks mount up to thirteen the first day. It is the exultant out-burst of millennial joy; not perfect as praise, yet rising up toward it, although from this point declining day by day, until on the seventh day there are seven bullocks -a true perfection, though not as full as at first seemed promised. Then on the eighth day (which marks eternity, not time,) suddenly the offerings return to the number of the day of atonement, and beyond all power to praise, the uniqueness of the work is again celebrated. There eternity itself must leave it, -transcending praise.
Thus then, beyond all desert experiences, in the first part of this last division of Numbers God is seen enthroned, sin powerless to blur for a moment the brightness of His glory, which through sacrifice has only the more wondrously displayed itself. True, after all, man’s heart is found unable worthily to take it in: he cannot, as he might be expected, answer to it; all the more is it proved that grace is what he absolutely needs, and that to grace he must be debtor. Grace, then, will be his song for eternity.
2. And now we reach a new action of it: the thirtieth chapter treats of a subject, little connected, as it might seem, with what has been just now before us; yet in close connection really, as we may shortly see. The subject is, the confirmation or annulling of vows. If a man vow a vow to Jehovah, he must do without fail all that he has sworn to do. If a woman vow, however, there are conditions which determine whether it shall bind or not. Thus, if she be young and in her father’s house, he may disallow the oath, and then it does not bind her; or she may be married, and her husband disallow it. But if these keep silence, or she be a widow or divorced, then her vow remains against her, and she is debtor to fulfill it.
The last chapter of Leviticus has already brought before us the subject of vows. The vow is clearly legal covenant, as such; and, because of our feebleness, forbidden in the New Testament. Israel took at Sinai such vows upon themselves, however, the result proving what a "rash utterance of the lips" it was. "The law made nothing perfect:" grace alone could do this. Yet God in the wisdom of His government, yea, in tender consideration for man himself, though "Father" and "Husband" to them, (Exo 4:22; Jer 31:32,) and though the vow was uttered in His hearing, did not disallow it: they have had thus to stand under it, and answer for its breach. Alas, when the gracious proffer of redemption came, though they had been even then long under the penalty of it, they refused redemption, held stubbornly to their broken contract, and remain under it to-day, the enduring lesson, published in every land, of what the law is for those who seek righteousness by it. Would that men would hear!
But there are vows not rashly undertaken by those too feeble to fulfill them, but by One upon whom, as one that is mighty, God has laid help. If the woman’s vows stand, thank God, so do the Man’s! Of Him it is that it is written, the true David, the man of affliction, "how he sware unto Jehovah, and vowed unto the Mighty One of Jacob: Surely, I will not come into the tabernacle of my house, nor go up into my bed; I will not give sleep to my eyes, nor slumber to mine eyelids, until I find out a place for Jehovah, a habitation for the Mighty One of Jacob." (Psa 132:2-5.) If, then, Christ has gone up unto His rest, it is because His vow is accomplished: He has found a place for Jacob’s God, and in Zion God will rest forever. But this involves the final blessing of those so long wanderers, Cain-like, from the land of Jehovah’s dwelling-place; and so it is said again, "Thou hast ascended on high, Thou hast led captivity captive, Thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell among them." (Psa 68:18.)
Spite, then, of Israel’s unhappy vow, they shall be brought back: the vow of a stronger One has secured it. And thus there will come a day when the "everlasting covenant" shall be made with them, "even the sure mercies of David" (Isa 55:3;) and she who has been long a widow shall say in delight, "Ishi," my husband! to Him who has acquired power even then to cancel her vows, and bring her eternal release, -praise to the love that, though wounded, changes not, and which will be finally victorious over all hindrances! Then, indeed, shall Zion,s priests be clothed with salvation; and her saints shall shout aloud with joy."
The lessons and the principles abide for us also as fully as for Israel, whose glorious King is "Ishi" for us also, and whose vows have been paid for us no less. Israel’s history is a lesson for all time; yea, for eternity. The law has occupied a large place in the probation of man, and must have an importance equal to the place. Its end is found in the setting aside of the creature in such sort as to establish him in eternal blessing. Law kept would be indeed his exaltation; but grace is much more this, while and because it is the exaltation and glory of God.
