And a several tenth deal to each lamb of the fourteen lambs:
The verse appoints a grain offering of one tenth of an ephah of fine flour for each of the fourteen lambs offered on the second day of the Feast of Tabernacles. That feast was the third yearly feast, kept seven days from the fifteenth to the twenty-second of the seventh month as a national thanksgiving after harvest, when Israel dwelt in booths to remember the wilderness wanderings. The offering belonged to the added feast offerings presented alongside the regular morning and evening sacrifices, as part of the continual daily ministration carried on all year in the holy place. Like the other sacrifices it was typical of Christ and shadowed the ministry of the heavenly sanctuary patterned after the earthly. Its required observance ended with the ceremonial law at the cross, while the feast itself pointed forward to God's final harvest and ingathering of His people.
Wording and Feast Setting
The measure named is a grain offering of fine flour, one tenth deal, that is one tenth of an ephah, appointed for each lamb. It stands among the instructions for the offerings brought during the annual feasts, specifying the flour portion to accompany each of the fourteen lambs. The fourteen lambs with this measure belong to the second day of the Feast of Tabernacles in the seventh month.
That feast was the third yearly feast, a seven-day feast beginning on the fifteenth day of the seventh month Tisri and ending on the twenty-second. At that time the people left their houses to dwell in booths made of green branches to remember their pilgrim life in the wilderness. The instructions for its seven days include the grain portions for the lambs.
The feast was a national thanksgiving held after the gathering of the harvest. It commemorated the wilderness wanderings and gave thanks to God for the earth's produce. With each lamb there was also a drink offering of one fourth of a hin, over a quart, of strong, fermented wine. That wine was always poured out upon the burnt offering and was not drunk freely by priests and worshipers, and because there was a drink offering with every burnt offering, the great number of lambs and other burnt offerings explains why wine is mentioned so often in connection with the sanctuary service.
Place in Sanctuary Ministry
The measure of flour for each lamb belongs to the additional offerings appointed for the Lord's Sabbaths and the annual sabbaths, new moons, and feasts. Those added offerings stood alongside the regular morning and evening offerings, the Sabbath offerings, the new-moon offerings, the other feast services, and the offerings brought by individuals. They were part of the special sanctuary services on annual Sabbaths, new moons, and feasts, included among the instructions for the priests' regular ministry in the holy place.
That additional work belonged to the daily ministration, the continual service and first grand division of the earthly sanctuary. It went forward through the entire year in the first apartment, or holy place, apart from the yearly Day of Atonement service in the most holy place. The morning and evening sacrifices for the whole congregation were offered every day of the year and were never omitted because of any other offerings. They are called about sixteen times the continual burnt offering, and the continual embraces the entire God-ordained service of the earthly sanctuary, including showbread, lamps, incense, and the high priest's work.
That earthly ministration in the holy place was accomplished by the Levitical order of priesthood. By that earthly ministration is shadowed forth the ministration of the heavenly sanctuary, which served unto the example and shadow of a like work above. Since the earthly sanctuary in all its appointments and services is a type or figure of the heavenly sanctuary made after its pattern, the term continual applies with equal force to the ministry of the sanctuary above. These offerings were daily sacrifices and, like the other sacrifices, were typical of Christ. Their presence on feast days does not by itself make every day on which sacrifices were offered a Sabbath or a shadow.
The related Day of Atonement offerings listed in Numbers 29:7-11 do not say whether they were offered before or after the high priest's work in the most holy place. They therefore do not establish that a preliminary phase had to precede the sanctuary's cleansing. They cannot be used to insert a delay between the end of the 2,300 days and that cleansing.
Fulfillment and Personal Application
The law giving the various offerings for the different days of the Feast of Tabernacles belonged to the law of ceremonies whose obligation to observe ceased at the crucifixion of Christ when it was nailed to the cross. That feast was the third yearly feast of Israel, a seven-day national thanksgiving feast beginning on the fifteenth day of the seventh month Tisri and ending on the twenty-second. The people then left their houses to dwell in booths made of green branches to remember their pilgrim life in the wilderness, and the feast was held after the gathering of the harvest to commemorate those wanderings and to give thanks to God for the earth's produce. Its appointed offerings included the grain portions of a tenth deal of fine flour for each lamb. Beyond its commemoration and thanksgiving, the feast foreshadowed God's final harvest and the ingathering of His people. Standing in the Numbers 28 to 30 section on offerings and vows, the specification raises the personal question whether vows to God are being faithfully kept.
