“ ‘In the seventh month, on the first day of the month, you shall have a holy convocation; you shall do no regular work. It is a day of blowing of trumpets to you. You shall offer a burnt offering for a pleasant aroma to Yahweh: one young bull, one ram, seven male lambs a year old without defect; and their meal offering, fine flour mixed with oil: three tenths for the bull, two tenths for the ram, and one tenth for every lamb of the seven lambs; and one male goat for a sin offering, to make atonement for you; in addition to the burnt offering of the new moon with its meal offering, and the continual burnt offering with its meal offering, and their drink offerings, according to their ordinance, for a pleasant aroma, an offering made by fire to Yahweh.
“ ‘On the tenth day of this seventh month you shall have a holy convocation. You shall afflict your souls. You shall do no kind of work; but you shall offer a burnt offering to Yahweh for a pleasant aroma: one young bull, one ram, seven male lambs a year old, all without defect; and their meal offering, fine flour mixed with oil: three tenths for the bull, two tenths for the one ram, one tenth for every lamb of the seven lambs; one male goat for a sin offering, in addition to the sin offering of atonement, and the continual burnt offering, and its meal offering, and their drink offerings.
“ ‘On the fifteenth day of the seventh month you shall have a holy convocation. You shall do no regular work. You shall keep a feast to Yahweh seven days. You shall offer a burnt offering, an offering made by fire, of a pleasant aroma to Yahweh: thirteen young bulls, two rams, fourteen male lambs a year old, all without defect; and their meal offering, fine flour mixed with oil: three tenths for every bull of the thirteen bulls, two tenths for each ram of the two rams, and one tenth for every lamb of the fourteen lambs; and one male goat for a sin offering, in addition to the continual burnt offering, its meal offering, and its drink offering.
“ ‘On the second day you shall offer twelve young bulls, two rams, and fourteen male lambs a year old without defect; and their meal offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number, after the ordinance; and one male goat for a sin offering, in addition to the continual burnt offering, with its meal offering and their drink offerings.
“ ‘On the third day: eleven bulls, two rams, fourteen male lambs a year old without defect; and their meal offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number, after the ordinance; and one male goat for a sin offering, in addition to the continual burnt offering, and its meal offering, and its drink offering.
“ ‘On the fourth day ten bulls, two rams, fourteen male lambs a year old without defect; their meal offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number, after the ordinance; and one male goat for a sin offering; in addition to the continual burnt offering, its meal offering, and its drink offering.
“ ‘On the fifth day: nine bulls, two rams, fourteen male lambs a year old without defect; and their meal offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number, after the ordinance, and one male goat for a sin offering, in addition to the continual burnt offering, and its meal offering, and its drink offering.
“ ‘On the sixth day: eight bulls, two rams, fourteen male lambs a year old without defect; and their meal offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number, after the ordinance, and one male goat for a sin offering; in addition to the continual burnt offering, its meal offering, and the drink offerings of it.
“ ‘On the seventh day: seven bulls, two rams, fourteen male lambs a year old without defect; and their meal offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number, after the ordinance, and one male goat for a sin offering; in addition to the continual burnt offering, its meal offering, and its drink offering.
“ ‘On the eighth day you shall have a solemn assembly. You shall do no regular work; but you shall offer a burnt offering, an offering made by fire, a pleasant aroma to Yahweh: one bull, one ram, seven male lambs a year old without defect; their meal offering and their drink offerings for the bull, for the ram, and for the lambs, shall be according to their number, after the ordinance, and one male goat for a sin offering, in addition to the continual burnt offering, with its meal offering, and its drink offering.
“ ‘You shall offer these to Yahweh in your set feasts—in addition to your vows and your free will offerings—for your burnt offerings, your meal offerings, your drink offerings, and your peace offerings.’ ”
Moses told the children of Israel according to all that Yahweh commanded Moses.
Geneva Bible translators 1599 · Public Domain On vv1, 6, 7, 11, 12, 17, 21, 39 Which containeth part of September, and part of October.
Which containeth part of September, and part of October.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1, 7, 12, 17, 18 Num 29:1 And in the seventh month, on the…
Num 29:1 And in the seventh month, on the first [day] of the month, ye shall have an holy convocation; ye shall do no servile work: it is a day of blowing the trumpets unto you.
Ver. 1. And in the seventh month.] This Sabbath month, as it were, had as many feasts in it as were celebrated in all the year besides. So that as the Sabbath is the queen of days, so was this of months.
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It is a day of blowing.] {See Trapp on "Lev 23:24"}
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 vv1, 2, 6, 7, 11, 12, 13, 18, 36, 39 In the seventh month; so it was in their…
In the seventh month; so it was in their ecclesiastical account, in which the month Abib was the first; but as to civil matters, this was the first month.
A day of blowing the trumpets; whereby the people were admonished solemnly to prepare themselves for the feasts, which were as many in this month as in all the year besides.
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, 12 There were more sacred solemnities in the seventh month…
There were more sacred solemnities in the seventh month than in any other month of the year, not only because it had been the first month till the deliverance of Israel out of Egypt (which, falling in the month Abib, occasioned that to be thenceforth made the beginning of the months in all ecclesiastical computations), but because still it continued the first month in the civil reckonings of the jubilees and years of release, and also because it was the time of vacation between harvest and seedtime, when they had most leisure to attend the sanctuary, which intimates that, though God will dispense with sacrifices in consideration of works of necessity and mercy, yet the more leisure we have from the pressing occasions of this life the more time we should spend in the immediate service of God. 1. We have here the appointment of the sacrifices that were to be offered on the first day of the month, the day of blowing the trumpets, which was a preparative for the two great solemnities of holy mourning on the day of atonement and of holy joy in the feast of tabernacles. The intention of divine institutions is well answered when one religious service helps to fit us for another and all for heaven. The blowing of the trumpets was appointed, Lev 23:24. Here the people are directed what sacrifices to offer on that day, of which there was not then any mention made. Note, Those who would know the mind of God in the scripture must compare one part of the scripture with another, and put those parts together that have reference to the same thing, for the latter discoveries of divine light explain what was dark and supply what was defective in the former, that the man of God may be perfect. The sacrifices then to be offered are particularly ordered here (Num 29:2-6), and care taken that these should not supersede the daily oblation and that of the new moon. It is hereby intimated that we must not seek occasions to abate our zeal in God's service, nor be glad of an excuse to omit a good duty, but rather rejoice in an opportunity of accumulating and doing more than ordinary in religion. If we perform family-worship, we must not think that this will excuse us from our secret devotions; nor that on the days we go to church we need not worship God alone and with our families; but we should always abound in the work of the Lord. 2. On the day of atonement. Besides all the services of that day, which we had the institution of, Lev. 16, and which, one would think, required trouble and charge enough, here are burnt-offerings ordered to be offered, Num 29:8-10. For in our faith and repentance, those two great gospel graces which were signified by that day's performances, we must have an eye to the glory and honour of God, which was purely intended in the burnt-offerings; there was likewise to be a kid of the goats for a sin-offering, besides the great sin-offering of atonement (Num 29:11), which intimates that there are so many defects and faults, even in the exercises and expressions of our repentance, that we have need of an interest in a sacrifice to expiate the guilt even of that part of our holy things. Though we must not repent that we have repented, yet we must repent that we have not repented better. It likewise intimated the imperfection of the legal sacrifices, and their insufficiency to take away sin, that on the very day the sin-offering of atonement was offered, yet there must be another sin-offering. But what the law could not do, in that it was weak, that Christ has done.
