NUMBERS 28 COMMENTARYEDITED BY GLENN PEASE

Daily Offerings1The Lord said to Moses,

BARNES, "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.

GILL, "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:

HENRY 1-2, "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_

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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.K&D, "When Israel was prepared for the conquest of the promised land

by the fresh numbering and mustering of its men, and by the appointment of Joshua as commander, its relation to the Lord was regulated by a law which determined the sacrifices through which it was to maintain its fellowship with its God from day to day, and serve Him as His people (Num 28 and 29). Through this order of sacrifice, the object of which was to form and sanctify the whole life of the congregation into a continuous worship, the sacrificial and festal laws already given in Exo_23:14-17; Exo_29:38-42; Exo_31:12-17; Lev_23:1, and Num_25:1-12, were completed and arranged into a united and well-ordered whole. “It was very fitting that this law should be issued a short time before the advance into Canaan; for it was there first that the Israelites were in a position to carry out the sacrificial worship in all its full extent, and to observe all the sacrificial and festal laws” (Knobel). The law commences with the daily morning and evening burnt-offering (Num_28:3-8), which was instituted at Sinai at the dedication of the altar. It is not merely for the sake of completeness that it is introduced here, or for the purpose of including all the national sacrifices that were to be offered during the whole year in one general survey; but also for an internal reason, viz., that the daily sacrifice was also to be offered on the Sabbaths and feast-days, to accompany the general and special festal sacrifices, and to form the common substratum for the whole of these. Then follow in Num_28:9-15 the sacrifices to be offered on the Sabbath and at the new moon; and in Num 28:16 - Num 29:38 the general sacrifices for the different yearly feasts, which were to be added to the sacrifices that were peculiar to each particular festival, having been appointed at the time of its 2

first institution, and being specially adapted to give expression to its specific character, so that, at the yearly feasts, the congregation had to offer their different kinds of sacrifices: (a) the daily morning and evening sacrifice; (b) the general sacrifices that were offered on every feast-day; and (c) the festal sacrifices that were peculiar to each particular feast. This cumulative arrangement is to be explained from the significance of the daily and of the festal sacrifices. 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; and on the Lord's feast-days it was to give expression to this sanctification in an intensified form. This stronger practical exhibition of the sanctification of the life was embodied in the worship by the elevation and graduation of the daily sacrifice, through the addition of a second and much more considerable burnt-offering, meat-offering, and drink-offering. The graduation was regulated by the significance of the festivals. On the Sabbaths the daily sacrifice was doubled, by the presentation of a burnt-offering consisting of two lambs. On the other feast-days it was increased by a burnt-offering composed of oxen, rams, and yearling lambs, which was always preceded by a sin-offering. - As the seventh day of the week, being a Sabbath, was distinguished above the other days of the week, as a day that was sanctified to the Lord in a higher degree than the rest, by an enlarged burnt-offering, meat-offering, and drink-offering; so the seventh month, being a Sabbath-month, was raised above the other months of the year, and sanctified as a festal month, by the fact that, in addition to the ordinary new moon sacrifices of two bullocks, one ram, and seven yearling lambs, a special festal sacrifice was also offered, consisting of one bullock, one ram, and seven yearling lambs (Num_29:2), which was also repeated on the day of atonement, and at the close of the feast of Tabernacles (Num_29:8, Num_29:36); and also that the feast of Tabernacles, which fell in this month, was to be celebrated by a much larger number of burnt-offerings, as the largest and holiest feast of the congregation of Israel.(Note: Knobel's remarks as to the difference in the sacrifices are not only erroneous, but likely to mislead, and tending to obscure and distort the actual facts. “On those feast-days,” he says, “which were intended as a general festival to Jehovah, viz., the sabbatical portion of the seventh new moon, the day of atonement, and the closing day of the yearly feasts, the sacrifices consisted of one bullock, one ram, and seven yearling lambs (Num_29:2, Num_29:8, Num_29:36); whereas at the older festivals which had a reference to nature, such as the new moons, the days of unleavened bread, and the feast of Weeks, they consisted of two

bullocks, one ram, and seven yearling lambs (Num_28:11, Num_28:19, Num_28:24, Num_28:27; Num_29:6), and at the feast of Tabernacles of even a larger number, especially of bullocks (Num_29:12.). In the last, Jehovah was especially honoured, as having poured out His blessing upon nature, and granted a plentiful harvest to the cultivation of the soil. The ox was the beast of agriculture.” It was not the so-called “older festivals which had reference to nature” that were distinguished by a larger number of sacrificial animals, above those feast-days which were intended as general festivals to Jehovah, but the feasts of the seventh month alone. Thus the seventh new moon's day was celebrated by a double new moon's sacrifice, viz.,

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with three bullocks, two rams, and fourteen yearling lambs; the feast of atonement, as the introductory festival of the feast of Tabernacles, by a special festal sacrifice, whilst the day of Passover, which corresponded to it in the first festal cycle, as the introductory festival of the feast of unleavened bread, had no general festal sacrifices; and, lastly, the feast of Tabernacles, not only by a very considerable increase in the number of the festal sacrifices on every one of the seven days, but also by the addition of an eighth day, as the octave of the feast, and a festal sacrifice answering to those of the first and seventh days of this month.)All the feasts of the whole year, for example, formed a cycle of feast-days, arranged according to the number seven, which had its starting-point and centre in the Sabbath, and was regulated according to the division of time established at the creation, into weeks, months, years, and periods of years, ascending from the weekly Sabbath to the monthly Sabbath, the sabbatical year, and the year of jubilee. In this cycle of holy periods, regulated as it was by the number seven, and ever expanding into larger and larger circles, there was embodied the whole revolution of annually recurring festivals, established to commemorate the mighty works of the Lord for the preservation and inspiration of His people. And this was done in the following manner: in the first place, the number of yearly feasts amounted to exactly seven, of which the two leading feasts (Mazzoth and the feast of Tabernacles) lasted seven days; in the second place, in all the feasts, some of which were of only one day's duration, whilst others lasted seven days, there were only seven days that were to be observed with sabbatical rest and a holy meeting; and in the third place, the seven feasts were formed into two large festal circles, each of which consisted of an introductory feast, the main feast of seven days, and a closing feast of one day. The first of these festal circles was commemorative of the elevation of Israel into the nation of God, and its subsequent preservation. It commenced on the 14th Abib (Nisan) with the Passover, which was appointed to commemorate the deliverance of Israel from the destroying angel who smote the first-born of Egypt, as the introductory festival. It culminated in the seven days' feast of unleavened bread, as the feast of the deliverance of Israel from bondage, and its elevation into the nation of God; and closed with the feast of Weeks, Pentecost, or the feast of Harvest, which was kept seven weeks after the offering of the sheaf of first-fruits, on the second day of Mazzoth. This festal circle contained only three days that were to be kept with sabbatical rest and a holy meeting (viz., the first and seventh days of Mazzoth and the day of Pentecost). The second festal circle fell entirely in the seventh month, and its main object was to inspire the Israelites in their enjoyment of the blessings of their God: for this reason it was celebrated by the presentation of a large number of burnt-offerings. This festal circle opened with the day of atonement, which was appointed for the tenth day of the seventh month, as the introductory feast, culminated in the seven days' feast of Tabernacles, and closed with the eighth day, which was added to the seven feast-days as the octave of this festive circle, or the solemn close of all the feasts of the year. This also included only three days that were to be commemorated with sabbatical rest and a holy meeting (the 10th, 15th, and 22nd of the month); but to these we have to add the day of trumpets, with

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which the month commenced, which was also a Sabbath of rest with a holy meeting; and this completes the seven days of rest (see my Archaeologie, i. §76).

CALVIN, "1.And the Lord spake unto Moses. Moses, being about to speak again of the “continual” sacrifice, premises in general that the people should diligently follow in their offerings whatever God has enjoined; for by the word “observe,” (custodiendi,) not only diligence, but obedience is also expressed. But, in order that they should more earnestly beware of every transgression, God calls either that which was wont daily to be placed on the table, or that which was annexed to the burnt-offerings, His bread, as if He ate of it after the manner of men. It is indeed a hard expression, but the rudeness of His ancient people obliged Him to speak thus grossly, that, on the one hand, they might learn this rite to be acceptable to God, just as food is acceptable to man; and, on the other, that they might study to offer their sacrifices more purely and chastely.

COFFMAN, "These two chapters are being treated together because they actually constitute a summary of the offerings Israel was commanded to make throughout the whole year. Every one of the requirements laid down in Numbers 28 and Numbers 29 has already been discussed at length in this series of commentaries under those verses where they were first mentioned in the Pentateuch. The last syllable of the material here is Mosaic, both as to authorship and from the standpoint of the time when the instructions were given. Our text states (Numbers 28:1) that God commanded Moses to give this summary, and we have discovered no good reason for assigning it to any other.[1]Neither is there very much mystery as to just why the summary appears at this particular place in the Books of Moses. God's people had certainly not been able, for many reasons, to observe all of the sacrifices and ordinances commanded at Sinai. In fact, "The whole Mosaic system presupposed an almost immediate entry into Canaan."[2] But then, through human rebellion, there resulted the forty-year delay, and during that forty years it is clear enough that all of those ordinances so clearly designed for a people settled in Canaan were in fact neglected and disobeyed, but now that entry into the Promised Land was immediately to be an accomplished fact, it was appropriate indeed that God should again have given a summary of what their duties in Canaan would be.When Joshua brought the people into their inheritance, the thrill and joy of having a homeland could have led to a sense of having arrived or of having concluded their purpose.[3]Such a danger was averted by this divine summary of the strict and continual duties of worship and sacrifices which God expected of them. Israel in no sense had

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arrived! It was not the end of God's purpose with them, but only the beginning."And Jehovah spake unto Moses, saying, Command the children of Israel, and say unto them, My oblation, my food for my offerings made by fire, of a sweet savor unto me, shall ye observe to offer unto me in their due season."The use of the possessive personal pronoun "my" is impressive here. The conception is that of God's food, God's pleasing odor, and God's oblations. As Owens noted, "All of these expressions stem from a time when people thought of God as eating and drinking with his worshippers in the sacrificial meals."[4] However, it is important to remember that this same concept has been brought over into the New Covenant particularly in the ordinance of the Lord's Supper during which Jesus "drinks the fruit of the vine new with his disciples in the kingdom of heaven!" (Matthew 26:29). See Leviticus 3:11.

COKE "Numbers 28:1. And the Lord spake unto Moses— The stated sacrifices and services of the tabernacle having now been omitted, or at least very much interrupted, for many years, on account of the frequent and tedious travels of the Israelites; (see Deuteronomy 12:8.) and this new generation not having heard the ordinances relating to them at the first institution, (see Numbers 28:6.) and being now shortly to take up their residence in the promised land, where they were obliged to the most punctual observance of them; God commands Moses to repeat them to the people in the following order of daily, weekly, monthly, and anniversary sacrifices: which having before fully explained, we shall, in the course of these chapters, direct the reader for such explanations to the margins of our Bibles.

EBC, "OFFERINGS AND VOWSNumbers 28:1-31; Numbers 29:1-40; Numbers 30:1-16THE 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 Israel’s 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

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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 27:1-34, and Numbers 6:1-27. 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 women’s 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 28:1-31; Numbers 29:1-40Throughout 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 God’s; 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 141:1-10., 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."

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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." {Psalms 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 119:1-176 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 Israel’s 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

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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 Jehovah’s 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

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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 20:1-42 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 (1 Samuel 20:5-6). These facts and the festal opening of Psalms 81:1-16, 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 {Amos 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. {2 Kings 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

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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

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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 Jehovah’s 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 Leviticus 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". {Leviticus 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

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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 Jehovah’s 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

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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 Jehovah’s 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" (John 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

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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. {Numbers 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.

PETT, " 2). Provision for Future Worship in the Land And The Continuing Dedication of All Israel (chapters 28-30).There could have been no better place for these chapters on Israel’s response to Yahweh than here. It follows the sin at Baal Peor, the death of Zelophehad through sin, and the death of Moses through a failure in his dedication to Yahweh, and it follows them with a call to continually renew their dedication, and with a promise of continual forgiveness and purification.This purifying and dedication of the new Israel parallels the call for the purification

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and dedication of the old Israel in chapters 5-10. There it was necessary if they were to consider entering into Yahweh’s land, here it is seen to be gloriously fulfilled in the new Israel.But above all this call for such offerings is a proclamation of the prosperous future that would be theirs on possession of the land. It follows the capture of huge amounts of cattle from Gilead and Bashan (Deuteronomy 2:35; Deuteronomy 3:7), together with land which would be settled on, in which they would already have found vineyards, cereal crops and olive trees, so that firstfruits would be produced as never before. From now on these ceremonies were to be conducted in their full glory, because at least some tribes were already prospering. This would have begun to happen very rapidly. Having taken the land of Sihon and the Amorites Reuben and Gad had decided that they wanted it, an event which probably preceded the defeat of Bashan (note how Manasseh come in later). The process of at first temporary possession and settlement was no doubt initially quite complicated, but we can be sure that it happened quickly. Yahweh had indicated from the very beginning that this was land to be possessed (Deuteronomy 2:31). Then part of the overcoming of Bashan resulted from Machir’s recognition of the potential of the land (Numbers 32:40-42).But it also underlines the certainty of the prosperity that would be theirs once all were in the land, for it reveals the offerings that they were to continually make once they were settled there. It is only the prosperous who could bring their offerings in such abundance as this. It was thus very much a message of hope and encouragement.Note that the primary emphasis is on the whole burnt offering, the offering that ‘goes up’, in these cases offered on behalf of the whole people (contrast Leviticus 1-2), the offering indicating wholehearted dedication, and thanksgiving and tribute, while also being underlaid by a recognition of the need for atonement. And it is continually accompanied by the necessary offering for the purification of sin. While therefore sin would trouble even the best of them, even a Moses, it was pointing out that it could be dealt with for the nation as a whole and put behind their backs because of the gracious provision God had made for them, as they continually rededicated themselves to Him at all their feasts. That is the message of what now follows. As in the stories of the numbering of Israel, of the daughters of Zelophehad and of the appointment of Joshua, these chapters are filled with hope and expectancy as they look to the future.Thus what is mentioned here concentrates on Israel’s dedication, tribute, worship and atonement as a people. In its quantities it magnifies all of these in readiness for the grand assault.To us these feasts of Israel may appear a little boring, but they were not so to Israel. If we think so let us consider our own feast as we gather at the Lord’s Table. Do we find that boring? If we do little more needs to be said. To the people of Israel, to

