What was the significance of the new moon in Bible times?

At the creation the 'lesser light' was to rule the night. Its brilliancy is seen much more in the east than in the west, and its light is more appreciated in the former, especially when the heat of the day necessitates travelling by night. The NEW MOON among the Israelites was a festival: it was watched for on the hills, and as soon as it was seen, it was ushered in by sound of trumpet. Num. 10:10; 1 Chr. 23:31; Ps. 81:3; Ezek. 45:17; Col. 2:16: cf. 1 Sam. 20:5, 18, 24.

The feast of the new moon was the celebration of the beginning of a new period of time, marked, however, not by the yearly revolution of the sun, but the monthly reappearing of the moon. It is typical of the new phases of blessing for Israel; may we not see in it a suggestion that in David himself, thus anointed as king and openly separated from poor Saul, whose light indeed had been eclipsed, there was the advent of a new era for Israel? The nation still must wait for the rising, not of a moon, not of some earthly satellite, but of the Sun of Righteousness with healing in His wings, to bring in the new day for them and for the earth.

Let us look now at the first series; and here, at the offerings at the beginning of months or new moon. This reappearance of the light of the moon, — that is, of the light of the sun upon her, — we find in the seventh month associated with the feast of trumpets, Israel's recall into the light of God, when the full time of her blessing shall have come. This shows us what the new moon signifies. The Church as such cannot, of course, be said to be recalled into the light; yet man in her, and characteristically the Gentile fallen away from God, is now brought back. Moreover, her history has shown how dependent she is on God for reviving grace. Like Israel's, it is a record of continual relapses into darkness, and of revivals, through sovereign goodness, again and again. Individually also, what debtors are we to God for constant renewal! Here, then, the two bullocks and the ram, with seven lambs, show the answer on man's part which this grace awakes; testifying of and reflecting what Christ has become to the soul, the subjective state answering to what has been objectively presented. Thus the bullock speaks of service; two bullocks, of adequate testimony in this way to God; the ram, of consecration; seven lambs, of the completeness of redemption apprehended. These things will be found to appear, in fact, in every true revival. Named by itself. the goat bears witness of Him who was our Substitute to effect this. God would have no doubt of the place in which His beloved Son stood, of judgment borne by Him, the "likeness of sinful flesh" assumed.

Then comes "the beginnings of your months." This is peculiar to Numbers, being found in no other book of the Pentateuch. The reason seems to be that it is essentially bound up with the wilderness types of Israel — their experiences and changes as a people on earth. "In the beginnings of your months," that is, at the new moon, when there was the shining forth again of that which had waned away. Such a type in no way suits the church which is called during Israel's darkness after the light waned and before it shines again. "And in the beginnings of your months ye shall offer a burnt-offering to Jehovah; two young bullocks, and one ram, seven lambs of the first year without spot," with their appropriate meat-offerings and drink-offerings. There is represented here the largest form of setting forth Christ offered to God in the bullock, with the idea of energy of devotedness to God, and this too in that adequacy of testimony which "two" represents. The sheep or the lower forms indicate, I suppose, Christ appreciated after a less measure. The bullock is the fullest appreciation of Christ. Those that had so long despised Him will now acknowledge Him with so much the greater fervour because of their former slight. The Lord graciously takes notice of this. The ram is a type of Christ as an offering of consecration to God; here it is but a feeble testimony — "one ram." The "seven lambs" mean the completeness of Christ's sweet savour before God. There is also, as we know, the necessary sin-offering.

But now we come to the feasts. On the fourteenth day of the first month the passover is noticed, where we have, as it is said, two young bullocks, just the same provision as was laid down for the beginning of months, the new moons. Further, in the case of the feast of weeks, "in the day of the first-fruits, when ye bring a new meat-offering to Jehovah" (the Pentecostal offering), there is a similar type. "After your weeks be out, ye shall have a holy convocation; ye shall do no servile work: but ye shall offer the burnt-offering for a sweet savour to Jehovah; two young bullocks, one ram, and seven lambs of the first year."