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, 6, 7, 8, 9, 11, 12, 13, 35 And in the seventh month,.... The month Tisri, as…
And in the seventh month,.... The month Tisri, as the Targum of Jonathan, which answers to part of our September and October; a month famous for days to be religiously observed, having more of them in it than any other month in the year:
on the first day of the month, ye shall have a holy convocation; see Lev 23:24,
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ye shall do no servile work; therefore, in the place referred to, is called a sabbath:
it is a day of blowing the trumpets unto you; of which; see Gill on Lev 23:24.
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, 6, 7, 12 Offerings to be made in the seventh month,
Offerings to be made in the seventh month,
1. At the feast of trumpets, ver. 1-6.
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2. In the day of atonement, ver. 7-11.
3. At the feast of tabernacles, ver. 12-40.
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, 7, 12, 35 The feast of trumpets on the first day of…
CHAPTER XXIX
The feast of trumpets on the first day of the seventh month,
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and its sacrifices, 1-6.
The feast of expiation, or annual atonement, on the tenth
day of the same month, with its sacrifices, 7-11.
The feast of tabernacles, held on the fifteenth day of the same
month, with its eight days' offerings, 12.
The offerings of the first day, thirteen bullocks, two rams,
fourteen lambs, and one kid, 13-16.
The offerings of the second day, twelve bullocks, two rams,
fourteen lambs, and one kid, 17-19.
The offerings of the third day, eleven bullocks; the rest as
before, 20-22.
The offerings of the fourth day, ten bullocks; the rest as
before, 23-25.
The offerings of the fifth day, nine bullocks, c., 26-28.
The offerings of the sixth day, eight bullocks, &c., 29-31.
The offerings of the seventh day, seven bullocks, &c., 32-34.
The offerings of the eighth day, one bullock, one ram, seven
lambs, and one goat, 35-38.
These sacrifices to be offered, and feasts to be kept, besides
vows, freewill-offerings, &c., &c., 39.
Moses announces all these things to the people, 40.
NOTES ON CHAP. XXIX
Verse 1. And in the seventh month, &c.] This was the beginning of their civil year, and was a time of great festivity, and was ushered in by the blowing of trumpets. It answers to a part of our September. In imitation of the Jews different nations began their new year with sacrifices and festivity. The ancient Egyptians did so and the Persians still celebrate their [Persian] nawi rooz, or new year's day, which they hold on the vernal equinox. The first day of the year is generally a time of festivity in all civilized nations. On this day the Israelites offered one young bullock, one ram, seven lambs, and a kid, for a sin-offering, besides minchahs or meat-offerings.
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 vv1, 2, 6, 7, 12, 13, 36, 39 Num 29:1. The sixth national sacrifice, which was also…
Num 29:1. The sixth national sacrifice, which was also annual, was to be performed on the festival of trumpets, upon the first day of the seventh month of the ecclesiastical year, being the first month of the civil year, answering to our September. It was to be kept in the manner of a sabbath, with great rejoicings, solemn worship, and abstinence from all common labour, in order to usher in the new year. See Lev 23:24.
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, 7, 12, 35 The ordinance of the Feast of Trumpets was to…
The ordinance of the Feast of Trumpets was to be observed on the opening day of that month within which the great Day of the Atonement and the Feast of Tabernacles fell (compare Lev 23:23 ff). The special offering for the day anticipated that of the great Day of Atonement.
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 vv1, 7, 12, 27, 35, 39 The first. This day was doubly solemn, as being…
The first. This day was doubly solemn, as being the first day of the month, consequently entitled to all the sacrifices enjoined for it; and also a holiday, for which other victims are requisite, besides the perpetual holocausts, ver. 2, 6., and chap. xxviii. 11. (Haydock)
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv7, 12, 18, 35, 39 ye shall have on the tenth day of this…
ye shall have on the tenth day of this seventh month an holy convocation--This was the great day of atonement. Its institution, together with the observance to which that day was devoted, was described (Lev 16:29-30). But additional offerings seem to be noticed, namely, the large animal sacrifice for a general expiation, which was a sweet savor unto the Lord, and the sin offering to atone for the sins that mingled with that day's services. The prescriptions in this passage appear supplementary to the former statement in Leviticus.
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 vv1, 7, 12, 35, 39 THE OFFERINGS AT THE FEAST OF TRUMPETS, Num_29:1-6.
THE OFFERINGS AT THE FEAST OF TRUMPETS, Num_29:1-6.
1-6. Seventh month — Ethanim, (1Ki_8:2,) Tisri — our September. It was the going out or revolution, the end and beginning of the civil and jubilee year. Exo_23:16; Exo_34:22; Lev_25:9-10, notes. But to signalize the exode, Abib or March was reckoned the first month of the ecclesiastical or ritual year, and Tisri became the seventh month of the same calendar. The feasts were reckoned according to this new calendar. Exo_12:2; Lev_23:24, notes.
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Blowing the trumpets — For their form and the design of the signal see Lev_23:23-25, notes. Three sets of offerings were made on this day: (1) the daily or continual; (2) the ordinary monthly; and (3) the special seventh month sacrifices, making in all twenty-three victims; and, if this day was the sabbath, two lambs were added. Lev_23:25, note; Num_28:9-10.
Their manner — Prescribed order. See Introduction to Leviticus, (Num_29:5.)
