And on the second day ye shall offer twelve young bullocks, two rams, fourteen lambs of the first year without spot:
Numbers 29:17 appoints the offerings for the second day of the feast, twelve young bulls with two rams and fourteen spotless year-old lambs. It belongs to the laws for the Feast of Tabernacles, the third yearly feast kept from the fifteenth to the twenty-second day of the seventh month, when Israel left their houses to live in booths of green branches to remember their wilderness pilgrimage and to give thanks for the fruits of the earth. This work was part of the regular daily ministration carried on through the year in the holy place, with the morning and evening burnt offering and the special offerings for Sabbaths, new moons and feasts, by which sin was transferred through blood into the sanctuary. That whole earthly ministration serves as example and shadow of a like work carried on in the true tabernacle in heaven, and the continual burnt offering offered every day without omission comprehends that entire service both earthly and heavenly. Those daily sacrifices were typical of Christ, and the obligation to keep the feast with its offerings ended at His crucifixion when the law of ceremonies was nailed to the cross.
Feast Context and Offerings
Numbers 29:17 prescribes the offering for the second day of the feast: twelve young bullocks, two rams, and fourteen lambs of the first year without spot. It belongs to the schedule of special offerings for Israel's annual feasts, standing among the recurring public services of the sanctuary alongside daily sacrifices, Sabbath offerings, and new-moon offerings continued through the year. It belongs specifically to the laws for the different days of the Feast of Tabernacles, the third annual feast of the Jews.
That feast was kept from the fifteenth day of the seventh month Tisri through the twenty-second day, when Israel left their houses to dwell in booths formed from green branches, palm branches, thick boughs and willows to commemorate pilgrim life in the wilderness. Its first day on the fifteenth and its closing day on the twenty-second were the sixth and seventh annual sabbaths, both kept as holy convocations on which servile work was forbidden, with appointed offerings on the days between them. The verse is part of the directions for the various kinds of offerings brought on those sabbaths and on the intervening days.
The feast beginning on the fifteenth day of the seventh month was a seven-day feast of rejoicing for all the people, the great thanksgiving feast of Israel and the first national thanksgiving day on record. It commemorated the wanderings in the wilderness and gave thanksgiving to God for the fruits of the earth. It typified the great harvest home of God, when the weary pilgrims to Zion will wander no more and the ingathering will have taken place.
The yearly assembling of old and young for this service encouraged them in the service of God and strengthened the ties binding them to God and to one another. On every seventh year the law was read at this feast, and as the nation was the church this national feast was really the feast of the church.
Sanctuary Service and Significance
The twelve bullocks, two rams and fourteen lambs were additional special offerings appointed for the Sabbaths of the Lord, the annual sabbaths, new moons and feasts, forming part of the regular Levitical priestly service and of the recurring public services of the earthly sanctuary continued through the year. They belonged with the daily sacrifices, the Sabbath offerings and the new-moon offerings, and with the special offerings required at Israel's annual feasts. This work was the daily ministration in the holy place accomplished by the Levitical order of priesthood, alongside the regular morning and evening burnt offering, the burning of sweet incense on the golden altar, and the individual offerings by which sin was transferred through blood into the sanctuary.
It belonged to the first grand division of the earthly sanctuary ministration, the daily service carried on in the holy place through the year, together with the regular morning and evening burnt offering, the burning of sweet incense, the Sabbath work, and the special work for individuals. That daily service stood distinct from the yearly work in the most holy place for the sins of the people and for cleansing the sanctuary. That whole earthly ministration serves unto the example and shadow of heavenly things, revealing a like work carried on in the heavenly sanctuary in the true tabernacle, as is true of all the work connected with the earthly tabernacle.
The daily sacrifices required at the feast were typical of Christ. The obligation to observe this feast with its offerings ceased at the crucifixion of Christ when the law of ceremonies was nailed to the cross. The daily offerings did not make every day a Sabbath or a shadow, for the annual Sabbaths derived their shadowy significance from the events that gave rise to them, while the weekly Sabbath was a memorial of creation.
The verse shows part of the continual burnt offering system in Numbers 28 and 29, in which the morning and evening sacrifices were offered for the entire congregation every day of the year and were never omitted on account of any other offerings, being called about sixteen times in those chapters the continual burnt offering. The continual comprehended the entire service of the earthly sanctuary as ordained of God, and since that earthly service in all its appointments was a figure of the heavenly sanctuary of which it was the pattern, the term continual applies with equal force to the sanctuary above. The large number of sacrifices helps explain why wine is frequently mentioned in connection with the sanctuary service, since drink-offerings accompanied the burnt offerings and were poured out rather than drunk. As part of Numbers 28 to 30, the verse stands in teaching that calls for faithfulness in keeping vows. The reference to Numbers 29 in this connection concerns the offerings appointed for the Day of Atonement in verses 7-11, whose order relative to the high priest's work in the Most Holy Place is not stated, so it cannot establish that those offerings came before that work.
