The Daily and Sabbath Day Offerings
I’m going to be honest Charlie and admit that coming to this chapter made me go kind of “huuuuuh.” We have gone through sacrifices and offerings in Exodus, in Leviticus (well, a few in Leviticus), and then more in Numbers.
I wasn’t so winded by the thought of more offerings, but by the thought that there would be nothing new – or at least refreshing – as a reminder, that would keep me plugging along at a steady pace as I researched and typed.
And it especially appeared that way for two reasons – both dealing with the scholars I read for each sermon. First, some of them give almost no comments at all on both Chapter 28 and Chapter 29. You could read everything they had to say in a couple minutes.
If they couldn’t drum up some notes, then they were obviously winded too. That made things look bleak for anything exciting to jump out at us today.
Secondly, the opening comments of two of the references I read – Cambridge and the Pulpit Commentary – were dismissive of the content here. We can expect that from Cambridge. Their Old Testament commentaries are rather pathetic, leaning towards demeaning of what the Lord has bestowed upon us.
But even the Pulpit Commentary went down this path a bit. First, Cambridge said concerning two of the nine types of offerings we will see in these chapters, “Nos. (7) and (9) shew that the list is post-exilic, for neither was observed before the time of Ezra.” In other words, and without any proof of their claim, they say that some content for the Day of Atonement and the Feast of Tabernacles was added some time after the Israelites returned from captivity in Babylon. Never mind that it says in verse 1, “And the Lord spoke to Moses saying.” To them, this treasure given to us by God is a haphazard compilation of a bunch of Jews who needed to correct God on what He intends for us to guide our lives by. In a similar fashion, the Pulpit Commentary says –
“It is impossible to say with any assurance whether the law of offerings contained in these two chapters was really given to Moses shortly before his death, or whether it was ever given in this connected and completed form. It is obvious that the formula with which the section opens might be used with equal propriety to introduce a digest of the law on this subject compiled by Moses himself, or by some subsequent editor of his writings from a number of scattered regulations, written or oral, which had Divine authority.”
They then later say –
“It cannot, therefore, be said with any special force that the present section finds its natural place here. All we can affirm is that the system itself was of Divine origin, and dated in substance from the days of Moses. In any case, therefore, it is rightly introduced with the usual formula which attests that it came from God, and came through Moses.” Pulpit 28:1
So what we have here, according to them, is a compilation of stuff from here and there, later edited and reorganized, and yet they claim that it came from God and came through Moses. How can it be that God’s word needs to be compiled, edited, and reorganized in order to become God’s word? That makes as much sense as voting democrat and expecting lower taxes.
Text Verse: “The words of the Lord are pure words,
Like silver tried in a furnace of earth,
Purified seven times.
7 You shall keep them, O Lord,
You shall preserve them from this generation forever.” Psalm 12:6, 7
Fortunately, we can know that we have a sure word. This is because Jesus argued over its perfection. He spoke of the absolute sure nature of the word, and that it would remain that way. We don’t have to wonder if what we look at today was compiled later or not. It speaks for itself. You will see this. Everything we will look at today caught my attention. It took away the blues I had been feeling, and it made me wonder how so few scholars even bothered to comment in-depth on it. We have ten verses and a full sermon of detail to go through.
As I know what most of you think about the word of God, when we are done, I am positive you will go home blessed and built up in your faith, and once again amazed at the amount of Christological detail that we will see. Get ready! It’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.
I. The Daily Offerings (verses 1-8)
Now the Lord spoke to Moses, saying,
In Chapter 25, Israel’s harlotry with the women of Moab was seen. From there, a second census was recorded. That was followed by inheritance laws which needed to be resolved based on the census. And then Joshua was selected as the next leader of Israel. It is he who would lead Israel into Canaan, the land of inheritance.
Each step has followed a logical, orderly path to ensure that there would not be a breakdown of things after the death of Moses and entry into Canaan. Now, for the next two chapters, details concerning offerings are recorded.