3. One of Balaam’s last sayings was that the Sceptre to rise out of Israel should "destroy all the sons of tumult." The last official act of Moses -the last deed of the nation before they pass over Jordan into their own possession -is to destroy the Midianites, or as the word means, the men of strife. The correspondence is not merely casual: in the last subdivision we have had Israel’s legal vow, and its implied consequences to themselves, under which they are now suffering. Under the heel of the Gentiles as they have been, God has used these as a rod of discipline for their backs; but when this shall have done its work, and their deliverance be come, He will break the rod which He has used, and avenge their cause against their adversaries. For them "the acceptable year of the Lord" and "the day of vengeance of our God" will be coupled together. (Isa 61:2.) So He declares who comes red in His apparel from treading the wine-press: "The day of vengeance is in my heart, and the year of my redeemed is come." (Isa 63:4.) It is the time also of the earth,s deliverance, with which that of Israel is bound up; the blow that smites the oppressor of Israel is that which destroys "those that destroy the earth." (Rev 11:18.) The purification and blessing of the earth are come; and when God’s judgments are in the world, the inhabitants of the earth learn righteousness. (Isa 26:9.)
Thus, just as before Israel take final possession of the land at last, the way of peace will be prepared by the execution of judgment and the "sons of tumult" be destroyed, so here, before Israel now pass over Jordan, the judgment upon Midian, the sons of "strife," takes place, -the shadow of the final one. Every thing shows the character of what is done: it is Israel’s vengeance, yet Jehovah’s none the less. Phinehas the priest, the "brazen-mouth," with whom the word of God abides, whose unsparing zeal for it has been already proved, is sent as the leader of the expedition, and with him the silver trumpets. Each tribe furnishes its quota and takes its part. The blow falls, swift, irresistible, decisive. The seed of the wicked is cut off, (Psa 37:28,) while not a man of the Lord’s host falls; which they themselves as saved sinners recognize in their offering, not as a mere gift out of what He had given them, but as atonement for their souls.
And thus one of the principles which the history of the wilderness establishes is that God, though great in mercy, will none the less be sanctified in judgment also upon His adversaries; a judgment with which (in the day of it) His people will fully he. Not only will Israel be His battle-axe and weapons of war (Jer 51:20, ) but the "armies that are in heaven" also, -the heavenly saints, recognized by their fine linen garments, shall follow the Lamb in the day of His wrath. (Rev 19:14-15.) That which He can lead in, they can follow in; what God can command, they can execute.
4. And now we have a notable lesson. Reuben and Gad having cattle, and looking upon the breadth of pasture-land in the countries which had now been taken, desire their inheritance to be given them in Gilead and Bashan, and not to go over Jordan with the rest. Rebuked by Moses for divorcing themselves from the common interest, they still press the request; only they offer to leave their children in the fortified cities on the east side, and that their men of war shall go over armed before all the rest to help the rest of the tribes to their possession, and not return from the war until they are settled in it. Moses then grants their request, and gives the land to them and half the tribe of Manasseh, (who, it seems, had already taken possession of Gilead,) on these terms.
Commentators in general have little to remark upon this choice of the two and a half tribes, in which, apart from their first unwillingness to go over Jordan with the rest, they ordinarily see nothing wrong. Matthew Henry, however, with his keener spiritual perception, enters more into the truth of what is implied. He says, —
"Two things common in this world induced these tribes to make this choice, and this motion upon it, the lust of the eye, and the pride of life. The land was pleasant to the eye, and it was good for pasturage Too many seek their own things, and not the things of the public good, or of Christ, and so take up short of the heavenly Canaan. Their choice implied: 1. A contempt of the land of promise. 2. A distrust of the power of God. 3. A neglect of the interests of their brethren. 4. An undue consulting of their own convenience and wealth. . . . It is observable that as these tribes were now first placed, before the other tribes, so long afterward they were displaced before the other tribes."
The typical meaning should be plain; and Moses’ comparison of their conduct with that of the spies clearly intimates it. They picture for us those who, as the apostle says, "a promise being left of entering into His rest, seem to have come short of it." (Heb 4:1.) Christians are a heavenly people, pilgrims and strangers upon the earth; but, according to the parable, the little seed, the word of the kingdom," has struck its root firmly into the earth, and become a tree, Babylon-like, sheltering the powers of evil. (Mat 13:31-32; Dan 4:12.) The kingdom has become territorial, instead of individual, and may be marked out on a map. And note, that this territory has been acquired by conquest. The gods of the heathen have been fairly dispossessed by the God of Christianity. Og’s territory has been attacked by way of Sihon’s: truth has fought its way, and conquered by being truth. Who could desire it otherwise? Must not light of necessity banish darkness! Yes, in a sense: although that remains true on the other side, that there is a sphere in which "the light shineth in darkness," yet "the darkness comprehendeth it not." The unconverted heart yields no kingdom to the truth. If the world surrender in this way, it surrenders on conditions, and the professing kingdom of God becomes a compromise.
