Numbers 28 commentary

God saw fit now to repeat the law of sacrifices. This was a new generation of men; and they were concerned to keep their peace with God when at war with their enemies. The daily sacrifice is called a continual burnt-offering; when we are bid to pray always, at least every morning and evening we should offer up solemn prayers and praises to God. Nothing is added here but that the wine poured out in the drink-offering is to be strong wine, to teach us to serve God with the best we have. 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 on the sacrifice and service of our faith, Php 2:17.

Every sabbath day, beside the two lambs offered for the daily burnt-offering, there must be two more offered. 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 more closely to apply ourselves to the sabbath work, which ought to fill up the sabbath time. The offerings in the new moons showed thankfulness for the renewing of earthly blessings: when we rejoice in the gifts of providence, we must make the sacrifice of Christ, that great gift of special grace, the fountain and spring-head of our joy. And the worship performed in the new moons is made typical of gospel solemnities, Isa 66:23. As the moon borrows light from the sun, and is renewed by its influences; so the church borrows her light from Jesus Christ, who is the Sun of righteousness, renewing the state of the church, especially under the gospel. (Nu 28:16-31)

By the sacrifices enjoined in this chapter, we are reminded of the continued power of the sacrifice of Christ, and of our continual need to depend thereon. No hurrying employments, or perilous situations, or prosperous circumstances, should cause slackness in our religious exercises; but should rather stir us up to greater diligence in seeking help from, or giving thanks to the Lord. And all is to be accompanied with repentance, faith is the Lord Jesus, and love to him, and to produce true holiness in our conduct towards all men; otherwise God will abhor our most solemn services and abundant devotions. And Christ is able to supply the wants of every day, every week, every month, every year, every ordinance, every case.

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.

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.” A.V., “a sweet savor.” Margin, “Heb., a savor of my rest." 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 ) Fr., “c’a este moins que ripopper, comme on dit;” Ripope, i.e.,bad wine. 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 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.

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 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.

Numbers 28

Numbers 28:16-31

16. And in the fourteenth day of the first month is the passover of the LORD.

16. Mense autem primo decima quarta die mensis, Pesah est Jehovae.

17. And in the fifteenth day of this month is the feast: seven days shall unleavened bread be eaten.

17. Et in decimo quinto die mensis hujus solennitas: septem diebus panis infermentatorum comedetur.

18. In the first day shall be an holy convocation; ye shall do no manner of servile work therein:

18. Die primo convocatio sancta erit: omne servile non facietis.

19. But ye shall offer a sacrifice made by fire for a burnt offering unto the LORD; two young bullocks, and one ram, and seven lambs of the first year: they shall be unto you without blemish:

19. Offeretis autem oblationem ignitam, et holocaustum Jehovae juvencos fihos bovis duos, et arietem unum, et septem agnos anniculos: immaculati erunt vobis.

20. And their meat offering shall be of flour mingled with oil: three tenth deals shall ye offer for a bullock, and two tenth deals for a ram;

20. Et minha eorum erit simila permixta oleo, tres decimae in singulos juvencos, et duas decimas in singulos arietes facietis.

21. A several tenth deal shalt thou offer for every lamb, throughout the seven lambs:

21. Singulas decimas facies in agnos singulos in septem agnis.

22. And one goat for a sin offering, to make an atonement for you.

22. Et hircum in sacrificium pro peccato unum, ad expiandum vos.

23. Ye shall offer these beside the burnt offering in the morning, which is for a continual burnt offering.

23. Praeter holocaustum matutinum: quod est holocaustum juge, facietis ista.

24. After this manner ye shall offer daily, throughout the seven days, the meat of the sacrifice made by fire, of a sweet savour unto the LORD: it shall be offered beside the continual burnt offering, and his drink offering.

24. Secundum haec facietis singulis diebus septem dierum, panem oblationis ignitae odoris quietis Jehovae: ultra holocaustum juge fiet, et libamen ejus.

25. And on the seventh day ye shall have an holy convocation; ye shall do no servile work.

25. Septimo autem die convocatio sancta erit vobis: omne opus servile non facietis.

26. Also in the day of the firstfruits, when ye bring a new meat offering unto the LORD, after your weeks be out, ye shall have an holy convocation; ye shall do no servile work:

26. Porro die primitiarum quando offeretis minham novato Jehovae in hebdomadibus vestris, convocatio sancta erit vobis: omne opus servile non facietis.

27. But ye shall offer the burnt offering for a sweet savour unto the LORD; two young bullocks, one ram, seven lambs of the first year;

27. Et offeretis holocaustum in odorem quietis Jehovah: juvencos filios bovis duos, arietem unum, et septem agnos anniculos.

28. And their meat offering of flour mingled with oil, three tenth deals unto one bullock, two tenth deals unto one ram,

28. Et oblationem eorum similam permixtam oleo, tres decimas in singulos juvencos, duas decimas per arietes singulos.

29. A several tenth deal unto one lamb, throughout the seven lambs;

29. Singulas decimas per agnos singulos, septem agnis.

30. And one kid of the goats, to make an atonement for you.

30. Hircum caprarum unum ad expiandum vos.

31. Ye shall offer them beside the burnt offering, and his meat offering, (they shall be unto you without blemish) and their drink offerings.

31. Praeter holocaustum juge et minham ejus facietis: immaculati erunt vobis et libamina eorum.

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.

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, one bullock is mentioned instead of two, and, on the contrary, two rams instead of one. “Josephus and Maimonides understand that they were distinct sacrifices. Aben-Ezra and others think that it was left to the priest which he would offer.” — Brightwell on the Pentateuch, in loco. 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; The conjecture of C. receives no support from the modern collections of various readings; for though the number two is wanting in one of Kennicott’s MSS., the word for bullocks is in the plural in that same MS.; and the two most ancient versions, viz., the LXX. and the Syriac agree with the received text both here and in Leviticus 23:8. — W. 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."

Numbers 29

Numbers 29:1-39

1. And in the seventh month, on the first day of the month, ye shall have an holy convocation; ye shall do no servile work: it is a day of blowing the trumpets unto you.

1. Mense autem septimo, primo die ejusdem, convocatio sancta erit vobis: nullum opus servile facietis, dies clangoris erit vobis.

