1Und der Ewige redete zu Mosche und sprach: 2«Gebiete den Kindern Jisraël und sprich zu ihnen: Mein Opfer, mein Brot, von meinen Feueropfern, zum Duft der Befriedigung für mich, sollt ihr wahren, es mir darzubringen zu seiner festen Zeit. 3So sprich zu ihnen: Dies ist das Feueropfer, das ihr dem Ewigen darbringen sollt: Einjährige, fehlfreie Schafe, zwei für den Tag, als ständiges Hochopfer. 4Das eine Schaf sollst du am Morgen bereiten, und das zweite Schaf bereite gegen Abend, 5und ein Zehntel Efa feines Mehl zum Mehlopfer, eingerührt mit Öl aus zerstoßenen Oliven, einem Viertel Hin, 6als ständiges Hochopfer, wie es am Berg Sinai bereitet worden ist, zum Duft der Befriedigung, als Feueropfer für den Ewigen; 7und als sein Gußopfer ein Viertel Hin für je ein Schaf; im Heiligtum spende ein Gußopfer von Rauschgetränk dem Ewigen. 8Das zweite Schaf aber sollst du gegen Abend bereiten; wie das Mehlopfer des Morgens und wie sein Gußopfer sollst du es bereiten als Feueropfer zum Duft der Befriedigung für den Ewigen. 9Und am Sabbattag zwei einjährige, fehlfreie Schafe und zwei Zehntel feines Mehl als Mehlopfer, eingerührt mit Öl, und sein Gußopfer. 10Das Hochopfer des Sabbats an seinem Sabbat, nebst dem ständigen Hochopfer und seinem Gußopfer. 11Und an euren Neumondstagen sollt ihr dem Ewigen als Hochopfer darbringen: Zwei junge Stiere, einen Widder und sieben einjährige, fehlfreie Schafe, 12und drei Zehntel feines Mehl als Mehlopfer, eingerührt mit Öl, für je einen Stier, und zwei Zehntel feines Mehl als Mehlopfer, eingerührt mit Öl, für je einen Widder, 13und je ein Zehntel feines Mehl als Mehlopfer, eingerührt mit Öl, für je ein Schaf - ein Hochopfer zum Duft der Befriedigung, ein Feueropfer für den Ewigen. 14Und ihre Gußopfer: Ein halbes Hin sei für den Stier, ein Drittel Hin für den Widder und ein Viertel Hin für das Schaf, Wein; dies ist das Hochopfer des Neumonds an seinem Neumondstag, für die Monate des Jahres, 15und ein Ziegenbock zum Sündopfer für den Ewigen, nebst dem ständigen Hochopfer soll er bereitet werden und seinem Gußopfer. 16Und im ersten Monat, am vierzehnten Tag des Monats, ist Pessah dem Ewigen. 17Und am fünfzehnten Tag dieses Monats ist ein Fest; sieben Tage lang sollen ungesäuerte Brote gegessen werden. 18Am ersten Tag sei heilige Berufung; keinerlei Dienstarbeit sollt ihr verrichten. 19Und ihr sollt ein Feueropfer als Hochopfer dem Ewigen darbringen: Zwei junge Stiere, einen Widder und sieben einjährige Schafe; fehlfrei sollen sie euch sein; 20und als ihr Mehlopfer: Feines Mehl, eingerührt mit Öl; drei Zehntel sollt ihr für den Stier und zwei Zehntel für den Widder bereiten, 21je ein Zehntel sollst du für je ein Schaf bereiten - für alle sieben Schafe; 22und einen Bock als Sündopfer, um euch Sühne zu erwirken. 23Außer dem Morgenhochopfer, das zum ständigen Hochopfer gehört, sollt ihr diese bereiten. 24Solcherlei sollt ihr täglich sieben Tage lang bereiten, als Brot des Feueropfers zum Duft der Befriedigung für den Ewigen; nebst dem ständigen Hochopfer soll es bereitet werden und seinem Gußopfer. 25Und am siebenten Tag soll euch heilige Berufung sein; keinerlei Dienstarbeit sollt ihr verrichten. 26Und am Tag der Erstreife, wenn ihr dem Ewigen ein neues Mehlopfer darbringt, an eurem Wochenfest, soll euch heilige Berufung sein; keinerlei Dienstarbeit sollt ihr verrichten. 27Und ihr sollt dem Ewigen als Hochopfer zum Duft der Befriedigung darbringen: Zwei junge Stiere, einen Widder und sieben einjährige Schafe, 28und als ihr Mehlopfer: Feines Mehl, eingerührt mit Öl, drei Zehntel für je einen Stier, zwei Zehntel für je einen Widder, 29je ein Zehntel für je ein Schaf - für alle sieben Schafe; 30einen Ziegenbock, um euch Sühne zu erwirken. 31Außer dem ständigen Hochopfer und seinem Mehlopfer sollt ihr sie bereiten - fehlfrei sollen sie euch sein - nebst ihren Gußopfern.