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 vv2, 6, 7, 11, 16, 18, 35 2. my food] In primitive days in Israel (as…
2. my food] In primitive days in Israel (as in many other nations, e.g. Babylonians, Greeks and Romans) it was believed that the deity really ate and drank the offerings (cf. Jdg_9:13). By the time that this chapter was written, such notions had, of course, long passed away, but the ancient ritual language survived. See W. R. Smith, Rel. Sem. 2 p. 224. On the following words see note on Num_15:3.
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 vv6, 7, 12, 35, 39, 40 (6) Beside the burnt offering of the month.—Better, of…
(6) Beside the burnt offering of the month.—Better, of the new moon. (See Num_28:11, where the burnt offering of the beginning of the month is described.)
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, 7, 12, 13, 35, 39 In the seventh month, on the first day of…
In the seventh month, on the first day of the month. The month Ethanim had been already specially set apart for holy purposes beyond all other months. (Lev_23:23 sq.)
HOMILIES BY D. YOUNG Chapter 29. The offerings of the seventh month.
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I CONSIDER THE INCREASE IN THE OFFERINGS DURING THIS MONTH. There was the customary morning and evening offering for every day; the customary offering at the beginning of the month; and an additional offering, as if to signify that it was the beginning of a more than ordinary month. There would also be the appointed offerings on the sabbaths of the month. The tenth day of the month brought the great day of atonement, when there was to be much affliction of soul because of sin. Then, to crown all, there were the eight days of the feast of tabernacles, when an unusual quantity of offerings were presented. We may therefore consider the seventh month as being, conspicuously, a month devoted in Israel to the service of God.
II CONSIDER THE LESSONS WE ARE TAUGHT BY THIS MONTH OF SPECIAL SERVICE.
1. Note that it was at the season of the year when the fruits were all gathered in. "The feast of ingathering, which is in the end of the year, when thou hast gathered in thy labours out of the field". (Exo_23:16) There was thus a time of leisure not the commanded leisure of the sabbath, but the natural leisure of the man who has finished his year"s work. There is an interval between gathering the fruits of one year and preparing for the fruits of the next. What is to be done with this time? The answer is, Man"s leisure must be used for God. Let there be a month largely occupied with special national approach to God. And, depend upon it, something similar is expected from us. There is nothing in which the lot of men is less equal than in the amount of leisure time which they have at their disposal. One man has to labour long hours and hardly finds a holiday all the year round, while another has abundant leisure. What an awful responsibility for the rich and selfish triflers who lounge away their lives in a world where so much may be done for the miserable and the needy! How he spends his leisure is one of the great tests of a man. Where his heart is, there he will go, when for a few hours he is slipped out of harness. If we are God"s at all, all our time is God"s. If our hearts are right with him, our greatest joy will be in our religion, and we shall hail, we shall grasp, every opportunity of increasing our knowledge of God, of the Scriptures, and of how to render that service to Christ which is so plainly expected from us. The spirit in which an Israelite entered on this festal month would be a great test of him altogether.
2. If God requires a service out of the common, he will furnish sufficient opportunity for it. God did not institute these services simply to fill up a leisure month. They had to be rendered at some time or other, and he selected a season when all the details of them could be most conveniently carried out. If God requires any service from us, we may be sure that be will make the duty of that service clear to conscience. It is not allowed to any of us to say, "I have no time for this service, no opportunity for it, therefore I cannot do it." The method of God is to put a service clearly before us, and then tell us to trust him for the making of a way. He will not allow us to plead want of time and opportunity, any more than he allowed Moses to plead want of ability. (Exo_4:11, Exo_4:12) Here is the reason why faithful and obedient spirits have been so successful. God has said "Go," and they have gone, when there seemed no way more than a single step ahead. Wherever God finds a real believer he makes a way for him, like that royal road to which the Baptist referred. (Luk_3:4, Luk_3:5) We see here how the events of the ecclesiastical year are gathered and arranged. When the Israelites first received these commandments to make offerings, receiving them as they did at different times, they may have said to themselves, "How can we possibly get through so much?" But here they are all put in order, and it is seen that there is a time for everything, and that everything can be done in its time. The lesser service prepares for the greater. God does well continually to ask his servants for more, because he is ever making them able to give more.
3. The day of temporal fullness is the day of spiritual danger. It is not only that the time of leisure is the time of temptation; there is a peculiar temptation in the leisure because it follows on worldly success. In such circumstances men are tempted to think of their own industry and skill more than of the needful blessing of God. Not without reason did the great day of atonement stand in this month. Everything is good which will force upon a man, in the midst of his worldly prosperity, a sense of the presence and claims of God. When Israel had a good harvest, the time of leisure that followed would be a time of great anxiety to many as to how they might most profitably dispose of the harvest. It is oftentimes the rich man who is in danger of having the least leisure; when his riches lie in capital, the use of which he must watch continually. 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 vv1, 12 A day of blowing the trumpets.
Num_29:1-6
A day of blowing the trumpets.
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The Feast of Trumpets
Some of the Rabbins fantastically suppose that it was instituted in remembrance of the offering up of Isaac, or of deliverance from being offered, which conceit is idle and nothing at all to the purpose. Others imagine that it was appointed upon occasion of the wars that the Israelites had with the Amalekites and other nations under the conduct of God, to put them in remembrance that the whole life of man is nothing else but a continual warfare (Job_7:1; 2Ti_2:1). Of this feast we read (Lev_23:24). This was accounted as a Sabbath, an holy convocation, wherein they must do no servile work. Therein the trumpets sounded aloud, and the sound thereof was heard far and near.
1. Let us come to the uses hereof in regard of ourselves, which served of purpose to stir up the people to return unto God praise and thanksgiving with joyfulness of heart for all His benefits, according to that in the Psalms (Psa_81:1-3). So David, having experience of Gods good hand toward him in many preservations, composed Psa_18:1-50, as a testimony of his thankfulness for his deliverance from the hands of all his enemies and from the hand of Saul. So I should think that the cause of this feast was to be a feast of remembrance for His manifold mercies received in the wilderness, that thereby they might stir up themselves to be united in God. And the cause of the institution of this feast seemeth to be contrary to that which followeth, which is the feast of fasting. For as the Jews had a day to humble themselves by fasting, so they were also to have a day of rejoicing when they heard of those trumpets. And albeit we neither hear nor have these trumpets sounded in our ears to call us to the temple and place of His worship, yet ought we to praise His name cheerfully and readily with spiritual joy and gladness continually (Isa_35:2-3; Isa_35:10), with singing and thanksgiving (Isa_49:20-21); for it is certain the faithful only have true cause to rejoice (Psa_32:11; Psa_33:1); the ungodly have no cause at all (Isa_48:20-22); but rather to weep and lament (Luk_6:25).