2. And ye shall offer a burnt offering for a sweet savour unto the LORD; one young bullock, one ram, and seven lambs of the first year without blemish:

2. Et faeietis holocaustum in odorem quietis Jehovae, juvencum filium bovis unum, arietem unum, agnos anniculos septem immaculatos:

3. And their meat offering shall be of flour mingled with oil, three tenth deals for a bullock, and two tenth deals for a ram,

3. Et minham eorum ex simila permixta oleo, tres decimas per singulos juvencos, duas decimas per singulos arietes:

4. And one tenth deal for one lamb, throughout the seven lambs:

4. Et decimam unam per singulos agnos, per septem agnos.

5. And one kid of the goats for a sin offering, to make an atonement for you:

5. Et hircum caprarum unum in sacrificium pro peccato, ad expiandum vos.

6. Beside the burnt offering of the month, and his meat offering, and the daily burnt offering, and his meat offering, and their drink offerings, according unto their manner, for a sweet savour, a sacrifice made by fire unto the LORD.

6. Praeter holocaustum calendarum, et minham ejus, et holocaustum juge, minham que ejus, et libamina eorum, secundum titus sues, in odorem quietis, oblatio ignita Jehovae.

7. And ye shall have on the tenth day of this seventh month an holy convocation; and ye shall afflict your souls: ye shall not do any work therein:

7. Decimo autem die mensis septimi hujus, convocatio sancta erit vobis, affligetisque animus vestras: nullum opus facietis.

8. But ye shall offer a burnt offering unto the LORD for a sweet savour; one young bullock, one ram, and seven lambs of the first year; they shall be unto you without blemish:

8. Et offeritis holocaustum Jehovae in odorem quietis, juvencum filium bovis unum, arietem unum, agnos anniculos septem: immaculati erunt vobis.

9. And their meat offering shall be of flour mingled with oil, three tenth deals to a bullock, and two tenth deals to one ram,

9. Et minham eorum ex simila conspersa oleo, tres decimas in singulos juvencos, duas decimas in singulos arietes:

10. A several tenth deal for one lamb, throughout the seven lambs:

10. Singulas decimas per agnos singulos, per septem agnos.

11. One kid of the goats for a sin offering; beside the sin offering of atonement, and the continual burnt offering, and the meat offering of it, and their drink offerings.

11. Hircum caprarum unum in sacrificium pro peccato: praeter oblationem pro peccato expiationum: et holocaustum juge, et minham ejus, libaminaque eorum.

12. And on the fifteenth day of the seventh month ye shall have an holy convocation; ye shall do no servile work, and ye shall keep a feast unto the LORD seven days:

12. Porre decimaquinta die mensis septimi, convocatio sancta erit vobis: nullum opus servile facietis, et celebrabitis solennitatem Jehovae septem diebus.

13. And ye shall offer a burnt offering, a sacrifice made by fire, of a sweet savour unto the LORD; thirteen young bullocks, two rams, and fourteen lambs of the first year; they shall be without blemish:

13. Et holocaustum, et oblationem ignitam in odorem quietis Jehovae, juvencos filios bovis tredecim, arietes duos, agnos anniculos quatuordecim: immaculati erunt.

14. And their meat-offering shall be of flour mingled with oil, three tenth deals unto every bullock of the thirteen bullocks, two tenth deals to each ram of the two rams,

14. Minham quoque eorum ex simila conspersa oleo, tres decimas in juvencos singulos tredecim juvencis: duas decimas in arietes singulos duobus arietibus.

15. And a several tenth deal to each lamb of the fourteen lambs:

15. Et singulas declinus per agnos singulos, quatuordecim agnos.

16. And one kid of the goats for a sin offering; beside the continual burnt offering, his meat offering, and his drink offering.

16. Et hircum caprarum unum in sacrificium pro peccato: prater holocaustum juge, minham ejus et libamen ejus.

17. And on the second day ye shall offer twelve young bullocks, two rams, fourteen lambs of the first year without spot:

17. Die autem secundo juvencos filios bovis duodecim, arietes duos, agnos anniculos quatuordecim immaculatos.

18. And their meat offering and their drink offerings for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner:

18. Et minham eorum, et libamina eorum in juvencos, in arietes, in agnos secundum numerum eorum, juxta morem.

19. And one kid of the goats for a sin offering, beside the continual burnt offering, and the meat offering thereof, and their drink offerings.

19. Et hircum caprarum unum in sacrificium pro peccato: praeter holocaustum juge, et minham ejus, et libamina eorum.

20. And on the third day eleven bullocks, two rams, fourteen lambs of the first year without blemish;

20. Die vero tertio juveneos undecim, arietes duos, agnos anniculos quatuordecim immaculatos.

21. And their meat offering and their drink offerings for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner:

21. Et minham eorum, et libamina eorum in juvencos, in arietes, et in agnos, secundum numerum eorum, juxta morere.

22. And one goat for a sin offering; beside the continual burnt offering, and his meat offering, and his drink offering.

22. Et hircum in sacrificium pro petcato unum, praeter holocaustum juge, et minham ejus, et libamen ejus.

23. And on the fourth day ten bullocks, two rams, and fourteen lambs of the first year without blemish:

23. Die autem quarto juvencos decem, arietes duos, agnos anniculos quatuordecim immaculatos.

24. Their meat offering and their drink offerings for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner:

24. Minham eorum et libamina eorum in juvencos, in arietes, et in agnos, secundum numerum eorum, juxta morere.

25. And one kid of the goats for a sin offering; beside the continual burnt offering, his meat offering, and his drink offering.