These are given to ensure that the people, once in the land, will continue to acknowledge the authority of the Lord, and that their daily, monthly, and annual cycle of life is centered on Him.
Almost all of what is recorded here is a repeat of what has already been stated elsewhere. However, this is a new generation, and they have been raised without observing most of these rites, in part or in whole. Indeed, they could not. Many require offerings which were not available to a migratory people.
Therefore, to ensure the new generation is aware that they are expected in Canaan, and to ensure that they are not overlooked, the details are given again. And, the location of the passage is not at all arbitrary, but purposeful. Each step is preparing Israel for entry into Canaan, and how they will live once they arrive there. Understanding that, the Lord now says to Moses…
Here Moses is told to command “the children of Israel.” The instructions, going directly to the people instead of the priests, show that the priest had no say in the offering, but rather he was to follow through with his part in the process, inspecting the offering for type, perfection, and conducting the associated work in transmitting the offering to the Lord.
What is mandated here is of the Lord. It was not to be changed by anyone. The priests could not arbitrarily set their own parameters for the offerings to be made. Among other things, this is what the sons of Eli, Hophni and Phinehas did, and it cost them their lives.
2 (con’t) ‘My offering,
The word for “offering” here is qorban. It is used 82 times in the Old Testament, and almost all of them are in Leviticus and Numbers. It has already been used 36 times in Numbers and it will only be seen again here and in verse 31:50. It is mentioned one time in Nehemiah and twice in Ezekiel, and that is it.
It comes from the verb qarav which means “to come near,” or “approach.” The idea is that in order to approach near to the Lord, there must be an offering presented at that time. No person or people could draw near to a king or a royal without presenting an offering. How much more to the Lord who was Israel’s true King.
Understanding this, we can see how this points to Christ. We cannot draw near to God without an offering, and yet, we as believers are told that we can, in fact, draw near to God. This is through the work of Christ, which is our offering. This is spoken of by Jeremiah in the 30th chapter of his book –
“Their nobles shall be from among them,
And their governor shall come from their midst;
Then I will cause him to draw near,
And he shall approach Me;
For who is this who pledged his heart to approach Me?’ says the Lord.
22 ‘You shall be My people,
And I will be your God.’” Jeremiah 30:21, 22
Jeremiah states that One would come who would be allowed to draw near to the Lord God. In the next chapter, it is revealed how this will be accomplished, which is through a New Covenant.
When Jesus came, He established that New Covenant in His blood as is recorded in all three synoptic gospels, and which is confirmed by Paul in his writings, such as in 1 Corinthians 11 when speaking of the Lord’s Supper. This is followed up and explained in detail in the book of Hebrews.
In Christ, we make our offering to God which has been deemed as proper and perfect, and thus He is our qorban. He is our offering by which we draw near to God. This is a voluntary offering in the sense that we must choose to use it, and yet it is mandatory in that if we choose to draw near to God, it must be through Him and Him alone. This is explicitly stated by the author of Hebrews which explains the New Covenant in Christ’s blood –
“For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, 19 for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God.” Hebrews 7:18, 19
As long as we continue to think about how each detail points to Christ, these repetitious offerings here in Numbers will flow properly, it will be interesting, and it will reaffirm our own Christian walk which is far superior to these rites and rituals which only foreshadow His great work.
2 (con’t) My food
lakhmi – “my bread.” The word lekhem used here signifies food in general because bread is representative of that which nourishes. It looks to Christ who said in John 6:48, “I am the bread of life.” The food here is the Lord’s food, and in Christ is found the fulfillment of that which is offered to Him.
2 (con’t) for My offerings made by fire
The cycle of offerings, which include various sacrifices, all point to what Christ would do. The Lord here says that these offerings are made by fire. These then are offerings which are consumed in the fire. The symbolism is that of Christ. His life was wholly consumed as an offering to the Lord, symbolized by the burning.
