A several tenth deal unto one lamb, throughout the seven lambs;
Numbers 28:29 appoints a grain offering of one tenth of an ephah of fine flour for each of the seven lambs offered at Pentecost, the second Jewish feast kept a single day on the fiftieth day after the waving of the barley firstfruits when the wheat firstfruits were presented with a holy convocation. It belongs to the added offerings for the Lord's Sabbaths, new moons and feasts in the regular yearly service of the earthly sanctuary, performed in the first great division of its work, the daily ministration in the holy place by the sons of Aaron, distinct from the morning and evening burnt offering of two lambs and from offerings for individual sins. That daily ministration for the nation gathered its morning and evening lambs with meal and oil, doubled on the Sabbath and continued day by day, into one constant offering for the whole congregation. The whole ministration in both holy places was the example and shadow of Christ's ministry in the true tabernacle, in which remembrance of sin was continually made and the beasts continually offered showed faith in the Redeemer to come. These were preliminary offerings that did not keep each feast from meeting its antitype on its appointed day, and Pentecost met its antitype on the fiftieth day after Christ's resurrection in the great outpouring of the Holy Spirit, while the law that regulated Israel's national worship is not binding today as law though its principles remain.
Offering and Its Setting
The verse appoints the grain offering to go with each of the seven lambs, a several tenth deal, that is one tenth of an ephah of fine flour, for each one lamb. It belongs to the offerings for the day of firstfruits at Pentecost, the Feast of Weeks, set forth in Numbers 28:26-31. Pentecost was the second Jewish feast, kept a single day on the fiftieth day counted from the waving of the firstfruits of the barley harvest, when the firstfruits of the wheat harvest were offered to God. It was kept with a holy convocation in which servile work was forbidden.
The verse is part of the additional offerings appointed for the Lord's Sabbaths, annual sabbaths, new moons, and feasts in the regular service of the earthly sanctuary. Those offerings were one part of its recurring services performed through the year. That additional work belonged to the first grand division of the sanctuary ministration, the daily service in the holy place accomplished by the Levitical priesthood. With it stood the regular morning and evening burnt offering, the morning and evening burning of sweet incense on the golden altar when the lamps were dressed and lighted, and the particular work for individuals as they presented their offerings through the year. This stood distinct from the second division, the yearly work in the most holy place for the sins of the people and the cleansing of the sanctuary.
These special offerings for the Sabbath, new moon, and feasts are distinct from the daily burnt offering of two lambs of the first year, one offered in the morning and the other in the evening with sweet incense, and distinct from special offerings for individual sins. They were made for the nation and whole congregation, and they were not omitted because of other offerings. They were made through the priesthood restricted to the family of Aaron within the tribe of Levi set apart for sanctuary service, where the priest stood as mediator between God and man. The verse is thus understood as describing the daily ministration for the nation, which combined all the various offerings brought day by day into one offering for the nation. That was one lamb together with meal and oil offered in the morning and the same in the evening, doubled on the Sabbath day, and so continued through the year day by day.
Type and Present Application
The ministration in both the holy place and the most holy place was the example and shadow of Christ's more excellent ministry in the true tabernacle, and the regular ministry of the earthly sanctuary served as a figure of the heavenly sanctuary. This verse belongs to the daily ministration in the sanctuary for the nation, which combined and correlated all the various offerings brought from day to day into one offering for the nation. In that constant offering remembrance of sin was constantly made in the sanctuary, and the beasts constantly offered showed faith in the Redeemer to come. These daily sanctuary services were offered for the whole congregation and were not omitted because of other offerings.
All the daily offerings looked forward to a future antitype, while the yearly cleansing of the sanctuary looked forward to the great antitypical day of atonement. The offerings for the day of firstfruits and Pentecost were preliminary offerings and did not prevent the great event represented by each feast from meeting its antitype on the feast's appointed day. The same burnt offerings were prescribed for the day of firstfruits and Pentecost as for the day of atonement, and their presence did not prevent the principal event represented by each feast from being fulfilled on its appointed day. The same principle applies to the offerings made on the Day of Atonement.
Pentecost was the second Jewish feast, lasting a single day, kept on the fiftieth day after the firstfruits of the barley harvest were waved before the Lord, when the firstfruits of the wheat harvest were offered to God. Its antitype was reached on the fiftieth day after the resurrection of Christ in the great outpouring of the Holy Spirit. The verse is part of the laws regulating Israel's worship and assembling given specifically to Israel as a nation and church. Like the other such laws it is not binding today as law, though its underlying principles remain.
The ceremony formed part of the morning and evening sacrifices associated with set hours of prayer. It is another account of the regular offerings described in Exodus, assigning a tenth deal of flour to each of the seven lambs.