2. This warneth us of the preaching of the gospel concerning Christ the Saviour of the world, the Conqueror of all our enemies and of them that hate us (Isa_57:1; Zec_9:1-17.). For this was a warlike instrument ( Jos_6:1-27.). God hath caused the doctrine of salvation to be sounded out into the world so that all have heard the sound of it (Psa_19:4; Rom_10:18). Such a trumpet was John the Baptist, the forerunner of Christ, who was sent to prepare the way of the Lord (Mar_1:1-2), and to call upon them to repent because the kingdom of God was at hand. And this commendeth to the ministers in the execution of their office, diligence, carefulness, continuance, cheerfulness, and zeal (1Co_9:17; 1Pe_5:2).
3. As the ministers must be the Lords trumpets, so indeed ought every faithful soul to be a trumpet. For when this feast was yearly observed, such as heard the trumpets were warned by it all the year after to stir up and awaken themselves, remembering that God doth call them as with a loud voice daily, that they should yield up themselves souls and bodies unto Him to worship and serve Him as He requireth. When this feast was celebrated, all the males were not commanded to repair to Jerusalem, as they were at the three more solemn feasts (Exo_23:17), to wit, if they were free men and in health, able to go to the place of His worship (Deu_12:6; Deu_16:2). And hence it is that the Jewish doctors, out of that law of all males appearing before the Lord three times in the year, do exempt eleven sorts; and therefore they say that women and servants are not bound, but all men are bound, except the deaf and the dumb, and the fool, and the little child, and the blind, and the lame, and the uncircumcised, and the old man, and the sick, and the tender or weak which are not able to go and travel upon their feet; nevertheless, though the people were far from Jerusalem when this feast was holden, and that they could not resort thither daily to do sacrifice in the temple, yet they were to consider in their absence that sacrifices were offered there even in their behalf, and God was worshipped there in the behalf and name of all the tribes. True it is this figure is utterly abolished by the coming of our Lord Jesus Christ, howbeit this remaineth that we ourselves should serve for trumpets. For as the temple being destroyed we must be spiritual temples unto God; so the trumpets being taken away, every one of us must be spiritual trumpets, that is, we should rouse up ourselves, because we are naturally so wedded to the world and unto the vanities here below that it seldom cometh into our minds to think of God, of the gospel, of the kingdom of heaven. Our ears are so possessed with the sound of earthly things, and our eyes so dazzled with the pleasures of the flesh, that we are as deaf and blind men, that can neither hear nor see what God saith unto us. He calleth unto us daily, and maketh the gospel sound aloud in the midst of us that we might have the inward remorse of a good conscience, to repent us of all our evil ways, yet we, notwithstanding this summoning of us, do remain dull and deaf, and dumb and blind. Wherefore we must not look till there be a solemn holy day to call us unto the Church, there to keep a feast of trumpets, but it must serve us all the days of our life as a spur to cause us to return to God. (W. Attersoll.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 In this chapter we have directions concerning three great…
CRITICAL AND EXPLANATORY NOTES
In this chapter we have directions concerning three great annual religious occasions, the Feast of Trumpets, the Day of Atonement, and the Feast of Tabernacles. Each of these had been previously instituted; and the chief reason of their mention here is for the enumeration of the sacrifices to be offered upon each occasion. The chief treatment of the topics which these occasions suggest will be found in other volumes of The Preacher’s Commentary, chiefly in that upon Leviticus. And as we have already explained the moral significance of the different kinds of sacrifice (see pp. 98, 99, 115, 116), and considered the relations and proportions between them (see pp. 271–279), the chapter only requires brief treatment from us.
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Num_29:1-6. The Feast of Trumpets and its offerings (comp. Lev_23:24-25; Num_10:1-10; and see pp. 156–160).
Num_29:7-11. The great Day of Atonement and its offerings (comp. Leviticus 16; Lev_23:26-32).
Num_29:12-40. The Feast of Tabernacles and its offerings (comp. Exo_23:16,—“the Feast of Ingathering;” Lev_23:34-36; Lev_23:39-43; Deu_16:13-15; Deu_31:10-13).
THE FEAST OF TRUMPETS: HOW TO BEGIN A NEW YEAR
(Num_29:1-6)
The Feast of Trumpets is “the feast of the new moon, which fell on the first of Tizri. It differed from the ordinary festivals of the new moon In several important particulars. It was one of the seven days of Holy Convocation. Instead of the mere blowing of the trumpets of the Temple at the time of the offering of the sacrifices, it was ‘a day of blowing of trumpets.’ In addition to the daily sacrifices and the eleven victims offered on the first of every month, there were offered a young bullock, a ram, and seven lambs of the first year, with the accustomed meat offerings, and a kid for a sin offering. The regular monthly offering was thus repeated, with the exception of one young bullock.” Let us notice—
i. The time of the celebration. “And in the seventh month, on the first day of the month.” The seventh month was called by the Jews in later times Tizri, but in the Old Testament Ethanim (1Ki_8:2). Tradition unanimously affirms it to have been the first month of the civil year. Religious celebrations were more numerous in this month than in any of the others. “It formed,” says Scott, “a kind of vacation between the harvest and the ensuing seed-time; and these solemnities during that season might intimate, that the ordinances of God are the rational refreshment from the fatigue of business; and that religion does not at all interfere with our true interest even in this world.” (a)
ii. The meaning of the celebration. “There seems to be no sufficient reason to call in question the common opinion of Jews and Christians, that it was the festival of the New Year’s Day of the civil year, the first of Tizri, the month which commenced the Sabbatical year, and the year of Jubilee.”—Bibl. Dict.
Taking this view of its meaning, we regard the paragraph before us as illustrating the manner in which we should begin a New Year.