Such is Christendom today; and being such, where has been the victory? Such a condition could not be, except as it had sprung from the declension of the people of God themselves: "while men slept, the enemy came." And this sleep, what has induced it? Alas, the influences of the night upon those that are not children of the night; the power of the world upon those that are not of it, so that they "become blind, and cannot see afar off:" the land beyond Jordan lies in the gathering twilight; present things are those seen, -they heed little now that they are temporal; -they build here.
This is but the two and a half tribes again; a number which speaks of division and fracture to the very eye, the people of God divided against themselves. So they build cities the wrong side of Jordan, and nourish there their little ones, although their armed men may go a warfare with their brethren on the other side; yea, and may do praiseworthy deeds there.
But Moses apportions them the land! lie does: but there is no lot cast for them there -thank God, there is not. He does not mean to consent finally, but will be better to them at last than their thought. Yet for the present there must be consent: they must be allowed, as often men must, to have their way. "Ephraim is joined to his idols; let him alone!" Yes, but not forever: "how shall I give thee up Ephraim?" "Ephraim shall say, ’What have I to do any more with idols’" "God has given him his way until he is sick of it. Even so: yet "Oh, that My people had hearkened unto Me," says the Lord. Sorrow in the meantime, -"loss" in a real way forever, -come from that way of our own, to which yet, even finally to save us, He had to give us up.
This, then, is another of those principles which, in connection with the wilderness, we find established; and the failure of the two and a half tribes is full of admonition for us.
5. We have now the record of Israel’s journeyings through the wilderness just ended, and under the guardian care of Him who, spite of all their willfulness and folly, had ever "led them by the right way." This record, kept by Moses according to the distinct command of Jehovah, is to us a solemn reminder of how our ways have been marked by Him, and are by us never to be forgotten. The two things are in closest connection and dependence on one another, our ways with Him, and His ways with us, although so different; and who can doubt that the chapter before us gives (or should give) us both of these together. And what intense interest should this have for us! Alas, for the present, we can only to our shame confess that we have not ability to read it with any assurance. With how little clearness indeed do any of us perhaps realize the way by which the Lord has led us individually! How often must it be confessed that it has been but the leading of the blind by a way they know not. Yet the record is with God; and how much should we miss if we were not by and by to find the ability we have not now.
We may say of this chapter, what has so often to be said of such lists as we have here, that while great pains have been taken -often vainly enough -to trace out such things as geographical position, even the meaning of the names have been examined with little care, and for the mass of expositors the very conception of any spiritual significance attaching to them seems not to have been in their minds. May the Lord wake up His people to the sad dishonor which we have thus done to God’s holy Word, and which now is bearing but its fruit in those attacks upon its inspiration, no way so effectually answered as by the demonstration of that higher meaning in it which has so much escaped us. Unspirituality is the natural ally of unbelief.
6. We have come now to a part of Numbers which at first sight would seem scarcely to belong to it, and which is at least very distinct from all the rest. It is evident that it gives us neither the history of the wilderness, nor the moral of that history, but that it looks forward to the occupation of the land, and treats of the land itself, -how they are to deal with the Canaanites and the relics of idolatry in the land; where they are to draw the boundary-lines, -within what limits they are to make good their possession, and other things of like nature. Here, indeed, a mere historical view would find no difficulty these ordinances come in very naturally at the point we have reached. Contrary to what is usually the case, it is the spiritual meaning which would seem to have to bear all the burden, and to justify itself as having real existence.
Just here too, unhappily, spiritual interpretation has had almost no enunciation: there has been no account given of the place held by these chapters in connection with the wilderness-book. Yet it must be given. The full perfection we claim for the inspired Word will not permit of the thought that here there should be no spiritual meaning, -that the things that "happened unto Israel" here did not "happen for types." And if such a meaning be, it ought to be capable of being produced, if "written for our admonition upon whom the ends of the ages are come."
We have indeed had chapters before which looked on to the occupation of the land, (as, for instance, the fifteenth chapter expressly does,) but in these the link with the wilderness was more easily to be discerned. Here it is not merely with something that is to be when they are in the land that we are occupied, but with the land itself, -a subject which seems even clearly outside that of the book of the wilderness. The perfection of God’s Word does not admit a doubt. It is for us only to inquire reverently what the connection is, and some answer will surely be accorded us.