Numbers 28:29 appoints a grain offering of one tenth of an ephah of fine flour for each of the seven lambs offered at Pentecost, the second Jewish feast kept a single day on the fiftieth day after the waving of the barley firstfruits when the wheat firstfruits were presented with a holy convocation.
It belongs to the added offerings for the Lord's Sabbaths, new moons and feasts in the regular yearly service of the earthly sanctuary, performed in the first great division of its work, the daily ministration in the holy place by the sons of Aaron, distinct from the morning and evening burnt offering of two lambs and from offerings for individual sins.
That daily ministration for the nation gathered its morning and evening lambs with meal and oil, doubled on the Sabbath and continued day by day, into one constant offering for the whole congregation.
The whole ministration in both holy places was the example and shadow of Christ's ministry in the true tabernacle, in which remembrance of sin was continually made and the beasts continually offered showed faith in the Redeemer to come.
These were preliminary offerings that did not keep each feast from meeting its antitype on its appointed day, and Pentecost met its antitype on the fiftieth day after Christ's resurrection in the great outpouring of the Holy Spirit, while the law that regulated Israel's national worship is not binding today as law though its principles remain.
Offering and Its Setting
The verse appoints the grain offering to go with each of the seven lambs, a several tenth deal, that is one tenth of an ephah of fine flour, for each one lamb. It belongs to the offerings for the day of firstfruits at Pentecost, the Feast of Weeks, set forth in Numbers 28:26-31. Pentecost was the second Jewish feast, kept a single day on the fiftieth day counted from the waving of the firstfruits of the barley harvest, when the firstfruits of the wheat harvest were offered to God. It was kept with a holy convocation in which servile work was forbidden.
The verse is part of the additional offerings appointed for the Lord's Sabbaths, annual sabbaths, new moons, and feasts in the regular service of the earthly sanctuary. Those offerings were one part of its recurring services performed through the year. That additional work belonged to the first grand division of the sanctuary ministration, the daily service in the holy place accomplished by the Levitical priesthood. With it stood the regular morning and evening burnt offering, the morning and evening burning of sweet incense on the golden altar when the lamps were dressed and lighted, and the particular work for individuals as they presented their offerings through the year. This stood distinct from the second division, the yearly work in the most holy place for the sins of the people and the cleansing of the sanctuary.
These special offerings for the Sabbath, new moon, and feasts are distinct from the daily burnt offering of two lambs of the first year, one offered in the morning and the other in the evening with sweet incense, and distinct from special offerings for individual sins. They were made for the nation and whole congregation, and they were not omitted because of other offerings. They were made through the priesthood restricted to the family of Aaron within the tribe of Levi set apart for sanctuary service, where the priest stood as mediator between God and man. The verse is thus understood as describing the daily ministration for the nation, which combined all the various offerings brought day by day into one offering for the nation. That was one lamb together with meal and oil offered in the morning and the same in the evening, doubled on the Sabbath day, and so continued through the year day by day.
Type and Present Application
The ministration in both the holy place and the most holy place was the example and shadow of Christ's more excellent ministry in the true tabernacle, and the regular ministry of the earthly sanctuary served as a figure of the heavenly sanctuary. This verse belongs to the daily ministration in the sanctuary for the nation, which combined and correlated all the various offerings brought from day to day into one offering for the nation. In that constant offering remembrance of sin was constantly made in the sanctuary, and the beasts constantly offered showed faith in the Redeemer to come. These daily sanctuary services were offered for the whole congregation and were not omitted because of other offerings.
All the daily offerings looked forward to a future antitype, while the yearly cleansing of the sanctuary looked forward to the great antitypical day of atonement. The offerings for the day of firstfruits and Pentecost were preliminary offerings and did not prevent the great event represented by each feast from meeting its antitype on the feast's appointed day. The same burnt offerings were prescribed for the day of firstfruits and Pentecost as for the day of atonement, and their presence did not prevent the principal event represented by each feast from being fulfilled on its appointed day. The same principle applies to the offerings made on the Day of Atonement.
Pentecost was the second Jewish feast, lasting a single day, kept on the fiftieth day after the firstfruits of the barley harvest were waved before the Lord, when the firstfruits of the wheat harvest were offered to God. Its antitype was reached on the fiftieth day after the resurrection of Christ in the great outpouring of the Holy Spirit. The verse is part of the laws regulating Israel's worship and assembling given specifically to Israel as a nation and church. Like the other such laws it is not binding today as law, though its underlying principles remain.
The ceremony formed part of the morning and evening sacrifices associated with set hours of prayer. It is another account of the regular offerings described in Exodus, assigning a tenth deal of flour to each of the seven lambs.