And one goat for a sin offering; beside the continual burnt offering, and his meat offering, and his drink offering.
The verse appoints a single goat as a sin offering for one of the days of the Feast of Tabernacles, in addition to the continual burnt offering with its grain offering and its drink offering. Those who held it for the tenth day placed it among the offerings for the Day of Atonement. It belongs to the special additions to the continual daily ministration in the holy place, and shows the general congregational service rather than an individual sinner's offering for pardon. Through that ministration sin was transferred by blood into the sanctuary itself until its yearly cleansing, providing the example and shadow by which the ministration of the heavenly sanctuary is understood. The feast itself was the great thanksgiving for the gathered harvest and the dwelling in booths, typical of Christ's sacrifice and of the final harvest home of God, whose ceremonial obligation ceased at the crucifixion.
Feast Context and Wording
Numbers 29:22 belongs to the instructions for the Feast of Tabernacles, the third annual feast beginning on the fifteenth day of the seventh month, Tisri, and ending on the following eighth day, the twenty-second day of Tisri. It shows that various kinds of offerings were to be brought on the sixth annual Sabbath on the fifteenth day of the seventh month and on the seventh annual Sabbath on the twenty-second day of the same month which closed the feast, as well as on the days between them, when there were to be holy convocations and no servile work. It is part of the laws giving the various offerings for the different days of that feast, with a goat offered daily for a sin offering in addition to the regular burnt offering and its grain and drink offerings. The verse is also placed as part of the list of offerings prescribed for the tenth day of the seventh month, the Day of Atonement.
The verse prescribes one goat for a sin offering, beside or in addition to the continual burnt offering with its grain or meat offering and its drink offering. It is part of the appointed offerings for the annual feasts and of the additional work prescribed for annual feasts and holy days within the regular ministration. As part of the instructions for offerings and vows it specifies that goat for a sin offering in addition to the regular burnt offering, grain offering, and drink offering.
The phrase continual burnt offering is one of about sixteen places in Numbers 28 and 29 where the morning and evening sacrifices are so called. Those morning and evening sacrifices were offered for the whole congregation every day of the year and were never omitted because of any other offerings. Each burnt offering in Numbers 29 had its drink offering of strong wine, with over a quart of strong wine offered with each lamb. That drink offering was never drunk by priests or worshipers but was always poured out upon the burnt offering, and the large number of such burnt offerings with their drink offerings explains why wine is mentioned so often in connection with the sanctuary service.
Sanctuary Service and Typology
The verse belongs to the additional or special sacrificial work appointed for weekly Sabbaths, annual sabbaths, new moons, feasts and holy days, set alongside the regular daily service in the sanctuary. With the regular morning and evening sacrifice and the morning and evening incense, it belongs to the continual daily ministration in the holy place carried on through the year by the Levitical priesthood. It is part of the general congregational sacrificial service, not an individual sinner's offering for pardon at the door of the tabernacle with repentance, confession and pardon. Through that ministration, with its regular burnt offerings, burning of sweet incense, festal additions, and individual sin offerings whose blood was sprinkled in the sanctuary, sin was transferred first to the victim and then through its blood into the sanctuary itself. This went on until the yearly cleansing on the tenth day of the seventh month, when the ministration changed to the most holy place, creating the necessity for that cleansing. It serves as example and shadow by which the ministration of the heavenly sanctuary is understood.
The sacrifices were typical of Christ, but their presence on feast days does not make every day on which sacrifices were offered a type or shadow. The verse does not say whether these offerings were made before or after the high priest's work in the most holy place, so their timing relative to that work cannot be established from the Bible. Their presence does not show that the day's central work had to wait until after them, since in the spring festivals accompanying offerings did not prevent the main events from being fulfilled on the very days appointed. The Day of Atonement's antitype therefore began on the day represented by the type, though its work could continue beyond that day. The continual in Daniel 8 comprehends the entire divinely ordained service of the earthly sanctuary, including the continual showbread, the lamps to burn continually, the perpetual meaning continual incense, the continual burnt offering, and the high priest bearing the judgment of Israel upon his heart continually. Because the earthly sanctuary with all its services is a type or figure of the heavenly sanctuary which is its pattern, the term applies with equal force to the sanctuary above, where the whole force of the prophecy applies because the earthly sanctuary with its priesthood had ended its operations before the power in Daniel 8 began its operations.
The Feast of Tabernacles was the great seven-day thanksgiving feast of Israel and the first national thanksgiving day. It was a season of rejoicing together with son and daughter, manservant and maidservant, Levite, stranger, fatherless and widow, of thanksgiving to God for the fruits of the earth gathered from threshing-floor and winepress, and of commemoration of the pilgrim life in the wilderness when the people left their houses to dwell in booths or arbors formed from green branches of goodly trees, palm branches, boughs of thick trees and willows of the brook. It was the third annual feast beginning on the fifteenth day of the seventh month, Tisri, continuing through the intervening days to the closing eighth day, the twenty-second day of Tisri. It was typical of the great harvest home of God when the weary pilgrims to Zion will wander no more and the ingathering of God will have taken place. On every seventh year the law was read at this feast, and as the nation was the church the national feast was really the feast of the church. The obligation to observe these annual feasts ceased at the crucifixion of Christ, when the law of ceremonies was nailed to the cross.