What, then, does Canaan as a type present to us? Here there would not seem perhaps much room for question. There is a general agreement among all classes of interpreters who are truly such, that Canaan represents heaven, as Jordan is the river of death which lies in front of it, and through which we pass to our rest. So much we may accept as truth without hesitation.
If we turn back, as we naturally do, to the history of Abraham, we find this view in the main confirmed; and yet, in striking contrast to the common thought, Abraham is in the land, a stranger and a pilgrim. Assuredly, this cannot be true of heaven when we actually get there, that we shall be pilgrims in it! And we see easily that the Spirit of God pictures for us, in fact, in him, not final rest in heaven, but a present occupancy of it now by faith, with which indeed a pilgrim walk is not only consistent, but is the only thing consistent: the certain result of a faith which enters into its heavenly portion is just this walk.
Canaan then, as seen in connection with Abraham, typifies for us indeed a heavenly portion, but heaven brought down to earth, as it were, -a thing with which the tabernacle in the wilderness has made us familiar, though in a somewhat different aspect. It will be thought, no doubt, however, that when, as now, we find Israel, after their wilderness-journey finished, going in to take possession of the land, not to be strangers there, but to find settlement and rest, that now this must speak of final rest. The thought is natural: we must take nothing, however, for granted here; Scripture must guide us step by step, or we are not safe: and the least mixture of our own thoughts uncontrolled by it, will bring in confusion into all our views, and envelop us in a fog which will forbid real progress.
Canaan as now to be possessed by Israel was at least to them no final possession, nor their enjoyment of it rest. They entered it sword in hand; they had to gain and to retain possession by the sword. Even now, when giving them the bounds of their inheritance, we find nothing like the full extent of the land promised them, which was "from the river of Egypt unto the great river, the river Euphrates" (Gen 15:18), or, as more precisely defined, "from the Red Sea unto the sea of the Philistines and from the desert unto the River" (Exo 23:31.) Their bounds at this time touched neither the Red Sea nor Euphrates; and the reason is plain: they were going into the land under a legal covenant, not as brought in (as yet they will be) according to the fullness of divine grace. If they continued in His covenant, God would enlarge their borders (Exo 34:24; Deu 12:20), even to the full extent of the original promise (Deu 1:7); but this depended upon what never took place. The narrowness of the land with which men taunt Israel now -scarcely the size of Wales, -does not represent what grace has assigned them as their portion, but only
their inability to make good their title to it. Even the bounds here assigned them, which included Philistia, Tyre, and all Lebanon, they have never yet possessed; though, with a gleam of coming glory, David’s kingdom extended to the Euphrates. But that gleam quickly passed: Israel itself broke asunder, and from this they went down ever further into the ruin in which yet they remain.
On the other hand, when they shall be restored in grace and in millennial days, the land will be indeed the type of heaven. Let any one compare the picture in Eze 47:1-23 with that in Rev 22:1-21, where in the one case we have the earthly, in the other the heavenly, and see how they correspond; so much indeed that they have been confounded together, though for this there is no excuse. Here is not the place to go into it; but the establishment of the fact is enough to show us in what way Canaan, as we see it in the history before us, is the type of heavenly things. It is the type of them as enjoyed by faith and anticipatively; in conflict, not in rest. Canaan has been indeed hitherto the very centre of opposing forces, which, pouring themselves over the land, Egyptian, Ethiopian, Hittite, Syrian, Assyrian, Babylonian, Persian, Grecian, Roman, could be only repelled by One arm, -the arm upon which Israel were besought to roll themselves, and did not. God never meant rest to be to them in any other way, -a way simple to the simple, of strength to the weakest: but they would not listen.
Similarly the kingdom of heaven has been in conflict among men, -to those that have eyes to see, a constant battlefield of forces not merely earthly; and Christians have as little vindicated their title to their own possessions as Israel did to theirs. Even Romanists have led the way in announcing a Babylonish captivity of the church, Luther more clearly and convincingly following them. While the remnant that came out of this have in various ways repeated the history of Ezra and Nehemiah, of Haggai and Malachi’s days.
Thus Canaan is, so to speak, itself in the wilderness, and it pertains to this book to mark out at least the limits of Israel’s territory, lying, as it does, encompassed by foes, and subject to influences which are really, and not always plainly, adverse. The line of demarcation must be carried round, from the south-east border of the salt sea to the river of Egypt and the great sea, and then round Lebanon, by Jordan to the salt sea again. And is not this, in some sense, what the apostle is doing in the first part of 1 Corinthians? -defining boundary-lines, before he comes to the internal order of that Church which he addresses in Corinth, the type even among the heathen of that which the beloved disciple characterizes as the "world," the lust of the flesh, the lust of the eyes, and the pride of life"?