2 (con’t) as a sweet aroma to Me,
reakh nikhokhi – “aroma, sweet to me.” Again, we look to these words and find Christ. In the offering of His life – His works, His perfection, and His sacrifice in fulfillment of the law, He was considered as a sweet aroma, pleasing to God the Father. This is explicitly stated by Paul in Ephesians 5 –
“Therefore be imitators of God as dear children. 2 And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma.” Ephesians 5:1, 2
Everything that is to be instructed in these coming verses is the same. It points to Christ and what He would do for us. The people of Israel were living out a parable of what was to come in Him, so that when He came it would be understood that He was the fulfillment of it all. It is His life alone which is truly the offering and sacrifice to God for a sweet-smelling aroma.
2 (con’t) you shall be careful to offer to Me
The word translated as “to offer” is l’haqriv. It signifies “to bring near.” It is that which is pleasing to the Lord and which can be brought near and presented to Him. Again, it looks to Christ. The people could only draw near to God through offerings. Christ is the fulfillment of them, and the author of Hebrews showed us a moment ago of the fulfillment of the picture in Hebrews 7.
2 (con’t) at their appointed time.’
All that we will see in the many verses of these two chapters hinges on, and is arranged according to, the number seven. There are daily offerings which lead to the seventh-day, or weekly, Sabbath offering. These lead into the monthly offerings which are then highlighted by the seventh-month offering. And those then lead into the annual offerings.
In all, the number seven is predominant in these feasts and in the other cycles of time noted elsewhere. It is the number of completeness and spiritual perfection. These moedim, or appointed times were to be meetings between the people and the Lord in anticipation of Christ’s fulfillment of each of them. In just this one verse, we have seen half a dozen, or more, pictures of what God would do in Christ. Though the words so far repeat thoughts already presented in earlier passages, it is no less astonishing how minutely God is detailing in picture what would come in Him.
Again, these words are spoken to all of the children of Israel. These things are a standard, given by the Lord, and the words are not to be amended by priest, prophet, or king. The first offerings to be detailed are the daily offerings. These were first instituted in Exodus 29. Now they are being re-explained and built upon here.
3 (con’t) two male lambs
kebasim – “male lambs.” The word “two” is actually stated later in the verse as a qualifier of the offering. The word kebes, or lamb, is used more than 105 times, and all but less than 20 are used in connection with sacrifices.
The word comes from a root which means “to dominate.” It thus symbolizes Christ’s domination over sin, and so this offering is a twice-daily reminder of the sinless Christ who came to give His life in exchange for ours. In these lamb offerings, we hear the words of John the Baptist ringing out –
“Behold! The Lamb of God who takes away the sin of the world!” John 1:29
In Revelation 13:8, Jesus is called “the Lamb slain from the foundation of the world. The daily lamb offerings were a reminder of that which had been ordained before man had ever stepped foot on the earth from which he was created. Sin would be the problem, and Christ would be the answer – known to God from the very foundation of the world.
3 (con’t) in their first year
These lambs were to be of the first year to denote innocence. Anyone who has seen a young lamb knows that they reflect the epitome of this quality as they bounce about and bleat with joyous sounds. Likewise, Christ was innocent before the law, and He stood innocent before His accusers. The picture of the first year lambs is fulfilled in Him. In like fashion, they were to be…
3 (con’t) without blemish,
These, like all other sacrifices presented to the Lord, were to be tamim, or without blemish. The word signifies sound, without spot, perfect, etc. It comes from tamam which signifies to be complete, or finished. It looks to Christ who, as Peter says in his first epistle –
“…knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, 19 but with the precious blood of Christ, as of a lamb without blemish and without spot.” 1 Peter 1:18, 19
In His perfect life, He completed what the law demanded, fulfilling it, and opening the door for the full and final redemption of man. These lambs without blemish look to Christ our Lord, the perfect Lamb of God.