25. Et hircum caprarum unum in sacrificium pro peccato, praeter holocaustum juge, minham ejus et libamen ejus.

26. And on the fifth day nine bullocks, two rams, and fourteen lambs of the first year without spot:

26. Et die quinto juvencos novem, arietes duos, agnos annietrios quatuordecim immaculatos.

27. And their meat offering and their drink offerings for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner:

27. Et minham eorum, et libamina eorum, in juvencos, in arietes, et in agnos, secundum numerum eorum, juxta morere.

28. And one goat for a sin offering; beside the continual burnt offering, and his meat offering, and his drink offering.

28. Et hircum in sacrificium pro peccato unum, procter holocaustum juge, et minham ejus, et libamen ejus.

29. And on the sixth day eight bullocks, two rams, and fourteen lambs of the first year without blemish:

29. Die praterea sexto jurenons otto, arietes duos, agnos anniculos quatuordecim immaculatos.

30. And their meat offering and their drink offerings for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner:

30. Et minham eormn, et libamina eorum in juvencos, in arietes, et in agnos, secundum numerum eorum juxta morere.

31. And one goat for a sin offering; beside the continual burnt offering, his meat offering, and his drink offering.

31. Et hircum in sacrificium pro peccato unum: procter holocaustum juge, et minham ejus, et libamina ejus.

32. And on the seventh day seven bullocks, two rams, and fourteen lambs of the first year without blemish:

32. Et die septimo juvencos septem, arietes duos, agnos anniculos quatuordecim immaculatos.

33. And their meat offering and their drink offerings for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner:

33. Et minham eorum, et libamina eorum, in juvencos, in arietes, et in agnos, secundum numerum eorum juxta morere.

34. And one goat for a sin offering; beside the continual burnt offering, his meat offering, and his drink offering.

34. Et hircum in sacrificium pro peccato unum, prfeter holocaustum juge, et minham ejus, et libamen ejus.

35. On the eighth day ye shall have a solemn assembly: ye shall do no servile work therein:

35. Die octavo solennitas erit vobis: nullum opus servile facietis.

36. But ye shall offer a burnt offering, a sacrifice made by fire, of a sweet savour unto the LORD: one bullock, one ram, seven lambs of the first year without blemish:

36. Et offeretis holocaustum, et oblationem ignitam odoris quietis jehovae, juvencum unum, arietem unum, agnos anniculos septem immaculatos:

37. Their meat offering and their drink offerings for the bullock, for the ram, and for the lambs, shall be according to their number, after the manner:

37. Et minham eorum, et libamina eorum, in juvencum, in arietem, et in agnos, secundum numerum eorum juxta morere.

38. And one goat for a sin offering; beside the continual burnt offering, and his meat offering, and his drink offering.

38. Et hircum in sacrificium pro peccato unum: procter holocaustum juge, et minham ejus, et libamen ejus.

39. These things ye shall do unto the LORD in your set feasts, beside your vows, and your freewill offerings, for your burnt offerings, and for your meat offerings, and for your drink offerings, and for your peace offerings.

39. Ista facietis Jehovae in solemnitatibus vestris: prater vota vestra, et spontanea vestra in holocaustis vestris, et minhis vestris, et libaminibus vestris, et sacrificiis prosperitatum.

CHAPTER 28

Nu 28:1-31. Offerings to Be Observed.

2. 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 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.

9-10. 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.

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 (Nu 10:10), by the suspension of all labor except the domestic occupations of women (Am 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 (Nu 28:15), not unto the moon, as the Egyptians and Syrians did. The Sabbath and the new moon are frequently mentioned together.

16-25. in the fourteenth day of the first month is the passover--The law for that great annual festival is given (Le 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 [Nu 28:18-25].

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 (Le 23:18).

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).

Strong wine - Sikera; see the note on Lev 10:9, where this is largely explained.

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).

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.

Command the children of Israel - 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 their testimonies of God's grace and mercy, notwithstanding their frequent forfeitures thereof by their rebellion: and principally because they were now ready to enter into that land, in which they were obliged to put these things in practice.

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.

The feast - Namely, of unleavened bread.

In the morning - And that in the evening too, as is evident from other scriptures; but the morning - sacrifice alone is mentioned, 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 to be offered.

The day of the first fruits - In the feast of pentecost, Acts 2:1. Your weeks - The seven weeks which you are to number from the passover.

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.

God here repeats some of the former laws about sacrifices, not without great reason, partly because they had been generally discontinued for 38 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 Gods 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 practise, Deut. 12. 8. &c.

According to this translation the sence is, My offering, i. e. my offerings or sacrifices, and my bread, i. e. either my shewbread, 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 Korban, or offering as Levit. 2. 1. and 6. 20. but because korban signifies not onely a meat-offering but other offerings also, as Lev. 7. 37, 38. therefore he limits that general word by adding, my bread) with (so the Hebrew Lamed is oft used, as Gen. 46. 26. Ezra 1. 5. and 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 Sam. 2. 28. where it must needs be so meant, because the burnt-offerings properly so called were not given to the Priest but reserved to God himself, and the Priests portion lay in the other sacrifices onely, or 2. specially and properly for burnt-offerings, and so under them, as the most eminent kind, are contained in 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.

Marginal references: [illegible: 1+ letters]ev. 5. 11. & [illegible: 1 word] 6, 8.; [illegible: 1 word]. 1. [illegible: 1+ letters], 12. [illegible: 1 word]. a savor [illegible: 1 word] [illegible: 1 word].

5 And a tenth part of an ephah of flour for a meat-offering , mingled with the fourth part of an hin of beaten oyl.

Which was an appendix or accessory to the principal sacrifice. See on Lev. 2. 1. and Numb. 15. 4.

Marginal references: Lev. 2. 4.; Exod. 29. 40▪

6 It is a continual burnt-offering, which was ordained in mount Sinai for a sweet savour, a sacrifice made by fire unto the LORD.

Or, prescribed, instituted by God. Or, made, i. e. offered at that place; though since omitted for 38 years.

7 And the drink-offering thereof shall be the fourth part of an hin for the one lamb: in the holy place shalt thou cause the strong wine to be poured unto the LORD, for a drink-offering.

(i. e.) Upon the altar of burnt-offerings which was in the court of the Priests nigh the entrance into the Sanctuary. See Exod. 29. 42. 2 Chron. 29. 7.

Heb. Shecar, which though it signifie 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 ver. 18. Exod. 29. 40.

Marginal references: Heb. Sh[illegible: 1+ letters]kar. Gr. Sicera. See Luk. 1. 15.

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 , a sacrifice made by fire, of a sweet favour unto the LORD.

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.

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 oyl, and the drink-offering thereof.

Besides that for the daily sacrifice, ver. 10.

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.

Which, though not▪ reckoned among the solemn feasts, Lev. 23. yet were celebrated as such, by the sound of trumpets, Numb. 10. 10 by extraordinary sacrifices, by abstinence from servile works Amos 8. 5. and by attendance upon the ministry of Gods word, 2 King. 4. 23. And God ordained it thus, partly that by giving God the first fruits of every moneth 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.

Marginal references: chap. 10. 10. 1 Sam. 20. 5.

14 And their drink-offerings shall be half an hin of wine unto a bullock, and the third part of an hin unto a ram, and a fourth part of an hin unto a lamb: this is the burnt-offering of every month throughout the months of the year.