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whom every one of their feasts had a meaning and a significance, they spoke with a loud voice (and they blew their trumpets at them - Numbers 10:10). And the depth of offerings now required spoke even louder of a renewed and deeper dedication and a glorious future of prosperity and blessing.We should note that these offerings described here were not the personal offerings described elsewhere (e.g. Leviticus 1-7). They were very much a part of the continual activity of the priests on behalf of the people. They were the backbone of the nations offerings. Apart from in Numbers 30 dealing with oaths (where they are assumed rather than mentioned) there is no thought here of the myriad of personal offerings that would be offered to Yahweh. Those have been dealt with in detail in Numbers 15 and in Leviticus 1-7. Here concentration is on the nation as a whole making their regular offerings through their representatives. This permanent determination to be dedicated to Yahweh as expressed in these chapters was equally as important to their moving forward as the numbering on the mobilisation of the army and the Levites in chapter 26. Without it the invasion could not take place.These offerings are now dealt with as follows:a The regular offerings; continual daily offerings and sabbath and new moon offerings (Numbers 28:1-15).b Passover and the Seven Day Feast of Unleavened bread (Numbers 28:16-25).c The One Day Feast of the Firstfruits (Numbers 28:26-31).d The One Day Feast of the blowing of trumpets (Numbers 29:1-6).c The One Day Feast of the Day of Atonement (Numbers 29:7-11).b The Seven Day Feast of the Harvest Moon - Tabernacles and the final Solemn Sabbath (Numbers 29:12-40).a The continual making and confirmation of vows (with their accompanying peace/wellbeing offerings - see Numbers 29:39) (30).That the making of vows is a part of this overall pattern is confirmed by Numbers 29:39. The continual making of oaths was as much a sign of Israel’s ongoing dedication as the continual daily offering (compare the Nazirite vows in Numbers 6:1-21). It is probable overall that we are to see Numbers 28:1-2 a and Numbers 29:39-40 as a kind of ‘envelope’ containing the individual chiasma or sequences that follow. Thus while the making of oaths is a part of this series of dedicatory activity, it lies outside the envelope as a distinctive feature.We should note in this respect how Deuteronomy 12:10-11 closely links offerings with vows. They went closely together in the Israelite mind.

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Chapter 28 The Continual Daily Offerings, The Sabbath Offerings, The New Moon Offerings, The Feast of Passover and Unleavened Bread, The Feast of Firstfruits (of Sevens).There now follow information concerning the various feasts with emphasis on the regular priestly offerings.The Continual Daily Offerings (Numbers 28:1-8).The first offerings described, the continual daily offerings, underpin all the others. It is emphasised that all the others will be offered as well as these. Every day, both morning and late-afternoon (‘between the evenings’), the continual whole burnt offerings were to be offered to Yahweh. These each consisted of the offering of a he-lamb of the first year, accompanied by grain and drink offerings. They were an offering by fire to Yahweh, and would rise to Him, when offered on behalf of an obedient people, as a pleasing odour.And it will be emphasised throughout what follows, that the festal offerings were additional to this daily offering, which had precedence. They were also additional to the special offerings which related to each particular feast.a A command to offer an oblation as a pleasing odour to Yahweh (Numbers 28:1-2).b The offering by fire to Yahweh of he-lambs of the first year, one each morning and one each late-afternoon each day, together with the grain offering (Numbers 28:3-4).b The offering of the continual whole burnt offering which is an offering made by fire to Yahweh together with the drink offering (Numbers 28:5-7).a The evening lamb to be offered as a pleasing odour to Yahweh (Numbers 28:8).Numbers 28:1‘And Yahweh spoke to Moses, saying,’As ever we are reminded that these things were spoken by Yahweh to Moses.

PULPIT, "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

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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 Numbers 15:1-41 (see Numbers 15:2), 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 (Isaiah 12:3) and our Lord (John 7:37, John 7:38).

2 “Give this command to the Israelites and say to them: ‘Make sure that you present to me at the appointed time my food offerings, as an aroma pleasing to me.’

BARNES, "My offering, and my bread ... - Or, my offering, even my bread, etc. Offering is here קרבן qorbân (compare Lev_1:2; Mar_7:11), a term in itself of quite general import, but often especially applied, as apparently in this instance, to the meat-offering which accompanied the sacrifices. This meat-offering connected itself, from its very nature, with the life of the Israelites in Canaan, not with their life in the wilderness; and it was annexed to the animal sacrifices as a token that the people must dedicate to

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God their property and the fruits of their labor as well as their own persons. See Num_15:2 note and Lev_21:6.

CLARKE, "Command the children of Israel, etc. - It is not easy to account for the reason of the introduction of these precepts here, which had been so circumstantially delivered before in different parts of the books of Exodus and Leviticus. It is possible that the daily, weekly, monthly, and yearly services had been considerably interrupted for several years, owing to the unsettled state of the people in the wilderness, and that it was necessary to repeat these laws for two reasons:

1. Because they were now about to enter into the promised land, where these services must be established and constant.2. Because the former generations being all dead, multitudes of the present might be ignorant of these ordinances.In their due season - Moses divides these offerings into: -1. Daily. The morning and evening sacrifices: a lamb each time, Num_28:3, Num_28:4.2. Weekly. The Sabbath offerings, two lambs of a year old, Num_28:9, etc.3. Monthly. At the beginning of each month two young bullocks, one ram, and seven lambs of a year old, and a kid for a sin-offering, Num_28:11, etc.4. Annual.1. The passover to last seven days; the offerings, two young bullocks, one ram, seven lambs of a year old, and a he-goat for a sin-offering, Num_28:16, etc. 2. The day of First-Fruits. The sacrifices, the same as on the beginning of the month, Num_28:26, etc.With these sacrifices were offered libations, or drink-offerings of strong wine, Num_28:7, Num_28:14, and minchahs, or meat-offerings, composed of fine flour mingled with oil, Num_28:8, Num_28:12, etc. For an ample account of all these offerings, see the notes on Leviticus 7 (note) and Exodus 12 (note).

GILL, "Command the children of Israel, and say unto them,.... For what follows concerned them all; namely, the offering of their daily, weekly, monthly, and anniversary sacrifices, which were not for private persons, but for the whole congregation; and these might be considered by them not merely as commands and duties to be observed, but as tokens of the divine favour to them, that notwithstanding all their rebellions and provocations in the wilderness, sacrifices for sin were ordered, continued, and accepted

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of by the Lord; and his acceptance of them, and well pleasedness in them, may easily be observed in the expressions used concerning them: my offering, and my bread; by "offering" may be meant in general all sacrifices which were offered to the Lord, and by his command; and more especially the burnt offering, which was wholly and peculiarly his, and is after explained by sacrifices made by fire, and it is chiefly of burnt offerings this chapter treats; and by "bread" may be meant either the shewbread, which was set upon a table before the Lord continually, as his bread; so the Targum of Jonathan,"my oblation, the bread of the order of my table, shall the priests eat, but what ye offer on the altar no man has power to eat;''or else the meat offering, or rather, as it may be called, the bread offering, which always went along with burnt offerings; though the copulative "and", which is not in the text, may be omitted, and both may signify the same, "my offering", that is, "my bread"; for the sacrifices were the food of God, the provisions of his house, of which there were all sorts in the sacrifices, flesh, bread, and wine; particularly the daily sacrifice was his food every day, and the fat of sacrifices burnt is called the food of the offering made by fire, Lev_3:16, so Jarchi interprets it, "my offering", this is the blood; "my bread", the "amurim", or fat that covereth the inward parts, which were burnt on the altar: for my sacrifices made by fire for a sweet savour unto me; which respects burnt offerings, wholly consumed by fire, and were entirely the Lord's, and which he smelled a sweet savour in, or were acceptable to him: these the children of Israel were to observe to offer unto him in their due season; the daily sacrifice, morning and evening; not before morning, nor after evening, as Aben Ezra observes; and so all the rest at the proper time fixed, whether weekly, monthly, or yearly. The Jews, from this phrase, "observe to offer unto me", conclude the necessity of fixing stations, or stationary men, as Jarchi notes; so the tradition is,"these are the stations, as it is said, "command the children of Israel, &c." but how can the offering of a man be offered, and he not stand by it? wherefore the former prophets appointed twenty four courses, and to every course there was a station at Jerusalem of priests, Levites, and Israelites; and when the time of each course came to go up, the priests and Levites went up to Jerusalem, and the Israelites who belonged to that course went into their cities, and read the history of the creation (d):''now these stations, or stationary men, were substitutes for, or representatives of all Israel, and stood by the sacrifices when they were offered, in which all Israel were concerned, as particularly in the daily sacrifice, which is here first taken notice of.

JAMISON,"Command the children of Israel, and say unto them — The repetition of several laws formerly enacted, which is made in this chapter, was seasonable and necessary, not only on account of their importance and the frequent neglect of them, but because a new generation had sprung up

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since their first institution and because the Israelites were about to be settled in the land where those ordinances were to be observed.My offering, and my bread — used generally for the appointed offerings, and the import of the prescription is to enforce regularity and care in their observance.

K&D, "Num_28:2 contains the general instruction to offer to the Lord His sacrificial gift “at the time appointed by Him.” On corban, see at Lev_1:2; on “the bread of Jehovah,” at Lev_3:11; on the “sacrifice made by fire,” and “a sweet savour,” at Lev_1:9; and on “moed,” at Lev_23:2, Lev_23:4.

ELLICOTT, "(2) My offering, and my bread . . . —Better, My oblation (even) my bread, &c. The offering, though presented by the hands of men, was God’s, not theirs. “The silver is mine, and the gold is mine, saith the Lord of hosts” (Haggai 2:8). “Every beast of the forest is mine, and the cattle upon a thousand hills” (Ps. 1.10). The word korban is a general term for an oblation. It may denote in this place the minchah, or meal offering, or the shew-bread, offerings which were directly connected with a settled life in Canaan rather than with a nomadic life in the wilderness. Or the word lehem (bread) may be used to denote food generally, the sacrificial offerings being symbolically regarded as the Lord’s food. (Comp. Leviticus 3:11; Leviticus 3:16, where the same word is rendered food, and where the reference is to a portion of the flesh of the lamb and of the goat of the peace offering. See also Malachi 3:7.)BENSON, "Numbers 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.PETT, "Numbers 28:2“Command the children of Israel, and say to them, My oblation, my food for my offerings made by fire, of a pleasing odour to me, shall you observe to offer to me in their due season.”This verse introduces the next two chapters which describe the pleasing offerings

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made to Yahweh, each in its due season, whether daily, weekly, monthly or at the particular feasts. The offerings made by fire were probably to be seen as ascending to Yahweh in the smoke of the offering which contained within it the essence of the offering. And it arose as something pleasing to Yahweh.“My oblation, my food for my offerings made by fire, of a pleasing odour to me.” Compare Leviticus 3:11 ‘It is the food of the offering made by fire to Yahweh.’ Note there the change from ‘a pleasing odour to Yahweh’. Here the two are combined. The sacrifice offered in loving obedience is all that He needs to satisfy Him as He joins in fellowship with His own. But the offering is consumed in the flames. God is not seen as feeding on it directly. His ‘food’ is the pleasing odour, His spiritual satisfaction in the offering as He partakes of their obedience, love and gratitude. Parts of most of the other offerings apart from the whole burnt offerings were eaten, but they were eaten by the priests (and in some cases by the people). There was never any suggestion that God ate them.

PULPIT, "My offering, and my bread. Literally, "my korban, my bread." The general term korban is here restricted by the words which follow to the meat offering. "Bread" ( לחם ) is translated "food" in Le Numbers 3:11, Numbers 3:16(see the note there). Sweet savour. ריח . Septuagint, εἰς ὀσμὴν εὐωδίας (see on Genesis 8:21; Le Genesis 3:16; Ephesians 5:2). POOLE, " 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, Deuteronomy 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 Leviticus 2:1 6:20; but because corban signifies not only a meatoffering, but other offerings also, as Leviticus 7:37,38, therefore he limits that general word by adding my bread with (so the Hebrew lamed is oft used, as Genesis 46:26 Ezra 1:5 2:63, &c.) my sacrifices made by fire, which may be understood either,1. Generally for all the sacrifices, as that phrase is sometimes taken, as 1 Samuel 2:28, where it must needs be so meant, because the burntofferings properly so called

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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. TRAPP, "Numbers 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.And my bread.] Called their bread for their souls; that is, the bread for their natural sustenance, common bread, when not rightly offered. So Jeremiah 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.

3 Say to them: ‘This is the food offering you are to present to the Lord: two lambs a year old without defect, as a regular burnt offering each day.

GILL, "And thou shalt say unto them,.... Having directed Moses to command the people of Israel to observe to offer all the sacrifices of God in general, the Lord proceeds to order him to speak of them to them particularly and distinctly; this, according to Jarchi, is an admonition to the sanhedrim: this is the offering made by fire, which ye shall offer unto the Lord; the daily

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burnt offering, which was wholly consumed by fire: two lambs of the first year without spot, day by day for a continual burnt offering; this law was made before, and is directed to in Exo_29:38 where the same things are said as here, only, as a further descriptive character of the lambs, they are here said to be "without spot"; so all sacrifices were to be without blemish, whether expressed or not; and in this, as in other things, these lambs were typical of Christ, the Lamb of God, without spot and blemish; and are said to be a "continual" burnt offering, because they were offered every day in the week, without any intermission, on any account whatever, which is frequently observed in this chapter: and this was to continue, and did continue until the Messiah came, who put an end to it by the sacrifice of himself, as to any real use of it; and was in fact made to cease a few years after, by the utter destruction of Jerusalem, and was before that a little while interrupted in the times of Antiochus, Dan_8:11.

HENRY 3-8, " 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.