3 (con’t) day by day,
sh’nayim la’yom – “two each day.” The reason for there being two will be seen in the next verse. But that they were daily was to show not just the perfection of Christ, but the unceasing perfection of Christ. He wasn’t just born perfect, but He also lived perfectly, day by day, in an unceasing manner – never deviating from the Father’s will. As He said –
“And He who sent Me is with Me. The Father has not left Me alone, for I always do those things that please Him.” John 8:29
3 (con’t) as a regular burnt offering.
olah tamid – “burnt offering continually.” The olah, is a whole burnt offering. The word comes from alah, meaning “to ascend,” and so the idea of the offering ascending in smoke is what is conveyed. The olah in the Bible goes all the way back to Genesis 8:20. After the flood, Noah offered such an offering. There it said –
“Then Noah built an altar to the Lord, and took of every clean animal and of every clean bird, and offered burnt offerings on the altar. 21 And the Lord smelled a soothing aroma. Then the Lord said in His heart, ‘I will never again curse the ground for man’s sake, although the imagination of man’s heart is evil from his youth; nor will I again destroy every living thing as I have done.
22 “While the earth remains,
Seedtime and harvest,
Cold and heat,
Winter and summer,
And day and night
Shall not cease.’” Genesis 8:29-22
The last time such an offering is mentioned in the Bible is actually in the New Testament. There in the Greek it is known as holokautoma. As you can hear, the word finds its origin in the Hebrew olah. However, if you listen carefully, you can also hear where our word holocaust comes from. Thus, one can see where the concept of our modern term is derived.
In the use of the modern term, the meaning is applied differently based on the user. For those who burnt the Jews, they act as if it was a sacrifice to God which would supposedly please Him because they had done away with His enemies. For the Jews, it was as if a sacrifice to God had been made of their lives in order to please Him. Either way, these are incorrect uses of this word. No such idea should rightly be connected to what occurred at the hands of the Nazis – from either viewpoint.
There is but one truly acceptable offering which this burnt offering pictures. That is detailed in the Bible’s final use of the burnt offering in Hebrews 10 –
Therefore, when He came into the world, He said:
“Sacrifice and offering You did not desire,
But a body You have prepared for Me.
6 In burnt offerings and sacrifices for sin
You had no pleasure.
7 Then I said, ‘Behold, I have come—
In the volume of the book it is written of Me—
To do Your will, O God.’”
8 Previously saying, “Sacrifice and offering, burnt offerings, and offerings for sin You did not desire, nor had pleasure in them” (which are offered according to the law), 9 then He said, “Behold, I have come to do Your will, O God.” He takes away the first that He may establish the second. 10 By that will we have been sanctified through the offering of the body of Jesus Christ once for all.” Hebrews 10:5-10
The second word here is tamid, or continually. It carries much the same thought as the offering being presented, day by day. However, it looks to the actual impact of that offering. It is explained by the author of Hebrews –
“Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.” Hebrews 7:25
Thus, the olah tamid, or burnt offering continually, looks in type and picture to the coming Christ and all that He would do for His people. He always pleased His father in His earthly life, and the effects of that are that He always lives to make intercession for His people through His one-time and for-all-time sacrifice.
eth ha’kebes ekhad taaseh ba’boqer v’eth ha’kebes ha’sheni taaseh ben ha’arbayim – “the lamb one you shall offer in the morning, and the lamb the second you shall offer between the evenings.” It is a marvelous picture of Christ’s final day in fulfillment of the law.
In this, the two lambs are combined as one day of offering. The first is at the time of the morning offering, which is noted in historical writings as nine o’clock in the morning. The second is said to be offered ben ha’arbayim, or “between the evenings.”
At first, it seems like a perplexing phrase, but it is one that is based on biblical time. In the Bible, a day is divided into “evening” and “morning.” Thus there are actually two evenings to be reckoned. The first began after twelve and runs through until sunset.