(i. e▪ ) To be offered in the beginning of every moneth.

15 And one kid of the goats for a sin-offering unto the LORD shall be offered, besides the continual burnt-offering, and his drink-offering.

An he goat. See Numb. 15. 24.

Not unto the moon, to which the Gentiles offered it.

16 And in the fourteenth day of the first month is the passover of the LORD .

Instituted by him and to his honour and service. See on Lev. 23. 5.

Marginal references: Exod. 12. 18. [illegible: 1+ letters]ev. 23. 5. chap. 9. 3. Deut. 16. 1.

17 And in the fifteenth day of this month is the feast , seven days shall unleavened bread be eaten.

To wit, of unleavened bread, of which see on Lev. 23. 6.

23 Ye shall offer these beside the burnt-offering in the morning , which is for a continual burntoffering.

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 doutbful, 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 After this manner ye shall offer daily throughout the seven dayes the meat of the sacrifice made by fire , of a sweet savour unto the LORD: it shall be offered beside the continual burnt-offering, and his drink-offering.

(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 will agree with the majesty of God.

Marginal references: Heb. the bread, Lev. 3. 11, 16.

26 Also in the day of the first-fruits , when ye bring a new meat-offering unto the LORD, after your weeks be out : ye shall have an holy convocation; ye shall do no servile work.

In the feast of Pentecost, Act. 2. 1.

New fruits, two loaves made of your new corn, Levit. 23. 16.

(i. e.) The seven weeks which you are to number from the Passeover, Lev. 23. 15. Heb. in the weeks, in being put for after, as it is Isa. 20. 1. Luk. 9. 36. and 11. 37.

Marginal references: Exod. 23. 16. and 34. 22. Deut. 16. 10.

27 But ye shall offer the burnt-offering for a sweet savour unto the LORD, two young bullocks, one ram, seven lambs of the first year.

For the celebration of the feast over and besides that other offering which was joyned with the first-fruits, Lev. 23. 18. so here is a new additional sacrifice prescribed, which doth not destroy the former.

Num 28:1

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 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.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., 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 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).

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.

Num 28:3-6

“The daily sacrifice: as it had already been instituted at Sinai (Exo 29:38-42).

Num 28:7-8

“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 שׁכר 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 Onkelos paraphrases it, “of old wine.”

Num 28:9-10

The Sabbath-offering, which was to be added to the daily sacrifice (על, upon it), consisted of two yearling lambs as a burnt-offering, with the 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.

Num 28:11-15

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,In later times, however, the new moon grew more and more into a feast-day, trade was suspended (Amo 8:5), the pious Israelite sought instruction from the prophets (2Ki 4:23), many families and households presented yearly thank-offerings (1Sa 20:6, 1Sa 20:29), and at a still later period the most devout abstained from fasting (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).

Num 28:16-22

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.

Num 28:23-25

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.

Num 28:26-31

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.

Laws Concerning Sacrifices. (b. c. 1452.)

1 And the Lord spake unto Moses, saying, 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. 3 And thou shalt say unto them, This is the offering made by fire which ye shall offer unto the Lord ; two lambs of the first year without spot day by day, for a continual burnt offering. 4 The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at even; 5 And a tenth part of an ephah of flour for a meat offering, mingled with the fourth part of an hin of beaten oil. 6 It is a continual burnt offering, which was ordained in Mount Sinai for a sweet savour, a sacrifice made by fire unto the Lord . 7 And the drink offering thereof shall be the fourth part of an hin for the one lamb: in the holy place shalt thou cause the strong wine to be poured unto the Lord for a drink offering. 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, a sacrifice made by fire, of a sweet savour unto the Lord .

Here is, I. A general order given concerning the offerings of the Lord, which were to be brought in their season, v. 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, Amos v. 25, quoted by Stephen, Acts vii. 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, Ps. cv. 44, 45.

II. The particular law of the daily sacrifice, a lamb in the morning and a lamb in the evening, which, for the constancy of it as duly as the day came, is called a continual burnt-offering (v. 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 (v. 6), when the other laws were given. The institution of it we have, Exod. xxix. 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 (v. 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, Phil. ii. 17.

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: 10 This is the burnt offering of every sabbath, beside the continual burnt offering, and his drink offering. 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; 12 And three tenth deals of flour for a meat offering, mingled with oil, for one bullock; and two tenth deals of flour for a meat offering, mingled with oil, for one ram; 13 And a several tenth deal of flour mingled with oil for a meat offering unto one lamb; for a burnt offering of a sweet savour, a sacrifice made by fire unto the Lord . 14 And their drink offerings shall be half an hin of wine unto a bullock, and the third part of an hin unto a ram, and a fourth part of an hin unto a lamb: this is the burnt offering of every month throughout the months of the year. 15 And one kid of the goats for a sin offering unto the Lord shall be offered, beside the continual burnt offering, and his drink offering.

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, v. 9, 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 were to be six lambs and a ram, with their meat-offerings, and drink-offerings (Ezek. xlvi. 4, 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, Ps. lxxxix. 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 (v. 11, &c.), besides a sin-offering, v. 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 (Amos viii. 5), blew the trumpets (ch. x. 10), and went to the prophets to hear the word? 2 Kings iv. 23. And the worship performed in the new moons is made typical of gospel solemnities, Isa. lxvi. 23.

16 And in the fourteenth day of the first month is the passover of the Lord . 17 And in the fifteenth day of this month is the feast: seven days shall unleavened bread be eaten. 18 In the first day shall be an holy convocation; ye shall do no manner of servile work therein: 19 But ye shall offer a sacrifice made by fire for a burnt offering unto the Lord ; two young bullocks, and one ram, and seven lambs of the first year: they shall be unto you without blemish: 20 And their meat offering shall be of flour mingled with oil: three tenth deals shall ye offer for a bullock, and two tenth deals for a ram; 21 A several tenth deal shalt thou offer for every lamb, throughout the seven lambs: 22 And one goat for a sin offering, to make an atonement for you. 23 Ye shall offer these beside the burnt offering in the morning, which is for a continual burnt offering. 24 After this manner ye shall offer daily, throughout the seven days, the meat of the sacrifice made by fire, of a sweet savour unto the Lord : it shall be offered beside the continual burnt offering, and his drink offering. 25 And on the seventh day ye shall have an holy convocation; ye shall do no servile work. 26 Also in the day of the firstfruits, when ye bring a new meat offering unto the Lord , after your weeks be out, ye shall have an holy convocation; ye shall do no servile work: 27 But ye shall offer the burnt offering for a sweet savour unto the Lord ; two young bullocks, one ram, seven lambs of the first year; 28 And their meat offering of flour mingled with oil, three tenth deals unto one bullock, two tenth deals unto one ram, 29 A several tenth deal unto one lamb, throughout the seven lambs; 30 And one kid of the goats, to make an atonement for you. 31 Ye shall offer them beside the continual burnt offering, and his meat offering, (they shall be unto you without blemish) and their drink offerings.