K&D 3-6, "“The daily sacrifice: as it had already been instituted at Sinai (Exo_29:38-42).CALVIN, "3.And thou shalt say unto them. He repeats what we have seen in Exodus, that they should kill two lambs daily, one in the morning, and the other in the evening; but he speaks more fully of the concomitants of flour and wine, and also refers to the antiquity of this kind of sacrifice as its recommendation, because it began to be offered to God on Mount Sinai, and was a “savor of rest.” (236) The libation of wine, of which mention is made, was also in use among heathen nations; but, inasmuch as it was without the command and promise of God, it could not but be unmeaning (insipidum ) (237) And it is probable (as we have seen elsewhere) that many of the heathen rites descended from the ancient fathers but as a false and

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empty imitation; for when they had forgotten the reason of them, all they did could only be a mere theatrical pageantry. But we have said that thus men were reminded always to have God before their eyes in their daily food; and therefore in every way to accustom themselves to cultivate holiness. COFFMAN, "THE DAILY OFFERINGS"And thou shalt say unto them, This is the offering made by fire which ye shall offer unto Jehovah: he-lambs a year old without blemish, two 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 the tenth part of an ephah of fine flour for a meal-offering, mingled 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 savor, an offering made by fire unto Jehovah. And the drink-offering thereof shall be the fourth part of a hin for the one lamb: in the holy place shalt thou pour out a drink-offering of strong drink unto Jehovah. And the other lamb shalt thou offer at even: as the meal-offering of the morning, and as the drink-offering thereof, thou shalt offer it, an offering made by fire, of a sweet savor unto Jehovah."The rugged simplicity of all these sacrifices should be particularly noted. As Whitelaw said, "A great variety of observances which were zealously followed by the Jews of later ages find no place here."[5] This offering of the lamb morning and evening was called the "daily sacrifice" and was continued right up until the destruction of Jerusalem. "This offering was basic to all the others,"[6] and was not to be omitted, no matter what other sacrifices were to be made on any given day or days. All such sacrifices were offered additionally. (See under Exodus 29:38f.)ELLICOTT, " (3) Two lambs of the first year . . . —See Exodus 29:38-42.A continual burnt offering.—The morning and evening lamb offered as “a continual burnt offering” afforded a striking type of the Lamb of God offered once for all” (Hebrews 7:3; Hebrews 10:12; Hebrews 10:14).PETT, "Numbers 28:3-4“And you shall say to them, This is the offering made by fire which you shall offer to Yahweh, he-lambs a year old without blemish, two day by day, for a continual whole burnt offering. The one lamb shall you offer in the morning, and the other lamb shall you offer between the evenings,”Each daily offering, morning and late afternoon/early evening, would be of a he-lamb, a year old and without blemish, together with its accompanying offerings. It was to be seen as a continual whole burnt offering, a constant renewal of Israel’s dedication and gratitude to Yahweh, and means of atonement. And it was to be a year old and without blemish. It was day by day a continual reminder both to God and His people of the Passover lamb (Exodus 12:5) which had revealed Yahweh as

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their Deliverer, and themselves as in need of mercy and protection. But the Passover lambs had also been a sign of faith as their blood was smeared on the doorposts and lintel. So every day these offerings, when offered in true faith on behalf of a believing people, said that in His judgments Yahweh would pass over them and they would be protected from all harm through the shed blood applied to the sides of the altar. But they were not to be partaken of, for their emphasis was on wholehearted response to God.We too should look to Christ our Passover, offered for us once for all, and claim protection under His shed blood daily. Though He was offered once for all, we must come continually day by day to receive the continuing benefits of His death. If we walk in His light then the blood of Jesus Christ, His Son, will go on cleansing us from all sin (1 John 1:7). PULPIT, "This is the offering made by fire. The daily offering prescribed at Exodus 29:38-42, and which had presumably never been intermitted since, is specified again here because it formed the foundation of the whole sacrificial system. Whatever else was offered was in addition to it, not in lieu of it. The sabbath and festival use of the Jews was developed out of the ferial use, and rested upon it. Hence in a connected republication of the law of offering it could not be omitted. Without spot. תמימם . Septuagint, ἀνώμους. This necessary qualification had not been expressed in the original ordinance, but in respect of other sacrifices had been continually required (see on Exodus 12:5; Le Exodus 1:3; Exodus 19:2; Hebrews 9:14; 1 Peter 1:19).

4 Offer one lamb in the morning and the other at twilight,

GILL, "The one lamb shalt thou offer in the morning,.... Every morning, to make atonement for the sins of the night, as the Targum of Jonathan: and the other lamb shall thou offer at even; or "between the two evenings", to make atonement for the sins of the day, as the same Targum; in which they prefigured Christ, the Lamb of God, who continually, every day, morning and night, and every moment, takes away the sins of his people, through the virtue and efficacy of his sacrifice, Joh_1:29; see Gill on Exo_29:39.

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5 together with a grain offering of a tenth of an ephah[a] of the finest flour mixed with a quarter of a hin[b] of oil from pressed olives.

GILL, "And the tenth part of an ephah of flour for a meat offering,.... Which always went along with the burnt offering: mingled with the fourth part of an hin of beaten oil: which in those times and countries was used instead of butter; and fine flour and this mingled together made a "minchah", or bread offering, as it should rather be called; of the measures used; see Gill on Exo_29:40.PETT, "Numbers 28:5“And the tenth part of an ephah of milled grain for a grain offering, mingled with the fourth part of a hin of beaten oil.”With it would be offered a measure of milled grain mingled with olive oil, as described. This grain offering, offered with the whole burnt offering, was an offering to Yahweh of what they had produced in response to His goodness in sending rain. It was a dedication of their labours and a thanksgiving offering, and a reminder to Him of their continuing need for rain in its season. For this offering continued throughout the year, summer and winter alike,

6 This is the regular burnt offering instituted at Mount Sinai as a pleasing aroma, a food offering presented to the Lord.

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GILL, "It is a continual burnt offering,.... For the meat offering was burnt as well as the lambs, at least part of it: which was ordained in Mount Sinai for a sweet savour, a sacrifice made by fire unto the Lord; that is, this law concerning the daily burnt offering was made on Mount Sinai, so long ago as the children of Israel were there; and it was then ordered that they should continually offer such a sacrifice by fire, which would be grateful and acceptable unto God, especially when done in faith of the sacrifice of his Son it was a type of; or which sacrifice was "made" (e) or offered at Mount Sinai, when the law of it was first given there: hence Aben Ezra observes, that this is a sign that they did not offer burnt offerings in the wilderness after they journeyed from Sinai; but then, though sacrifices were not so frequently offered by them as afterwards, yet one would think that the daily sacrifice would not be omitted, which seemed to be always necessary; nor would there be any, or but little use of the altar, and the fire continually burning on it, if this was the case; see Amo_5:25. ELLICOTT, "(6) Which was ordained in mount Sinai . . . Or, which was offered (Hebrew, made) in Mount Sinai. Ibn Ezra adduces this passage as a proof that the Israelites ceased to offer burnt sacrifices after they left the encampment at Sinai throughout the time of their wanderings in the wilderness.PETT, "Numbers 28:6“It is a continual whole burnt offering, which was ordained in mount Sinai for a pleasing odour, an offering made by fire to Yahweh.”And here it is confirmed that this offering of he-lambs and grain was one that was ordained on Mount Sinai (compare Exodus 29:38-42), to represent a continual dedication of Israel before God.

7 The accompanying drink offering is to be a quarter of a hin of fermented drink with each lamb. Pour out the drink offering to the Lord at the sanctuary.

BARNES, "The original of the word “strong wine” שכר shêkār is a term usually employed to describe strong drink other than wine (Lev_10:9 note).

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The Israelites in the wilderness had, in their lack of wine, substituted shechar made from barley for it. They had thus observed the spirit, though not the letter of the ordinance. The drink-offering was either poured round the foot of the altar; or on the altar, and so upon the flesh of the sacrifice by which the altar was covered (compare Exo_30:9).

CLARKE, "Strong wine - Sikera; see the note on Lev_10:9, where this is largely explained.

GILL, "And the drink offering thereof shall be the fourth part of an hin for the one lamb,.... For the lamb offered in the morning, along with the meat offering of which went a drink offering, which was of wine, and strong wine too, as the next clause expresses it; the quantity of which was the fourth part of an hin, which was about a quart and half a pint of our measure: in the holy place shalt thou cause the strong wine to be poured unto the Lord for a drink offering; that is, in the court of the tabernacle upon the altar of burnt offering, which stood there: the Targums of Jonathan and Jerusalem interpret it of old choice wine, old wine being reckoned best, see Luk_5:39, and though this wine was poured out on the altar, and not properly drank by any, yet it was to be the strongest, best, and choicest that could be got, as it was reasonable it should; since it was poured out as a libation or drink offering to the Lord, which was his way of drinking it, as the burning of the sacrifice was his way of eating that; all which was typical of the sufferings, sacrifice, and bloodshed of Christ, which are well pleasing and acceptable to the Lord; see Isa_53:10.

K&D, "“In the sanctuary,” i.e., περὶ τὸν βωμόν (round about the altar), as Josephus paraphrases it (Ant. iii. 10); not “with (in) holy vessels,” as Jonathan and others interpret it. “Pour out a drink-offering, as שכר for Jehovah.” Shecar does not mean intoxicating drink here (see at Lev_10:9), but strong drink, in distinction from water as simple drink. The drink-offering consisted of wine only (see at Num_15:5.); and hence Onkelosparaphrases it, “of old wine.”

COKE, "Numbers 28:7. The strong wine to be poured unto the Lord— See Leviticus 10:9. This strong wine, of whatever sort it was, was to be the best of the kind; it being but reasonable that the best should be offered to God. The same reverence for religion taught the heathens to offer to their gods the most excellent wine they had; which is imitated in those words we meet with so often in Homer, both in the Iliad and Odyssey, of men's pouring out upon their sacrifices, αιθοπα οινον, black wine, or of the deepest colour, red as blood, which was the richest of all. Herodian, describing the sacrifices of Heliogabalus, says, he poured out many

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flaggons of the oldest and most excellent wine on the altars, οινου παλαιοτατου και καλλιστου, lib. 5: cap. 13. In like manner Virgil, mentioning a libation of wine offered to the gods, calls it, honorem laticum, the honour or prime of the liquor. See Scacchi, Myrothec. I. 11. c. 42.REFLECTIONS.—The generation to whom these laws had been given were dead; their children, therefore, hear a solemn recapitulation of them. They were ready to enter upon a state of warfare, and might be tempted to neglect the Divine institutions; but there was double need to secure their peace with God, when they were at war with the Canaanites. The daily sacrifice is first ordained for a continual burnt-offering, typical of that sacrifice of Jesus, the Lamb slain from the foundation of the world, who ever appears with his blood before God, to make atonement for our sins.

ELLICOTT, "(7) Shalt thou cause the strong wine to be poured . . . —Better, pour out the drink offering of strong drink. The word shecar, which is here rendered “strong wine,” denotes any kind of intoxicating drink, whether made from grapes, honey, or grain; but it is more frequently used to denote a drink which is not made from grapes, as, e.g., in Leviticus 10:9, where the command is given to Aaron and his sons not to drink “wine nor strong drink” (shecar) when they went into the tent of meeting. In the parallel passage in Exodus, the drink offering was to consist of “the fourth part of an hin of wine” (Numbers 29:40). (Comp. Numbers 15:5.) In Exodus 30:9 it is forbidden to pour any drink offering upon the altar of incense, from which passage it has been inferred that the drink offerings were poured upon the altar of burnt sacrifice.

BENSON,"Numbers 28:7. In the holy place — Upon the altar of burnt-offerings, which was in the court of the priests, nigh to the entrance into the sanctuary, (Exodus 29:42,) and was, with respect to those places of the camp, which were more remote from the tabernacle, the holy place. Strong wine to be poured unto the Lord — The original word signifies any strong drink: it was not necessary it should be wine of grapes; it might be made of dates, or other fruits. But it behooved that it should be the best of the kind; it being but reasonable that the best should be offered to God.PETT, "Numbers 28:7“And its drink-offering shall be the fourth part of a hin for the one lamb. In the holy place you shall pour out a drink-offering of strong drink to Yahweh.”It was also to be offered with a drink offering of strong drink (old matured wine?) which was to be poured out in the Holy Place. Thus within this offering were all the major benefits which they received from God. It represented their flocks and herds, their grain and fruit and the fruit of the vineyards that would be theirs once they

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were in the land. PULPIT, "In the holy place. בקדש . Septuagint, ἐν τῷ ἀγίῳ. Josephus paraphrases this by περὶ τὸν βωμόν (‘Ant.,' 3.10), and so the Targum of Onkelos; Jonathan and the Targum of Palestine render, "from the vessels of the sanctuary." The former would seem to be the real meaning of the original. There is nowhere any specific direction as to the ritual of the drink offering (see on Leviticus 23:1-44, and Numbers 15:7, Numbers 15:10), nor is it certain whether it was poured at the foot of the altar (as apparently stated in Ecclesiasticus 1:15) or poured upon the flesh of the sacrifice on the altar (as seems to be implied in Philippians 2:17). The strong wine. שכר . Septuagint, σίκερα. The Targums render it "old wine," because the drink offering was in every other instance ordered to be made with wine (Exodus 29:40, &c.). Shecar, however, was not wine, but strong drink other than wine (such as we call "spirits"), and it is invariably used in that sense in contradistinction to wine (see on Le Numbers 10:9; Numbers 6:3, &c.). It can only be supposed that the difficulty of procuring wine in the wilderness had caused the coarser and commoner liquor to be substituted for it. It is certainly remarkable that the mention of shecar should be retained at a time when wine must have been easily obtainable, and was about to become abundant (Deuteronomy 8:8). As it would seem impossible that shecar should have been substituted for wine after the settlement in Canaan, its mention here may be accepted as evidence of the wilderness-origin of this particular ordinance. The quantity ordained (about a quart for each lamb) was very considerable.

POOLE, " In the holy place, i.e. upon the altar of burnt-offerings, which was in the court of the priests nigh to the entrance into the sanctuary. See Exodus 29:42 2 Chronicles 29:7.Strong wine, Heb. shecar, which though it signify in the general all kinds of strong drink, yet is here put for the most famous of that kind, to wit, for wine, which alone was used in offerings, as appears below, Numbers 28:14 Exodus 29:40.

8 Offer the second lamb at twilight, along with the same kind of grain offering and drink offering that you offer in the morning. This is a food offering, an aroma pleasing to the Lord.32

BARNES, "And the other lamb shalt thou offer at even,.... As before directed, Num_28:4, as the meat offering of the morning, and as the drink offering thereof, shalt thou offer it; some think that "caph", "as", is put for "beth", "with", the letters being similar, and so render the words, "with the meat offering of the morning, and with the drink offering thereof"; but there is no need of such a version, nor is it with propriety; and the meaning is, that a meat offering and a drink offering were to go with the lamb offered at evening, of the same sort, and in like manner, as were offered with the lamb of the morning: a sacrifice made by fire, of a sweet savour unto the Lord; this is repeated, to encourage the people to offer it, and to show how very acceptable it was to the Lord, especially the antitype of it.

