Ye shall offer these beside the burnt offering in the morning, which is for a continual burnt offering.
The verse requires the special offerings appointed for the fifteenth day of Abib or Nisan, the first day of the feast of unleavened bread, to be presented in addition to the regular morning burnt offering for a continual burnt offering. That daily national service offered one lamb with meal and oil in the morning and the same in the evening, with sweet incense at the same time, and it was never omitted when other offerings were presented. This additional work belongs to the first grand division of the earthly sanctuary ministration, the daily service in the holy place, distinct from the second grand division, the yearly work of the high priest alone in the most holy place for the cleansing of the sanctuary. That earthly ministration shadows the ministration of the heavenly sanctuary, and its recurring sacrifices kept remembrance of sin and expressed faith in the coming Redeemer. Holy convocation means real assemblies of the people for worship, so the seventh-day Sabbath with its holy convocation requires positive spiritual culture and social worship and not mere cessation from labor, while the morning and evening sacrifices marked regular times of prayer.
Offerings and Feast Setting
The specified offerings for the occasion were to be presented beside, in addition to, the regular morning burnt offering, which was for a continual burnt offering. That morning burnt offering was a continual daily sacrifice, and the offerings appointed for Sabbaths, new moons, and feasts, as described in the chapter on various offerings, were made beside it alongside the regular public offerings made in addition to individual sin offerings. The daily national ministration consisted of one lamb with meal and oil offered in the morning and the same at evening. At the same time sweet incense was offered on the golden altar, with two lambs of the first year in all, one in the morning and the other in the evening, offered through the tribe of Levi set apart for sanctuary service with the priesthood restricted to the family of Aaron. The daily offerings were doubled on the Sabbath, and together with the evening sacrifice they were made every day for the whole congregation without being omitted because other offerings were presented.
The instructions belong to the fifteenth day of Abib or Nisan, the first day of the feast of unleavened bread after the Passover had been eaten the previous night. That day was the fifteenth of Abib, a holy convocation and annual sabbath on which servile work was forbidden. The Passover offerings, the special offerings for the Passover feast and for the first day of the feast of unleavened bread, were presented in addition to the regular morning burnt offering offered continually, with Passover offerings made on each day of the seven-day feast. The five days between the holy convocations on the fifteenth and twenty-first of Nisan were ordinary workdays, though they included these additional burnt offerings alongside the regular continual burnt offering during Passover week. These were later instructions for observing Passover, which added requirements not found in the original instructions and included practices that could not readily be carried out in the wilderness.
The regular daily offering is distinguished from the Passover offering, since the lamb at the evening sacrifice was a separate offering because the paschal lamb had already been killed the previous afternoon. On the fifteenth day of the first month, the first yearly passover sabbath, special sacrifices were to be offered beside the continual morning burnt offering according to the instructions for the seventeenth through twenty-fourth verses. That fifteenth day was the day Jesus was crucified, on which the priests had required sacrificial work to attend to beside the continual offering. Their unwillingness to enter the judgment hall was from fear that becoming defiled would render them unfit to offer those sacrifices.
Sanctuary Ministry and Typology
The verse belongs to the special and additional work appointed for the Lord's Sabbaths and the annual sabbaths, new moons and feasts, to be offered beside the regular morning burnt offering for a continual burnt offering. That additional work formed part of the first grand division of the earthly sanctuary ministration, the daily service in the holy place accomplished by the Levitical priesthood. It stood alongside the regular morning and evening burnt offering, the burning of sweet incense on the golden altar when the lamps were lighted morning and evening, and the particular offerings presented for individuals through the year. It stood distinct from the second grand division, the yearly work of the high priest alone in the most holy place for the sins of the people and for the cleansing of the sanctuary, which together were the example and shadow of Christ's ministry in the true tabernacle. By that earthly ministration is shadowed forth the ministration of the heavenly sanctuary, so the work on earth shows the work carried on in heaven.
The morning sacrifice with the evening sacrifice was made every day for the whole congregation and was not omitted because other offerings were presented. They were part of the continual services of the earthly sanctuary, which dealt with sin and its cleansing and served as a figure of the heavenly sanctuary. These recurring sacrifices kept remembrance of sin before the sanctuary and expressed the faith of those who offered them in the coming Redeemer, and together the daily offerings looked forward to their future antitype.