I. With special attention to religious duties and privileges.
This day was to be marked by rest from ordinary labours, and by a religious assembly. “Ye shall have an holy convocation; ye shall do no servile work: it is a day of blowing the trumpets unto you.” Additional sacrifices were to be offered on this day. “Ye shall offer a burnt offering for a sweet savour unto the Lord,” &c. (Num_29:2-5). And these were to be in addition to “the burnt offering of the month,” &c. (Num_29:6). It is eminently appropriate to enter upon a new year with religious meditation, and by offering to God the sacrifices of praise and prayer and of beneficence to man. The assembling in “holy convocation” also is as becoming in us, and as helpful to us, as it was to the Israelites. (b)
II. With humble confession of sin and prayer for pardon.
The Israelites were to offer “one kid of the goats for a sin offering, to make an atonement for them” (Num_29:5). See p. 115. And in entering upon a new year it is wise to seriously review our past lives, to mark where we have rebelled against the holy will of God, how often and sadly we have failed in our duty, &c.; to humbly acknowledge our sin unto God; and to seek forgiveness from Him through our Great Sin-Offering. In this way we should commence the year with our sins forgiven and our souls cleansed by the blood of Christ. (c)
III. With grateful acknowledgment of the Divine mercies.
The Israelites were commanded to offer a “meat-offering of flour mingled with oil,” &c. (Num_29:3-4). The meat-offerings, like the peace-offerings, were eucharistic (see pp. 99, 116). How appropriate is it for us at the very beginning of the year to review the mercies of the past! Think of God’s mercy in sparing our sinful lives; in forgiving our many aggravated offences; in sustaining us by the constant exercise of His power; in enriching us with countless gifts of His grace, &c. Let us reflect upon His mercy in all this until our heart grows warm with holy fire; and then let us pour out unto Him the offerings of our fervent gratitude. We are not fit to enter upon any year until we have heartily and devoutly blessed God for His great kindness to us in the past. (d)
IV. With complete consecration of ourselves to God.
“Ye shall offer a burnt offering for a sweet savour unto the Lord,” &c. (Num_29:2). See pp. 98, 115, 116. An extra burnt offering was required from the Israelites, at the Feast of Trumpets. May we not infer from this that, at the commencement of the year, there are special reasons why we should consecrate ourselves to God, or renew such consecration, if it has already been made? We suggest as such reasons—
1. “The multitude of His mercies” to us. We have said that they should be reviewed at this time; and the review should lead to our self-consecration to Him. “I beseech you, therefore, brethren, by the mercies of God,” &c. (e)
2. The abridgment of our opportunities. The past years have borne away with them many opportunities of usefulness, &c. “Much of our time has run to waste.” We ought to have devoted ourselves to God long ago. “Knowing the time, that now it is high time to awake out of sleep.” (f)
3. The uncertainty of the future. How many who commenced last year well and strong in body, were called away by death before its close!
“Tomorrow, Lord, is Thine,
Lodged in Thy sovereign hand;
And if its sun arise and shine,
It shines by Thy command.”
—Doddridge.
“Behold, now is the accepted time; behold, NOW is the day of salvation.”
CONCLUSION.
i. Let the people of God begin the year by renewed and more fervent devotion to Him.
ii. Let those who have not hitherto given themselves to Him do so at once, completely, and for ever.
ILLUSTRATIONS
(a) The times of the festivals were evidently ordained in wisdom, so as to interfere as little as possible with the industry of the people. The Passover was held just before the work of harvest commenced, Pentecost at the conclusion of corn-harvest and before vintage, the Feast of Tabernacles after all the fruits of the ground were gathered in. In winter, when travelling was difficult, there were no festivals.—S. Clark, M.A., in Bibl. Dict.
(b) We stand in the first Sabbath of the new year. It is a time for review and contemptation. He is a genius at stupidity who does not think now. The old year died in giving birth to this: as the life of Jane Seymour, the English Queen, departed when that of her son, Edward VI., dawned. The old year was a queen, this is a king. The grave of the one and the cradle of the other are side by side.—T. De Witt Talmage, D.D.
(c) For illustrations on this point, see pp. 356, 359.
(d) In the dew drops that top every spike of grass, sow the sward with orient pearl, and hang like pendant diamonds, sparkling in the sun from all the leaves of the frost, you see the multitude of His mercies. He crowns the year with His bounty. We have seen other streams dried up by the heat of summer, and frozen by the cold of winter—that of His mercies never. It has flowed on; day by day, night by night, ever flowing; and largely fed of heavenly showers, sometimes overflowing all its banks. To this, and that other one, has the past brought afflictions? Still, may I not ask, how few our miseries to the number of our mercies; how far have our blessings exceeded our afflictions; our nights of sleep, those of wakefulness; our many gains, the few losses we have suffered? For every blow, how many blessings? and even when He smote with one hand, did not a gracious God hold up with the other? Who has not to sing of mercy as well as judgment; aye, much more of mercies than judgments? Let us not write the memory of these on water, and of those on the rock.—Thomas Guthrie, D.D.
(e) Beloved, remember what you have heard of Christ, and what He has done for you; make your heart the golden cup to hold the rich recollections of His past lovingkindness; make it a pot of manna to preserve the heavenly broad whereon saints have fed in days gone by. Let your memory treasure up everything about Christ which you have heard or felt, or known, and then let your fond affections hold Him fast evermore. Love Him! Pour out that alabaster box of your heart, and let all the precious ointment of your affection come streaming on His feet. If you cannot do it with joy, do it sorrow fully; wash His feet with tears, wipe them with the hairs of your head, but do love Him, the blessed Son of God, your ever tender friend.—C. H. Spurgeon.
(f) Whatever the joy and peace of a Christian’s death-bed, there will always be a feeling of regret that so little has been done, or rather so little attempted for Christ. And while His firmament glows with the dawnings of eternity, and the melody of angels is just stealing on his ears, and the walls of the bright city bound his horizon—if one wish could detain him in the tabernacle of flesh, oh! it would not be the wish of tarrying with the weeping ones who cluster round his bed; and it would not be the wish of providing for children and superintending their education, or of perfecting some plan for their settlement in life; he knows that there is a Husband for the widow and a Father of the fatherless. The only wish which could put a check on his spirit as the plumes of its wing just feel the free air; it is that he might toil a little longer for Christ, and do at least some fraction more of His work before entering into the light of His presence. And what, then, is the reminding him that “now is his salvation nearer,” but the admonishing him that whilst thousands upon thousands are bowing down to the stock and the stone, and vice is enthroned on high places, and an unholy covenant is made between evil spirits and evil men, to sweep from this globe the name of the believer, there is a swift lapsing of the period during which he may act out his vows of allegiance; that nerve and sinew, time and talent—all must be centred more fixedly than ever in the service of Christ; lest his dying day find him recreant or indolent, and he is summoned to depart ere he have done the little which with all his strenuousness he might possibly effect for the Lord and His kingdom.—H. Melville, B.D.
