Chapters 28, 29. P <\/p>\n
The amounts of public offerings at the sacred seasons<\/p>\n <\/em><\/p>\n The following are the seasons for which offerings are enjoined: (1) every morning and evening (Num 28:3-8<\/span>), (2) the Sabbath ( Num 28:9<\/em><\/span> f.), (3) the first day of each month ( Num 28:11-15<\/em><\/span>) [the Passover is mentioned Num 28:16<\/em><\/span>), but no offering is commanded], (4) the seven days of Unleavened Cakes ( Num 28:17-25<\/em><\/span>), (5) the Feast of Weeks ( Num 28:26-31<\/em><\/span>), (6) the first day of the sacred seventh month, i.e. the Feast of Trumpets (Num 29:1-6<\/span>), (7) the tenth day of the seventh month, i.e. the Day of Atonement ( Num 29:7-11<\/em><\/span>), (8) the fifteenth to the twenty-first day of the seventh month, i.e. the seven days of the Feast of Booths ( Num 29:12-31<\/em><\/span>), (9) the additional, eighth, day of the Feast of Booths ( Num 29:35-38<\/em><\/span>). Nos. (7) and (9) shew that the list is post-exilic, for neither was observed before the time of Ezra.<\/p>\n The offerings are of four kinds: burnt-offerings (the flesh of animals), meal-offerings (meal and oil), drink-offerings or libations (wine), and sin-offerings (one he-goat). Similar lists, not, however, so complete and systematic, are found in the Law of Holiness (Leviticus 23<\/span>) and Eze 45:18<\/span> to Eze 46:15<\/span>. The amounts of the meal-offerings and libations have already been given in Num 15:1-16<\/span>. The animals to be offered are as follows: 4 lambs for a burnt-offering on the Sabbath, and 2 on each of the other days in the week; on all the holy-days except the Sabbath one he-goat for a sin-offering; and in addition<\/em> to these the following animals:<\/p>\n Lambs Rams Bullocks 1st day of each month 7 1 2 Each of the 7 days of Unleavened Cakes 7 1 2 Feast of Weeks 7 1 2 1st day of 7th month 7 1 1 10th day of 7th month 7 1 1 Each of the 7 days of the Feast of Booths also 13 bullocks on the 1st day, and decreasing by one on each succeeding day. 14 2 8th day of the Feast of Booths 7 1 1 <\/p>\n The daily offering had been already commanded Exo 29:38<\/span>, 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<\/span>. 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<\/span>.<\/P><\/p>\n Num 28:1-31<\/span><\/p>\n After this manner ye shall offer daily.<\/em><\/p>\n<\/p>\n Of the daily sacrifices<\/strong><\/p>\n All <\/em>these laws were in a manner before handled while the people abode at Mount Sinai. If any ask the question, why then they are here repeated? I answer, first, because they were now come to enter into the land, being in a manner upon the borders thereof (Num 27:12<\/span>). God would therefore put them in mind of this that, when they should possess the land, they must be mindful of His worship and their own duty. Secondly, because few at this time remained alive which had heard, or if they had heard, could remember these laws that then were published. Thirdly, the ceremonial worship had been intermitted in the wilderness for many years, as circumcision (Jos 5:1-15<\/span>.) and many other like ordinances by reason of their continual journeys, or at least continual expectation of them. Lastly, God doth hereby comfort and confirm His people after their manifold provocations and murmurings, testifying thereby that as a merciful Father He is reconciled unto them, and the remembrance of their sins buried, and that He hath determined to do them good all the days of their life. Now, the first thing to be considered is the daily sacrifice, in which was to be offered, morning and evening, a lamb, fine flour, wine, and oil; these were to be offered continually as a burnt offering upon the altar, which law was not to take place until they came into the land, as we heard before in the like case (Num 15:2<\/span>), because in the desert they wanted many things necessary (Deu 12:8<\/span>) which was a sufficient dispensation for the omitting of them; for when God doth require anything He giveth means to perform it, and did never impute it as a sin unto them when an inevitable necessity did hinder them, and the desire to obey is no less accepted than obedience itself. Of this daily sacrifice with the rites thereof to be performed every morning and evening we read at large (Exo 29:38<\/span>), they must do it day by day continually. So 1Ki 18:1-46<\/span>., when Elijah convinced Baals priests, there is mention made of their choosing, dressing, and offering a bullock in the morning (verse 26), and of his doing the like at the time of the offering of the evening sacrifice (verse 36). Likewise Peter and John went up together into the temple at the hour of prayer, being the ninth hour (Act 3:1<\/span>). This was the time, being three of the clock in the afternoon, when the evening sacrifice was wont to be offered, unto which prayer also was wont to be joined. We see their practice what it was daily ; now let us come to the uses toward ourselves.