Numbers Chapter 28
The Sacrificial System
A. Offerings Related to Time Periods
1. (Numbers 28:1–8) The Morning and Evening Offering
Now the Lord spoke to Moses, saying, “Command the children of Israel, and say to them, ‘My offering, My food for My offerings 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: 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, 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 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; in a holy place you shall pour out the drink to the Lord as an offering. 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.’”
The daily burnt offering formed the foundation of Israel’s sacrificial system. Each morning and evening, one lamb without blemish was offered, symbolizing constant fellowship and communion between Israel and God. It was a perpetual reminder that the people could only approach God through the shedding of blood and the covering of sin. These sacrifices were not merely ritual acts, but daily proclamations of God’s holiness and the people’s dependence upon His mercy.
The phrase “day by day, as a regular burnt offering” demonstrates the unceasing nature of worship. Every sunrise and sunset was to be marked by acknowledgment of God’s sovereignty and the need for continual atonement. It served as a visible reminder that sin is a daily reality, and fellowship with God must be maintained through constant faith and obedience.
The command to offer “in the morning” and “in the evening” also carried a devotional application. God’s people are to begin and end their day with Him. Just as Israel’s day was framed by sacrifice, the believer’s day should be framed by prayer, thanksgiving, and reflection on God’s Word.
The psalmist modeled this pattern of devotion. In the morning, he sought the Lord: “My voice You shall hear in the morning, O Lord; in the morning I will direct it to You, and I will look up” (Psalm 5:3). Again, he said, “But to You I have cried out, O Lord, and in the morning my prayer comes before You” (Psalm 88:13). In the evening, he continued in meditation: “When I remember You on my bed, I meditate on You in the night watches” (Psalm 63:6). And his prayers were as incense before the Lord: “Let my prayer be set before You as incense, the lifting up of my hands as the evening sacrifice” (Psalm 141:2).
True devotion does not end at the day’s close. The godly man prays continually, as it is written, “Evening and morning and at noon I will pray, and cry aloud, and He shall hear my voice” (Psalm 55:17). Thus, the continual burnt offering teaches us that communion with God must be both constant and heartfelt, never confined to a single time of day or place of worship.
2. (Numbers 28:9–10) The Sabbath Offering
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.
Every Sabbath, two additional lambs were sacrificed, one in the morning and one in the evening, accompanying the regular daily offerings. The Sabbath represented rest and holiness, and these extra offerings underscored the sanctity of that day. The addition of the Sabbath sacrifice signified that even in rest, worship was not to cease. The people were reminded that rest did not mean idleness but rather deeper reflection upon the Lord and His goodness.
The Sabbath offerings also symbolized God’s provision of perfect rest through His covenant. While the daily offerings spoke of continual fellowship, the Sabbath offerings pointed to the rest and completion found only in God. Ultimately, these sacrifices prefigured the spiritual rest believers find in Christ, who declared, “Come to Me, all you who labor and are heavy laden, and I will give you rest” (Matthew 11:28).
3. (Numbers 28:11–15) The Monthly Offering
At the beginnings of your months you shall present a burnt offering to the Lord: two young bulls, one ram, and seven lambs in their first year, without blemish; three-tenths of an ephah of fine flour as a grain offering, mixed with oil, for each bull; two-tenths of an ephah of fine flour as a grain offering, mixed with oil, for the one ram; and one-tenth of an ephah of fine flour, mixed with oil, as a grain offering for each lamb, as a burnt offering of sweet aroma, an offering made by fire to the Lord. Their drink offering shall be half a hin of wine for a bull, one-third of a hin for a ram, and one-fourth of a hin for a lamb; this is the burnt offering for each month throughout the months of the year. Also one kid of the goats as a sin offering to the Lord shall be offered, besides the regular burnt offering and its drink offering.
The offerings at the beginning of each month, or new moon, were larger and more elaborate than the daily or Sabbath sacrifices. These marked new beginnings in Israel’s calendar and symbolized renewal and dedication. The variety of sacrifices—bulls, a ram, and lambs—reflected the completeness of the atonement and the abundance of thanksgiving owed to God.
The presence of both burnt offerings and sin offerings in the same ceremony teaches that worship must involve both atonement and consecration. The burnt offering expressed total devotion to God, while the sin offering acknowledged the continuing need for cleansing. Together, they illustrated that fellowship with God depends upon both forgiveness and holiness.
In 1 Samuel 20:5–6, David’s attendance at the “new moon” feast with Saul shows how these monthly observances became times of national gathering and leadership reflection. They served as both spiritual and civic markers in Israel’s rhythm of life.
However, these festivals were later corrupted by empty ritualism and excess. The prophet Isaiah rebuked the people in Isaiah 1:14, declaring, “Your New Moons and your appointed feasts My soul hates; they are a trouble to Me, I am weary of bearing them.” What God had instituted as holy reminders of His covenant became hollow traditions when the people’s hearts were far from Him. The same danger persists today—religious observance without true devotion grieves the Lord.
Thus, the daily, weekly, and monthly offerings collectively remind believers that worship must be both constant and sincere. God desires not mere repetition of ceremony, but the devotion of a heart continually renewed by faith and obedience.
