Exegetical and Hermeneutical Commentary of Numbers 8:1

And the LORD spoke unto Moses, saying,

1 4. The Lampstand

The golden lampstand (not ‘candlestick’ E.VV. [Note: .VV. The English Versions, i.e. Authorised and Revised.] ) stood in the Holy Place, on the south side, i.e. on the left of one entering from the court. It was the only source of light in the Tabernacle, the Holy of Holies being in darkness. The religious conceptions attaching to it in the time of the writer may be seen from Zec 4:1-6 a, Zec 4:10 b Zec 4:14. The full description of the lampstand is given in Exo 25:31-40.

Fuente: The Cambridge Bible for Schools and Colleges

The actual lighting of the lamps (compare the marginal references) was to be done to set forth symbolically the special presence which God had now Num 7:89 actually established among His people.

Fuente: Albert Barnes’ Notes on the Bible

Num 8:1-4

When thou lightest the lamps.

The golden candlestick an emblem of the Church of God

I. The preciousness and sacredness of the church of God.

II. The light of the church of God.

III. The ministers of the church of God, and their function.

IV. The function of the church of God. I would not give much for your religion, says Spurgeon, unless it can be seen. Lamps do not talk; but they do shine. A lighthouse sounds no drum, it beats no gong; and yet far over the waters its friendly spark is seen by the mariner. So let your actions shine out your religion. Let the main sermon of your life be illustrated by all your conduct, and it shall not fail to be illustrious. Application:

1. To individuals. Are our lives luminous in the light of the Lord Jesus Christ?

2. To Churches. Are we making good our claim to a place in the Church of the living God by taking our part in performing the Divine function of that Church? Are we diffusing the light of God in Christ in this dark world? (W. Jones.)

Moulded and beaten work

(with Exo 32:4):–I have chosen these two texts to point out an instructive lesson regardng the easiness of sin and the difficulty of holiness. The material of the golden calf which Aaron constructed was poured into a mould and shaped without trouble; the material of the seven-branched candlestick had to be beaten out carefully and slowly with much toil and pains.

I. The pattern of the calf was easily constructed; it required no originality, no effort of thought, only an exercise of memory; and Aaron cast their golden jewels into the familiar mould, and out of it came the familiar image. So easy, so natural, so inevitable was the process, that Aaron used language regarding it which seemed to imply that, when he lighted the furnace and poured into the mould the molten gold, the image of the calf came out of its own accord. It may be further remarked that, in order to get the image sharp and clear out of the mould, Aaron must have put into the gold an alloy of some inferior metal, or it was already in the ornaments of the Israelites. And is this not true of all sin? It has a mould prepared for it in a world lying in wickedness, and in the deceitful heart of man. The pattern of sin is as old as Adam. The first transgression was not only the root, but also the type of every transgression, just as the whole plant is a development and modification of the primitive leaf, and constructed after its pattern. Why is it that we think so little of articles cast in a mould, in comparison with those wrought by hand? Is it not because these moulded articles are easily made, involving the smallest expenditure of toil or time or thought? They can be manufactured and multiplied by the thousand with the greatest ease once the mould is formed. The maker puts as little as possible of himself into them. He is not an artist, but a mere mechanic. The essence of all sin is a desire to get things in the easiest way–to run things into moulds, rather than to hew or carve or build them with slow, patient toil and care. And hence when persons do not take thought or trouble to do what is right, they always blame circumstances and not themselves for the wrong. When they do not resist temptation they say that they could not help themselves. Sin is regarded as a misfortune demanding pity, and not a wilful act drawing down condemnation.