The second evening begins at sunset and continues till night, meaning the whole time of twilight. This would, therefore, be between twelve o’clock and the termination of twilight.
Between the evenings then is a phrase which speaks of the three o’clock sacrifices at the temple. They were considered as the evening sacrifice even though to us it would be deemed as an afternoon sacrifice. It is a phrase used only eleven times in the Bible and it always points to the timing of the death of Christ, which the gospels record as three o’clock in the afternoon.
To understand why the two lamb offerings are equated as a single day’s offering and thus symbolically one offering, we must go to the book of Mark. There it first says –
“Now it was the third hour, and they crucified Him.” Mark 15:25
It then next says –
“Now when the sixth hour had come, there was darkness over the whole land until the ninth hour. 34 And at the ninth hour Jesus cried out with a loud voice, saying, ‘Eloi, Eloi, lama sabachthani?’ which is translated, ‘My God, My God, why have You forsaken Me?’
35 Some of those who stood by, when they heard that, said, ‘Look, He is calling for Elijah!’ 36 Then someone ran and filled a sponge full of sour wine, put it on a reed, and offered it to Him to drink, saying, ‘Let Him alone; let us see if Elijah will come to take Him down.’
37 And Jesus cried out with a loud voice, and breathed His last.”
Mark, who is in agreement with the other gospel writers, shows that Christ was crucified at the same time as when the morning offering was being made – 9am. He then says that Christ died at the same time that the evening offering was being made – 3pm.
Thus, the two lamb offerings encompass, and stand representative of, the sacrifice of Christ on the cross, from beginning to end. The type of offering, the timing of the offering, and every detail associated with the offering looks ahead to the Person and work of Jesus Christ. Along with the lambs, the children of Israel are also instructed…
The number ten in Scripture signifies the perfection of divine order. It implies that nothing is wanting and that the number and order are perfect, and the whole cycle is complete. The tenth part is given as representative of the whole. In this case, it is one-tenth of an ephah of solet, or fine flour.
Solet is from an unused root meaning to strip; flour, as chipped off; and thus fine. It is generally considered, even when not specifically stated, that wheat was the flour used in such an offering. It would be the best of things offered to the greatest of Beings, meaning the Creator. In this, it is a picture of Christ.
The tenth part, representing the whole, shows that nothing is wanting and that His offering is perfect, and through His work, the whole cycle is complete. He is the perfection of divine order.
That it is solet, or the finest flour of wheat, looks to His purity. It is a fitting emblem of Christ who is the Bread of life, and the One who thus provides everlasting life to those who partake of Him. It is an acknowledgment of this to God. As it says, it is…
5 (con’t) as a grain offering
l’minkhah – “for a grain offering.” The word minkhah signifies a gift or an offering. In this case, it is a grain offering. It represents Christ who offered His life as a pure offering – the Bread of Life – to God.
But, it should be noted that the grain which is offered came from God. And yet, it has been modified by man in the grinding process. Thus a type of work is involved in the picture. In this offering is then seen the work of Christ which remained pure and undefiled throughout His ministry. Along with that, the offering is…
5 (con’t) mixed with one-fourth of a hin of pressed oil.
Here, shemen, or oil, is said to be balal, or mixed, into the grain. The oil pictures the Spirit of God. Though Christ is a Man, He is fully endowed with the Holy Spirit. The fourth of the hin stands representative of the whole. The number four speaks of creation and signifies material completeness. The fourth part of oil is mixed with the body which was prepared out of creation for Christ. That is referred to in Hebrews –
“Therefore, when He came into the world, He said:
“Sacrifice and offering You did not desire,
But a body You have prepared for Me.
6 In burnt offerings and sacrifices for sin
You had no pleasure.
7 Then I said, ‘Behold, I have come—
In the volume of the book it is written of Me—
To do Your will, O God.’” Hebrews 10:5-7
A body was prepared from the created order for Christ, and that body is fully endowed with the Spirit of God. That is referred to by Isaiah –
“There shall come forth a Rod from the stem of Jesse,
And a Branch shall grow out of his roots.