Some of you are spending your last January. You have entered the year, but you will not end it. Somewhere you will shut your eyes in the sleep that knows no waking. Other hands shall plant the Christmas-tree and shake the New Year’s greeting. It will be joy to some, sorrow to others. I would leave in your ears five short words of one syllable each—“This year thou shalt die.”—T. De Witt Talmage, D.D.
THE GREAT DAY OF ATONEMENT; ITS MORAL SUGGESTIONS
(Num_29:7-11)
The whole of the ceremonies of this day are described in Leviticus 16. Our business is to attend to the moral suggestions of the paragraph under present consideration.
I. That it is our duty to set apart some time for serious reflection upon our sins.
The Israelites were required to set apart this one day in every year for the special remembrance of their sins, and for humiliation and atonement because of them. To seriously reflect upon our sins is a duty we owe—
1. To ourselves. Unless our sins be forgiven, they will prove our ruin; unless we sincerely repent of them, they will not be forgiven; unless we recognise and feel them, we cannot repent of them; and unless we consider our life in relation to them, we shall not recognise and feel them, for they are apt to escape our notice, and we are prone to overlook them, or to call them by soft names. Hence the need, &c.
2. To God. He calls upon us to consider our ways, to repent of our sins, to turn from them, &c. It is both our duty and interest at times to pause, examine our ways, &c. (a)
II. That reflection upon our sins should lead to humiliation because of them.
The day of atonement was sometimes called the “feast of humiliation” amongst the Jews, who upon it were required to humble themselves before God on account of their sins. Self-examination and reflection on our sins will be unproductive of any good result unless they lead to penitential sorrow because of them. Without true repentance the knowledge of sin tendeth to spiritual death rather than life. (b)
III. That humiliation because of our sins should lead to the mortification of our carnal appetites.
“Ye shall afflict your souls,” was one of the Divine commands to Israel concerning this day. “The expression to ‘afflict the soul,’ appears to be the old term for fasting; but its meaning evidently embraces, not only abstinence from food, but that penitence and humiliation which give scope and purpose to the outward act of fasting.”—Speaker’s Comm. Fasting is good religiously only when bodily abstinence is an expression of spiritual penitence. We do not affirm that fasting is a Christian duty. Even amongst the Jews, on this solemn day, children and sick people were exempt from the obligation. But it is the duty of the Christian to keep carnal passions under the control of spiritual principles, and not to allow bodily appetites to damp the ardour of spiritual aspirations. Thus did St. Paul: “I keep under my body,” &c. (1Co_9:27; Gal_5:24; Col_3:5-6). (c)
IV. That true penitence leads to gratitude and personal consecration to God.
Special burnt-offerings, expressive of self-consecration, with their meat-offerings, expressive of thankfulness, were to be offered unto the Lord on this day. “Ye shall offer a burnt offering,” &c (Num_29:8-10) (d)
V. That our penitence, even when it is true in itself and in its expressions, is imperfect, and needs the merits of the Saviour’s sacrifice.
The Israelites were commanded to offer “one kid of the goats for a sin-offering; beside the sin-offering of atonement,” &c. (Num_29:11). Our approaches to God in penitence and prayer and praise are defective and faulty. “Though we must not repent that we have repented, yet we must repent that we have not repented better.”
VI. That the sacrifices of the ceremonial law were unable to take away sin.
The fact that in addition to the sin-offerings of the great ceremonies of this day (Leviticus 16), another sin-offering was required, most impressively displays the insufficiency of the legal offerings, in themselves, to secure pardon and cleansing from sin for the offerers. “It is not possible that the blood of bulls and of goats should take away sins” (comp. Heb_10:1-18). “We have redemption through His blood, the forgiveness of sins.” “The blood of Jesus Christ cleanseth us from all sin.” (e)
Thus all the suggestions of this paragraph lead us up to our Lord and Saviour. He is the true hope of the penitent soul. He is the only and the all-sufficient Saviour from sin. Seek Him; trust in Him; live to Him.
ILLUSTRATIONS
(a) We should weigh our own spirits. In the remembrance that our hearts are “deceitful above all things.” we should, in that duty, go carefully and faithfully to work; not satisfied with a mere surface look; not regarding the word and the action merely, but jealously tracing each, as in the sight of God, to its secret source within; testing that source by the application of Bible criterions; desiring to detect not merely motives that are un-mixedly evil, but every secret adulteration of motives that are in the main good—every alloy—every deteriorating ingredient; “keeping our hearts with all diligence;” and looking forward to that day, when the equal balances of Heaven shall try—both in deed, and in principle and motive—“every man’s work of what sort it is.”—Ralph Wardlaw, D.D.
(b) As certain fabrics need to be damped before they will take the glowing colours with which they are to be adorned, so our spirits need the bedewing of repentance before they can receive the radiant colouring of delight. The glad news of the Gospel can only be printed on wet paper. Have you ever seen clearer shining than that which follows a shower. Then the sun transforms the raindrops into gems, the flowers look up with fresher smiles and faces glittering from their refreshing bath, and the birds from among the dripping branches sing with notes more raptorous, because they have paused awhile. So, when the soul has been saturated with the rain of penitence, the clear shining of forgiving love makes the flowers of gladness blossom all around. The stops by which we ascend to the palace of delight are usually moist with tears. Grief for sin is the porch of the House Beautiful, where the guests are full of “the joy of the Lord.”—C. H. Spurgeon.
(c) The flesh warreth against the spirit; and the enemy is never so effectually vanquished, as when he is reduced by famine. That hunger is not holiness we are ready to admit; but that it may easily be improved into a glorious mean or instrument of it, universal practice has asserted, and general experience confirmed. The prophet, therefore, does not barely say (Joe_2:15-18), “proclaim a fast,” but “sanctify,” that is, hallow or render it holy; make it subservient to moral and religious purposes, by availing yourselves of that humble, and serious, and recollected frame of mind, which bodily mortification has a natural tendency to produce; and let it lead you to godly sorrow, heartfelt repentance, and strenuous resolutions of immediate reformation.—W. Busfield.