<\/p>\n 1. <\/strong>First, see from hence by consideration of this daily offering–a lamb every morning and a lamb every evening–a great difference between the Old and New Testament.<\/p>\n 2. <\/strong>Secondly, we must understand from hence, that as all sacrifices under the law did as it were lead us to Christ, who is the end of the law of righteousness to every one that believeth (Rom 10:4<\/span>); so did this daily sacrifice of the two lambs offered morning and evening most plainly. He is both the Altar and the Sacrifice (Heb 13:10<\/span>).<\/p>\n 3. <\/strong>Lastly, this daily sacrifice importeth the daily sacrifice of prayer which we ought to offer to God as our daily service due unto Him (1Ki 18:36<\/span>). And thus do the Hebrew doctors speak, The continual sacrifice of the morning made atonement for the iniquities that were done in the night, and the evening sacrifice made atonement for the iniquities that were by day. It is therefore required of us to pray unto God, not once in a month, or once a week, nor only upon the Sabbath day, or publicly in the assemblies of the faithful, but we must remember Him daily that remembereth us every hour. (W. Attersoll<\/em>.)<\/p>\n<\/p>\n In the beginnings of your months.<\/strong>—<\/em><\/strong><\/p>\n The new moon festival<\/strong><\/p>\n The moon is no unapt emblem of the Church, shining in borrowed splendour, and deriving all her light, even when clearest and full-orbed, from the sun, whose glory she reflects as she travels through the night. And very fitly she represents the economy of the law, at its highest attainments only a faint resemblance of the glory to come, and from which in reality all its own splendour was derived, sometimes only but partly shining on the Church, and often obscured and dim. The beginning of every month bespoke renewal and increase. Filling her horn night after night, and becoming larger and larger, she increases in brightness to full-orbed beauty. As the moon increased, so increased the sacrifices of the economy she was an emblem of. The natural divisions of time, days multiplying into weeks, weeks into months, and months into years, became regulating signs to obligation and hope. But progress, as light increasing more and more, bespoke imperfection, and the repetition of every new <\/strong>moon, denoting inefficiency, waited for something to come. It was not possible that the blood of bulls and of goats should take away sin. Had the offerings of holy times increased to ever such a number, and the cattle upon a thousand hills been sacrificed, all they could have affected would have been infinitely short of the results attributable alone to the death of Christ. Rivers of wine and oil could not be a libation ; neither was Lebanon sufficient to burn, nor the beasts thereof sufficient for a burnt-offering. To redeem a soul, to cleanse from guilt and save from death, more than all the world is required, infinite excellence, Almighty love. (W. Seaton<\/em>.)<\/p>\n .<\/p>\n <\/p>\n CHAPTER XXVIII <\/P> All the offerings of God to be offered in their due season<\/I>,<\/P> 1, 2.<\/P> The continual burnt-offering for the morning<\/I>, 3-6;<\/P> and its drink-offering<\/I>, 7.<\/P> The continual burnt-offering for the evening<\/I>, 8.<\/P> The offerings for the Sabbath<\/I>, 9, 10.<\/P> The offerings for the beginning of each month<\/I>, 11-15.<\/P> Repetition of the ordinances concerning the passover<\/I>, 16-25.<\/P> Ordinances concerning the day of first-fruits or pentecost<\/I>,<\/P> 26-31. <\/P> NOTES ON CHAP. XXVIII<\/P><\/p>\n And the Lord spake unto Moses<\/strong>,…. 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:<\/p>\n saying<\/strong>; as follows.<\/p>\n 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<\/span>; Exo 29:38-42<\/span>; Exo 31:12-17<\/span>; Lev 23:1<\/span>, and Num 25:1-12<\/span>, 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<\/em>). The law commences with the daily morning and evening burnt-offering (Num 28:3-8<\/span>), 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<\/span> 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 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<\/em>) the daily morning and evening sacrifice; ( b<\/em>) the general sacrifices that were offered on every feast-day; and ( c<\/em>) 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<\/span>), which was also repeated on the day of atonement, and at the close of the feast of Tabernacles (Num 29:8<\/span>, Num 29:36<\/span>); 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.