2 The Spirit of the Lord shall rest upon Him,
The Spirit of wisdom and understanding,
The Spirit of counsel and might,
The Spirit of knowledge and of the fear of the Lord.” Isaiah 11:1, 2
Finally in this verse, the word used to describe the oil, and translated as “pressed,” is kathith. It is used just five times. This is the fourth and last in the books of Moses. It will be seen one more time in 1 Kings 5.
It indicates something beaten. It is only used in connection with the olives that have been made into oil. The process of beating the olives is what the adjective implies. The oil which is expected would usually come from unripe fruit. It would come out clear and without color.
After the gentle beating to break the skin, the full olives would be placed in a strainer of some sort, like a wicker basket, in order to allow their juice to drip through by gravity alone. The liquid would simply run through that and into a bowl. From there, the purest oil would float to the top and be skimmed off. Out of this, the anticipated result would be oil with no impurities at all, and thus the very finest possible.
Everything about this grain offering looks to Christ. It is He who has the full measure of the Spirit intermixed into His perfect humanity. There is nothing impure in Him, and therefore the Spirit mingles perfectly in Him and radiates perfectly through Him.
The Hebrew doesn’t say this was ordained at Mount Sinai. Rather, it reads that the burnt offering was “made” at Mount Sinai. What appears to be the case, is that after leaving Sinai, the people were to travel rather quickly to Canaan and enter the land. Upon entry, the offerings could then be picked up and resumed.
However, due to their disobedience, they were stopped during the following thirty-eight years. Now, the people are being reinstructed in what is expected concerning these offerings because they are soon to enter Canaan. This appears to be the reason for the question asked in Amos 5 –
The answer is, apparently, “No.” And thus, this fits the typology we have seen perfectly. The people of Israel rejected Christ, they did not offer to God what these offerings here look forward to, meaning Christ, and they went into extended exile, just as Amos prophesied to them.
Now they are about to enter Canaan where they would again be offered, picturing Israel’s coming acceptance of Christ, who is the fulfillment of these types and shadows.
The fact that it says these offerings were made to the Lord for a sweet aroma at Mount Sinai, which pictures the cross of Christ, is a nice touch in packaging all of the symbolism up into one beautiful picture of how redemptive history has unfolded since.
Every detail in these few verses has looked to Christ. Israel missed this, and they failed to offer that offering to God. But now, they are beginning to gravitate towards Christ more and more each day.
Now we turn to the nesek, or drink offering. It is to be one-fourth of a hin. The fourth stands for the whole. A drink offering is one to be offered in the Land of Promise, a land of defeated enemies. Thus it is a land of rest. Only when rest is provided, would the Lord accept these libations. All during the time of the wilderness wanderings, they were not offered.
Further, a drink offering is poured out in its entirety to the Lord. No part of it was drank by the priests or people. This signifies that the people were partially excluded from the full blessings of the Lord while still under the Law of Moses. In picture, it looks to the complete pouring out of Christ’s life.
The fourth part carries the same meaning as in verse 5. It speaks of creation and signifies material completeness. The human aspect of Jesus (that which is of the created order) was poured out in its entirety as an offering to God. Paul speaks twice of his own life as a drink offering. In both instances, it is referring to the pouring out of his life in death.
7 (con’t) in a holy place you shall pour out the drink to the Lord as an offering.
ba’qodesh hasek nesek shekar l’Yehovah – “in holy you shall pour out drink offering intoxicating drink to Yehovah.” The offering itself is holy and it is to be poured out on the offering at the brazen altar. Thus, it is considered a holy place.