The morning and evening lamb offerings belong to the continual burnt offering, yet the word continual is not limited in the Old Testament to the morning and evening service. It can refer not only to the daily sacrifices but to all enduring acts of temple worship, including the incense, showbread, lamps, and altar fire. The continual service points to what is permanently used in worship and, more broadly, to the lasting union between Christ and his people. The instructions for the offerings accompanying the firstfruits and other appointed days show that additional burnt offerings do not prevent the day's central event from being fulfilled on the very day specified by the type, so preliminary or accompanying offerings need not determine when the main typological event occurs. The grand events marked by Passover, the day of firstfruits, and Pentecost met their antitypes on the very days of the types, and mere preliminary and circumstantial offerings did not prevent the grand event of the day from meeting its antitype at the time pointed out in the type. The same principle applies to the tenth day of the seventh month, so its grand work in the holiest, the cleansing of the sanctuary, must commence at the point of the type at the end of the 2300 days, though the antitype commencing on the day of the type may extend forward a great distance.
Worship and Continuing Obligation
Holy convocation means real assemblies of the people for worship, not merely a proclamation of holiness. The holy convocations commanded in Numbers 28:18-25 were signalized by the presentation of sacrifice where sacrifice was lawful. Since after settlement in the promised land sacrifice was lawful in only one place, the convocations held throughout the tribes must have been for moral and religious purposes apart from sacrificial services. In every place they included instruction and spiritual worship. This proves that the seventh-day Sabbath with its holy convocation requires positive spiritual culture and social worship and not mere cessation from labor.
The recurring morning and evening sacrifices described in Numbers 28, including the morning offering made alongside the continual burnt offering, marked regular times of prayer. At those hours worshipers prayed while priests interceded for the people.
The regulation belongs to Israel's national church laws regulating worship, including special Sabbath observances. Those laws as laws were binding on Israel as a nation and not on later nations. Their underlying principles nevertheless remain binding.
The verse requires the special offerings appointed for the fifteenth day of Abib or Nisan, the first day of the feast of unleavened bread, to be presented in addition to the regular morning burnt offering for a continual burnt offering. That daily national service offered one lamb with meal and oil in the morning and the same in the evening, with sweet incense at the same time, and it was never omitted when other offerings were presented. This additional work belongs to the first grand division of the earthly sanctuary ministration, the daily service in the holy place, distinct from the second grand division, the yearly work of the high priest alone in the most holy place for the cleansing of the sanctuary. That earthly ministration shadows the ministration of the heavenly sanctuary, and its recurring sacrifices kept remembrance of sin and expressed faith in the coming Redeemer. Holy convocation means real assemblies of the people for worship, so the seventh-day Sabbath with its holy convocation requires positive spiritual culture and social worship and not mere cessation from labor, while the morning and evening sacrifices marked regular times of prayer.
Offerings and Feast Setting
The specified offerings for the occasion were to be presented beside, in addition to, the regular morning burnt offering, which was for a continual burnt offering. That morning burnt offering was a continual daily sacrifice, and the offerings appointed for Sabbaths, new moons, and feasts, as described in the chapter on various offerings, were made beside it alongside the regular public offerings made in addition to individual sin offerings. The daily national ministration consisted of one lamb with meal and oil offered in the morning and the same at evening. At the same time sweet incense was offered on the golden altar, with two lambs of the first year in all, one in the morning and the other in the evening, offered through the tribe of Levi set apart for sanctuary service with the priesthood restricted to the family of Aaron. The daily offerings were doubled on the Sabbath, and together with the evening sacrifice they were made every day for the whole congregation without being omitted because other offerings were presented.