Here is, I. The appointment of the pass-over sacrifices; not that which was the chief, the paschal lamb (sufficient instructions had formerly been given concerning that), but those which were to be offered upon the seven days of unleavened bread, which followed it, v. 17-25. The first and last of those seven days were to be sanctified as sabbaths, by a holy rest and a holy convocation, and on each of the seven days they were to be liberal in their sacrifices, in token of their great and constant thankfulness for their deliverance out of Egypt: Two bullocks, a ram, and seven lambs. A gospel conversation, in gratitude for Christ our passover who was sacrificed, is called the keeping of this feast (1 Cor. v. 8); for it is not enough that we purge out the leavened bread of malice and wickedness, but we must offer the bread of our God, even the sacrifice of praise, continually, and continue herein unto the end. 2. The sacrifices are likewise appointed which were to be offered at the feast of pentecost, here called the day of the first-fruits, v. 26. In the feast of unleavened bread they offered a sheaf of their first-fruits of barley (which with them was first ripe) to the priest (Lev. xxiii. 10), as an introduction to the harvest; but now, about seven weeks after, they were to bring a new meat-offering to the Lord, at the end of harvest, in thankfulness to God, who had not only given, but preserved to their use, the kindly fruits of the earth, so as that in due time they did enjoy them. It was at this feast that the Spirit was poured out (Acts ii. 1, &c.), and thousands were converted by the preaching of the apostles, and were presented to Christ, to be a kind of first-fruits of his creatures. The sacrifice that was to be offered with the loaves of the first-fruits was appointed, Lev. xxiii. 18. But over and above, besides that and besides the daily offerings, they were to offer two bullocks, one ram, and seven lambs, with a kid for a sin-offering, v. 27-30. When God sows plentifully upon us he expects to reap accordingly from us. Bishop Patrick observes that no peace-offerings are appointed in this chapter, which were chiefly for the benefit of the offerers, and therefore in them they were left more to themselves; but burnt-offerings were purely for the honour of God, were confessions of his dominion, and typified evangelical piety and devotion, by which the soul is wholly offered up to God in the flames of holy love; and sin-offerings were typical of Christ's sacrifice of himself, by which we and our services are perfected and sanctified.

CHAP. XXVIII.

ANd Iehovah spake unto Moses, saying; Command the sons of Israel, and say unto them: Mine oblation, my bread for my Fire-offerings, the savour of my rest, ye shall observe to offer unto me in his appointed time. And thou shalt say unto them; This is the Fire-offering which ye shall offer unto Iehovah; Two hee-lambes of the first yeare, perfect, day by day, for a continuall Burnt-offering. The one lambe thou shalt make ready in the morning, and the other lambe thou shalt make ready betweene the two evenings. And a tenth part of an Ephah of fine flower for a Meat-offering, mingled with the fourth part of an Hin of beaten oile.

The continuall Burnt-offering which was made in mount Sinai for a savour of rest, a Fire-offering unto Iehovah. And the Drink-offering thereof shall be the fourth part of an Hin for the one lambe; in the holy place shalt thou cause to be powred out a drink-offering of strong wine unto Iehovah. And the other lambe thou shalt make ready betweene the two evenings: as the Meat-offering of the morning, and as the Drink-offering thereof, thou shalt make ready; a Fire-offering, a favour of rest unto Iehovah.

And in the Sabbath day, two hee-lambes of the first yeare, perfect, and two tenth parts of fine flower for a Meat-offering, mingled with oyle, and the Drinke-offering thereof.

The Burnt-offering of the Sabbath, in his Sabbath, beside the continual Burnt-offering, and his Drinke-offering.

And in the beginnings of your moneths ye shall offer a Burnt-offering unto Iehovah: Two bullockes, younglings of the herd, and one ramme; seven he-lambs of the first yeare, perfect. And three tenth parts of fine flower for a Meat-offering, mingled with oyle, for one bullocke: and two tenth parts of flower for a Meat-offering, mingled with oyle, for one ramme. And a severall tenth part of fine flower, for a Meat-offering mingled with oyle, for one lambe: for a Burnt-offering, a savour of rest, a Fire-offering unto Iehovah.

And their Drinke-offerings, halfe an Hin of wine shall be for a bullocke, and the third part of an Hin for a ram, and the fourth part of an Hin for a lambe: This is the Burnt-offering of the moneth, in his moneth, through-out the months of the yeare. And one goat-buck of the goats for a Sin-offering unto Iehovah: it shall be made ready beside the continuall Burnt-offering, and his Drink-offering.

And in the first moneth, in the fourteenth day of the moneth shall be the Passeover unto Iehovah. And in the fifteenth day of this moneth shall be the feast: seven daies shall unleavened cakes be eaten. In the first day shall be a convocation of holinesse; yee shall not doe any servile worke. But yee shall offer a Fire offering for a Burnt-offering unto Iehovah; two bullockes, younglings of the herd, and one ramme, and seven he-lambes of the first yeare, perfect shall they bee unto you.

And their Meat-offering, fine flower mingled with oyle; three tenth parts shall ye make ready for a bullock, and two tenth parts for a ramme. A severall tenth part shalt thou make ready for one lambe, throughout the seven lambes. And one goat-bucke for a Sin-offering, to make atonement for you.

Beside the Burnt-offering of the morning, which is for a continuall Burnt-offering, yee shall make ready these. After this manner ye shall make ready for every day, seven daies, the bread of the Fire-offering of a savour of rest unto Iehovah: it shall be made ready, beside the continuall Burnt-offering, and his Drinke-offering. And in the seventh day yee shall have a convocation of holinesse, yee shall not doe any servile worke.

And in the day of the First-fruits, when ye offer a new Meat-offering unto Iehovah after your weekes, ye shall have a convocation of holinesse, ye shall not doe any servile worke.