PETT, "Numbers 28:8“And the other lamb shall you offer in the evening, as the grain offering of the morning, and as its drink-offering, you shall offer it, an offering made by fire, of a pleasing odour to Yahweh.”The ‘evening’ offering was to be offered in the same way as the morning offering. So each part of each day in the life of Israel was dedicated to Yahweh, and atoned for, as they offered their thanksgiving for all His provision.This continual offering is a reminder to us that we too should come daily to God, morning and evening, yielding ourselves to Him as a living sacrifice (Romans 12:1-2) and offering our continual sacrifices of praise and thanksgiving (Hebrews 13:15; 1 Peter 2:5).As a comparison to all the offerings which will be described here the daily offering regularly presented at either of the two Ramesside temples in western Thebes in the thirteenth century BC amounted to 5,500 loaves, 54 cakes, 204 vessels of beer, up to 50 geese, and an ox, as well as a variety of other items. So the multitude of offerings described in Numbers 28-29 cannot be looked on as excessive. POOLE, "Thou shalt offer it, or, thou shalt offer with it. Or, with the meat offering of the morning, and with the drink offering thereof thou shalt offer it; the letter caph being put for beth, which are alike in Hebrew, and the words are said to be read with beth in some copies.

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Sabbath Offerings9 “‘On the Sabbath day, make an offering of two lambs a year old without defect, together with its drink offering and a grain offering of two-tenths of an ephah[c] of the finest flour mixed with olive oil.

BARNES, "The Sabbath-offering, not previously enjoined, consisted of two lambs, properly accompanied, in addition to the regular daily offering.

GILL, "And on the sabbath day two lambs of the first year without spot,.... Just such as were appointed for the daily sacrifice: and two tenth deals of flour for a meat offering, mingled with oil; that is, two tenth parts of an ephah of flour mixed with two fourth parts of an hin of oil; of oil olive, as the Targum of Jonathan expresses it, which is always meant, wherever oil is mentioned; which made one meat offering to them doubled for both lambs, or two meat offerings of the same quantity with those of the daily sacrifice, one for one lamb, and the other for the other: and the drink offering thereof: which was of a like quantity of wine doubled, in proportion to the meat offering; when these lambs, with the meat and drink offerings, were offered up, is not said, whether the one in the morning after, and the other in the evening before the daily sacrifice, which is not improbable, or both together.

HENRY 9-15, "The new moons and the sabbaths are often spoken of together, as great solemnities in the Jewish church, very comfortable to the saints then, and typical of gospel grace. Now we have here the sacrifices appointed, 1. For the sabbaths. Every sabbath day the offering must be doubled; besides the two lambs offered for the daily burnt-offering, there must be two more offered, one (it is probable) added to the morning sacrifice, and the other to the evening, Num_28:9, Num_28:10. This teaches us to double our devotions on sabbath days, for so the duty of the day requires. The sabbath rest is to be observed, in order to a more close application to the sabbath work, which ought to fill up sabbath time. In Ezekiel's temple-service, which points at gospel times, the sabbath offerings

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were to be six lambs and a ram, with their meat-offerings, and drink-offerings (Eze_46:4, Eze_46:5), to intimate not only the continuance, but the advancement, of sabbath sanctification in the days of the Messiah. This is the burnt-offering of the sabbath in his sabbath, so it is in the original, v. 10. We must do every sabbath day's work in its day, studying to redeem every minute of sabbath time as those that believe it precious; and not thinking to put off one sabbath's work to another, for sufficient to every sabbath is the service thereof. 2. For the new moons. Some suggest that, as the sabbath was kept with an eye to the creation of the world, so the new moons were sanctified with an eye to the divine providence, which appoints the moon for seasons, guiding the revolutions of time by its changes, and governing sublunary bodies (as many think) by its influences. Though we observe not any feast of new moons, yet we must not forget to give God the glory of all the precious things put forth by the moon which he has established for ever, a faithful witness in heaven, Psa_89:37. The offerings in the new moons were very considerable, two bullocks, a ram, and seven lambs, with the meat-offerings and drink-offerings that were to attend them (Num_28:11, etc.), besides a sin-offering, Num_28:15. For, when we give glory to God by confessing his mercies, we must give glory to him likewise by confessing our own sins; and, when we rejoice in the gifts of common providence, we must make the sacrifice of Christ, that great gift of special grace, the fountain and spring-head of our joy. Some have questioned whether the new moons were to be reckoned among their feasts; but why should they not, when, besides the special sacrifices which were then to be offered, they rested from servile works (Amo_8:5), blew the trumpets(Num_10:10), and went to the prophets to hear the word? 2Ki_4:23. And the worship performed in the new moons is made typical of gospel solemnities, Isa_66:23.

JAMISON,"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.

K&D, "The Sabbath-offering, which was to be added to the daily sacrifice consisted of two yearling lambs as a burnt-offering, with the ,(upon it ,על)corresponding meat-offering and drink-offering, according to the general rule laid down in Num_15:3., and is appointed here for the first time; whereas the sabbatical feast had already been instituted at Exo_20:8-11 and Lev_23:3. “The burnt-offering of the Sabbath on its Sabbath,” i.e., as often as the Sabbath occurred, every Sabbath.CALVIN, "9.And on the Sabbath-day. What was omitted in the former passage is here supplied, i.e., that on the Sabbath the continual sacrifice was to be doubled, and two lambs offered instead of one; for it was reasonable that, as the seventh day was peculiarly dedicated to God, it should be exalted above other days by some extraordinary and distinctive mark. He also commands greater sacrifices to be

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offered at the beginning of the month or new moon, viz., two bullocks and one ram, and a goat for a sin-offering; for we know that the first day of every month was consecrated to God, that the people might more frequently have the remembrance of their religious duties renewed; and the goat for an atonement for sin was added, in order that every month they should present themselves as guilty before God to deprecate His wrath. COFFMAN, "THE SABBATH OFFERINGS"And on the sabbath day two he-lambs a year old without blemish, and two tenth parts of an ephah of fine flour for a meal-offering, mingled with oil, and the drink-offering thereof: and this is the burnt-offering of every sabbath, besides the continual burnt-offering, and the drink-offering thereof."The key words here are: "besides the continual burnt-offering." It was not enough merely to double the offering of sabbath days; it was to be doubled and added to the continual burnt-offering.

ELLICOTT, " (9) And on the sabbath day two lambs . . . —The Sabbath offering which was to be added to the daily sacrifice is here enjoined for the first time. The rule respecting the drink offering which was to accompany the burnt offering is laid down in Numbers 15:5. The law of the Sabbath is laid down in Exodus 20:8-11, and Leviticus 23:3.PETT, "A Total View Of The Special Offerings (Numbers 28:9 to Numbers 29:40).Apart from the continual daily offerings were the special offerings. As we go through these in detail it will be noted that all follow the same general repetitive pattern within their feasts, (following the repetitive patterns given in the threefold Balaam incantations in Numbers 23:1 to Numbers 24:12), although as regards the whole burnt offerings (when all of the offering is offered up and none eaten) the number of young ox bulls offered varies. These whole burnt offerings, together with a he-goat for a purification for sin offering, were to be offered on top of the continual daily offering at all feasts, although in the regular Sabbath offerings no young ox bulls were to be offered as whole burnt offerings (Numbers 28:9-10) only two he-lambs, nor was there then a purification for sin offering. For the Sabbath offerings were also a reminder of the Passover.But sin was not to be overlooked. A regular purification for sin offering was offered on the new moon day of each moon period, continuing throughout the year. On new moon days, each of the days of the Feast of unleavened bread, and the day of the firstfruits (the feast of sevens) the whole burnt offering was to consist of two young ox bulls, a ram and seven he-lambs, along with the he-goat for a purification for sin offering. Note that they were offered in proportion to the possessions of the whole of Israel.

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Then on the day of the feasts of trumpets and the Day of Atonement in the seventh month it was to be of one young ox bull, a ram and seven he-lambs, along with the purification for sin offering. But in the case of the feast of trumpets, which was a new moon day, this would effectively mean three young ox bulls, two rams and fourteen he-lambs. In the case of the Day of Atonement the slight relaxation would serve to lay more emphasise on the purification for sin offerings and the scapegoat, while at the same time stressing that their rededication was also fully required. It was not primarily a rededication festival, even though rededication was still clearly important. And on the seven days of the Feast of Tabernacles the young ox bulls offered were to vary downwards from thirteen to seven (seventy in all), along each day with two rams and fourteen he-lambs, and the he-goat for the purification for sin offering. Then on the eighth day it was to be back to one young ox bull, one ram and seven he-lambs, along with the he-goat for the purification for sin offering.But all these were to be offered additionally to the continual daily offerings, and to the special offerings related to specific feasts, such as the he-lamb offered on the first day of unleavened bread when the sheaf of firstfruits was waved before Yahweh (Leviticus 23:12), and the special goat offerings on the Day of Atonement (Numbers 29:11; Leviticus 16:5).Prior to this chapter in Numbers the descriptions of offerings at the feast have been limited. There was no idea of such munificence. Before this it was only at the feast of Sevens (a one day feast celebrating harvest) that mention had been made of a multiplicity of offerings, one young ox bull, two rams, seven lambs for a whole burnt offering, one goat as a purification for sin offering and two lambs as peace offerings (Leviticus 23:18). Thus it would seem probable that what was here mentioned in such abundance, mainly based on that one series offering in the year, may not have described previous practise, but have been a huge expansion, demonstrating that because through their conquests they were now to be blessed with so much more in the way of herds and flocks, more would be expected of their offerings. It was one more encouragement on the way to possessing the land and drew their attention to that blessing. Those who had freely received should now be able freely to give and note the even greater abundance that was in store for them in the land of milk and honey.The Set Feasts of Israel (Numbers 28:16 to Numbers 29:39).Information is now given about the offerings at the set feasts of Israel. There were three major feasts to which all the men of Israel of over twenty (the congregation of Israel) were expected to come: the feast of Passover and unleavened bread, the feast of firstfruits or sevens or harvest, and the feast of tabernacles or ingathering (see Exodus 23:14-17; Exodus 34:23; Deuteronomy 16:16). Two of these, the first and the last, were seven day feasts, (to each of which was connected an extra day which was different from the seven). And then there were two extra one day feasts in the sacred seventh month. On every day of those feasts munificent offerings were to be made to

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Yahweh. These were over and above the continual daily whole burnt offerings, the Sabbath whole burnt offerings and the new moon whole burnt offerings. The day of the full moon (the fifteenth day, fourteen days after the new moon day) was also a solemn sabbath in the first and seventh months. The seven day feasts commenced and ended the cycle of feasts, occurring on the first and the seventh months, except that the day for sacrificing the Passover preceded the first seven day feast and the eighth day of Tabernacles came the day after the second seven day feast.Note the divine pattern. Three one day feasts (the threeness signifying completeness) sandwiched between the two seven day feasts indication divine perfection.Seven was especially significant. It was a number recognised as sacred by all surrounding nations. And the whole system of time in Israel was in fact mainly based on sevens, demonstrating that their time was in His hands. The Sabbath occurred every seventh day (Exodus 20:8-11), there was a sabbath year every seven years (Exodus 23:10-11; Leviticus 25:1-7), the year of Yubile occurred after seven sevens of years, and did not interrupt the cycle, for the Yubile year was made up of the last six moon periods of the forty ninth year and the first six moon periods of the first year of the new cycle (see Leviticus 25:9). And while it was the new moon that determined the beginning of each moon period, the main feasts were fixed by sevens dating from that beginning. Thus unleavened bread began twice seven days after the first day of the first moon period, and tabernacles began twice seven days after the first day of the seventh moon period, while the feast of firstfruits was seven times seven days after the first day of unleavened bread. There were seven special holy days, the first and seventh of Unleavened Bread, the Firstfruits, Trumpets, the Day of Atonement, and the first and eighth days of Tabernacles. Furthermore the seventh month was seen as especially holy and was crowded with feasts; Trumpets, Day of Atonement, seven days of Tabernacles, and the solemn sabbath following those seven days. So were the people made aware that the advance of time, both short and long, was under His hand, something which had to be recognised once each ‘seven’ arrived.The main feasts in the first half of the cycle began on the tenth day of the first month with the setting aside of the Passover lamb (Exodus 12:3). The main feast in the second half of the cycle began with the Day of Atonement on the tenth day of the seventh month. Each was a day of preparation. So the whole was carefully balanced.It will be noted from this point on that Unleavened Bread and Firstfruits (with their offerings of two young ox bulls, a ram and seven he-lambs per day of each), and Blowing of Trumpets and the Day of Atonement (although with only one young ox bull, a ram and seven he-lambs at each) all follow the same general pattern, while maintaining their distinctive features. While at the feast of Tabernacles seventy young bulls, fourteen (seven times two) rams and ninety eight (seven times seven times two) he-lambs were offered during the feast. These were all extra to the continual daily offerings, the Sabbath offerings and the new moon offerings.