The tabernacle, though the "patterns of things in the heavenlies," belonged to the wilderness, though marked off from it by its brazen pillars and white hangings of the court. So Paul marks off for the Corinthians the church from that which is of the world. He stretches out its linen curtains. hanging them by the silver hooks of atonement on the pillars of divine strength: -"Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, . . . shall inherit the kingdom of God. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus and by the Spirit of our God."
This sixth section of the last subdivision of the book ordains, then, the conquest of the land and the limits of it, -limits which we have seen, however, to be enlarged according to their faithfulness, and the multiplication of the people under the blessing of God.
(1) The land is to belong alone to God, and to the people as possessing it under Him; the Canaanites to be driven out, all traces of idolatry destroyed. Christianity according to God is similarly exclusive, as a true kingdom of God on earth. Alas, Christians have been as little true to God in this as Israel of old; and like results have followed: God has been compelled to controversy with His people, the end of which is not seen yet.
(2) As to Israel’s boundary lines, it is evident that, temporarily narrow as they were, they never filled them. We. can little trace the spiritual meaning, save only in one part where it is so plain as to compel us to realize that this cannot stand alone, -that only insight is lacking on our part as to the rest. On the south-east Jordan and the salt sea divide the territory proper from Bashan and Gilead, the kingdoms of Og and Sihon, now possessed by the two and a half tribes. This was indeed intended to be held by the people, as Deu 2:24 proves conclusively, though none the less these tribes failed in choosing their portion there. There are things that are ours in which our portion is not: nay, the apostle ruts the "world" in this category (1Co 3:22); where observe that it is a wholly different thing, nay, in contrast, to have the world belong to you, and to belong to it. In the one case you are its servant, in the other its master. There is nothing secular for the Christian, nothing which is not sanctified for those who are God’s saints. And these kingdoms of Sihon and Og, we have found measurably to yield themselves to interpretation in this way. (See Num 21:21-35 notes.)
Nevertheless, though the world itself in this sense ceases to be secular, yet it is another thing to have our portion in it; and just here between Canaan proper and the Gilead district, fertile as this may be, God has dug deep the trench of the Jordan valley as a memorial, in which the rapidly descending river of death falls into the sea of judgment, out of which no stream passes nor returns! Salt and thus barren, and as if under the curse of God, that sea lies, a veritable "pit," more than thirteen hundred feet below the level of the Mediterranean Sea, its own greatest depth being as much again. "The depression of the lake, both of its surface and of its bottom below that of the ocean," says Mr. Grove, "is quite without a parallel."
7. We have now reached the conclusion of the book; and the appropriate conclusion of ,the book of trial, wandering and failure is rest in the inheritance made permanent by sanctification according to God. In the Levite cities scattered through the land, in the provision of the cities of refuge for freeing it from the stain of blood, and in the provision for the permanence of inheritance in the tribes, we have a combination of assurances that God is still sovereign in, grace above all man’s sin, -a grace that secures holiness, and so perpetuates blessing. The very number of this closing section is a sign of this triumph of God which shall be achieved in spite of all apparent contradiction and defeat. It is the full gamut of music, the compass of all melody; which cannot be, except God be thus supreme.
(1) First, in these Levite cities, scattered through the land, we have the fulfillment of the prophetic word as to Levi, "I will divide them in Jacob, and scatter them in Israel." Yet how differently from what we should have thought, is it fulfilled in this case! Grace shows itself in absolute sovereignty over all the sin. What seemed but penalty has become blessing, and in complete accordance with God’s way in grace, he who had been the subject of it becomes blessing to others. The number of the cities is thus noteworthy -forty-eight; which is not to be taken as 4 x 12, as Keil supposes, but as 6 x 8, with which the cities of refuge, six in number, are then in harmony. Six speaks here of discipline such as we see in the scattering; eight, of the new character which it assumes. The government of God is maintained, and for Levi’s own sake he must be scattered. Seed must not lie in a heap, or it does not fulfill its office. Levi must be God,s witness in Israel, and the seal of the sanctification of the whole land to God, -a people whose portion is God alone: "They shall teach Jacob Thy judgments, and Israel Thy law."