The type of drink is shekar. It signifies intensely alcoholic liquor. Whereas wine is normally mentioned for a drink offering, this more intense drink is named. As this is an offering to go with the lambs which picture Christ’s crucifixion, the use of this word looks to the trial which Jesus faced. In Proverbs, it says this –
And Isaiah says this –
There is an intensification of the imagery in this passage for the audience to contemplate. It was Christ who was perishing for their sins, and the bitterness He faced was for their redemption. The cross is God’s holy place of propitiation, and we are asked to stop and contemplate the enormity of what He accomplished for us.
This is now the last of eleven times that the term ben ha’arbayim, or between the evenings, is seen in Scripture. Each and every instance looked forward to the time of Christ’s death on the cross. As both the morning and the evening sacrifice are to be offered in the exact same manner, they are united in thought as one event.
From the time that the nails entered Christ’s body, until the time He died, the imagery seen in these verses concerning these two lamb offerings, with their associated accompanying offerings. It is as one offering to God. The morning offering would be incomplete without the evening offering, and the evening offering would make no sense without the morning offering.
Only in the crucifixion and death of Christ do the two offerings –morning and evening – become united in meaning. And the significance of that is seen with the words…
8 (con’t) you shall offer it as an offering made by fire, a sweet aroma to the Lord.
The words are substantially repeated from verse 2, and were also partially stated in verse 6. In verse 2, it said, “as a sweet aroma to Me.” Here it says, “a sweet aroma to the Lord.” The repetition is given to settle in the minds of the people how good and pleasing these daily offerings were to the Lord.
As they picture the death of Christ, the passage would be incomplete without showing how the Lord perceives His crucifixion –
“Yet it pleased the Lord to bruise Him;
He has put Him to grief.
When You make His soul an offering for sin,
He shall see His seed, He shall prolong His days,
And the pleasure of the Lord shall prosper in His hand.
11 He shall see the labor of His soul, and be satisfied.
By His knowledge My righteous Servant shall justify many,
For He shall bear their iniquities.
12 Therefore I will divide Him a portion with the great,
And He shall divide the spoil with the strong,
Because He poured out His soul unto death,
And He was numbered with the transgressors,
And He bore the sin of many,
And made intercession for the transgressors.” Isaiah 53:10-12
A Lamb, spotless and pure – without any defect
Will be sacrificed in my place
And looking at that Lamb, I can certainly detect
The greatest love and grace… this I see looking upon His face
Oh! That I could refrain and not see Him die
Oh! If there could be any other way
How could this Lamb go through with it for one such as I?
Oh God! This perfect Lamb alone my sin-debt can pay
Behold the Lamb of God who takes away the sin of the world!
Behold the sinless One, there on Calvary’s tree
He has prevailed and the path to heaven has been unfurled
The Lamb of God who died for sinners like you and me
II. The Sabbath Day Offerings (verses 9 & 10)
9 ‘And on the Sabbath day two lambs
The words here are the second set of offerings for the people to consider. They are national offerings even if they are only offered by the priests. They are made on behalf of all of the children of Israel, and they are weekly offerings, occurring each week on the Sabbath.
This is the first mention of these Sabbath offerings, and they are made in addition to the daily offerings. In other words, the daily offerings are not replaced by the Sabbath offerings. Rather, the Sabbath offerings are made in addition to these daily offerings.
9 (con’t) in their first year,
These are to reflect the innocence of Christ, just as before.
9 (con’t) without blemish,
These are to reflect the sinless and unblemished nature of Christ, just as before.
9 (con’t) and two-tenths of an ephah of fine flour as a grain offering,
The two-tenths are for both lambs together, one-tenth for each lamb, not two tenths for each. The grain offering is to reflect the purity of Christ, just as before.
9 (con’t) mixed with oil,
The oil is representative of the Spirit, just as stated above.
9 (con’t) with its drink offering—
It can only be assumed that this drink offering is the same as that mentioned above, shekar, or intensely strong drink, and not yayin, or wine, as with other drink offerings. This would continue the same typology as was seen above, if so.
It seems unlikely that it would be any different, because if it was, it would more probably state that the Sabbath offering was wine. As nothing is stated, the same type of drink offering as the daily offering appears to be what was offered.