II. The material of the seven-branched golden candlestick was not run into a mould already prepared for it. It was all hand-made work. It was the most elaborate of all the vessels of the sanctuary, because it represented the result of what all the other vessels typified and led up to–the light of the world, and yet it was beaten out of one solid piece of gold. The workman who fashioned it must have pondered minutely over every part, and bestowed immense labour and skill upon all its details; the pattern and symmetry of the whole must have been clearly in his mind, while from one mass of metal he beat out each shaft and floral ornament. The whole idea of it implied personal thought and toil and care. While it is easy for man to sin, it is difficult for man to be holy. He finds moulds for his sin lying ready to his hand, without any trouble. But he has to fashion, as it were, by the toil of his hands and the sweat of his soul, with the Divine help, the means by which he may be rescued from his sin and folly. We can mould a false diamond in glass or paste in a few minutes; but nature requires ages of slow, patient workmanship to crystallise the real diamond from the dark charcoal. We can cover common deal wood with an exquisitely grained veneer of walnut or mahogany at a small expense and with little effort; but the grain of the walnut or mahogany represents many years of strain and struggle, during which the tree grew its beautiful markings. Thus in the human world we can make easy imitations of moral and spiritual qualities, which when genuine can only be produced by slow, patient self-discipline, by many prayers and tears and toils. The paste diamond of religion, that glitters so brightly and deceives so many, can be manufactured in the mould of easy compliance with outward church duties and rites; the veneer of godliness can be assumed by a profession which costs nothing, and makes no demand of self-sacrifice upon the inner nature. But the deliverance from sin and the formation of holiness, which the salvation of Christ implies and involves, can only be through toil and suffering. (H. Macmillan, D. D.)

The littered lamp

Who must light the lamps? Aaron himself (Num 8:3). As the peoples representative to God, he thus did the office of a servant in Gods house, lighting his Masters candle. As the representative of God to the people, he thus gave them the significations of Gods will and favour, which is thus expressed (Psa 18:28). And thus Aaron himself was now lately directed to bless the people, The Lord make His face to shine upon thee (Num 6:25). The commandment is a lamp (Pro 6:23). The Scripture is a light shining in a dark place (2Pe 1:19). And a dark place indeed even the Church would be without it, as the tabernacle without the lamps, for it had no window in it. Now the work of ministers is to light these lamps, by expounding and applying the Word of God. The priest lighted the middle lamp from the fire of the altar; and the rest of the lamps he lighted one from another : which signifieth that the fountain of all light and knowledge cometh from Christ, who has the seven spirits of God, figured by the seven lamps of fire (Rev 4:5); but that in expounding of Scripture, one passage must borrow light from another. He also supposeth, that seven being a number of perfection, by the seven branches of the candlestick is showed the full perfection of the Scriptures, which are able to make us wise to salvation.

2. To what end the lamps were lighted; that they might give light over against the candlestick, i.e., to the part of the tabernacle where the table stood, with the shewbread upon it, over against the candlestick. They were not lighted like tapers in an urn, to burn to themselves, but to give light to the other side of the tabernacle, for therefore candles are lighted (Mat 5:15). The lights of the world, the lights of the Church, must shine as lights. Therefore we have light, that we may give light. (Matthew Henry, D. D.)

Men who would quench the light of truth

No light shone from the Ship Shoal Lighthouse, near Morgan City, U.S., on two consecutive nights in February. The unusual darkness at that point caused some surprise, but surprise was turned into indignation when the facts became known. One of the keepers had seen a man in a boat who needed assistance, his vessel being becalmed. The keeper kindly towed the boat to the lighthouse and treated the man hospitably. In the night the guest made a murderous attack on the two lighthouse-keepers, shooting both of them and inflicting dangerous wounds. He held possession of the lighthouse for forty-eight hours, during which he never lighted the lamps. Then, as he could not find food, he surrendered. A man more utterly depraved it is difficult to imagine. But there are many infidels who are trying to murder mens souls and to quench the warning light of the Bible.

Luminous centres:–The globe of the earth is surrounded by a mass of atmosphere extending forty or fifty miles above the surface. Each particle of air is a luminous centre, receiving its light from the sun, and it radiates light in every direction. Were it not for this, the suns light could only penetrate those spaces which are directly accessible to his rays. Thus, the sun shining upon the window of an apartment would illuminate just so much of that apartment as would be exposed to his direct rays, the remainder being in darkness. But we find, on the contrary, that although that part of the room upon which the sun directly shines is more brilliantly illuminated than the surrounding parts, these latter are nevertheless strongly illuminated. In the social world, too, there are luminous centres. These are noble souls, who, being especially blessed themselves, diffuse in every direction some of the blessings which they have received. Were it not for them, and their power of spreading brightness, goodness, and joy, the world would be indeed rayless and cold. (Scientific Illustrations.)