(2) Next we have, and in intimate connection with this, the ordinance of the cities of refuge. Blood was in an especial way -and here is contemplated above all one deed, yet in the future, which was to give the people their "field of blood," through centuries of banishment from the land into which they were now entering, -that which defiled the land before God. The design of the city of refuge was in no wise to turn away judgment from one who was in His sight a "manslayer." (Comp. vv. 16-18.) Where it could be shown that there was intent to slay, the image of God in which He had made man effectually pleaded against pity. God had already long before pronounced in this case (Gen 9:1-29), and there has been, and can be, no revocation of it: "whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man." That ground remains, and the guilt upon the land that does not avenge it here affirmed may well be considered by those who in these days would annul the death-penalty: "the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it."
Where, on the other hand, there was not intent to slay, the mercy of God came in to save out of the hand of the avenger of blood; yet still with a gravity which shows what man’s life is to Him. He could not, even after being adjudged in this way innocent, simply be set free, but was to abide in the city of refuge until the death of the high-priest and only then could return to his inheritance in the land. Keil argues that the death of the high-priest was regarded as expiatory, and that this "is evident from the clause, ’who hath been anointed with the holy oil,’ which would appear unmeaning and superfluous on any other view. The anointing with the holy oil was a symbol of the communication of the Holy Ghost, by which the high-priest was empowered to act as mediator and representative of the nation before God." This, however, gives no particular meaning to the often long detention of the manslayer in the city of refuge, nor does it take in the thought that the blood which defiled Israel’s land was above all the blood of Christ shed by them, on account of which they have been so many centuries kept from their inheritance. Yet nationally they have been spared, -the Lord Himself putting in for them the prevailing plea, "Father, forgive them, for they know not what they do." Blinded by their self-righteousness, and implicit following of human guides, they have denied and crucified the Sent One of the Father; yet God can say to them by the mouth of Peter, "I wot that through ignorance ye did it," and thus, though shut out of their inheritance in the meantime, the time shall come in which they shall be restored to it. And that time will be when the priesthood of the Lord as now exercised in heaven shall be at an end, and He shall come forth, Priest and King in one, to bring in the times of restitution of which the prophets speak. This, then, would seem to answer to the death of the high-priest, while it may be none the less true that his being "anointed with the holy oil" here points Him out as the One whose work has been to make atonement. The special high-priestly work of the "day of atonement" would seem referred to, with its ordinance of the scape-goat and its blessing for Israel, when he who went into the holy place comes forth. It is on the day of atonement that the trumpet of jubilee sounds, and every man returns to his possession. All, therefore, unites to convince us of the truth of this interpretation.
But it is not Israel alone who have crucified the Lord. Gentiles united with Jews in that awful deed. "Of a truth, Lord, against Thy holy Servant Jesus, whom Thou least anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, for to do whatsoever Thy hand and Thy counsel determined before to be done." (Act 4:27-28.) Thus the cross is the guilt of the whole world, but a world which, when He was in it, "knew Him not;" and on this account that which was inflicted by their hands may still avail for them as their atonement. The faith of the Gentile too can be accepted on this principle alone; and in the cities of the Levites, in the provision furnished by the gospel ministry, he finds his city of refuge. Yet he too, sheltered and safe though he be, is away from his inheritance. He too -we all -will get it only at the coming of the Lord. The jubilee-note will then sound for all alike: for the Jew is but the typical man; in his sin, in his exile, in his restoration, we all have personal interest.
Thus this grand type applies to all the redeemed; and as the fitting close to wilderness-wanderings, shows how the inheritance is made good to us after all, and where sin abounded, grace much more abounds. This the third witness now confirms with more than adequate testimony.
(3) Here the daughters of Zelophehad come again before us through the representatives of the chiefs of the families of Manasseh. The former decision in their favor has secured that the inheritance of their father shall become their own but there is danger thus that, if they contract marriages outside the tribe, the inheritance may through them pass out of the possession of the tribe, and the whole stability of the tribal possession be overthrown. It is ordained, therefore, that in such a case as this the heiress of a father shall marry within the tribe, and the inheritance of each tribe be secured to it in perpetuity. Weakness may have come in, and the lack of male heirs seem to give the inheritance into the hand of others, out of whose hand again the very institution of the jubilee would prevent it passing. But all things must give way to the first great necessity that the inheritance allotted of God must remain with those to whom it was allotted. Nothing shall alter this; nothing, blessed be God, shall prevent any of His own from enjoying for eternity the inheritance prepared.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Laws regarding Sacrifices and Festivals
Laws regarding Sacrifices and Festivals
1, 2. The general laws regarding the sacriflees proper to the feast days had already been given at Sinai (Leviticus 23). Their repetition with certain details here probably indicates that these laws had been neglected. Some of them, indeed, were only intended to be observed after the settlement in Canaan, which was now in the near future. Moreover, the generation to whom they were spoken at Sinai had passed away. Hence their repetition here to the younger generation.