The verse appoints a single goat as a sin offering for one of the days of the Feast of Tabernacles, in addition to the continual burnt offering with its grain offering and its drink offering. Those who held it for the tenth day placed it among the offerings for the Day of Atonement. It belongs to the special additions to the continual daily ministration in the holy place, and shows the general congregational service rather than an individual sinner's offering for pardon. Through that ministration sin was transferred by blood into the sanctuary itself until its yearly cleansing, providing the example and shadow by which the ministration of the heavenly sanctuary is understood. The feast itself was the great thanksgiving for the gathered harvest and the dwelling in booths, typical of Christ's sacrifice and of the final harvest home of God, whose ceremonial obligation ceased at the crucifixion.
Feast Context and Wording
Numbers 29:22 belongs to the instructions for the Feast of Tabernacles, the third annual feast beginning on the fifteenth day of the seventh month, Tisri, and ending on the following eighth day, the twenty-second day of Tisri. It shows that various kinds of offerings were to be brought on the sixth annual Sabbath on the fifteenth day of the seventh month and on the seventh annual Sabbath on the twenty-second day of the same month which closed the feast, as well as on the days between them, when there were to be holy convocations and no servile work. It is part of the laws giving the various offerings for the different days of that feast, with a goat offered daily for a sin offering in addition to the regular burnt offering and its grain and drink offerings. The verse is also placed as part of the list of offerings prescribed for the tenth day of the seventh month, the Day of Atonement.
The verse prescribes one goat for a sin offering, beside or in addition to the continual burnt offering with its grain or meat offering and its drink offering. It is part of the appointed offerings for the annual feasts and of the additional work prescribed for annual feasts and holy days within the regular ministration. As part of the instructions for offerings and vows it specifies that goat for a sin offering in addition to the regular burnt offering, grain offering, and drink offering.
The phrase continual burnt offering is one of about sixteen places in Numbers 28 and 29 where the morning and evening sacrifices are so called. Those morning and evening sacrifices were offered for the whole congregation every day of the year and were never omitted because of any other offerings. Each burnt offering in Numbers 29 had its drink offering of strong wine, with over a quart of strong wine offered with each lamb. That drink offering was never drunk by priests or worshipers but was always poured out upon the burnt offering, and the large number of such burnt offerings with their drink offerings explains why wine is mentioned so often in connection with the sanctuary service.
Sanctuary Service and Typology
The verse belongs to the additional or special sacrificial work appointed for weekly Sabbaths, annual sabbaths, new moons, feasts and holy days, set alongside the regular daily service in the sanctuary. With the regular morning and evening sacrifice and the morning and evening incense, it belongs to the continual daily ministration in the holy place carried on through the year by the Levitical priesthood. It is part of the general congregational sacrificial service, not an individual sinner's offering for pardon at the door of the tabernacle with repentance, confession and pardon. Through that ministration, with its regular burnt offerings, burning of sweet incense, festal additions, and individual sin offerings whose blood was sprinkled in the sanctuary, sin was transferred first to the victim and then through its blood into the sanctuary itself. This went on until the yearly cleansing on the tenth day of the seventh month, when the ministration changed to the most holy place, creating the necessity for that cleansing. It serves as example and shadow by which the ministration of the heavenly sanctuary is understood.
The sacrifices were typical of Christ, but their presence on feast days does not make every day on which sacrifices were offered a type or shadow. The verse does not say whether these offerings were made before or after the high priest's work in the most holy place, so their timing relative to that work cannot be established from the Bible. Their presence does not show that the day's central work had to wait until after them, since in the spring festivals accompanying offerings did not prevent the main events from being fulfilled on the very days appointed. The Day of Atonement's antitype therefore began on the day represented by the type, though its work could continue beyond that day. The continual in Daniel 8 comprehends the entire divinely ordained service of the earthly sanctuary, including the continual showbread, the lamps to burn continually, the perpetual meaning continual incense, the continual burnt offering, and the high priest bearing the judgment of Israel upon his heart continually. Because the earthly sanctuary with all its services is a type or figure of the heavenly sanctuary which is its pattern, the term applies with equal force to the sanctuary above, where the whole force of the prophecy applies because the earthly sanctuary with its priesthood had ended its operations before the power in Daniel 8 began its operations.
The Feast of Tabernacles was the great seven-day thanksgiving feast of Israel and the first national thanksgiving day. It was a season of rejoicing together with son and daughter, manservant and maidservant, Levite, stranger, fatherless and widow, of thanksgiving to God for the fruits of the earth gathered from threshing-floor and winepress, and of commemoration of the pilgrim life in the wilderness when the people left their houses to dwell in booths or arbors formed from green branches of goodly trees, palm branches, boughs of thick trees and willows of the brook. It was the third annual feast beginning on the fifteenth day of the seventh month, Tisri, continuing through the intervening days to the closing eighth day, the twenty-second day of Tisri. It was typical of the great harvest home of God when the weary pilgrims to Zion will wander no more and the ingathering of God will have taken place. On every seventh year the law was read at this feast, and as the nation was the church the national feast was really the feast of the church. The obligation to observe these annual feasts ceased at the crucifixion of Christ, when the law of ceremonies was nailed to the cross.