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From the eighth to the twelfth month there were no feasts, although some were added in later centuries, for in these months there were no significant harvests. But it will be noted that the two seven day feasts, and passover or atonement, occurred six ‘monthly’, and while the former were agricultural feasts, neither of the latter are ever said to be so. Yet even the former were given a new significance, along with the other feasts, in terms of Israel’s salvation history, with Passover and Unleavened Bread celebrating the deliverance from Egypt, and Tabernacles celebrating that deliverance in terms of their dwelling in tents in the wilderness period (Leviticus 23:42-43). PETT, "Verse 9-10A Total View Of The Special Offerings (Numbers 28:9 to Numbers 29:40).Apart from the continual daily offerings were the special offerings. As we go through these in detail it will be noted that all follow the same general repetitive pattern within their feasts, (following the repetitive patterns given in the threefold Balaam incantations in Numbers 23:1 to Numbers 24:12), although as regards the whole burnt offerings (when all of the offering is offered up and none eaten) the number of young ox bulls offered varies. These whole burnt offerings, together with a he-goat for a purification for sin offering, were to be offered on top of the continual daily offering at all feasts, although in the regular Sabbath offerings no young ox bulls were to be offered as whole burnt offerings (Numbers 28:9-10) only two he-lambs, nor was there then a purification for sin offering. For the Sabbath offerings were also a reminder of the Passover.But sin was not to be overlooked. A regular purification for sin offering was offered on the new moon day of each moon period, continuing throughout the year. On new moon days, each of the days of the Feast of unleavened bread, and the day of the firstfruits (the feast of sevens) the whole burnt offering was to consist of two young ox bulls, a ram and seven he-lambs, along with the he-goat for a purification for sin offering. Note that they were offered in proportion to the possessions of the whole of Israel.Then on the day of the feasts of trumpets and the Day of Atonement in the seventh month it was to be of one young ox bull, a ram and seven he-lambs, along with the purification for sin offering. But in the case of the feast of trumpets, which was a new moon day, this would effectively mean three young ox bulls, two rams and fourteen he-lambs. In the case of the Day of Atonement the slight relaxation would serve to lay more emphasise on the purification for sin offerings and the scapegoat, while at the same time stressing that their rededication was also fully required. It was not primarily a rededication festival, even though rededication was still clearly important. And on the seven days of the Feast of Tabernacles the young ox bulls offered were to vary downwards from thirteen to seven (seventy in all), along each day with two rams and fourteen he-lambs, and the he-goat for the purification for sin offering. Then on the eighth day it was to be back to one young ox bull, one ram

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and seven he-lambs, along with the he-goat for the purification for sin offering.But all these were to be offered additionally to the continual daily offerings, and to the special offerings related to specific feasts, such as the he-lamb offered on the first day of unleavened bread when the sheaf of firstfruits was waved before Yahweh (Leviticus 23:12), and the special goat offerings on the Day of Atonement (Numbers 29:11; Leviticus 16:5).Prior to this chapter in Numbers the descriptions of offerings at the feast have been limited. There was no idea of such munificence. Before this it was only at the feast of Sevens (a one day feast celebrating harvest) that mention had been made of a multiplicity of offerings, one young ox bull, two rams, seven lambs for a whole burnt offering, one goat as a purification for sin offering and two lambs as peace offerings (Leviticus 23:18). Thus it would seem probable that what was here mentioned in such abundance, mainly based on that one series offering in the year, may not have described previous practise, but have been a huge expansion, demonstrating that because through their conquests they were now to be blessed with so much more in the way of herds and flocks, more would be expected of their offerings. It was one more encouragement on the way to possessing the land and drew their attention to that blessing. Those who had freely received should now be able freely to give and note the even greater abundance that was in store for them in the land of milk and honey.The Sabbath and New Moon Day Offerings (Numbers 28:9-15).After the continual daily offerings we have mention of the Sabbath offerings and the new moon offerings, which were additional to the daily offerings. Two further he-lambs, together with grain and drink offerings, were to be offered on the Sabbath, further reminder of their great deliverance and their protecting God, and on every new moon day were to be offered two young ox bulls, a ram and seven he-lambs together with a goat for a purification for sin offering. Thus each seven day Sabbath and each new moon day were marked by special offerings, for each was a mark of God’s goodness in bringing them safely through those periods, and in each they were to offer themselves in renewed dedication to Yahweh and His covenant.No mention has previously been made of new moon days, and possibly this was a new celebration in view of the fact that wilderness journeying was now behind them, but it seems more probable that even prior to this new moon days were celebrated with offerings (see Numbers 10:10). The truth is that it was probably only the munificence of the offering that was new.We may not today make offerings such as these, but we too on each seventh day, and at the beginning of each month (as well as daily), should recognise that all our time belongs to God, and that we should rededicate ourselves and make the best use of our time for His glory (Ephesians 5:16). For one day time will cease and then what will matter will be what we accomplished for Him with what we had.

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Analysis of Numbers 28:9-15.a The offering of two he-lambs on the sabbath as a whole burnt offering ‘besides the continual whole burnt offering and the drink offering thereof’ (Numbers 28:9-10).b Every new moon day a whole burnt offering of two ox bulls and a ram and seven he-lambs to be offered to Yahweh (Numbers 28:11).c The grain offering to be offered for the two young ox bulls and the ram and the seven he-lambs (Numbers 28:12-13).c The drink offering to be offered for ox bulls, ram and lambs (Numbers 28:14 a).b This is the whole burnt offering to be offered every new moon throughout the year (Numbers 28:14 b).a The offering of one he-goat as a purification for sin offering ‘besides the continual whole burnt offering and the drink offering thereof’ (Numbers 28:15).The Special Sabbath Day Offerings (Numbers 28:9-10).Numbers 28:9“And on the sabbath day two he-lambs a year old without blemish, and two tenth parts of an ephah of fine flour for a grain offering, mingled with oil, and its drink-offering,”Every seventh day was a Sabbath. Each such seventh day was a holy day, for it had been appointed by Yahweh as a day of rest on which no work must be done, both as a reminder of His work in creation (Exodus 20:11) and in His work of deliverance from servitude in Egypt (Deuteronomy 5:15). It is doubtful if they thought in terms of ‘weeks’ as we do. That would be an idea which would gradually arise. But it was still very significant. For this seven day period was the only time period not fixed by the sun and the moon. It went on in its familiar pattern regardless of the activities of the heavens. It was ordained by Yahweh from heaven itself. And it represented to them the divine perfection of the passing of their time, and was a continual reminder that in contrast to the nations, they were subject to Yahweh in their daily lives, and not dependent on sun, moon and stars. It was a reminder also that in the end all were finally equal in His sight, for all rested equally on His day. It evidenced the fact that all time was in His hands.So on this holy day two extra year old he-lambs without blemish were to be offered, together with their grain and drink offerings, an act of double dedication because of the holiness of the day. And on this day all who lived in the camp, and all who would later live in the land must abstain from all work on the Sabbath day, from the

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highest to the lowest, as they contemplated the wonder of His ways, and His constant provision, and rededicated themselves to Him (compare Isaiah 58:13-14). We may sometimes see the Sabbath restrictions as tiresome. To the weary slaves and servants it would be seen as heaven sent. In Israel none could compel them to work on that day. PULPIT, "And on the sabbath day. The special offering for the sabbath is ordered here for the first time. It does not say when the two lambs were to be slain, but in practice it was immediately after the morning sacrifice of the day.TRAPP, "Numbers 28:9 And 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:Ver. 9. And on the Sabbath day.] Every day 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 devotion should be doubled. Debet totus dies festivus a Christiano expendi in operibus sanctis, said Robert Grosthead, Bishop of Lincoln, long since. (a) The whole Sabbath should be spent in God’s service. Psalms 92:1, titled, A Psalm for the Sabbath, mentions morning and evening performances. [Psalms 92:2] Variety of duties may very well take up the whole day with delight. Besides, God gives us six whole days. Now, to sell by one measure and buy by another, is the way to a curse.

10 This is the burnt offering for every Sabbath, in addition to the regular burnt offering and its drink offering.

GILL, "This is the burnt offering of every sabbath,.... Or, "of the sabbath in its sabbath" (f), that is, as Jarchi observes, the burnt offering of one sabbath was not to be offered on another, but only on its own; so that if the sabbath was past, and the offering not offered, it ceased; it was not to be renewed the following sabbath; every sacrifice was to be offered in its own season, Num_28:2, beside the continual burnt offering, and its drink offering; and meat offering also, over and above the two lambs of the daily sacrifice; with the offerings that were appendages to them, two other lambs, with

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proportionate meat and drink offerings, were offered also; the other were not to be omitted on account of these, showing that more religions service was to be performed on sabbath days than on others: it may be rendered "after" or "upon", to which sense Aben Ezra interprets it, after the daily sacrifice; because, says he, he puts upon it the burnt offering of the sabbath; which seems to confirm what has been suggested on the preceding verse, that these lambs were offered morning and evening after the daily sacrifice, and indeed there was nothing offered before that.

PETT, "Numbers 28:10“This is the whole burnt offering of every sabbath, besides the continual whole burnt offering, and its drink-offering.”This was the whole burnt offering of the Sabbath, the offering that ‘went up’ to Yahweh every Sabbath, and was additional to the normal daily offering.The lesson for us is that every seventh day (it does not finally matter which day we choose as long as we are consistent - Romans 14:5-6), it can be helpful for us too to make our renewed dedication to God and bring Him our sacrifices of praise and thanksgiving, although Paul stresses that some prefer to do this every day (Romans 14:5).

Monthly Offerings11 “‘On the first of every month, present to the Lord a burnt offering of two young bulls, one ram and seven male lambs a year old, all without defect.

BARNES, "The New-moon offering is here also commanded for the first time. The goat as a sin-offering, though mentioned last, would seem in fact to have been offered first (compare the precedents in Exo. 29; Lev. 5; 8; 9; 14; 16). The sin-offering, which Num_15:22-26 had been contemplated in cases where a sin had been committed ignorantly without the knowledge of the congregation, was henceforth not to be offered merely at discretion, as circumstances might seem to require, but to be regularly repeated, not less

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frequently than once a month.

GILL, "And in the beginnings of your months ye shall offer a burnt offering unto the Lord,.... On the first day of every month, when the new moon appeared; that this was religiously observed appears from the blowing of the trumpets over the sacrifices on this day, from attendance on the word of the Lord, by his prophets, on this day, and from abstinence from worldly business on it, Num_10:10. two young bullocks, and one ram, seven rams of the first year without spot; this was the burnt offering, and a very large and costly one it was: more creatures were offered on this day than on a sabbath day; not that this was a more holy day than that, but this was but once a month, and therefore the expense might be the more easily bore, whereas that was every week.

JAMISON 11-15, "And in the beginnings of your months ye shall offer a burnt offering unto the Lord — These were held as sacred festivals; and though not possessing the character of solemn feasts, they were distinguished by the blowing of trumpets over the sacrifices (Num_10:10), by the suspension of all labor except the domestic occupations of women (Amo_8:5), by the celebration of public worship (2Ki_4:23), and by social or family feasts (1Sa_20:5). These observations are not prescribed in the law though they obtained in the practice of a later time. The beginning of the month was known, not by astronomical calculations, but, according to Jewish writers, by the testimony of messengers appointed to watch the first visible appearance of the new moon; and then the fact was announced through the whole country by signal-fires kindled on the mountain tops. The new-moon festivals having been common among the heathen, it is probable that an important design of their institution in Israel was to give the minds of that people a better direction; and assuming this to have been one of the objects contemplated, it will account for one of the kids being offered unto the Lord (Num_28:15), not unto the moon, as the Egyptians and Syrians did. The Sabbath and the new moon are frequently mentioned together.

K&D 11-15, "At the beginnings of the month, i.e., at the new moons, a larger burnt-offering was to be added to the daily or continual burnt-offering, consisting of two bullocks (young oxen), one ram, and seven yearling lambs, with the corresponding meat and drink-offerings, as the “month's burnt-offering in its (i.e., every) month with regard to the months of the year,” i.e., corresponding to them. To this there was also to be added a sin-offering of a shaggy goat (see at Lev_4:23). The custom of distinguishing the beginnings of the months of new moon's days by a peculiar festal sacrifice, without their being, strictly speaking, festal days, with sabbatical rest and a holy meeting,

(Note: In later times, however, the new moon grew more and more 44

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 (Judith 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).)arose from the relation in which the month stood to the single day. “If the congregation was to sanctify its life and labour to the Lord every day by a burnt-offering, it could not well be omitted at the commencement of the larger division of time formed by the month; on the contrary, it was only right that the commencement of a new month should be sanctified by a special sacrifice. Whilst, then, a burnt-offering, in which the idea of expiation was subordinate to that of consecrating surrender to the Lord, was sufficient for the single day; for the whole month it was necessary that, in consideration of the sins that had been committed in the course of the past month, and had remained without expiation, a special sin-offering should be offered for their expiation, in order that, upon the ground of the forgiveness and reconciliation with God which had been thereby obtained, the lives of the people might be sanctified afresh to the Lord in the burnt-offering. This significance of the new moon sacrifice was still further intensified by the fact, that during the presentation of the sacrifice the priests sounded the silver trumpets, in order that it might be to the congregation for a memorial before God (Num_10:10). The trumpet blast was intended to bring before God the prayers of the congregation embodied in the sacrifice, that God might remember them in mercy, granting them the forgiveness of their sins and power for sanctification, and quickening them again in the fellowship of His saving grace” (see my Archaeologie, i. p. 369).

COFFMAN, "THE MONTHLY OFFERINGS"And in the beginnings of your months ye shall offer a burnt-offering unto Jehovah: two young bullocks, and one ram, seven he-lambs a year old without blemish; and three tenth parts of an ephah of fine flour for a meal-offering, mingled with oil, for each bullock; and two tenths parts of fine flour for a meal-offering, mingled with oil, for the one ram; and a tenth part of fine flour mingled with oil for a meal-offering unto every lamb; for a burnt-offering of sweet savor, an offering made by fire unto Jehovah. And their drink-offerings shall be half a bin of wine for a bullock, and the third part of a bin 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. And one he-goat for a sin-offering unto Jehovah; it shall be offered besides the continual burnt-offering, and the drink-offering thereof."Although it is true that the Jewish lunar months called special attention to "feasts of the new moons" which were prevalent among the pagans, they were specifically commanded not to worship the moon (Deuteronomy 17:3), but it would seem from Paul's words in Colossians 2:16 that the Jews continued to participate in "new

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moon" festivals, whether or not this was the original intention. Under Judaism they served a different purpose from the customs of pagans.

COKE, "Numbers 28:11. And in the beginnings of your months, ye shall offer— As the first stated sacrifice was daily, Numbers 28:3 the second weekly, Numbers 28:9 so the third was monthly, to be offered upon the first day of every month: and it is thought by some to have been ordained in opposition to the idolatry of the Gentiles, who were wont to worship the new moon with great rejoicings. See Spencer, de Leg. Heb. lib. 3: Dissert. 4. But as one of the most natural divisions of time is by the periodical revolutions of the moon, which, in the more serene climates, could be easily observed by all; so it is not improbable, as Le Clerc has well remarked, that the solemn celebration of the new moon, in honour of the true God, was in use even before the rise of idolatry, and might make a part of the patriarchal religion; consequently, this law of Moses may be considered only as the revival of a primitive sacred institution, which idolatry had abused to superstition. Besides the celebration of the new moons by sacrifices and the sound of trumpets, ch. Numbers 10:10 the Jews were wont upon these days to assemble for receiving instruction from their prophets, 2 Kings 4:23 to feast and make merry together, 1 Samuel 5:12; 1 Samuel 5:12 and it was customary on those days to shut up shop, and abstain from ordinary servile labour, as is hinted, Amos 8:5. See Goodwin's Moses and Aaron, b. 3: ch. 7. We find the first day of the month was much observed among the heathens. The Athenians had a law to offer sacrifices upon the new moons; and Plutarch says it was a most holy day, ιεροτατη ημερα ; and on it they were wont to go up to the Acropolis, there to pray for the public welfare of the city, as well as for their own private happiness. See S. Petit. Comment. in Leg. Atticas.ELLICOTT, " (11) In the beginnings of your months . . . —The beginning of the month was announced by the blowing of the silver trumpets (Numbers 10:10). Increased respect was paid to the beginning of the month in later times. Trade was suspended (Amos 8:5), and religious instruction appears to have been given at this time (2 Kings 4:23).