It is true that there is no direct and positive command given by Christ that you should abstain from animal and vegetable food, and the drinking of water; but lest the flesh-pampering man should be too eager to avail himself of this silence, or make a screen of such a supposed authority, I ought to say, that it is in full and manifold proof that such national self-denial, accompanied with sincere faith and humility, has restrained the hand of the Lord from national judgments; and moreover, that although the practice of fasting degenerated into the Pharisaism of monkish austerities, it was observed by the Church of Christ in its simplest, purest, and healthiest estate; and that the more pious and holy of the followers of Jesus have left behind them strong testimonies to its value and efficacy.—T. J. Judkin.
The Church of God would be far stronger to wrestle with this ungodly age if she were more given to prayer and fasting. There is a mighty efficacy in these two Gospel ordinances. The first links us to heaven, the second separates us from earth. Prayer takes us into the banqueting house of God; fasting overturns the surfeiting tables of earth. Prayer gives us to feed on the bread of heaven, and fasting delivers the soul from being encumbered with the fulness of bread which perisheth. When Christians shall bring themselves up to the uttermost possibilities of spiritual vigour, then they will be able, by God’s Spirit working in them, to cast out devils, which to day, without the prayer and fasting, laugh them to scorn.—C. H. Spurgeon.
(d) Illustrations on this point will be found on pp. 93, 101, 117, 344.
(e) For an illustration on this point see p. 141 (b).
THE FEAST OF TABERNACLES; ITS MEANING AND LESSONS
(Num_29:12-40)
This institution is introduced here simply for the purpose of giving directions as to the offerings to be presented during the feast; and nothing is said of its origin, or design, &c. Notice—
i. The number of the offerings pre-scribed. The offerings required upon this occasion were far more numerous than those of any other festival. During the seven days of the feast, fourteen rams, ninety-eight lambs, and no less than seventy bullocks were sacrificed to the Lord; being twice as many rams and lambs, and five times as many bullocks, as were offered at the Feast of Passover; and in addition, on the eighth day were offered one bullock, one ram, and seven lambs.
ii. The daily distribution of the offerings. The arrangement as to the number of bullocks to be offered each day is peculiar. On the first day thirteen were to be offered, on the second day twelve, and so on, reducing the number by one each day, till on the seventh day seven were offered. This arrangement was instituted, and the total number was also fixed at seventy, probably to bring into prominence the number seven, “the holy symbolical covenant number, by way of intimation that the mercies of the harvest accrued by virtue of God’s covenant.” Bishop Wordsworth, however, suggests “that the gradual evanescence of the law till the time of its absorption in the Gospel is here presignified in the law itself.” And from the fact that at the solemnities of the eighth day, which closed the Feast, only one bullock was offered, Matthew Henry makes a similar suggestion: “It is hereby intimated to them that the legal dispensation should wax old, and vanish away at last; and the multitude of their sacrifices should end in one great sacrifice, infinitely more worthy than all of them.”
Having repeatedly spoken of the general significance of these offerings, we proceed to notice briefly—
iii. The meaning of this Festival. From the fact that the Feast was celebrated in booths, and is always designated by this word (booths, Heb., succoth), Dean Stanley argues “that it did not commemorate the tents of the wilderness, but probably the ‘booths’ of the first start (Succoth, Lev_23:43; Exo_13:20), the point of transition between the settled and the nomadic life.” But this view attaches too great importance to the use of a word, and is not in harmony with the statements of the Scriptures as to the meaning of the Feast. We will endeavour to point out the meanings assigned to it in the Scriptures, and the corresponding lessons which it conveys to us.
I. It was a memorial of their emancipation from Egypt, teaching us that we should cherish the memory of former mercies.
That it was such a memorial appears from Lev_23:43, “That your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt.” “The tents of the wilderness furnished a home of freedom compared with the house of bondage out of which they had been brought.” The remembrance of God’s gracious dealings with us should be piously fostered by us.
1. Gratitude urges to this. To forget the kindnesses bestowed upon us is basely ungrateful.
2. Reason urges to this. The recollection of past mercies inspires confidence and hope in present difficulties and needs. To forget them is folly. (a)
II. It was a memorial of their life in the wilderness, reminding us that our present condition is that of strangers and pilgrims.
“And ye shall take you on the first day the fruit of goodly trees, branches of palm trees, &c. That your generations may know that I made the children of Israel to dwell in booths” (Lev_23:40-43). “Now the booth in which the Israelite kept the feast, and the tent which was his ordinary abode in the wilderness, had this in common—they were temporary places of sojourn, they belonged to camp life. The seven days of abode in the booths of the festival was thus a fair symbol of the forty years of abode in tents in the wilderness.” It suggests, that “here have we no continuing city.” We are dwellers in tents, not in mansions. Life in this state is brief even at the longest. “Our days upon the earth are as a shadow and there is none abiding.” (b)
But the Feast was to commemorate the blessings of their life in the desert; blessings such as are given to us in our pilgrimage.
1. Divine guidance. “The Lord went before them,” &c. “The pillar of the cloud departed not from them by day,” &c. (Neh_9:19). The same is promised to us (Psa_32:8; Pro_3:6; Isa_58:11). (c)
2. Divine support. “Forty years didst Thou sustain them in the wilderness,” &c. (Neh_9:21). And still He supports His people (Psa_84:11; Mat_6:25-34). (d)
3. Divine protection. The pillar of the cloud and of the fire was a protection. The Lord also made them victorious over their enemies. In our pilgrimage He defends us (Joh_10:28; Rom_8:31; Rom_8:37-39; 1Pe_3:13). (e)
III. It was a thanksgiving for rest and a settled abode in the Promised Land, suggesting the certainty and blessedness of the rest which remains for the people of God.
This aspect of the Feast is clearly expressed in the Speaker’s Comm.: “No time in the year could be so suitable for the Israelites to be reminded of the wonderful Providence which had fed and sheltered them in the wilderness, where they had no land to call their own, and where there was neither harvest, nor gathering into barns, nor vintage, as the season in which they offered thanksgiving to Jehovah for the fruits of the ground, and consecrated the crops newly stored in. In this way the transition from nomadic to agricultural life, which took place when the people settled in the Holy Land, must have tended to fulfil the meaning of the Feast of Tabernacles. From that time the festival called to mind the long and weary wanderings in contrast with the plenty and comfort of settled possession.” A comparison of Lev_23:40 with Rev_7:9, suggests that to the inspired Seer of Patmos the Feast of Tabernacles was a figure of the perfect rest and joy of heaven. Hengstenberg says that the “palms” of Rev_7:9, “are beyond doubt those of the feast of tabernacles.” There are at least three points of analogy—
1. Rest. With this Feast all labour ceased, and winter, the period of rest, began. In heaven the Christian rests from his wanderings, rests from weary labours, rests from the struggle against sin, &c. (f)
2. Reward. At this Feast the Israelite had gathered in the entire harvest, had secured the reward of his labours. In heaven the Christian shall reap a rich reward for all his toils on earth, &c. (g)
3. Rejoicing. This was the most joyful of all the Jewish feasts, “They joy before thee, according to the joy in harvest.” The redeemed in heaven have “entered into the joy of their Lord.” (h)
IV. It was a thanksgiving for the completed harvest, teaching us to receive the precious fruits of the earth as the kind gifts of a bountiful Providence.