And yee shall offer a Burnt-offering for a savour of rest unto Iehovah; two bullocks, younglings of the herd, one ramme, seven hee-lambes of the first yeare. And their Meat-offering, fine flower mingled with oile; three tenth parts for one bullocke, two tenth parts for one ramme. A severall tenth part for one lambe throughout the seven lambes.

One goat-buck of the goats, to make atonement for you. Yee shall make them ready, beside the continuall Burnt-offering, and his Meat-offering; perfect shall they be unto you, and their Drinke-offerings.

Annotations. COmmand the sonnes of Israel] After that God had numbred the people, and appointed them their inheritance, he now repeateth and explaineth former lawes concerning his service which they should doe unto him in that their inheritance, daily, weekely, monethly, and at their solemne Feasts as they fell every yeare: for he therefore would give unto them the lands of the heathens, and they should inherit the labour of the peoples, that they might observe his statutes, and keepe his lawes, Psal. 105. 44, 45. And because they had omitted the solemnizing of these feasts now 38. yeares, (from the keeping of the Passeover in the wildernesse in the second yeare, Num. 9. untill the Circumcision and Passeover at Gilgal, Ios. 5.) by reason of their travels, wherein the Sanctuary, Altar, and holy things were folden up and removed from place to place, and the generation which had beene before mustered was dead, Numb. 26. 64, 65. therefore lest the ordinances formerly given should be forgotten or neglected, and the people continue to doe as now they did, every man whatsoever was right in his own eyes, Deut. 12. 8. the Lord causeth the law of sacrificing to be againe commanded. Which sacrifices being all figures of Christ, and our service of God by him, (as hath beene shewed in the booke of Leviticus) teach us to serve the Lord under the Gospel of his Sonne, in spirit and truth: for thereof were these legall feasts a figure, Esay 66. 23. Zach. 14. 16,—19. 1 Cor. 5. 7, 8. Coloss. 2. 16, 17. Heb. 13. 15. Mine oblation] that is, mine oblations; in Greek, my gifts: Hebr. my Korban, which is an offering or gift by which men drew nigh unto God, through faith in Christ. See the notes on Levit. 1. 2. my bread for my Fire-offerings] the Chaldee expoundeth it, the bread ordained for my oblations. Vnder the name of bread all food is implied, and the flesh it selfe, or fat of the sacrifices, as is noted on Levit. 3. 11. the savour of my rest] the savour or odour of sacrifices which may quiet or pacifie my spirit and anger, and make you and your service pleasing and acceptable to me. The Greeke translateth it, for a savour of sweet smell; the Chaldee, to be accepted with favour. See Lev. 1. 9. in his appointed time] every one in the time appointed therefore of God: the Greeke saith, in my feasts; for the same word which signifieth an appointed time, is also used for a solemne feast appointed of God, Levit. 23. 2. Hereby God limiteth every sacrifice his proper day and time; which if it were let slip, that oblation might not be offered in another day or time. This is further manifested in vers. 10. where he saith, The Burnt-offering of the Sabbath, in his Sabbath; which the Hebrewes expound thus, and not the Burnt-offering of one Sabbath, in another Sabbath. Maimony tom. 3. in Tamidin, chap. 1. s. 7. And it is a common proverbe among them, Gnabar Zeman, gnabar korban; If the time be past, the oblation is past: and it is prophesied of Antiochus the wicked, that he should thinke to change the times and the lawes. Dan. 7. 25. And Ieroboam king of Israel, who kept the feast of the seventh moneth, in the eighth moneth, is taxed for it in the Scripture, which calleth it the moneth which he had devised of his owne heart, 1 King. 12. 32, 33. Vers. 3. the Fire-offering] the sacrifices to be burned with fire unto the Lord; which Fire signified both the worke of Gods Spirit, and the fiery trials and afflictions through which Christ and his children should be consecrated unto God, Matth. 3. 11. Hebr. 9. 14. 1 Pet. 4. 12, 13, 14. of the first yeare] Hebr. sonne of the yeare: so after often in this and the next chapter: of which phrase see the Annotations on Exod. 12. 5. perfect] that is, perfect lambes, without blemish or corruption: what this meant is shewed on Lev. 1. 3. and 22. 21. day by day] or for a day, that is, daily. a continuall Burnt-offering] Hebr. a Burnt-offering of continuation, which should be offered without intermission. See the notes on Exod. 29. 42. and Levit. 1. Vers. 4. make ready] or doe, that is, kill, sprinkle the bloud, cut in peeces, burne on the Altar, and all other rites pertaining to sacrificing, shewed in Levit. 1. betweene the two evenings] that is, in the after-noone: of which phrase, see the Annotations on Exod. 12. 6. God setteth no houres for the morning or evening sacrifices, because they might occasionally be changed. By the Hebrew Canons, the ordinary time of killing the morning sacrifice, was before Sun-rising, after that the face of all the East was inlightned, that is, betweene daybreaking and Sun-rising. The time of killing the evening sacrifice, though it might be all the after-noone, yet they used not to kill it till halfe an houre after two of the clocke: and this they did by reason of the sacrifices of particular persons, or of the congregation, because it was unlawfull to offer any oblation at all, before the continuall Burnt-offering of the morning: neither killed they any oblation after the continuall evening sacrifice, save the oblation of the Passeover only: for it was unpossible for all Israel to offer their Passeovers in two houres: So they killed not the Passeover, but after the daily evening sacrifice. Maimony in Tamidin, chap. 1. sect. 3, 4. By this daily sacrifice morning and evening, was signified the reconciliation of the Church unto God by faith in Christ; notwithstanding their continuall infirmities which they fell into night and day, (as one end of the Burnt-offering was to make atonement for sinnes, Iob 1. 5.) and that being reconciled, they should both shew their thankfulnesse for it unto God, and expect from him a blessing upon them, their labours, and their rest. Wherefore at such times, speciall favours were shewed of God unto his people; as, in the morning, when the Meatoffering was offered, the country was miraculously filled with water, for Israel, when they were in distresse, 2 King. 3. 