Numbers 29:17 appoints the offerings for the second day of the feast, twelve young bulls with two rams and fourteen spotless year-old lambs. It belongs to the laws for the Feast of Tabernacles, the third yearly feast kept from the fifteenth to the twenty-second day of the seventh month, when Israel left their houses to live in booths of green branches to remember their wilderness pilgrimage and to give thanks for the fruits of the earth. This work was part of the regular daily ministration carried on through the year in the holy place, with the morning and evening burnt offering and the special offerings for Sabbaths, new moons and feasts, by which sin was transferred through blood into the sanctuary. That whole earthly ministration serves as example and shadow of a like work carried on in the true tabernacle in heaven, and the continual burnt offering offered every day without omission comprehends that entire service both earthly and heavenly. Those daily sacrifices were typical of Christ, and the obligation to keep the feast with its offerings ended at His crucifixion when the law of ceremonies was nailed to the cross.
Feast Context and Offerings
Numbers 29:17 prescribes the offering for the second day of the feast: twelve young bullocks, two rams, and fourteen lambs of the first year without spot. It belongs to the schedule of special offerings for Israel's annual feasts, standing among the recurring public services of the sanctuary alongside daily sacrifices, Sabbath offerings, and new-moon offerings continued through the year. It belongs specifically to the laws for the different days of the Feast of Tabernacles, the third annual feast of the Jews.
That feast was kept from the fifteenth day of the seventh month Tisri through the twenty-second day, when Israel left their houses to dwell in booths formed from green branches, palm branches, thick boughs and willows to commemorate pilgrim life in the wilderness. Its first day on the fifteenth and its closing day on the twenty-second were the sixth and seventh annual sabbaths, both kept as holy convocations on which servile work was forbidden, with appointed offerings on the days between them. The verse is part of the directions for the various kinds of offerings brought on those sabbaths and on the intervening days.
The feast beginning on the fifteenth day of the seventh month was a seven-day feast of rejoicing for all the people, the great thanksgiving feast of Israel and the first national thanksgiving day on record. It commemorated the wanderings in the wilderness and gave thanksgiving to God for the fruits of the earth. It typified the great harvest home of God, when the weary pilgrims to Zion will wander no more and the ingathering will have taken place.
The yearly assembling of old and young for this service encouraged them in the service of God and strengthened the ties binding them to God and to one another. On every seventh year the law was read at this feast, and as the nation was the church this national feast was really the feast of the church.
Sanctuary Service and Significance
The twelve bullocks, two rams and fourteen lambs were additional special offerings appointed for the Sabbaths of the Lord, the annual sabbaths, new moons and feasts, forming part of the regular Levitical priestly service and of the recurring public services of the earthly sanctuary continued through the year. They belonged with the daily sacrifices, the Sabbath offerings and the new-moon offerings, and with the special offerings required at Israel's annual feasts. This work was the daily ministration in the holy place accomplished by the Levitical order of priesthood, alongside the regular morning and evening burnt offering, the burning of sweet incense on the golden altar, and the individual offerings by which sin was transferred through blood into the sanctuary.
It belonged to the first grand division of the earthly sanctuary ministration, the daily service carried on in the holy place through the year, together with the regular morning and evening burnt offering, the burning of sweet incense, the Sabbath work, and the special work for individuals. That daily service stood distinct from the yearly work in the most holy place for the sins of the people and for cleansing the sanctuary. That whole earthly ministration serves unto the example and shadow of heavenly things, revealing a like work carried on in the heavenly sanctuary in the true tabernacle, as is true of all the work connected with the earthly tabernacle.
The daily sacrifices required at the feast were typical of Christ. The obligation to observe this feast with its offerings ceased at the crucifixion of Christ when the law of ceremonies was nailed to the cross. The daily offerings did not make every day a Sabbath or a shadow, for the annual Sabbaths derived their shadowy significance from the events that gave rise to them, while the weekly Sabbath was a memorial of creation.
The verse shows part of the continual burnt offering system in Numbers 28 and 29, in which the morning and evening sacrifices were offered for the entire congregation every day of the year and were never omitted on account of any other offerings, being called about sixteen times in those chapters the continual burnt offering. The continual comprehended the entire service of the earthly sanctuary as ordained of God, and since that earthly service in all its appointments was a figure of the heavenly sanctuary of which it was the pattern, the term continual applies with equal force to the sanctuary above. The large number of sacrifices helps explain why wine is frequently mentioned in connection with the sanctuary service, since drink-offerings accompanied the burnt offerings and were poured out rather than drunk. As part of Numbers 28 to 30, the verse stands in teaching that calls for faithfulness in keeping vows. The reference to Numbers 29 in this connection concerns the offerings appointed for the Day of Atonement in verses 7-11, whose order relative to the high priest's work in the Most Holy Place is not stated, so it cannot establish that those offerings came before that work.