BENSON, "Numbers 28:11. In the beginning of your months — The third stated sacrifice was monthly, to be offered on the first day of every month. This sacrifice to God is thought to have been ordained in opposition to the idolatry of the Gentiles, who were wont to worship the new moon with great rejoicings. Besides the celebration of the new moon by sacrifices, and sound of trumpet, (Numbers 10:10,) the Jews were wont upon those days to assemble for receiving instruction from their prophets, (2 Kings 4:23,) and to feast together, 1 Samuel 20:5; 1 Samuel 20:18. And it was customary on those days to shut up their shops, and abstain from ordinary and servile labour, as is hinted Amos 8:5.

PETT, "Verses 11-1546

The Special New Moon Offerings (Numbers 28:11-15).And at the commencement of every moon cycle, on the day of the new moon, additional offerings would be made to Yahweh. These expressed gratitude to Yahweh for the continual maintenance of the times and the seasons (see Genesis 8:22), and the unchangeableness of creation. And they were a dedication to Yahweh on that day of their labour and service to Yahweh in the moon period ahead, and a making of atonement for their failures in the moon period that had passed. They had grown used to watching the moon and seeing it as being almost on the point of disappearing, and then as beginning to grow until it became full again, but they never forgot that it was due to Yahweh’s control and power (Genesis 1:16-18). And they were thankful. And in their offerings on the new moon day was the heart cry, ‘let the moon flourish again’.The new moon day was a day for feasting (1 Samuel 20:5-6), a day for those who had special concerns to visit prophets (2 Kings 4:23) and became a day when all trading was to cease (Amos 8:5), even though it was not usually a seven day Sabbath. Its special importance comes out in that the trumpets were to be blown when its offerings were offered (Numbers 10:10), similarly to at set feasts. It was one step below the Sabbath.Numbers 28:11-13“And in the beginnings of your moon periods you shall offer a whole burnt offering to Yahweh, two young ox bulls, and one ram, seven he-lambs a year old without blemish, and three tenth parts of an ephah of milled grain for a grain offering, mingled with oil, for each ox bull, and two tenth parts of milled grain for a grain offering, mingled with oil, for the one ram, and a tenth part of milled grain mingled with oil for a grain offering to every lamb; for a whole burnt offering of a pleasing odour, an offering made by fire to Yahweh,”The offering was to have a new munificence. Two young ox bulls, one ram and seven he-lambs were to be offered up as whole burnt offerings, offerings that ‘went up’, together with suitable grain offerings depending on the level of offering. (Three tenths for an ox bull, two tenths for a ram, and one tenth for each he-lamb). These male animals and grain offerings represented the source of their herds and flocks and the abundance of grain as provided to them by Yahweh. And they rose as a pleasing odour to Yahweh, an offering made to Him by fire. They would celebrate the possessions that would be theirs once Yahweh had given them the land (and the possessions that they had already received as a result of their present victories).

PULPIT, "In the beginnings of your months. The new-moon offering also is here enjoined for the first time, the festival itself having only been incidentally mentioned in Numbers 10:10. There can be no doubt that this (unlike the sabbath) was a

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nature-festival, observed more or less by all nations. As such it did not require to be instituted, but only to be regulated and sanctified in order that it might not lend itself to idolatry, as it did among the heathen (cf. Deuteronomy 4:19; Job 31:26, Job 31:27; Jeremiah 7:18; Jeremiah 8:2). The new-moon feast, depending upon no calendar but that of the sky, and more clearly marked in that than any other recurring period, was certain to fix itself deeply in the social and religious habits of a simple pastoral or agricultural people. Accordingly we find it incidentally mentioned as a day of social gathering (1 Samuel 20:5), and as a day for religious instruction (2 Kings 4:23). From the latter passage, and from such passages as Isaiah 66:23; Ezekiel 46:1; Amos 8:5, it is evident that the feast of the new moon became to the month exactly what the sabbath was to the week—a day of rest and of worship (see also Judith 8:6).POOLE, "In the beginnings of your months, which though not reckoned among the solemn feasts, Le 23, yet were celebrated as such, by the sound of trumpets, Numbers 10:10, by extraordinary sacrifices, by abstinence from servile works, Amos 8:5, and by attendance upon the ministry of God’s word, 2 Kings 4:23. And God ordained it thus, partly that by giving God the first-fruits of every month they should acknowledge him as the Lord of all their time, and own his providence, by which all times and seasons, and all the fruits and blessings of them, and actions done in them, are ordered; and partly that it might be a type of the future renovation of the world by Christ. TRAPP "Numbers 28:11 And 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;Ver. 11. And in the beginning of your months.] Thus they had their daily, weekly, monthly, yearly addresses unto God, that they might ever be in communion with him, and conformity unto him, by this continual intercourse. On the new moons they rested, [Amos 8:5] feasted, [1 Samuel 20:5] heard the word, &c.

12 With each bull there is to be a grain offering of three-tenths of an ephah[d] of the finest flour mixed with oil; with the ram, a grain offering of two-tenths of an ephah of the finest flour mixed with oil; 48

GILL 12-14, "And three tenth deals of fine flour for a meat offering, mingled with oil, for one bullock,.... The quantities of flour in the meat offering, for each bullock, and for the ram, and for each lamb, are the same as in Num_15:4 only the quantity of oil for each is not here expressed, which for a bullock was half an hin of oil, for a ram the third part of an hin, and for a lamb the fourth part; and likewise the quantity of wine in the drink offerings for each of them is the same here as there; which, according to the Targum of Jonathan, was to be wine of grapes, and not any other: this is the burnt offering of every month throughout the year; or, "of the month in its month" (g); it was to be offered at its appointed time every month, and not to be deferred to another: Jarchi has the same remark here as on verse ten. See Gill on Num_28:10.

13 and with each lamb, a grain offering of a tenth of an ephah of the finest flour mixed with oil. This is for a burnt offering, a pleasing aroma, a food offering presented to the Lord. 14 With each bull there is to be a drink offering of half a hin[e] of wine; with the ram, a third of a hin[f]; and with each lamb, a quarter of a hin. This is the monthly burnt offering to be made at each new moon during the year.

PETT, "Numbers 28:14“And their drink-offerings shall be half a hin of wine for an ox bull, and the third part of a hin for the ram, and the fourth part of a hin for a lamb. This is the whole burnt offering of every moon period throughout the moon periods of the year.”With them were offered their drink offerings, again graded according to the level of the offerings. All these offerings were made, new moon day by new moon day,

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throughout the year, as each introduced the moon cycle that was to follow. And they offered thanksgiving for the certainty that although the moon might wane, Yahweh would revive it again.

15 Besides the regular burnt offering with its drink offering, one male goat is to be presented to the Lord as a sin offering.[g]

GILL, "And one kid of the goats, for a sin offering unto the Lord, shall be offered,.... This was an offering of a different sort, not a burnt offering, but a sin offering, typical of Christ, who was made an offering for sin; and it was of that sort of sin offerings which were to be eaten, as the Jews say (h); for there were some that were not, even such whose blood was brought into the sanctuary, Lev_6:30. Maimonides (i) observes, that this phrase, "unto the Lord", is very particular and expressive, and that the design of it is, to observe that it was offered to the Lord, and not to the moon, as the Egyptians did: besides the continual burnt offering, and his drink offering; though the burnt offering of this day was so very large, consisting of so many creatures; and besides that a goat for a sin offering; yet the daily sacrifice was not to be omitted, and what belonged to that. COKE, "Numbers 28:15. One kid—unto the Lord— Grotius judiciously observes, that the words to the Lord are here added to make the Hebrews more sensible that it was to the true God they were now to offer, and not to the moon; of which planet, the kid, with his two horns, being an emblem, was therefore chosen for a sacrifice: God thus reclaiming to himself what idolatry had superstitiously sanctified.REFLECTIONS.—1. On the sabbath, the daily sacrifice, with its oblations, was doubled; intimating to us the necessity of improving these holy days, by repeated attendance at God's house, and double diligence in the exercises of religious conversation, meditation, prayer, and praise. On the new moons, besides the daily sacrifice, two bullocks, a ram, and seven lambs were offered, with their several meat and drink-offerings, and a kid of the goats for a sin-offering. Even when we are offering sacrifices of praise and thanksgiving, it is the sin-offering of our Divine Lord once offered, which makes all our services pleasing to God. Our best sacrifices themselves need this atonement. 2. On the seven days after the passover, was the

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feast of unleavened bread; the first and last of which were days of holy convocation: and every day of the seven, the same sacrifices were repeated as on the new moon. They need not grudge the number or value of their sacrifices, when they considered the deliverance they commemorated. A soul delivered by Jesus Christ from the bondage of corruption, thinks he can never enough express his gratitude to his Redeemer. PETT, "Numbers 28:15“And one he-goat for a purification for sin offering to Yahweh, it shall be offered besides the continual whole burnt offering, and its drink offering.”And as well as these offerings of dedication, tribute, thanksgiving and atonement, a he-goat was to be offered as a purification for sin offering. For it was necessary that the people be purified, and the camp be purified, continually if Yahweh was to dwell among them (Numbers 15:24-26). All this was offered over and above the continual daily whole burnt offering with its drink offering. PULPIT, "One kid of the goats. "One hairy one ( שעיר ) of the she goats ( ען)." See on Numbers 7:16. This was probably offered first in order, according to the usual analogy of such sacrifices (Exodus 14-29:10 ). There is no authority for supposing that this sin offering superseded the one mentioned in Numbers 15:24 sq. This was essentially part of the customary routine of sacrifice; that was essentially occasional, and proper to some unforeseen contingency. It is likely enough that the national conscience would in fact content itself with the first, but it does not in the least follow that such was the intention of the legislator.

The Passover16 “‘On the fourteenth day of the first month the Lord’s Passover is to be held.

BARNES, "The Passover offering was the same as that of the New moon, and was repeated on each of the seven days of the festival, thus marking the importance and the solemnity of the occasion. The details of the offering had not been previously prescribed.GILL, "And in the fourteenth day of the first month,.... The month Nisan, as

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the Targum of Jonathan or Abib, which, upon the Israelites coming out of Egypt, and on that account, was made the first month; otherwise Tisri or September was the first month, see Exo_12:2, is the passover of the Lord; a feast in which a lamb was killed and eaten, in memory of the Lord's passing over the houses of the Israelites, when he slew the firstborn in Egypt; see Exo_12:6.

JAMISON 16-25, "in the fourteenth day of the first month is the passover — The law for that great annual festival is given (Lev_23:5), but some details are here introduced, as certain specified offerings are prescribed to be made on each of the seven days of unleavened bread [Num_28:18-25].

K&D 16-22, "The same number of sacrifices as at the new moon were to be offered on every one of the seven days of the feast of unleavened bread (Mazzoth), from the 15th to the 21st of the month, whereas there was no general festal offering on the day of the Passover, or the 14th of the month (Exo_12:3-14). With regard to the feast of Mazzoth, the rule is repeated from Exo_12:15-20 and Lev_23:6-8, that on the first and seventh day there was to be a Sabbath rest and holy meeting.CALVIN, "16.And in the fourteenth day. It is true that the instruction here given has some connection with the feast of the passover, but since the sacrifices are avowedly treated of, and no mention is made of its other observances, except in this place, I have connected it with the continual sacrifice, as its concomitant or part. Moses cursorily refers, indeed, to what we have already seen, i.e., that the people should abstain from leaven for seven days, and eat unleavened bread; but he afterwards descends to the main point of which he here proposed to treat, viz., that the people should slay two bullocks as a burnt-offering, a ram, and seven lambs, together with a goat for a sin-offering; and that this sacrifice should be repeated through the whole week. In order, then, that the reverence paid to the passover should be increased, this extraordinary sacrifice was added to the continual one, partly that they might thus be more and more stimulated to devote themselves to God; partly that they might acknowledge how familiarly He had embraced them with His favor, inasmuch as He took these offerings from their flocks and herds, and required the sacred feast to be prepared for Him out of their cellars and granaries also; partly, too, that professing themselves to be worthy of eternal death, they should fly to Him to ask for pardon, and at the same time should understand that there was but one way of reconciliation, i.e., when God should be propitiated by sacrifice. COFFMAN, "PASSOVER AND UNLEAVENED BREAD"And in the first month, on the fourteenth day of the month, is Jehovah's Passover.

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And on the fifteenth day of this month shall be a feast: seven days shall unleavened bread be eaten. In the first day shall be a holy convocation: ye shall do no servile work; but ye shall offer an offering made by fire, a burnt-offering unto Jehovah: two young bullocks, and one ram, and seven he-lambs a year old; they shall be unto you without blemish; and their meal-offering, fine flour mingled with oil: three tenth parts shall ye offer for a bullock, and two tenth parts for the ram; a tenth part shalt thou offer for every lamb of the seven lambs; and one he-goat for a sin-offering, to make atonement for you. Ye shall offer these besides the burnt-offering of the morning, which is for a continual burnt-offering. After this manner ye shall offer daily, for seven days, the food of the offering made by fire, of a sweet savor unto Jehovah: it shall be offered besides the continual burnt-offering, and the drink-offering thereof. And on the seventh day ye shall have a holy convocation; ye shall do no servile work."It is clear that all of these sacrifices were supplementary to the ones already prescribed for Passover in Exodus 12 and Leviticus 23:4-8. Of particular interest is the fact that the seven days feast of Unleavened Bread that always began on the day after Passover required the observance of "a holy convocation" with abstinence from all "servile" work. In fact, these were simply additional sabbaths (rests), and were different from the weekly sabbaths in that they could come on any day of the week. This phenomenon resulted in the back-to-back sabbaths on Friday and Saturday the week our Lord was crucified. The Greek text of Matthew 28:1 refers to these back-to-back "sabbaths" (plural). Servile work here prohibited primarily meant that all "occupational" work, or work done for making a living was prohibited.[7]

ELLICOTT, "(16, 17) And in the fourteenth day of the first month . . . —The observance of the Passover had been in abeyance for thirty-eight years. The law is now promulgated afresh. The observance of the first and seventh days of the feast are enjoined in Exodus 12:16 and Leviticus 23:7-8; and in the latter place it is enjoined that an offering made by fire should be offered for seven days. The nature of that offering is stated in the 19th verse of this chapter, and the fact that the details are not found in Leviticus 23 may be adduced in proof of the prospective character of much of the Levitical legislation.