The verse appoints a grain offering of one tenth of an ephah of fine flour for each of the fourteen lambs offered on the second day of the Feast of Tabernacles. That feast was the third yearly feast, kept seven days from the fifteenth to the twenty-second of the seventh month as a national thanksgiving after harvest, when Israel dwelt in booths to remember the wilderness wanderings. The offering belonged to the added feast offerings presented alongside the regular morning and evening sacrifices, as part of the continual daily ministration carried on all year in the holy place. Like the other sacrifices it was typical of Christ and shadowed the ministry of the heavenly sanctuary patterned after the earthly. Its required observance ended with the ceremonial law at the cross, while the feast itself pointed forward to God's final harvest and ingathering of His people.
Wording and Feast Setting
The measure named is a grain offering of fine flour, one tenth deal, that is one tenth of an ephah, appointed for each lamb. It stands among the instructions for the offerings brought during the annual feasts, specifying the flour portion to accompany each of the fourteen lambs. The fourteen lambs with this measure belong to the second day of the Feast of Tabernacles in the seventh month.
That feast was the third yearly feast, a seven-day feast beginning on the fifteenth day of the seventh month Tisri and ending on the twenty-second. At that time the people left their houses to dwell in booths made of green branches to remember their pilgrim life in the wilderness. The instructions for its seven days include the grain portions for the lambs.
The feast was a national thanksgiving held after the gathering of the harvest. It commemorated the wilderness wanderings and gave thanks to God for the earth's produce. With each lamb there was also a drink offering of one fourth of a hin, over a quart, of strong, fermented wine. That wine was always poured out upon the burnt offering and was not drunk freely by priests and worshipers, and because there was a drink offering with every burnt offering, the great number of lambs and other burnt offerings explains why wine is mentioned so often in connection with the sanctuary service.
Place in Sanctuary Ministry
The measure of flour for each lamb belongs to the additional offerings appointed for the Lord's Sabbaths and the annual sabbaths, new moons, and feasts. Those added offerings stood alongside the regular morning and evening offerings, the Sabbath offerings, the new-moon offerings, the other feast services, and the offerings brought by individuals. They were part of the special sanctuary services on annual Sabbaths, new moons, and feasts, included among the instructions for the priests' regular ministry in the holy place.
That additional work belonged to the daily ministration, the continual service and first grand division of the earthly sanctuary. It went forward through the entire year in the first apartment, or holy place, apart from the yearly Day of Atonement service in the most holy place. The morning and evening sacrifices for the whole congregation were offered every day of the year and were never omitted because of any other offerings. They are called about sixteen times the continual burnt offering, and the continual embraces the entire God-ordained service of the earthly sanctuary, including showbread, lamps, incense, and the high priest's work.
That earthly ministration in the holy place was accomplished by the Levitical order of priesthood. By that earthly ministration is shadowed forth the ministration of the heavenly sanctuary, which served unto the example and shadow of a like work above. Since the earthly sanctuary in all its appointments and services is a type or figure of the heavenly sanctuary made after its pattern, the term continual applies with equal force to the ministry of the sanctuary above. These offerings were daily sacrifices and, like the other sacrifices, were typical of Christ. Their presence on feast days does not by itself make every day on which sacrifices were offered a Sabbath or a shadow.
The related Day of Atonement offerings listed in Numbers 29:7-11 do not say whether they were offered before or after the high priest's work in the most holy place. They therefore do not establish that a preliminary phase had to precede the sanctuary's cleansing. They cannot be used to insert a delay between the end of the 2,300 days and that cleansing.
Fulfillment and Personal Application
The law giving the various offerings for the different days of the Feast of Tabernacles belonged to the law of ceremonies whose obligation to observe ceased at the crucifixion of Christ when it was nailed to the cross. That feast was the third yearly feast of Israel, a seven-day national thanksgiving feast beginning on the fifteenth day of the seventh month Tisri and ending on the twenty-second. The people then left their houses to dwell in booths made of green branches to remember their pilgrim life in the wilderness, and the feast was held after the gathering of the harvest to commemorate those wanderings and to give thanks to God for the earth's produce. Its appointed offerings included the grain portions of a tenth deal of fine flour for each lamb. Beyond its commemoration and thanksgiving, the feast foreshadowed God's final harvest and the ingathering of His people. Standing in the Numbers 28 to 30 section on offerings and vows, the specification raises the personal question whether vows to God are being faithfully kept.