<\/p>\n (Note: Knobel’s<\/em> 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<\/span>, Num 29:8<\/span>, Num 29:36<\/span>); 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<\/span>, Num 28:19<\/span>, Num 28:24<\/span>, Num 28:27<\/span>; Num 29:6<\/span>), and at the feast of Tabernacles of even a larger number, especially of bullocks (Num 29:12<\/span>.). 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., 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.)<\/p>\n 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<\/em> place, the number of yearly feasts amounted to exactly seven, of which the two leading feasts ( Mazzoth<\/em> and the feast of Tabernacles<\/em>) lasted seven<\/em> days; in the second<\/em> place, in all the feasts, some of which were of only one day’s duration, whilst others lasted seven days, there were only seven<\/em> days that were to be observed with sabbatical rest and a holy meeting; and in the third<\/em> place, the seven feasts were formed into two large festal circles, each of which consisted of an introductory feast, the main feast of seven<\/em> days, and a closing feast of one day. The first<\/em> 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<\/em> 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<\/em> 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<\/em> 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’<\/em> 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 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<\/em>, i. 76).<\/p>\n Laws Concerning Sacrifices.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1452.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE> 1 And the LORD<\/B> spake unto Moses, saying, 2 Command the children of Israel, and say unto them, My offering, and<\/I> my bread for my sacrifices made by fire, for<\/I> a sweet savour unto me, shall ye observe to offer unto me in their due season. 3 And thou shalt say unto them, This is<\/I> the offering made by fire which ye shall offer unto the LORD<\/B>; two lambs of the first year without spot day by day, for<\/I> a continual burnt offering. 4 The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at even; 5 And a tenth part<\/I> of an ephah of flour for a meat offering, mingled with the fourth part<\/I> of an hin of beaten oil. 6 It is<\/I> a continual burnt offering, which was ordained in mount Sinai for a sweet savour, a sacrifice made by fire unto the LORD<\/B>. 7 And the drink offering thereof shall be<\/I> the fourth part<\/I> of an hin for the one lamb: in the holy place<\/I> shalt thou cause the strong wine to be poured unto the LORD<\/B> for<\/I> a drink offering. 8 And the other lamb shalt thou offer at even: as the meat offering of the morning, and as the drink offering thereof, thou shalt offer it,<\/I> a sacrifice made by fire, of a sweet savour unto the LORD<\/B>.<\/P> Here is, I. A general order given concerning the offerings of the Lord, which were to be brought in their season, v.<\/I><\/span> 2<\/span>. 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, Amos v. 25<\/span>, quoted by Stephen, Acts vii. 42<\/span>. Did you offer unto me sacrifices and offerings in the wilderness forty years, O house of Israel?<\/I> 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.<\/I> No, says God, my bread for my sacrifices<\/I> even now shall you observe to offer,<\/I> and that in the due season.<\/I> 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,<\/I>Psa 105:44<\/span>; Psa 105:45<\/span>.<\/P> II. The particular law of the daily sacrifice, a lamb in the morning and a lamb in the evening, which, for the constancy of it as duly as the day came, is called a continual burnt-offering<\/I> (v.<\/I><\/span> 3<\/span>), which intimates that when we are bidden to pray always, and to pray without ceasing,<\/I> 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<\/I> (v.<\/I><\/span> 6<\/span>), when the other laws were given. The institution of it we have, Exod. xxix. 38<\/span>. 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<\/I> (v.<\/I><\/span> 7<\/span>), 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,<\/I> Phil. ii. 17<\/I><\/span>.<\/P><\/p>\n NUMBERS – TWENTY-EIGHT<\/strong><\/p>\n Verses 1-8:<\/p>\n This text is God’s reminder to the new generation of Israel, of the rituals and sacrifices He ordained at Sinai. Two sacrifices were to be made daily, one each morning and one each evening. These were to be a Burnt Offering, a Meat (food) Offering, and a Drink Offering. They were to follow the form given in Le chapters 1 and 2, q. v.<\/p>\n “Offering,” qorban, <\/strong>“what is brought near.” It is a general term denoting anything offered to God, see Nu 7:3; Mr7:11. The term is translated “offering” sixty-six times, “oblation” twelve times, and “sacrifice” once.<\/p>\n “Ephah,” <\/strong>a unit of measure of about three-fifths of a bushel.