B. Offerings Related to Seasonal Feasts
1. (Numbers 28:16–25) Offerings at Passover and the Feast of Unleavened Bread
On the fourteenth day of the first month is the Passover of the Lord. And on the fifteenth day of this month is the feast; unleavened bread shall be eaten for seven days. On the first day you shall have a holy convocation. You shall do no customary work. And you shall present an offering made by fire as a burnt offering to the Lord: two young bulls, one ram, and seven lambs in their first year. Be sure they are without blemish. Their grain offering shall be of fine flour mixed with oil: three-tenths of an ephah you shall offer for a bull, and two-tenths for a ram; you shall offer one-tenth of an ephah for each of the seven lambs; also one goat as a sin offering, to make atonement for you. You shall offer these besides the burnt offering of the morning, which is for a regular burnt offering. In this manner you shall offer the food of the offering made by fire daily for seven days, as a sweet aroma to the Lord; it shall be offered besides the regular burnt offering and its drink offering. And on the seventh day you shall have a holy convocation. You shall do no customary work.
The Passover and the Feast of Unleavened Bread were inseparable in Israel’s calendar, forming the first major festival of the year. The Passover, held on the fourteenth day of the first month (Nisan), commemorated the deliverance of Israel from Egypt by the blood of the lamb. The following seven days constituted the Feast of Unleavened Bread, during which Israel was to eat no leaven, symbolizing the removal of sin and corruption from their midst.
In addition to each family’s Passover lamb, the nation as a whole was to bring the corporate offerings described here. Two young bulls, one ram, and seven lambs without blemish were presented as burnt offerings, along with their respective grain and drink offerings. These sacrifices reflected the principle of substitutionary atonement and dedication to God. Every detail—down to the measurements of fine flour and oil—emphasized order, purity, and obedience in worship.
The inclusion of “one goat as a sin offering, to make atonement for you” revealed that even during a feast of deliverance and thanksgiving, the people still required cleansing from sin. It served as a reminder that redemption from Egypt was only the beginning; continual atonement was needed for fellowship with God. This sin offering pointed forward to Jesus Christ, who became the final Passover Lamb. As it is written, “For indeed Christ, our Passover, was sacrificed for us” (1 Corinthians 5:7).
The command that “you shall offer these besides the burnt offering of the morning” shows that these festival sacrifices did not replace the daily offerings. Worship and atonement were continual. Each feast was an addition, not a substitution, for the regular rhythms of devotion. The holy convocations on the first and seventh days of the feast were times of rest and reverence, mirroring the Sabbath principle and reinforcing that Israel’s life centered around the worship of Yahweh.
The Feast of Unleavened Bread also carried a moral lesson. Leaven, often symbolizing sin and corruption, was to be entirely removed from their homes and diet for seven days, teaching the necessity of purity in life. Paul applies this principle spiritually to the church: “Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover, was sacrificed for us. Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth” (1 Corinthians 5:7–8).
Thus, the Passover and Feast of Unleavened Bread pointed both backward to Israel’s deliverance from bondage and forward to the perfect deliverance in Christ. The daily offerings of that week declared the constancy of God’s grace and the necessity of holiness in all who are redeemed.
2. (Numbers 28:26–31) Offerings at the Feast of Weeks (Pentecost)
Also on the day of the firstfruits, when you bring a new grain offering to the Lord at your Feast of Weeks, you shall have a holy convocation. You shall do no customary work. You shall present a burnt offering as a sweet aroma to the Lord: two young bulls, one ram, and seven lambs in their first year, with their grain offering of fine flour mixed with oil: three-tenths of an ephah for each bull, two-tenths for the one ram, and one-tenth for each of the seven lambs; also one kid of the goats, to make atonement for you. Be sure they are without blemish. You shall present them with their drink offerings, besides the regular burnt offering with its grain offering.
The Feast of Weeks, also called Pentecost, was celebrated seven weeks after the firstfruits of the barley harvest (Leviticus 23:15–21). It marked the presentation of the new grain offering, expressing gratitude for God’s provision and abundance. This feast was both agricultural and spiritual, reminding Israel that every harvest was a gift from God and that He alone sustained their lives and labor.
As in the other feasts, the offerings were to be without blemish, symbolizing purity and wholehearted devotion. Two bulls, one ram, and seven lambs were offered as burnt offerings, together with a goat for a sin offering. Though the central focus of Pentecost was thanksgiving, atonement still accompanied it. The phrase “one kid of the goats, to make atonement for you” demonstrated that even in times of blessing, Israel’s sin nature required acknowledgment and covering. Gratitude without repentance is incomplete worship.
This principle remains true today. Every act of thanksgiving to God should be grounded in the recognition that all blessings flow through the atonement of Jesus Christ. The Christian’s entire life—work, worship, and celebration—should be marked by constant awareness of the cross.
The Feast of Weeks also carried prophetic significance. On this same feast day many centuries later, the Holy Spirit descended upon the believers gathered in Jerusalem (Acts 2:1–4). Just as the firstfruits of the harvest were offered to God, so the firstfruits of the Church were empowered for service. Pentecost thus became both a commemoration of God’s provision and a symbol of spiritual empowerment for the redeemed.
The command to offer “besides the regular burnt offering” again reinforces the theme of continual worship. The feasts were not occasional interruptions but intensifications of daily devotion. Whether in daily sacrifice or in festival celebration, the worship of Israel was to be steady, ordered, and pure.