BENSON, "Numbers 28:16-17. The fourteenth day of the first month — The fourth stated and national sacrifice was annual, namely, the great passover festival, with the feast of unleavened bread annexed to it. In the fifteenth day — On the fourteenth day at even the passover was kept; and the next day began the feast of unleavened bread, Leviticus 23:6.

PETT, "Verses 16-2553

The Set Feasts of Israel (Numbers 28:16 to Numbers 29:39).Information is now given about the offerings at the set feasts of Israel. There were three major feasts to which all the men of Israel of over twenty (the congregation of Israel) were expected to come: the feast of Passover and unleavened bread, the feast of firstfruits or sevens or harvest, and the feast of tabernacles or ingathering (see Exodus 23:14-17; Exodus 34:23; Deuteronomy 16:16). Two of these, the first and the last, were seven day feasts, (to each of which was connected an extra day which was different from the seven). And then there were two extra one day feasts in the sacred seventh month. On every day of those feasts munificent offerings were to be made to Yahweh. These were over and above the continual daily whole burnt offerings, the Sabbath whole burnt offerings and the new moon whole burnt offerings. The day of the full moon (the fifteenth day, fourteen days after the new moon day) was also a solemn sabbath in the first and seventh months. The seven day feasts commenced and ended the cycle of feasts, occurring on the first and the seventh months, except that the day for sacrificing the Passover preceded the first seven day feast and the eighth day of Tabernacles came the day after the second seven day feast.Note the divine pattern. Three one day feasts (the threeness signifying completeness) sandwiched between the two seven day feasts indication divine perfection.Seven was especially significant. It was a number recognised as sacred by all surrounding nations. And the whole system of time in Israel was in fact mainly based on sevens, demonstrating that their time was in His hands. The Sabbath occurred every seventh day (Exodus 20:8-11), there was a sabbath year every seven years (Exodus 23:10-11; Leviticus 25:1-7), the year of Yubile occurred after seven sevens of years, and did not interrupt the cycle, for the Yubile year was made up of the last six moon periods of the forty ninth year and the first six moon periods of the first year of the new cycle (see Leviticus 25:9). And while it was the new moon that determined the beginning of each moon period, the main feasts were fixed by sevens dating from that beginning. Thus unleavened bread began twice seven days after the first day of the first moon period, and tabernacles began twice seven days after the first day of the seventh moon period, while the feast of firstfruits was seven times seven days after the first day of unleavened bread. There were seven special holy days, the first and seventh of Unleavened Bread, the Firstfruits, Trumpets, the Day of Atonement, and the first and eighth days of Tabernacles. Furthermore the seventh month was seen as especially holy and was crowded with feasts; Trumpets, Day of Atonement, seven days of Tabernacles, and the solemn sabbath following those seven days. So were the people made aware that the advance of time, both short and long, was under His hand, something which had to be recognised once each ‘seven’ arrived.The main feasts in the first half of the cycle began on the tenth day of the first month with the setting aside of the Passover lamb (Exodus 12:3). The main feast in the second half of the cycle began with the Day of Atonement on the tenth day of the seventh month. Each was a day of preparation. So the whole was carefully balanced.

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It will be noted from this point on that Unleavened Bread and Firstfruits (with their offerings of two young ox bulls, a ram and seven he-lambs per day of each), and Blowing of Trumpets and the Day of Atonement (although with only one young ox bull, a ram and seven he-lambs at each) all follow the same general pattern, while maintaining their distinctive features. While at the feast of Tabernacles seventy young bulls, fourteen (seven times two) rams and ninety eight (seven times seven times two) he-lambs were offered during the feast. These were all extra to the continual daily offerings, the Sabbath offerings and the new moon offerings.From the eighth to the twelfth month there were no feasts, although some were added in later centuries, for in these months there were no significant harvests. But it will be noted that the two seven day feasts, and passover or atonement, occurred six ‘monthly’, and while the former were agricultural feasts, neither of the latter are ever said to be so. Yet even the former were given a new significance, along with the other feasts, in terms of Israel’s salvation history, with Passover and Unleavened Bread celebrating the deliverance from Egypt, and Tabernacles celebrating that deliverance in terms of their dwelling in tents in the wilderness period (Leviticus 23:42-43).Passover and The Feast of Unleavened Bread (Numbers 28:16-25).Here the assumption is made that the details of the Passover sacrifices are known. But the Passover sacrifices were not whole burnt offerings. They could be partaken of. The concern is therefore with the priestly offerings on behalf of Israel for the whole nation throughout the feast of Unleavened Bread. Other offerings are dealt with elsewhere. In the future the term Passover would come to include the Feast of Unleavened Bread (e.g. Ezekiel 45:21) so that in the New Testament ‘the Feast of the Passover’ could mean the whole eight days of the feast, but at this stage the two, while conjoined, were seen separately.a On the fourteenth day of the month is Yahweh’s Passover, from the fifteenth day unleavened bread to be eaten for seven days, on the first day, a convocation, ‘you shall do no servile work’ (Numbers 28:16-18).b Whole burnt offerings of two young ox bulls and a ram and seven he-lambs to be offered as an offering made by fire (Numbers 28:19).c Grain offerings to be offered with the whole burnt offerings (Numbers 28:20-21).b A he-goat to be offered as a purification for sin offering to make atonement (Numbers 28:22).a These to be offered as well as the continual whole burnt offering of the morning. This is the way that offerings shall be offered for seven days, on the seventh day a holy convocation, ‘you shall do no servile work’ (Numbers 28:23-25).

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Numbers 28:16“And in the first month, on the fourteenth day of the month, is Yahweh’s passover.”The actual Passover was sacrificed on the fourteenth day of the first month. This was everywhere stated (Numbers 9:5; Exodus 12:2; Exodus 12:6; Leviticus 23:5). It was the month of Abib (Exodus 13:4; Deuteronomy 16:1), which later became Nisan (around March/April). On that day the Passover lamb (or goat - Exodus 12:5 -although the lamb seems to have been preferred) was sacrificed ready for the feast that night after sunset which would be on the fifteenth day of the month.This feast was a yearly reminder of their great deliverance from Egypt, and of how when Yahweh had exacted His vengeance on the firstborn sons of Egypt, their sons had been spared because of the protecting hand of Yahweh, and the shed blood of the Passover lambs sprinkled on their doorposts (see Exodus 12).For us it is a reminder of Christ our Passover Who was sacrificed for us (1 Corinthians 5:7), the Lamb of God Who takes away the sin of the world (John 1:29).

17 On the fifteenth day of this month there is to be a festival; for seven days eat bread made without yeast.

GILL, "And in the fifteenth day of this month is the feast,.... Not of the passover, that was the day before, but of unleavened bread, which began on this day, and lasted seven days, Lev_23:6 which is what the Jews call the Chagigah: seven days shall unleavened bread be eaten; see Exo_12:15.PETT, "Numbers 28:17“And on the fifteenth day of this month shall be a feast. Seven days shall unleavened bread be eaten.”This was then followed by the feast of unleavened bread commencing on the

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morning of the fifteenth day, and lasting for seven days. During this period many offerings would be offered, including peace offerings of various kinds. But this passage deals only with the central offerings made by the priests on behalf of the people. During the feast only unleavened bread could be eaten.At these great feasts all the men of Israel (at least) were to be present, and as daily they assembled around the Sanctuary they would see the smoke of the offerings rising to the heavens again and again, and their hearts were to respond and also go upwards in loving dedication to Yahweh and His covenant and recognition of His mercy.The fact that only unleavened bread was to be found in all their tents in the camp, and, when they arrived and were settled in the land, in all their houses throughout the land, was to be a reminder of the haste with which they had fled from Egypt (Exodus 13:8; Deuteronomy 16:3), and a permanent reminder that nothing corrupt must be allowed in their lives. Not all would be at the feasts, but all must put away unleavened bread. PULPIT, "In the fifteenth day of this month is the feast. The fourteenth day of Abib, or Nisan, the day of the passover proper, was not a feast, but a fast ending with the sacred meal of the evening. Only the ordinary daily sacrifice was offered on this day. Unleavened bread. מחות (mattsoth). Septuagint, ἄζυμα, unleavened cakes.

18 On the first day hold a sacred assembly and do no regular work.

GILL, "In the first day shall be an holy convocation,.... The first of the seven days, which was kept in a very religious manner: ye shall do no manner of servile work therein; except by preparing food to eat; see Exo_12:16.PETT, "Numbers 28:18“In the first day shall be a holy convocation. You shall do no servile work,”The first day of the feast (the fifteenth day) was a ‘holy convocation (calling together)’. It was a kind of sabbath although without the full restrictions of the seven day Sabbath. But on it no servile work must be performed. Work necessary

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for the feast would, however, be allowed (Exodus 12:16).

19 Present to the Lord a food offering consisting of a burnt offering of two young bulls, one ram and seven male lambs a year old, all without defect.

GILL, "But ye shall offer a sacrifice made by fire for a burnt offering unto the Lord,.... Which was to be of the creatures next mentioned: two young bullocks, &c. the same with the burnt offering on the first day of the month, Num_28:11.PETT, "Numbers 28:19“But you shall offer an offering made by fire, a whole burnt offering to Yahweh, two young ox bulls, and one ram, and seven he-lambs a year old. They shall be to you without blemish,”Each day of the seven day feast whole burnt offerings would be made of two young ox bulls, one ram and seven he-lambs. Thus during the seven days fourteen young ox bulls, seven rams, and seven times seven he-lambs. This gave thanks for the mighty ox, the productive rams and the he-lambs that were the result of that productivity. But with that thanksgiving was to be a wholehearted dedication to Yahweh as they recognised what they owed Him. PULPIT, "Ye shall offer a sacrifice. This offering, the same for each day of Mattsoth as for the feast of the new moon, had not been prescribed before, and almost certainly not observed at the one passover kept in the wilderness (Numbers 9:5).

20 With each bull offer a grain offering of three-tenths of an ephah of the finest flour mixed with 58

oil; with the ram, two-tenths;

GILL 20-21, "And their meat offering,.... The quantity of flour for which is the same for a bullock, a ram, and a lamb, as in Num_28:12.

PETT, "Numbers 28:20“And their grain offering, milled grain mingled with oil, three tenth parts shall you offer for an ox bull, and two tenth parts for the ram, a tenth part shall you offer for every lamb of the seven lambs.”With each of those offerings came the offerings of grain mingled with oil, the two products which were the basic stuff of life, proportioned according to the level of the sacrifice. Yahweh had given it to them through their labours and they brought a portion back to Him.

21 and with each of the seven lambs, one-tenth. 22 Include one male goat as a sin offering to make atonement for you.

GILL, "And one goat for a sin offering, to make atonement for you. For notwithstanding all their services and sacrifices, and though this day was an holy convocation, yet there was need of a sin offering to expiate their guilt, typical of Christ, who takes away the sins of our holy things as well as all other sins: this sin offering also was of that sort which were eaten; for Maimonides says (k), the goat of the sin offering was eaten on the second day of the passover, which was the sixteenth of Nisan. PETT, "Numbers 28:22“And one he-goat for a purification for sin offering, to make atonement for you.”But it could never be forgotten that in all their enthusiasm expressed in other

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offerings they were also a sinful nation, and so there had to be offered moon period by moon period, and on every feast day, the goat of the purification for sin offering, a reminder of those goats offered yearly on the great Day of Atonement. Its blood would be applied to the horns of the altar, with the remainder thrown at its base. The whole aim was to draw Yahweh’s attention to it, and to call on Him to accept it for atonement and forgiveness (Numbers 15:25-28), in order to purify them and to maintain the purity of that holy place (compare the original purification of the altar (Numbers 7:84)).

23 Offer these in addition to the regular morning burnt offering.

GILL, "Ye shall offer these beside the burnt offering in the morning,.... The daily morning sacrifice, and also besides the daily evening sacrifices, though it is not expressed: which is for a continual burnt offering; and not to be intermitted on any account, let the sacrifices of the day be ever so numerous; great care is taken to observe this.K&D. "23-25, "The festal sacrifices of the seven days were to be prepared “in addition to the morning burnt-offering, which served as the continual burnt-offering.” This implies that the festal sacrifices commanded were to be prepared and offered every day after the morning sacrifice.

BENSON, "Numbers 28:23. In the morning — And that in the evening too, as is evident from other passages of Scripture. But the morning sacrifice alone is mentioned, both because the celebration of the feast began with it, and because this alone was doubtful whether this might not be omitted, when so many other sacrifices were offered in that morning: whereas, there was no question but the evening sacrifice should be offered, when there were none other to be offered. This solemn festival was designed as an acknowledgment of God’s goodness in bringing them out of Egypt, and making them a free people; which was the foundation of all their future blessings.PETT, "Numbers 28:23

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“You shall offer these besides the whole burnt offering of the morning, which is for a continual whole burnt offering.”And all these were to be offered as well as the continual daily offerings which were for a continual daily offering up to God in dedication and worship.

PULPIT, "Ye shall offer these beside the burnt offering in the morning, i.e; in addition to, and immediately after, the usual morning sacrifice. Even when it is not expressly stated, the presumption is that all the sacrifices here treated of were cumulative. Thus the sabbath of the passover (John 19:31) would have the proper sacrificesPOOLE, "And that in the evening too, as is evident from the nature of the thing, and from other scriptures; but the morning sacrifice alone is mentioned, partly because the celebration of the feast began with it, and principally because this alone was doubtful, whether this might not be omitted when so many other sacrifices were offered in that morning, whereas there was no question but the evening sacrifice should be offered, when there were none other besides it to be offered.

24 In this way present the food offering every day for seven days as an aroma pleasing to the Lord; it is to be offered in addition to the regular burnt offering and its drink offering.

GILL, "After this manner ye shall offer daily throughout the seven days,.... That is, two bullocks, one ram, and seven lambs, for a burnt offering, on everyone of the seven days; but then they were not all holy convocations, only the first and last: the meat of the sacrifice made by fire, of a sweet savour unto the Lord; it seems by this that only the burnt offering was offered up every day, but not a goat of the sin offering, that was peculiar to the first day: it shall be offered beside the continual burnt offering, and his drink offering; which is again repeated, that it might be diligently observed.