As to the differences on the feast of the new moon we can say little. The monthly return of the moon speaks of constant renewal under the good hand of God, and that of course of the creature, weak and nothing in itself, ever dependent upon the sufficiency and ministry of the Creator; like the moon, in itself nothing, and getting all its light from the great source of light and power, the sun. It has its special reference to Israel, but yields its lessons also for the Church and the individual (Numbers, Notes, p. 498). The bullock and ram must still speak of service and consecration, but in the victory of known redemption.

There is yet another circumstance worth noting: it was during the seventh month that all the people gathered together from all their cities to Jerusalem (v. 1). The feast of the new moon, inaugurated by the blowing of trumpets (Lev. 23:23; Num. 10:10; Ps. 81:3) took place on the first day of this seventh month. This day was remarkably appropriate for the condition of the people returned from captivity and for grace which God had shown them. Israel had lost divine blessing through their own fault; the light of the glory of the Lord which the people ought to have reflected, just as the moon reflects the sun, had disappeared; but now the new moon, an image of the restored people, had begun to reappear. The full splendor of this luminary was not yet visible, but this first quarter moon presaged the future manifestation of the glory of the people of God. What more characteristic feast could have been chosen? This feast was a day of rest and jubilation (Lev. 23:23-24). No sorrow was to spoil its beauty, and nevertheless the fear of the surrounding nations was on them! From the first day of this seventh month, the altar was built and the morning and evening burnt sacrifice was offered on it (vv. 3, 6); not the sacrifice for sin, but the burnt offering, the true image of worship; and the people were to continue to offer it, without any interruption, until the temple was completed.

Pentecostal work being ended, another series of events begins (ver. 23) with the words referred to, "And Jehovah spake unto Moses." They blow up the trumpet in the new moon (compare Ps. 81; Num. 10:3, 10). It was the renewal of the blessing and the splendour of the people — Israel gathered as an assembly before Jehovah. It is not yet the restoration of joy and gladness, but at least the renewal of the light and reflected glory which had disappeared takes place, and enlightens their expectant eyes; and they gather the assembly to re-establish the glory.

(vv. 1-5) In the 80th Psalm there is the thrice repeated appeal of Jehovah to cause His face to shine upon Israel. This psalm anticipates the answer to these appeals. “The new moon,” it has been said, “was the symbol of the reappearance of Israel in the sun's light.” The blowing of trumpets, on the first day of the seventh month, celebrated the first of the three set times in that month which spoke of Israel's blessing (Lev. 23:24, 27, 34). The psalm, therefore, looks on to the time when Israel will again come into blessing as a nation in the recognized favour of God. Then Israel will sing aloud and praise God according to the desire of God from the beginning of their history.

Let us refer to the Psalms. There you may learn how truly they and the prophets agree with this figure in the law. See Psalm 81. There is a plain enough testimony as to its force: "Sing aloud to God our strength; make a joyful noise to the God of Jacob. Take a psalm and bring hither the timbrel, the pleasant harp with the psaltery. Blow the trumpet at the new moon, at the time appointed, on our solemn feast day." If men were not prejudiced, none could deny the application to Israel. The moon, that luminary which wanes and loses her brightness, once more renews her light, as mercy will do for the rebellious people.

We have now further particulars as to the public worship of the millennial day in the sanctuary; and this as affecting the prince, the people, and the priests, and with especial prominence given to the sabbaths and the new moons.

"Thus says the Lord Jehovah; The gate of the inner court that looks toward the east shall be shut the six working days; but on the sabbath it shall be opened, and in the day of the new moon it shall be opened." (Ver. 1) The reason why these two occasions gain so marked a place now is obvious. Those who are of God are no longer entering into rest; they have gone in. The day is come. Sabbath-keeping no longer remains for the people of God. Glory dwells in the land, and Israel are there gathered out of the lands, from the east, and from the west, from the north, and from the south. They had wandered in the wilderness in a solitary way; they found no city to dwell in. This is all past — past for ever. They have been led forth by the right way, they are come to a city of habitation, yea to His city, for this is its true and deep and worthy boast: as we shall hear, Jehovah is there. "In that day it shall be said to Jerusalem, Fear thou not; to Zion, Let not thine hands be slack. Jehovah thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will be silent in his love, he will exult over thee with singing." The sabbath therefore naturally is now made much of. But so is the new moon. Israel who had long waned and disappeared now renews her light, never more to withdraw herself. The new moon therefore fitly marks Israel restored now and for evermore.