Matthew Henry - Complete Commentary 1 Here is, I. A general order given concerning the offerings of the Lord, which were to be brought in their season,
Num 28:2. These laws are here given afresh, not because the observance of them was wholly disused during their thirty-eight years' wandering in the wilderness (we cannot think that they were so long without any public worship, but that at least the daily lamb was offered morning and evening, and doubled on the sabbath day; so bishop Patrick conjectures); but that many of the sacrifices were then omitted is plainly intimated,
Amos 5:25, quoted by Stephen,
Acts 7:42.
Did you offer unto me sacrifices and offerings in the wilderness forty years, O house of Israel? It is implied, No, you did not. But, whether the course of sacrifices had been interrupted or no, God saw fit now to repeat the law of sacrifices, 1. Because this was a new generation of men, that were most of them unborn when the former laws were given; therefore, that they might be left without excuse, they have not only these laws written, to be read to them, but again repeated from God himself, and put into a less compass and a plainer method. 2. Because they were now entering upon war, and might be tempted to think that while they were engaged in that they should be excused from offering sacrifices.
Inter arma silent leges -
law is little regarded amidst the clash of arms. No, says God,
my bread for my sacrifices even now
shall you observe to offer, and that
in the due season. They were peculiarly concerned to keep their peace with God when they were at war with their enemies. In the wilderness they were solitary, and quite separate from all other people, and therefore there they needed not so much their distinguishing badges, nor would their omission of sacrifices be so scandalous as when they came into Canaan, when they mingled with other people. 3. Because possession was now to be given them of the land of promise, that land flowing with milk and honey, where they would have plenty of all good things. Now (says God), When you are feasting yourselves, forget not to offer the bread of your God. Canaan was given to them upon this condition, that they should
observe God's statutes, Pss 105:44,
Pss 105:45.
II. The particular law of the daily sacrifice, a lamb in the morning and a lamb in the evening, which, for the constancy of it as duly as the day came, is called a
continual burnt-offering (
Num 28:3), which intimates that when we are bidden to
pray always, and to pray without ceasing, it is intended that at least every morning and every evening we offer up our solemn prayers and praises to God. This is said to be
ordained in Mount Sinai (
Num 28:6), when the other laws were given. The institution of it we have,
Exod 29:38. Nothing is here added in the repetition of the law, but that the wine to be poured out in the drink-offering is ordered to be
strong wine (
Num 28:7), the riches and most generous and best-bodied wine they could get. Though it was to be poured out upon the altar, and not drunk (they therefore might be ready to think the worst would serve to be so thrown away), yet God requires the strongest, to teach us to serve God with the best we have. The wine must be strong (says Ainsworth) because it was a figure of the blood of Christ, the memorial of which is still left to the church in wine, and of the blood of the martyrs, which was poured out as a drink-offering upon the
sacrifice and service of our faith, Phili 2:17.