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2. My bread] or 'my food': see on Lev_3:11.
3-8. The daily morning and evening burnt offering with its proper meal and drink offering: see on Exo_29:38.
9, 10. The Sabbath Offering is double that of ordinary days.
11-25. The Festival of the New Moon is frequently mentioned alongside that of the sabbath: see Amo_8:5; 2Ki_4:23; Isa_1:13; Isa_56:2-3; Hos_2:11. It was a festival of great antiquity, dating from the time when the moon was an object of adoration. The Hebrews were forbidden to worship the moon (Deu_17:8), but the Festival of the New Moon was retained and transformed into a festival in honour of the Creator. Additional sacrifices were offered, and the silver trumpets were sounded during the performance of the sacrificial rites (Num_10:10).
The day was observed as a day of rest, and was celebrated with great joyfulness. A special importance attached to the new moon of the seventh month: see Num_29:1-6.
16-25. On the Passover Offering see Exodus 12 and cp. Lev_23:4-8.
26-31. The Day of the First Fruits is also known as the Feast of Weeks or Pentecost: see on Lev_23:9-22.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv2, 16, 22, 30 sweet savour
sweet savour
Or, savour of satisfaction. (See Scofield "Lev 1:9").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 5. The Offerings and the Set Times
5. The Offerings and the Set Times
CHAPTER 28
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1. The daily offerings (Num 28:1-8)
2. The Sabbatic offerings (Num 28:9-10)
3. The monthly offerings (Num 28:11-15)
4. The Passover (Num 28:16-25)
5. The firstfruits (Num 28:26-31)
CHAPTER 29
1. The blowing of trumpets (Num 29:1-6)
2. The day of atonement (Num 29:7-11)
3. The feast of tabernacles (Num 29:12-16)
4. The second day offering (Num 29:17-19)
5. The third day offering (Num 29:20-22)
6. The fourth day offering (Num 29:23-25)
7. The fifth day offering (Num 29:26-28)
8. The sixth day offering (Num 29:29-31)
9. The seventh day offering (Num 29:32-34)
10. The eighth day offering (Num 29:35-40)
These two chapters go together. They tell of Jehovah’s portion which he is to receive in the worship of His people. The second verse reveals this. “Command the children of Israel and say unto them, My offering and My bread for My sacrifices, made by fire, for a sweet savour unto Me, shall ye observe to offer unto Me in their due seasons.” Needless to say that all speaks of Christ. He is seen in all the offerings, in the lambs, the young bullocks, the ram, the meal offerings and all the others. In Christ God has found His delight. In Leviticus we saw that aspect of the different offerings by which God has met our need in Christ and His blessed work; but here Jehovah speaks of these offerings as being “My bread.” The heart of God feeds, humanly speaking, upon Christ. The sweet savour-offerings are the prominent feature of these two chapters. The sin-offerings take a secondary place. As we learned in Leviticus, the offerings which are a sweet odor in the presence of God are those which typify the matchless worth and blessed devotion of the Lord Jesus Christ.
Leviticus 23 must be studied with these two chapters. The reader should turn to that chapter and see the meaning of the different feasts as given in the annotations. We call attention to the enlarged command concerning the feast of tabernacles. Ten verses are given in Leviticus 23 to the feast of tabernacles, but in Numbers 29 not less than twenty-seven are devoted to this feast. The seven days of the entire feast are mentioned with the different sacrifices, which were to be brought. They were to be brought in the following order and numbers:
In all there are 70 bullocks, 14 rams, 98 lambs, and 7 goats. And besides these there were the daily burnt offerings and meal offerings. Why this detail in Numbers? And why should the feast of tabernacles begin on the first day with 13 bullocks and there be a gradual decline? As we learned in Leviticus, the feast of tabernacles the last of the feasts, foreshadows the millennium. The character of the millennium will therefore help us to understand some, at least, of the typical meaning of these offerings. The large number of offerings, especially the double seven in the lambs, which are offered, stand for the praise which Jehovah will receive during the age to come. But it is not perfect praise. The number thirteen on the first day is an incomplete number. It lacks one to make it perfect. And then we see that the number decreases from thirteen down to seven on the seventh day of the feast. The millennium, as we know from Revelation (chapter 20), ends in failure. There will be most likely a decline in devotion to God and full obedience to His will. A look at the above table shows that there is something which mars. The goats, only one each day, are for sin offering, for sin will be possible during the millennium, however, it will be very exceptional. The twice fourteen lambs means fulness of redemption which will be enjoyed unhindered in the coming age. The eighth day has the same offerings as the day of atonement. The eighth day in Scripture marks a new beginning; it is the day of the new creation. Following the feast, the eighth day stands for eternity. The precious work of Christ will never be forgotten in the ages to come.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 11, 16, 26 The Continual and the Sabbath Offerings
The Continual and the Sabbath Offerings
v. 1. And the Lord spake unto Moses, saying,
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v. 2. Command the children of Israel and say unto them, My offering, the special gift whereby the fellowship between God and the people was to be maintained, and My bread for My sacrifices made by fire (for the food of the sacrifices was devoted to the Lord and by Him given to the priests) for a sweet savor unto Me shall ye observe to offer unto Me in their due season. Cf Lev 1:2; Lev 3:11; Lev 23:2-4.