<\/p>\n “Deal,” <\/strong>a unit of measure of an ephah.<\/p>\n “Hin,’ about one gallon.<\/p>\n These offerings were to be in addition to those brought by the individual Israelis in acknowledgment of their sins.<\/p>\n 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. <\/p>\n CRITICAL AND EXPLANATORY NOTES<\/p>\n In this and the next chapter the laws for the ordering of the worship of the people in their sacrifices and on their great festivals, most of which had been given already, are completed and presented in regular order. During the wanderings in the wilderness the Israelites could not have carried out fully so elaborate a system of ceremonial worship. And now, with their settlement in Canaan so near, the whole law for their sacrificial worship is appropriately promulgated.<\/p>\n Num. 28:3-8<\/span> (comp. Exo. 29:38<\/span>; Exo. 29:42<\/span>).<\/p>\n Num. 28:7<\/span>. Strong wine<\/em>. = strong drink. It is perhaps used here for = wine.<\/p>\n Num. 28:9-10<\/span>. The Sabbath-offering, now first commanded.<\/p>\n Num. 28:11-15<\/span>. The offering at the new moons, also now first commanded. The observance of the new moon had been enjoined before (Num. 10:10<\/span>); but now the offerings are specified for the first time.<\/p>\n Num. 28:16-25<\/span> (comp. Exo. 12:3-28<\/span>; Exo. 13:3-10<\/span>; Lev. 23:4-8<\/span>; Num. 9:1-5<\/span>; and see pp. 139143).<\/p>\n Num. 28:26-31<\/span> (comp. Lev. 23:15-22<\/span>; Deu. 16:9-12<\/span>).<\/p>\n Most of the Homiletic topics suggested by this chapter have already been dealt with in The Preachers Comm<\/em>.; some of them in the work on Exodus, and others in our own work on this book. On the significance of the different kinds of offerings, see pp. 98, 99, 115, 116; on the Passover, see pp. 139143; and on the relations and proportions between different kinds of offerings, see pp. 271279.<\/p>\n THE MORNING AND EVENING SACRIFICES<\/p>\n (Num. 28:1-8<\/span><\/em>)<\/p>\n These directions for the daily worship of the Israelites suggest<\/p>\n I. Our daily need of consecration to God.<\/strong><\/p>\n This is suggested by the burnt offering, which was designed to express the entire devotion of the offerer himself to the Lord.<\/p>\n 1. This personal consecration was claimed by God<\/em>. 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.<\/p>\n 2. This personal consecration was made by man<\/em>. By offering the continual burnt offering, the Israelites symbolically expressed the surrender of themselves to the service of God. Keil and Del.: In the daily burnt offering the congregation of Israel, as a congregation of Jehovah, was to sanctify its life, body, soul, and spirit, to the Lord its God. Every morning we need to devote ourselves afresh to God, to seek His accepting and sanctifying grace, &c. I beseech you therefore brethren by the mercies of God, &c. (Rom. 12:1<\/span>).<\/p>\n II. Our daily need of atonement with God.<\/strong><\/p>\n The burnt offering sometimes expressed the idea of expiation as well as consecration. Thus Dr. Outram observes: As burnt offerings are said in the Scriptures to make atonement (Lev. 1:4<\/span>; Lev. 14:20<\/span>; Lev. 14:31<\/span>) for those by whom they were offered, hence the Jews consider this class of victims as expiating certain kinds of sins. In the continual burnt offering the idea of expiation was subordinate to that of consecrating surrender to the Lord, but it was present in the offering, and it suggests our continual need of the atoning efficacy of our Saviours blood. As our daily imperfections and sins tend to produce estrangement from God, so we daily need the reconciling influences of the sacrifice of Jesus Christ. (a)<\/em><\/p>\n III. Our daily need of prayer to God.<\/strong><\/p>\n Of the daily burnt offerings Abarbinel says: The daily burnt offerings were intended as a species of solemn supplications presented to God, that He would be pleased to remember His mercy towards Israel morning and evening, that He would increase their corn, and wine, and oil: as is evident from the meat offering and drink offering which were to accompany them. After the Jews were deprived of the opportunity of sacrificing, the Sanhedrim decreed, that instead of the stated sacrifices they should offer stated prayers; evidently considering the design of sacrifices and prayers as one and the same.Outram<\/em>.