9, 10, 20. And about the time of the evening oblation, God answered unto Daniels prayers, by sending the Angell Gabriel unto him, who fore-told him when Christ should come for the salvation of his people, Dan. 9. 20, 21, 22, &c. See also the notes on Exod. 29. 39. Vers. 5. a tenth part] that is, an omer; for that was the tenth deale of an Ephah or Bushell, as is shewed in Exod. 16. 36. fine flower] meaning wheaten flower, as Exod. 29. 2. So Chazkuni here saith, as the flower spoken of in the consecration (of the Priests) was of wheat; so all flower spoken of in the Law is of wheat. the fourth part] that was somewhat lesse than a quart of oyle; for an Hin contained twelve Logs, and a Log held as much as six egges: See the Annorations on Exod. 30. 24. and Levit. 14. 10. When God shewed unto Ezekid the spirituall Temple which Christ should build, and the service therein, (declared after the similitude of the Legall service of Moses,) he saith, that every Lambe should have for the Meat-offering the sixt part of an Ephah, and the third part of an Hin of oyle. Ezek. 46. 13, 14. where the quantity is increased more than was offered under Moses: to teach, that as Gods grace and blessing aboundeth towards us in Christ, so should our thankfulnesse againe towards him, abound more than under the Law, by a more cheerefull obedience unto him, and more ample fruits of the spirit figured by the flower and oyle. beaten oyle] oyle signified grace; beating of it signified afflictions, whereby the grace of God is more perfected in us, 2 Cor. 1. 21. and 12. 9, 10. The oyle was beaten in a morter and they stratned it out with hands, and pressed it not out in an (oile) presse, to the end there might be found no dregs in it, saith Chazkuni on Numb. 28. Vers. 6. which was made] that is, which (or such as) was offered; as in Targum Ionathan it is expounded, such as was offered at the mount of Sinai. Or, by made, understand ordained of God, having reference to the ordinance in Exod. 29. 38.—42. Thus God calleth them throughout their generations, unto his first institution, which they were to keepe, till he himselfe made a change of the Law. And here observe, that the Lambe, the flower, and the oile, are all of them together called a Burnt-offering, as also in Ezek. 46. 15. because the Meat-offering with the oyle was all burned on the Altar, as was the lambe, and so differed from the Meat-offering in Levit. 2. whereof an handfull onely was burned. Vers. 7. Drinke-offering] so named of powring out upon the Altar, as is noted on Num. 15. 5. in the holy place] the Court of the Sanctuary; Hebr. in the Holinesse. strong wine] in Hebrew Shecar, which name the Greeke retaineth, calling it Sikera, and so in the Evangelists writing, Luk. 1. 15. It is generally used for all strong drinke, which causeth mirth, fulnesse, and (if it be taken excessively) drunkennesse: See the notes on Gen. 43. 34. The Chaldee here translateth it, old wine, and that is better than new, Luke 5. 39. Thus God required the best liquour, wine; and the best sort of wine to be given with his sacrifice: which was a figure, not only of the bloud of Christ, (the memoriall whereof he hath still left unto his Church in wine, Matth. 26. 27, 28, 29.) but of the bloud also of his servants, powred out in martyrdome, upon the sacrifice and service of the faith (as in the holy place) Phil. 2. 17. See the Annotations on Numb. 15. 12. Vers. 9. the Sabbath day] Hebr. the day of Sabbath, that is, of Rest; which the Greeke expresseth in the forme plurall, the day of Sabbaths, and so in the new Testament, Luke 4. 16. Act. 13. 14. and 16. 13. two hee-lambes] understand, as the Greeke version addeth, ye shall bring two he-lambs: these were over and beside the daily sacrifices fore-mentioned, vers. 10. The Sabbath was a remembrance of the creation of the world; Exod. 20. 11. of Israels comming out of Aegypt, Deut. 5. 15. a signe of their sanctification by the Lord, Ez[illegible: 1 letter]k 20. 12. and a figure of grace and rest, which should come by faith in Christ, Hebr. 4. As therefore this day was a signe of more than ordinary favours from the Lord, so hee required greater testimonies of their thankfulnesse and sanctification. And Ezekiel prophesying of the Churches service under the Gospell, under the figure of these legall ordinances, he saith, And the Burnt-offering that the Prince shall offer unto the LORD, in the Sabbath day, shall be six lambes perfect, and a ramme perfect: and the Meat-offering shall be an Ephah for a ramme; and the Meat-offering for the lambes shall be the gift of his hand, and an Hin of oyle to an Ephah, Ezek. 46. 4, 5. signifying that the service of God now in spirit and truth should exceed the legall services of old. Vers. 10. in his Sabbath] the Chaldee expoundeth it, that shall be done in the Sabbath; it meaneth, that on the Sabbath it should be offered, and not deferred till another day or weeke, as is before noted, vers. 2. The like is for the moneth in vers. 14. Vers. 11. the beginnings of your moneths] that is, as the Greeke translateth it, the new-moones; for in Israel they began the moneth with the new moo[illegible: 1 letter]; and it was proclaimed by the Synedrion, or M[illegible: 1 span] strates, as Maimony sheweth in Kiddush ba[illegible: 1 span] cap. 1. These new-moones were daies sanctified to the service of God, by speciall sacrifices appointed, as after followeth; then did they blow with the silver trumpets in the Sanctuary, Numb. 10. 10. and for Burnt-offerings on the Sabbaths, New-moones, and solemne Feasts, was Solomons Temple dedicated, 2 Chron. 2. 4. Then also did they thorowout the coasts of Israel repaire unto the Prophets, or other Ministers of God, for to heare his Word, as appeareth by 2 King. 4. 23. Wherefore wilt thou goe to him (to the man of God) to day? it is neither New-moone, nor Sabbath. Then also they kept religious feasts, 1 Sam. 20. 5, 6. neither was it lawfull to buy or sell, or doe other like worldly workes, Amos 8. 5. but they were to meditate of their light, sanctification, graces, and comforts to come by Christ, whereof these and other holy-dayes were a shadow, Col. 2. 16, 17. And in Christ we spiritually keepe this feast (as the Apostle speaketh of the Passeover, 1 Cor. 5. 7, 8.) for so it is prophesied, From one New-moone to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the LORD, Esay 66. 23. Not that wee are now bound to observe daies, and moneths, and times, and yeares, Gal. 4. 10. but are taught by those figurative speeches in the Prophets, to worship the Father in spirit and in truth, Ioh. 4. 