Nothing is stated concerning the time of these offerings. Were they offered at one time together? Were they offered separately? If they were offered separately, were the individual Sabbath offerings offered along with the two daily offerings – one in the morning and one in the evening. It does not explicitly say, but the last option seems likely based on our final words of the day…
*10 (fin) besides the regular burnt offering with its drink offering.
The verse says al olat ha’tamid v’niskah – “upon the burnt offering the continual and drink offering.” In other words, each Sabbath offering is laid upon the morning or evening offering. This would then provide a beautiful completion to what these offerings picture in Christ.
The two daily offerings form one continual reminder of Christ’s work by which we are brought near to God and accepted by Him. The two Sabbath offerings form one weekly reminder of what that means for the believer in Christ.
That is minutely explained in Hebrews as the author explains the meaning and purpose of the Sabbath in relation to God’s seventh day, which follows the creation account. In particular it says in Hebrews 4:3, “For we who have believed do enter that rest.”
The Sabbath of Israel was only a type and shadow of the rest which would be granted to those in Christ. We who believe now enter into God’s rest. This is why we no longer observe a Sabbath. Instead, we live our lives in the rest which Christ has provided.
The laying of the Sabbath lamb upon the daily lamb signifies that. In Christ, there is full redemption, in Christ there is rest, in Christ we are brought near to God, and in Christ all is accomplished. What was anticipated by Israel is realized in Christ – for any who will simply reach out, and by faith accept His offer. He has done the work, we need to do the believing. Have faith and rest in Christ.
Closing Verse: “So let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths, 17 which are a shadow of things to come, but the substance is of Christ.” Colossians 2:16, 17
Next Week: Numbers 28:11-15 Another set of important profferings… (The New Moon Offerings) (55th Numbers Sermon)
The Lord has you exactly where He wants you. He has a good plan and purpose for you. It may seem at times as if you are lost in a desert, wandering aimlessly. But the Lord is there, carefully leading you to the Land of Promise. So follow Him and trust Him and He will do marvelous things for you and through you.
The Daily and Sabbath Day Offerings
Now the Lord spoke to Moses, saying
These are the words to him He was relaying
“Command the children of Israel, and say to them
‘My offering, My food for My offerings, ever-so prime
Made by fire as a sweet aroma to Me
You shall be careful to offer to Me at their appointed time
“And you shall say to them,‘This is the offering made by fire
Which you shall offer to the Lord; such shall be the proffering
Two male lambs in their first year without blemish
Day by day, as a regular burnt offering
The one lamb you shall offer in the morning
The other lamb you shall offer in the evening. It really is no toil
And one-tenth of an ephah of fine flour as a grain offering
Mixed with one-fourth of a hin of pressed oil
It is a regular burnt offering
Which was ordained at Mount Sinai, according to this word
For a sweet aroma
An offering made by fire to the Lord
And its drink offering shall be
One-fourth of a hin for each lamb; so shall it be
In a holy place you shall pour out the drink
To the Lord as an offering. Yes, an offering to Me
The other lamb you shall offer in the evening
As the morning grain offering and its drink offering
You shall offer it as an offering made by fire
A sweet aroma to the Lord shall be this proffering
‘And on the Sabbath day two lambs in their first year
Without blemish, and two-tenths of an ephah of fine flour
———-as a grain offering, mixed with oil, with its drink offering
This is the burnt offering for every Sabbath
Besides the regular burnt offering with its drink offering
———-such shall be the Sabbath’s proffering
Lord God, we are even now in a wilderness
And we are wanting to be led by You
Without You to direct, our lives would be a mess
And so be our guide, O God; You who are faithful and true
We long for the water in this barren land
May it flow forth from the Rock, our souls to satisfy
Give us this refreshing, spiritual hand
And may we take it, and to our lives daily it apply
And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days
Hallelujah and Amen…