<\/p>\n Our daily necessities should lead to our daily prayers. Here are some of our daily needs<\/p>\n 1. Forgiveness of sin<\/em>. Sins of omission or commission, sins secret or open, mark our daily life; and cause us to need daily forgiveness. (b)<\/em><\/p>\n 2. Grace to help<\/em>. Daily we need direction in difficulties and perplexities, and strength in our weakness; both bodily and spiritual supplies are a constant necessity with us. (c)<\/em><\/p>\n 3. Protection from dangers both to body and to soul<\/em>. There are bodily perils visible and invisible, from accident and disease, &c. There are spiritual perils from corrupt social influences, from spiritual adversaries, &c. Hence our need of Divine guardianship. (d)<\/em><\/p>\n 4. Renewal of spiritual strength<\/em>. As in the body there are daily waste and exhaustion which have to be repaired by food and rest; so have we need daily of that spiritual renewal which is obtained by the exercise of prayer and other means of grace. They that wait upon the Lord shall renew their strength, &c.<\/p>\n Let us every day offer to God our morning and evening sacrifice of prayer and praise. (e)<\/em><\/p>\n ILLUSTRATIONS<\/em><\/p>\n (a)<\/em> See an illustration on this point, by Dr. Parker, on p. 356.<\/p>\n (b)<\/em> For an illustration on this point, see p. 338 (c<\/em>).<\/p>\n (c)<\/em> For an illustration on this point, see p. 409 (b<\/em>).<\/p>\n (d)<\/em> It is a blessed state of heart to wait upon God continually in the spirit of humble, fervent, believing prayer. Satan well knows the value of such a spirit, and therefore tries hard to prevent its exercise. He labours to extinguish this sacred fire, kindled in the soul by the Holy Ghost. He endeavours to disturb the mind, to ride upon the wings of the imagination, and to fill the soul with an endless succession of fleeting images: this daily irruption of the enemy constitutes no small part of the Christian warfare.Gleanings<\/em>.<\/p>\n (e)<\/em> This morning and evening sacrifice should direct us how and when to worship God; we must remember Him in the morning and in the evening; He must be in our thoughts first and last; we must begin the day and end the day with Him. Let Him be in our first meditations, when we awake out of sleep. If the heart and thoughts be well settled in the morning, they are like to be better ordered and disposed all the day after. This made the prophet say, My voice shalt Thou hear in the morning, &c. (Psa. 5:3<\/span>; and Psa. 22:2<\/span>; Psa. 55:17<\/span>; Psa. 119:55<\/span>; Psa. 119:62<\/span>; Psa. 119:164<\/span>; Dan. 6:10<\/span>). Then are the faculties of the soul most fresh and cheerful, then are the senses comforted and refreshed, because of the nights rest, and therefore best able to perform any duty to God or man. Again, the morning is a time wherein the world, and the business of this life, have not yet forestalled and possessed our hearts and affections, and therefore we are then the most fit to perform any special or spiritual duty required of us. Lastly, it is the first part of the day, and therefore the most worthy to be consecrated to God, after we have newly tasted His great mercy in the night past, which He might have made everlasting darkness unto us, and never raised us up again. Moreover, as the greatest part neglect this time, so do they also at evening; they forget what blessings they have received, what dangers they have escaped, what temptations they have resisted, what wants they have obtained, what decays they have supplied and repaired, for which they should give Him thanks; and, lastly, what sins they have committed for which He might justly destroy them. They remember not to cast themselves upon His protection; they consider not that He might make their bed their grave, and never bring them to see the light and the sun again.W. Attersoll<\/em>.<\/p>\n They know little of their own wants and emptiness, who are not much in prayer; and they know little of the greatness and goodness of God. who are not much in praise. The humble Christian hath a heart, in some measure framed to both. He hath within him the best schoolmaster, who teaches him how to pray, and how to praise, and makes him delight in the exercise of them both.Gleanings<\/em>.<\/p>\n THE OFFERINGS OF THE SABBATH AND OF THE NEW MOONS; OR SEASONS OF SPECIAL RELIGIOUS OBSERVANCE<\/p>\n (Num. 28:9-15<\/span><\/em>)<\/p>\n In addition to the two lambs, which were to be offered daily for a continual burnt offering, on the Sabbath-day two lambs, with their meat offering and their drink offering, were to be offered as the burnt offering of every Sabbath. And at the beginning of every month two young bullocks, one ram, and seven lambs, with their meat offerings and drink offerings, were to be sacrificed as a burnt offering, and one kid of the goats for a sin offering, beside the continual burnt offering.<\/p>\n Moreover, during the Sabbath all temporal and bodily labours were suspended. And at the new moon they rested from their secular occupations (Amo. 8:5-6<\/span>); they feasted (1Sa. 20:5<\/span>); they blew the trumpets (Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
<\/strong><\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n