“The feast of ingathering, in the end of the year, when thou hast gathered in thy labours out of the field” (Exo_23:16). “When ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days” (Lev_23:39). “Thou shalt observe the Feast of Tabernacles seven days, after that thou hast gathered in thy corn and thy wine,” &c. (Deu_16:13-15). Learn from this, that in the harvest we should gratefully recognise the result of the blessing of God upon our labours. He giveth us “rain from heaven, and fruitful seasons filling our hearts with food and gladness” (Act_14:17). See sketch on Num_28:26-31. (i)
ILLUSTRATIONS
(a) For illustrations on this point, see pp. 407, 416, 417.
(b) Illustrations on Life, a Pilgrimage, will be found on pp. 163, 409.
(c) This point is illustrated on pp. 152, 154, 164.
(d) Illustrations on the dependence of man and the support of God appear on pp. 154, 155, 276.
(e) This point is illustrated on pp. 105, 154, 164, 176.
(f) The rest of inaction is but the quiet of a stone, or the stillness of the grave, or the exhaustion of a spent and feeble nature. But there is a nobler rest than this. There is rest in health; there is rest in the musical repose of exquisitely balanced powers; there is rest to the desiring faculties when they find the thing desired; there is rest in the rapture of congenial employment; rest in the flow of joyful strength; rest in the swift glide of the stream when it meets with no impediment. Such is the rest of the glorified. Perfect beings in a perfect world, rejoicing in their native element, having no weakness within, and no resisting force without, to check the outflow and expression of their loving natures; their activity, therefore, being easy, natural, and necessary, as light is to the sun, and fragrance to the flowers of spring—activity to them is rest. “Blessed are the dead that die in the Lord; for they rest,” not from their works, but only “from their abours.” It would be a labour for them not to work. To hush their music, and to stop their action, would be to them intolerable toil; they would be “weary with forbearing, and could not stay.” So they “rest;” yet “they rest not day nor night.”—C. Stanford, D.D.
Another illustration on this point appears on p. 420.
(g) An illustration on the Rewards of heaven appears on pp. 6, 7.
(h) For an illustration on the Joys of heaven see p. 169.
(i) There is a point at which we must give up and stand still, and say, “We can do no more.” That is a matter of certainty in your common daily life; and out of it will come such reflections as these: I have nothing that has not upon it God’s signature and superscription. I can work; but my work may come to nothing. I may sow my seed, but if He withhold the baptism of the dew and the rain, and the benediction of the sunlight, all my labour will came to nothingness, to mortification and pain! This must have some meaning. There must, in such a combination of circumstances as these, be a purpose which I ought to know, and understand, and work by. If a man once be started on that course of reflection, the probability is, that he who begins as a reverent inquirer, will end as a devout worshipper,—Joseph Parker, D.D.
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.
J. R. Dummelow 1909 · Public Domain On v1 Religious Ordinances of the Seventh Month
Religious Ordinances of the Seventh Month
The seventh month (Tishri = September-October) was the first month of the civil year (see on Lev_23:23-25), and this chapter describes the three sacred festivals which fell during that month.
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1-6. The Feast of Trumpets on New Tear's Day: see Lev_23:23-25.
7-11. The Day of Atonement, the tenth day of the month: see Leviticus 16.
12-38. The Feast of Tabernacles, beginning on the fifteenth day of the month and lasting eight days. The sacrifices proper to this feast are unusually numerous, a feature expressive of its joyous nature, as the Feast of Harvest Thanksgiving: see Lev_23:33-43.
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 v1 seventh month
seventh month
i.e. October; also Num 29:7; Num 29:12.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 7, 12 Of the Feast of Trumpets
Of the Feast of Trumpets
v. 1. And in the seventh month, the month Tishri, in the fall, on the first day of the month, the new moon which introduced the civil year, ye shall have an holy convocation; ye shall do no servile work; it is a day of blowing the trumpets unto you. Cf Num 10:2-10; Lev 23:23-25.
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v. 2. And ye shall offer a burnt offering for a sweet savor unto the Lord: one young bullock, one ram, and seven lambs of the first year without blemish;
v. 3. and their meat-offering shall be of flour mingled with oil, three-tenth deals for a bullock, and two-tenth deals for a ram,
v. 4. and one-tenth deal for one lamb, throughout the seven lambs;
v. 5. and one kid of the goats for a sin-offering", to make an atonement for you;
v. 6. beside the burnt offering of the month, which had to be brought on the day of the new moon in each month, and his meat-offering, and the daily burnt offering, and his meat-offering, and their drink-offerings, according unto their manner, a threefold sacrifice thus being made on the new month of the month Tishri, for a sweet savor, a sacrifice made by fire unto the Lord.
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, 2, 3, 6, 7, 9, 12, 14, 17, 20, 23, 26, 29, 32, 35, 37, 39 General Information:
General Information:
Yahweh continues telling Moses what the people must do.
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In the seventh month, on the first day of the month
This refers to the seventh month of the Hebrew calendar. AT: "On day 1 of month 7" (See: Hebrew Months and Ordinal Numbers)
have a holy assembly to honor Yahweh
"gather together to worship and honor Yahweh." The phrase "a holy assembly" means the people gather together to worship Yahweh. Worshiping Yahweh is a holy event.
It will be a day when you blow trumpets
The word "you" refers to the people of Israel who here represent the priests. The priests blew the trumpet to begin a worship service or to gather the community together. AT: "It will be a day when the priests blow trumpets" (See: Synecdoche)
translationWords
day
holy
assembly
honor
Yahweh
trumpet
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, 7, 12, 39 29:1-6 the Festival of Trumpets: See also Lev 23:23-25.
29:1-6 the Festival of Trumpets: See also Lev 23:23-25.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.