9 The new moons and the sabbaths are often spoken of together, as great solemnities in the Jewish church, very comfortable to the saints then, and typical of gospel grace. Now we have here the sacrifices appointed, 1. For the sabbaths. Every sabbath day the offering must be doubled; besides the two lambs offered for the daily burnt-offering, there must be two more offered, one (it is probable) added to the morning sacrifice, and the other to the evening,
Num 28:9,
Num 28:10. This teaches us to double our devotions on sabbath days, for so the duty of the day requires. The sabbath rest is to be observed, in order to a more close application to the sabbath work, which ought to fill up sabbath time. In Ezekiel's temple-service, which points at gospel times, the sabbath offerings were to be six lambs and a ram, with their meat-offerings, and drink-offerings (
Ezek 46:4,
Ezek 46:5), to intimate not only the continuance, but the advancement, of sabbath sanctification in the days of the Messiah. This is
the burnt-offering of the sabbath in his sabbath, so it is in the original, v. 10. We must do every sabbath day's work in its day, studying to redeem every minute of sabbath time as those that believe it precious; and not thinking to put off one sabbath's work to another, for sufficient to every sabbath is the service thereof. 2. For the new moons. Some suggest that, as the sabbath was kept with an eye to the creation of the world, so the new moons were sanctified with an eye to the divine providence, which
appoints the moon for seasons, guiding the revolutions of time by its changes, and governing sublunary bodies (as many think) by its influences. Though we observe not any feast of new moons, yet we must not forget to give God the glory of all the precious things put forth by the moon which he has
established for ever, a faithful witness in heaven, Pss 89:37. The offerings in the new moons were very considerable, two bullocks, a ram, and seven lambs, with the meat-offerings and drink-offerings that were to attend them (
Num 28:11, etc.), besides a sin-offering,
Num 28:15. For, when we give glory to God by confessing his mercies, we must give glory to him likewise by confessing our own sins; and, when we rejoice in the gifts of common providence, we must make the sacrifice of Christ, that great gift of special grace, the fountain and spring-head of our joy. Some have questioned whether the new moons were to be reckoned among their feasts; but why should they not, when, besides the special sacrifices which were then to be offered, they rested from servile works (
Amos 8:5),
blew the trumpets (
Num 10:10), and went to the prophets
to hear the word? 2Kgs 4:23. And the worship performed in the new moons is made typical of gospel solemnities,
Isa 66:23.
16 Here is, I. The appointment of the pass-over sacrifices; not that which was the chief, the paschal lamb (sufficient instructions had formerly been given concerning that), but those which were to be offered upon the seven days of unleavened bread, which followed it,
Num 28:17-
Num 28:25. The first and last of those seven days were to be sanctified as sabbaths, by a holy rest and a holy convocation, and on each of the seven days they were to be liberal in their sacrifices, in token of their great and constant thankfulness for their deliverance out of Egypt:
Two bullocks, a ram, and seven lambs. A gospel conversation, in gratitude for
Christ our passover who was sacrificed, is called the
keeping of this feast (
1Cor 5:8); for it is not enough that we purge out the
leavened bread of malice and wickedness, but we must
offer the bread of our God, even the sacrifice of praise, continually, and continue herein unto the end. 2. The sacrifices are likewise appointed which were to be offered at the feast of pentecost, here called the
day of the first-fruits, Num 28:26. In the feast of unleavened bread they offered a
sheaf of their first-fruits of barley (which with them was first ripe) to the priest (
Lev 23:10), as an introduction to the harvest; but now, about seven weeks after, they were to bring a
new meat-offering to the Lord, at the end of harvest, in thankfulness to God, who had not only given,
but preserved to their use, the kindly fruits of the earth, so as that in due time they did enjoy them. It was at this feast that
the Spirit was poured out (
Acts 2:1, etc.), and thousands were converted by the preaching of the apostles, and were presented to Christ, to be
a kind of first-fruits of his creatures. The sacrifice that was to be offered with the loaves of the first-fruits was appointed,
Lev 23:18. But over and above, besides that and besides the daily offerings, they were to offer
two bullocks, one ram, and seven lambs, with a kid for a sin-offering, Num 28:27-
Num 28:30. When God sows plentifully upon us he expects to reap accordingly from us. Bishop Patrick observes that no
peace-offerings are appointed in this chapter, which were chiefly for the benefit of the offerers, and therefore in them they were left more to themselves; but
burnt-offerings were purely for the honour of God, were confessions of his dominion, and typified evangelical piety and devotion, by which the soul is wholly offered up to God in the flames of holy love; and
sin-offerings were typical of Christ's sacrifice of himself,
by which we and our services are perfected and sanctified.