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PETT, "Numbers 28:24“After this manner you shall offer daily, for seven days, the food of the offering made by fire, of a pleasing odour to Yahweh. It shall be offered besides the continual whole burnt offering, and its drink offerings.”So this was the way that for seven days throughout the feast of unleavened bread they should make their offerings as a pleasing odour to Yahweh, offering the food of their offering made by fire and consumed in the flames, as a pleasing odour to Yahweh. Yahweh was fed, not literally, but by the flames of their dedication. And again it is emphasised that they were additional to the continual daily offering, with its drink offerings. POOLE, " i.e. The sacrifice made by fire, which is as it were my meat or food; for as God is said to smell the sacrifices, to wit, metaphorically, i.e. to accept of them; so is he said to eat them, i.e. to devour or consume them, and to be satisfied with them: such things spoken of God after the manner of men are to be understood so as to agree with the majesty of God.

25 On the seventh day hold a sacred assembly and do no regular work.

GILL, "And on the seventh day ye shall have an holy convocation,.... As on the first: ye shall do no servile work; unless in dressing food.PETT, "Numbers 28:25“And on the seventh day you shall have a holy convocation. You shall do no servile work.”And like the first day, the seventh also would be a holy convocation, and no servile work of any kind was to be done on it. Thus in this period of seven days there would regularly be three days of rest, the first, the seventh and the seven day Sabbath. Peace and rest and contemplation of Him was at the heart of all that Yahweh had come to bring. For the servants among them this would be a double blessing.

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We note in all this that unleavened bread is not mentioned except in the name of the feast. The concentration here is not on the Feast, but on the dedication that it represents.

The Festival of Weeks26 “‘On the day of firstfruits, when you present to the Lord an offering of new grain during the Festival of Weeks, hold a sacred assembly and do no regular work.

BARNES 26-31, "The festival offering at the season of first-fruits was to be offered on one day only; and was the same with that of the new moon and Passover. It nearly though not entirely accords with the sacrificial offering prescribed in Lev_23:18 ff.

CLARKE, "Day of the first-fruits - Called also the feast of weeks, and the feast of pentecost. See it explained Exo_23:14 (note), and Lev_23:15 (note).

GILL, "Also in the day of the firstfruits,.... When the firstfruits of the wheat harvest were brought unto the Lord, which was the day of Pentecost, fifty days from the sheaf of the wave offering being brought: when ye bring a new meat offering unto the Lord; that is, a meat offering made of the new corn, which were two wave loaves of two tenth deals of fine flour, baked with leaven, Lev_23:15. after your weeks be out; the seven weeks from the passover to Pentecost, even seven complete sabbaths or weeks, Lev_23:15. ye shall have an holy convocation, ye shall do no servile work; see Lev_23:21.

JAMISON 26-27, "in the day of the first-fruits ... offer the burnt offering — A new sacrifice is here ordered for the celebration of this festival, in addition to the other offering, which was to accompany the first-fruits (Lev_

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23:18).

K&D 26-31, "The same number of sacrifices is appointed for the day of the first-fruits, i.e., for the feast of Weeks or Harvest feast (cf. Lev_23:15-22). The festal burnt-offering and sin-offering of this one day was independent of the supplementary burnt-offering and sin-offering of the wave-loaves appointed in Lev_23:18, and was to be offered before these and after the daily morning sacrifice.

CALVIN, "26.Also in the day of thefirst-fruits. Moses delivers the same commandment as to another festival, viz., that on which they offered their first-fruits. Then, also, he instructs them, the continual sacrifice was to be increased by the addition of two bullocks, one ram, seven lambs, a goat for a sin-offering, together with the minha and a libation, with the object, of which I have already spoken. A perplexing difficulty here arises, because in Leviticus 23:0, one bullock is mentioned instead of two, and, on the contrary, two rams instead of one. (238) Some think that an option was left to the priests in this matter; but when I consider how precisely God’s commands were given in everything, I question whether such an alternative was left to their discretion. The notion that God had once been content with a single bullock, as some think, because they were not abundant in the desert, appears to me a subterfuge. I confess I do not know how to get out of this difficulty, unless perhaps we say, that inasmuch as sufficiently exact provision had been made, in all other particulars, that nothing should be done without reason, in this respect only they were reminded that God in Himself cares not for greater or less victims. Nor does any reverence prevent us from saying that, as it sometimes happens in minor matters, a wrong number may have crept in from the carelessness of scribes; (239) and this is probably the most natural solution. The more correct reading, in my opinion, is, that they should offer two bullocks and one ram; but since it is elsewhere explained why God appointed this day, he only briefly recites here: “When they bring the fainha with the first-fruits." COFFMAN, "PENTECOST"Also in the day of the first-fruits, when ye offer a new meal-offering unto Jehovah in your feast of weeks, ye shall have a holy convocation; ye shall do no servile work; but ye shall offer a burnt-offering for a sweet savor unto Jehovah: two young bullocks, one ram, seven he-lambs a year old; and their meal-offering, fine flour mingled with oil, three tenth parts for each bullock, two tenth parts for the one ram, a tenth part for every lamb of the seven lambs; one he-goat to make atonement for you. Besides the continual burnt-offering, and the meal-offering thereof, ye shall offer them (they shall be unto you without blemish), and their drink offerings."This great feast day was honored by God in the sending of the Holy Spirit and the

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beginning of the Church of Christ on earth. (See the extensive comments on the Pentecost in Acts 2 in this series.) Through the ages several names have attached to this festival: First-fruits, Feast of Weeks, Pentecost, Whitsunday, etc. (See under Leviticus 23:9-23.)ELLICOTT, " (26) In the day of the firstfruits.—See Exodus 23:16; Exodus 34:22; Leviticus 23:15-21, and Notes.A new meat offering . . . —See Leviticus 23:16.After your weeks be out.—Hebrew, in your weeks—i.e., at the expiration of a week of weeks from the morrow after the chief day of the feast of the Passover.

BENSON, "Numbers 28:26. Also in the day of the first-fruits — In the feast of pentecost, Acts 2:1. The weeks — The seven weeks which you are to number from the passover. This fifth stated and national sacrifice was also annual, namely, at the harvest festival, when the first-fruits of corn were to be offered up, Exodus 23:16. This festival was two-fold; first, the barley- harvest first-fruits, beginning at the passover; and then, at seven weeks’ end, the wheat-harvest festival, called the feast of weeks, which is here intended. When ye bring a new meat or bread-offering — That is, two loaves made of the first wheat flour, as the first-fruits of the said wheat-harvest.

PETT, "Verses 26-31The Feast Of The Firstfruits (Numbers 28:26-31).Even here, where there were already munificent offerings, we note that there is an increase in the level of the offerings as compared with Leviticus 23:18. Previously, while they were still in the wilderness, the requirement was of one ox bull, two rams and seven he-lambs, and the munificence was particular to that feast. But now that they had accumulated all the bulls of Bashan, to say nothing of those of Gilead, ox bulls were in plentiful supply, and so the level of the offering was increased, a subtle change that reflected that even this day, with its already munificent offerings, had to see a token increase in offering. All Israel would notice this and recognise the significance of the change. Gilead and Bashan were themselves firstruits to Yahweh.a In the day of the firstfruits a new grain offering to be offered to Yahweh (Numbers 28:26).b Whole burnt offerings to be offered to Yahweh of two young ox bulls and a ram and seven he-lambs for a pleasing odour (Numbers 28:27).c The grain offerings to be offered with them (Numbers 28:28-29).

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b One he-goat to be offered to make atonement as well as the continual whole burnt offering (Numbers 28:30-31 a).a They are to be offered with its grain and drink offerings, the whole to be without blemish (Numbers 28:31 b).Numbers 28:26“Also in the day of the first-fruits, when you offer a new grain offering to Yahweh in your feast of sevens, you shall have a holy convocation. You shall do no servile work,”The feast of firstfruits, or sevens, or harvest, was a day when a new grain offering was offered to Yahweh, the firstfruits of their labours (Exodus 23:16) and of the wheat harvest (Exodus 34:22), a contribution offering of two loaves of milled grain baked with leaven ( a rare case of leaven being allowed) and presented with the listed offerings (Leviticus 23:11). No leaven could be offered by fire to Yahweh, but leaven was permitted as a part of the offering from their labours in a contribution offering which could be partaken of by the priests. And this too was a day of holy convocation (calling together) in which no servile work could be done. This feast especially celebrated the gathering in of the wheat harvest. POOLE, " In the day of the first-fruits; in the feast of pentecost, Acts 2:1.A new meat-offering; new fruits, two loaves made of your new corn, Leviticus 23:16.Your weeks, i.e. the seven weeks which you are to number from the passover, Leviticus 23:15 Heb. in the weeks, in being put for after, as it is Isaiah 20:1 Luke 9:36 11:37.

27 Present a burnt offering of two young bulls, one ram and seven male lambs a year old as an aroma pleasing to the Lord.

GILL 27-30, "But ye shall offer the burnt offering for a sweet savour unto the Lord,.... Which was of the same kind, and was of the same number of creatures as on the first day of the month, and on the seven days of unleavened bread, Num_28:11, and the meat offering which went along with

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this was of the same quantity of flour to each creature as in the above mentioned sacrifices; and on this day also was offered a kid of the goats for a sin offering; and there were also peace offerings which are not mentioned here, nor is there any mention of any in the whole chapter; see Lev_23:19.COKE, "Numbers 28:27. Two young bullocks, &c.— The reader may observe, that here are two bullocks, one ram, and seven lambs, required to be offered at this feast of Pentecost, or weeks; whereas in Leviticus 23:18 only one bullock, and two rams, and seven lambs are required; which difference is thus reconciled; these sacrifices, here specified, of two bullocks, a ram, and seven lambs, with their meat and drink-offerings, together with a kid of atonement, being precisely the same which are above prescribed upon the monthly festivals, and on the days of unleavened bread, are thought to be additional sacrifices, over and above those, which were before appointed to be offered with the two loaves of bread in Leviticus 23:17-18. It is observable, says Bishop Patrick, that there is not so much as one peace-offering ordered in all this chapter, which was a sort of sacrifice most for the benefit of those who brought them to the altar; but all burnt-offerings, (except a few sin-offerings) which were wholly for the honour of God, and in acknowledgment of his sovereign dominion over them, and of the duty they owed him. And as the sin-offerings were shadows of that great sacrifice of God's own Son, which was one day to be offered for the sins of men, out of his infinite love to them; so the whole burnt-offerings, which were always of the most perfect creatures, the finest flour, the choicest fruits of the earth, and the best liquor, were shadows of that excellent degree of piety which the Son of God intended to bring into the world, which would move men, out of love to God, to give themselves wholly up to him, and to devote all they had, even their own lives, to his service.

ELLICOTT, "(27) Two young bullocks, one ram, seven lambs of the first year.—In Leviticus 23:18 the animal sacrifices enjoined are one young bullock, two rams, and seven lambs without blemish. The Mishnah (Menach. iv. 2) considers that these animals were to be presented together with the loaves, whereas those named in Numbers were additional sacrifices of the day. Josephus also thinks that three bullocks, two [three] rams, and fourteen sheep were offered at this time (Antt. iii. 10, § 6).PETT, "Numbers 28:27-30“But you shall offer a whole burnt offering for a pleasing odour to Yahweh, two young ox bulls, one ram, seven he-lambs a year old; and their grain offering, milled grain mingled with oil, three tenth parts for each ox bull, two tenth parts for the one ram, a tenth part for every lamb of the seven lambs; one he-goat, to make atonement for you.”And during that day the priests would offer their two young ox bulls, their ram and their seven he-lambs, representing the gratitude, dedication and worship of the

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whole of Israel. And again the men of Israel, gathered with any who had come with them round the Sanctuary, would see the smoke of the offerings rising again and again, and their hearts were to be full of praise and worship as they rededicated themselves to Yahweh and the covenant.

PULPIT, "Ye shall offer the burnt offering. The festal sacrifice here prescribed is exactly the same as for the days of Mattsoth and for the feast of the new moon. It is not the same as that prescribed for the same day in Leviticus 23:1-44, and it is difficult to determine whether it was meant to supersede the previous ordinance, or to be distinct and additional. The fact that no notice is taken of the sacrifice already ordered would seem to point to the former conclusion; but the further fact that no mention is made of the offering of wave-loaves, with which the sacrifices in Leviticus were distinctively connected, seems to show that the two lists were independent (cf. Josephus, ‘Ant.,' 3.10, 6). The fact seems to be that throughout this section no sacrifices are mentioned save such as formed a part of the system which is here for the first time elaborated.POOLE, "The burnt-offering, for the celebration of the feast, over and besides that other offering which was joined with the first-fruits, Leviticus 23:18: so here is a new additional sacrifice prescribed, which doth not destroy the former.

28 With each bull there is to be a grain offering of three-tenths of an ephah of the finest flour mixed with oil; with the ram, two-tenths; 29 and with each of the seven lambs, one-tenth. 30 Include one male goat to make atonement for you. 31 Offer these together with their drink offerings, in addition to the regular burnt offering and its

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grain offering. Be sure the animals are without defect.

CLARKE, "Without blemish - This is to be understood as applying, not only to the animals, but also to the flour, wine, and oil; every thing must be perfect in its kind.

GILL, "And ye shall offer them besides the continual burnt offering, and his meat offering,.... The daily sacrifice of the morning and evening, so often mentioned in this chapter, and so frequently inculcated as not to be omitted, either in the weekly, monthly, or anniversary festivals; it being so necessary a sacrifice, and so eminent a type of the great sacrifice of the Messiah: they shall be unto you without blemish, and their drink offerings; the flour, of which the meat offerings were made, was to be pure and clean, and free from vermin; and the wine for the drink offering was not to be palled, and dead, and dreggy: of the former, it is said in the Misnah (l),"the treasurer puts his hand into it (the flour); if there comes any dust with it,''it is rejected; if it produces worms, it is rejected: this, the commentators say (m), is to be understood, if the greatest part of it is such; and with respect to the latter, Jarchi says, our Rabbins learn from hence (this passage of Scripture) that wine in which flour rises (or a dregginess like flour) it is unfit for drink offerings, for they should be perfect: this denotes the purity of Christ, the bread of life, and his spotless and perfect sacrifice, when his soul was poured out unto death. PETT, "Numbers 28:31“Besides the continual whole burnt offering, and its grain offering, you shall offer them (they shall be to you without blemish), and their drink-offerings.”And this was as well as the continual daily whole burnt offerings with their grain offerings and their drink offerings, offered without blemish.

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