v. 3. And thou shalt say unto them, This is the offering made by fire which ye shall offer unto the Lord: two lambs of the first year without spot day by day, for a continual burnt offering, one which should be made regularly and always.
v. 4. The one lamb shall thou offer in the morning, and the other lamb shall thou offer at even, literally, "between the evenings," as the Jews understood it, between noon and sunset, although the reference is really to twilight;
v. 5. and a tenth part of an ephah of flour (about two and one-half quarts) for a meat-offering, mingled with the fourth part of an hin (about a quart) of beaten oil, not the cheaper grade, that was produced in the oil-presses.
v. 6. It is a continual burnt offering, which was ordained in Mount Sinai for a sweet savor, a sacrifice made by fire unto the Lord.
v. 7. And the drink-offering thereof, the libation which was poured out at the time the sacrifice was offered, shall be the fourth part of an hin for the one lamb; in the Holy Place shall thou cause the strong wine, for the wine is here called strong, intoxicating liquor, because it was used unmixed with water, to be poured unto the Lord for a drink-offering.
v. 8. And the other lamb shalt thou offer at even, "between the evenings"; as the meat-offering of the morning and as the drink-offering thereof thou shall offer it, a sacrifice made by fire, of a sweet savor unto the Lord, pleasant in His nostrils and the accompanying prayer therefore acceptable to Him, Psa 141:2. Cf Exo 29:38-44.
v. 9. And on the Sabbath-day two lambs of the first year without spot, without bodily blemish of any kind, and two-tenth deals of flour for a meat-offering, mingled with oil, and the drink-offering thereof.
v. 10. This is the burnt offering of every Sabbath beside the continual burnt offering, that is, in addition to the regular daily offering, and his drink-offering. Cf Num 15:3-16.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 6, 9, 11, 14, 16, 19, 23, 26, 29 at the appointed times
at the appointed times
"at the times that I haven chosen"
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the food of my offerings made by fire to produce
This can be stated in active form. AT: "the food offerings that you will burn on the altar produce" (See: Active or Passive)
a sweet aroma for me
"a smell I enjoy"
translationWords
Yahweh
Moses
command
people group
Israel
sacrifice
appoint
burnt offering
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 3, 9, 11, 16, 26 28:1–29:40 These two chapters contain information about Israel’s ritual…
28:1–29:40 These two chapters contain information about Israel’s ritual calendar, including a list of required daily, weekly, and monthly offerings and a list of annual religious events. Thus Israel was instructed to worship God “properly and in order” (1 Cor 14:40). The annual cycle of sacrifices involved a tremendous investment of animals, grain, oil, and wine. Israel marked these special days by stopping their normal work, a kind of sacrifice that recognized the importance of these holy days. This annual cycle included eight different occasions for worship, all of which recalled Israel’s relationship with the Lord. Each worship event included a different combination of burnt, grain, liquid, and/or sin offerings. • For details on the grain and liquid offerings, see Num 15:1-16. For explanations of the different types of offerings, see Lev 1:1–7:38. For a description of Israel’s festivals, see Lev 23:1-44. For the New Testament perspective on the Old Testament sacrificial system, see John 1:29; Rom 12:1; Heb 9:9-15; 10:1-2; 1 Pet 2:5.
28:1-2 The Lord accepted special gifts (cp. 15:3) as a pleasing aroma, a figurative expression describing God’s acceptance and enjoyment of these gifts (see also Gen 8:21; Lev 1:9; Eph 5:2; Phil 4:18). Offerings were made at appointed times according to specific instructions (see Num 28:3–29:39).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.