The instructions belong to the fifteenth day of Abib or Nisan, the first day of the feast of unleavened bread after the Passover had been eaten the previous night. That day was the fifteenth of Abib, a holy convocation and annual sabbath on which servile work was forbidden. The Passover offerings, the special offerings for the Passover feast and for the first day of the feast of unleavened bread, were presented in addition to the regular morning burnt offering offered continually, with Passover offerings made on each day of the seven-day feast. The five days between the holy convocations on the fifteenth and twenty-first of Nisan were ordinary workdays, though they included these additional burnt offerings alongside the regular continual burnt offering during Passover week. These were later instructions for observing Passover, which added requirements not found in the original instructions and included practices that could not readily be carried out in the wilderness.
The regular daily offering is distinguished from the Passover offering, since the lamb at the evening sacrifice was a separate offering because the paschal lamb had already been killed the previous afternoon. On the fifteenth day of the first month, the first yearly passover sabbath, special sacrifices were to be offered beside the continual morning burnt offering according to the instructions for the seventeenth through twenty-fourth verses. That fifteenth day was the day Jesus was crucified, on which the priests had required sacrificial work to attend to beside the continual offering. Their unwillingness to enter the judgment hall was from fear that becoming defiled would render them unfit to offer those sacrifices.
Sanctuary Ministry and Typology
The verse belongs to the special and additional work appointed for the Lord's Sabbaths and the annual sabbaths, new moons and feasts, to be offered beside the regular morning burnt offering for a continual burnt offering. That additional work formed part of the first grand division of the earthly sanctuary ministration, the daily service in the holy place accomplished by the Levitical priesthood. It stood alongside the regular morning and evening burnt offering, the burning of sweet incense on the golden altar when the lamps were lighted morning and evening, and the particular offerings presented for individuals through the year. It stood distinct from the second grand division, the yearly work of the high priest alone in the most holy place for the sins of the people and for the cleansing of the sanctuary, which together were the example and shadow of Christ's ministry in the true tabernacle. By that earthly ministration is shadowed forth the ministration of the heavenly sanctuary, so the work on earth shows the work carried on in heaven.
The morning sacrifice with the evening sacrifice was made every day for the whole congregation and was not omitted because other offerings were presented. They were part of the continual services of the earthly sanctuary, which dealt with sin and its cleansing and served as a figure of the heavenly sanctuary. These recurring sacrifices kept remembrance of sin before the sanctuary and expressed the faith of those who offered them in the coming Redeemer, and together the daily offerings looked forward to their future antitype.
The morning and evening lamb offerings belong to the continual burnt offering, yet the word continual is not limited in the Old Testament to the morning and evening service. It can refer not only to the daily sacrifices but to all enduring acts of temple worship, including the incense, showbread, lamps, and altar fire. The continual service points to what is permanently used in worship and, more broadly, to the lasting union between Christ and his people. The instructions for the offerings accompanying the firstfruits and other appointed days show that additional burnt offerings do not prevent the day's central event from being fulfilled on the very day specified by the type, so preliminary or accompanying offerings need not determine when the main typological event occurs. The grand events marked by Passover, the day of firstfruits, and Pentecost met their antitypes on the very days of the types, and mere preliminary and circumstantial offerings did not prevent the grand event of the day from meeting its antitype at the time pointed out in the type. The same principle applies to the tenth day of the seventh month, so its grand work in the holiest, the cleansing of the sanctuary, must commence at the point of the type at the end of the 2300 days, though the antitype commencing on the day of the type may extend forward a great distance.
Worship and Continuing Obligation
Holy convocation means real assemblies of the people for worship, not merely a proclamation of holiness. The holy convocations commanded in Numbers 28:18-25 were signalized by the presentation of sacrifice where sacrifice was lawful. Since after settlement in the promised land sacrifice was lawful in only one place, the convocations held throughout the tribes must have been for moral and religious purposes apart from sacrificial services. In every place they included instruction and spiritual worship. This proves that the seventh-day Sabbath with its holy convocation requires positive spiritual culture and social worship and not mere cessation from labor.
The recurring morning and evening sacrifices described in Numbers 28, including the morning offering made alongside the continual burnt offering, marked regular times of prayer. At those hours worshipers prayed while priests interceded for the people.
The regulation belongs to Israel's national church laws regulating worship, including special Sabbath observances. Those laws as laws were binding on Israel as a nation and not on later nations. Their underlying principles nevertheless remain binding.