21. 23. who will accept of our service performed in Christ, in every place, as he did at Ierusalem, Malac. 1. 11. and at all times, as he did at the solemne Feasts of Israel. The renewing of the Moone, (which borroweth her light of the Sunne) might figure the renewing of the Church (said to be faire as the Moon, Song 6. 10.) by Christ the Sunne of righteousnesse, Mal. 4. 2. whiles her light and joy is by him increased and continued; as it is written, Thy Sunne shall no more goe downe, neither shall thy Moone withdraw it selfe: for the LORD shall bee thine everlasting light, and the daies of thy mourning shall be ended. Esay 60. 20. And Ezekiel (prophesying of the daies of Christ) saith of the gate of the inner Court of the Sanctuary, that looketh toward the East, which should be shut the six working daies, that in the Sabbath, and in the day of the New-moone, it should be opened, Ezek. 46. 1. The Hebrewes say, As the beginnings of the moneths are sanctified and renued in this world, so shall Israel be sanctified and renued in time to come. Pirke R. Eliezer, per. 51. two bullockes] The service at the New-moone was much more than in the Sabbath, for that was but two lambes, vers. 9. but this at the New-moone, is two bullockes, one-ramme, and seven lambes, all Burntofferings, and one goat-bucke, for a Sin-offering, vers. 11. 15. These sacrifices were offered, beside the daily Burnt-offering, and after the s[illegible: 1 letter]me: but Ezekiel foretelleth a lessening of this service, speaking but of one bullocke, six lambes, and a ramme, which the Prince should offer, Ezek. 46. 6. Vers. 12. three tenth parts] of an Ephah or Bushell, as in vers. 5. that is, three Omers. The like quantitie was prescribed in Numb. 15. 9. and so two Omers for a ramme, Num. 15. 6. But in Ezek. 46. 7. the Meat-offering is increased; an Ephah for a bullocke, and an Ephah for a ramme; and for the lambs, according as his hand shall attaine unto. See before on vers. 9. Vers. 13. a severall tenth part] Hebr. a tenth part a tenth part, that is, for every one a tenth part; or, (as Moses explaineth it in Numb. 29. 4.) one tenth part for one lambe. So after in vers. 21. and 29. and chap. 29. vers. 10. 15. with oyle] with the fourth part of an Hin of beaten oyle, as was declared in vers. 5. But when there was an Ephah of flower for a Meat-offering, there was an Hin of oyle to an Ephah, Ezek. 46. 5. 7. 11. Vers. 15. for a Sin-offering] in Greeke, for sin; this was to make atonement for them, vers. 22. the law for sin-offerings was given in Levit. 4. And whereas some Sinne-offerings were eaten by the Priests, and othersome (whose bloud was carried into the Holy place) were not eaten, but burnt without the campe, Levit. 6. 26. 30. of this the Hebrewes say, The offering (or doing) of the Sin-offerings at the beginnings of the moneths, and at the solemne feasts, is like the offering of the Sin-offering that is eaten. Maimony in Tamidin, chap. 7. sect. 2. Vers. 16. the first moneth] called of the Hebrewes Abib, and Nisan; it answereth in part to that which we call March: see the notes on Exod. 12. 2. and Levit. 23. 5. Vers. 17. the feast] of unleavened cakes, as is expressed in Levit. 23. 6. The Passeover was a figure of Christ our Passeover, to be sacrificed for us: the unleavened cakes signified sincerity and truth, with which we should keepe the feast, 1 Cor. 5. 7, 8. See the Annotations on Exod. 12. 15. Vers. 18. any servile worke] Hebr. any worke of service: it meaneth any worke save about that which men should eat; that only was to be done of them, Exod. 12. 16. See the notes there, and on Levit. 23. 7. Vers. 19. two bullockes, &c.] the same sacrifices, and so many as were offered at the New-moones, vers. 11. The Meat and Drinke-offerings also were the same, vers. 12, 13. 20, 21. But Ezekiel prophesieth of a change, how at the Passeover on the fourteenth day, the Prince should prepare for himselfe, and for all the people of the land, a bullocke for a Sinoffering. And the seven daies of the feast (of unleavened cakes) he should prepare a Burnt-offering to the LORD, seven bullockes, and seven rammes perfect, daily the seven daies; and for a Sin-offering, a goat-bucke of the goats daily. The Meat-offerings also should be increased; an Ephah for a bullocke, and an Ephah for a ramme, and an Hin of oyle for an Ephah, Ezek. 45. 22, 23, 24. Vers. 22. a Sin-offering] of it the Hebrewes say, it was eaten in the second day of the Passeover, which was the sixteenth day of (the first moneth) Nisan. Maim. in Tamidin, chap. 7. sect. 3. See before on vers. 15. Vers. 23. Beside the Burnt-offering] the daily sacrifice appointed in vers. 3. unto which these sacrifices forementioned were added. And beside all these, there was the Lambe for a Burnt-offering, which was sacrificed with the wave Sheafe or Omer, as was commanded in Levit. 23. 10.—13. Vers. 25. the seventh day] which was the last day of the feast of unleavened cakes, and in this day it is said, there should be a feast to Iehovah, Exod. 13. 6. called here a convocation of holinesse, or holy assembly. So in Exod. 12. 16. and Lev. 23. 8. Vers. 26. day of the First-fruits] called Pentecost, Act. 2. 1. the feast of harvest, Exod. 23. 16. the feast of Weekes, of the first-fruits of wheat-harvest, Exod. 34. 22. a new Meat-offering] called so in respect of the former offered at the Passeover: the law for this was given in Levit. 23 16. after your weekes] after the seven weekes, or fifty daies, which the Israelites were commanded to number unto them from the Passeover, Levit. 23. 15, 16. The Hebrew which usually signifieth in your weeks, is here to be interpreted after: See the Annotations on Exod. 2. 23. Vers. 27. two bullockes] these and the rest following are here added to the Feast, over and beside those seven lambes, one bullocke, and two rammes, which were offered with the first-fruits, Levit. 23. 18. as is shewed in the Annotations there; and beside the continuall Burnt-offering, or daily sacrifice, as after followeth in vers. 31. Vers. 31. and their drinke-offerings] This seemeth to be referred not only to the former, yee shall make them ready, but also to the latter, they shall be perfect: that as the beasts, flower and oyle, were to be perfect, unblemished, sound and sweet; so the wine for drinke-offerings should likewise be perfect, (as hee called it strong wine, in vers. 7.) not dead, soure, mixed with dregs or lees, or otherwise corrupted. See the Annotations on Gen. 4. 4.