Secondary graces to be kept burning

On a dark stormy night, when the waves rolled like mountains, and not a star was to be seen, a boat was rocking and plunging near the Cleveland harbour. Are you sure this is Cleveland? asked the captain, seeing only one light from the lighthouse. Quite sure, sir, replied the pilot. Where are the lower lights? Gone out, sir. Can you make the harbour? We must, or perish, sir! And with a strong hand and a brave heart the old pilot turned the wheel. But, alas I in the darkness he missed the channel, and with a crash upon the rocks the boat was shivered, and many a life lost in a watery grave. Brethren, the Master will take care of the great lighthouse; let us keep the lower lights burning!

Obligation to keep the light burning

It is one of the chief temptations of Christians, and not least of those whose candlestick is the lofty one of the pulpit, to think unduly of themselves. Our anxiety should be, not, What do you think of us? but, What do you think of our message? Not, Do you esteem the light-holder? but, Do you walk in the light? This truth has likewise its application, on the other hand, for the pew. You go away, and ask, How did you like the sermon? but go home to-day, and ask yourselves, How did you like the truth? You may be ever so well pleased with sermons, and be none the better; but, if you receive the truth, it will save your soul; if you light your candle at the fire of Gods altar, it will burn for ever. And while it shines for your own soul, it will shine through your life, as through lantern, for the good of others also. Only let your light shine before men, and they, seeing your good works, will glorify your Father in heaven. Let it! It is its property to shine, if it gets fair treatment. It is not a question of the numbers, or rank, or influence of those who shall see it. Eyes or no eyes, you have to shine. The gentian fringes the mountain glacier with its drapery of blue, though seldom a human eye may look upon it. The desert melon smells with a refreshing draught for the wayfarer, though not a human foot in half a century should pass that way. There God has placed it in readiness. If you help to light to heaven and happiness the humblest of Gods creatures, you have done a glorious work. The Admiralty order carries with it a lesson to the believer. Light the lamps every evening at sunsetting, and keep them constantly burning, bright and clear, till sunrising. There are no qualifications and no exceptions. If, in the worlds night, no lamp were dim, and no light kindled by Gods hand were shaded, it were happier for sinning and suffering humanity. It is only here we have the opportunity to shine in darkness. When the morning of the eternal day dawns upon us, our light shall be swallowed up in the surpassing glory, that needs no light from sun or moon. No bed or sofa is permitted in the watch-room of the lighthouse. None must be tempted to slumber at a post of so much responsibility. And, if such needful guarantees are taken for the safety of those who navigate our seas, is there less need for earnestness and watchfulness to remove peril from the way of those whose voyage must conduct either to glory or to ruin? No slumberous hours, no unguarded moments for those to whom the heavenly light has been entrusted. Nor must danger keep you back from duty. I have read of the keeper of an island lighthouse whose provisions were exhausted, whose frame was emaciated, and to whom the stormy sea for weeks suffered no access or relief, nightly lighting his lamp with an almost dying hand. Anything better than that no warning ray should stream across that perilous channel (R. H. Lundie, M. A,)

Importance of a small light

Once I was down a coalmine. The man who received me was black and grimy, but he had an honest heart, and his smile was like sunlight crossing the grime. Down in the bowels of the mountain, dark and cheerless, I noticed his little oil-lamp. I knew that there was a sun blazing away up in the solar universe, but what was that? What concerned me down in the pit was the miners little lamp, the wick so tiny, the oil so very scanty, the flicker of flame so little noticed, yet it was more precious to me at that time than the blazing sun. Oh believe me for effective work in the mass of a lost humanity, in the blackness and darkness of this fallen world, I believe Christ prizes more the little flicker of a humble Christian who will go and visit a sick one this Sabbath afternoon, than the blazing sun of this public assembly. Oh, you can cheer the heart of God by letting your light shine unnoticed by the world, but be assured that He notices it. (John Robertson.)

The glory of an unobtrusive light

The light of a true spiritual life must shine more or less conspicuously. From a gifted speaker or writer, it may stream out widely and afar, like the gleam of a beacon flaming from a mountain top. From an unendowed, retiring, obscure disciple, it may be only as the light of a lamp in a narrow room, noticed by few, yet not entirely lost to the view of men. A charming writer, speaking of such a modest soul, says: A tiny flitting bird of slight song may with careful scrutiny be seen twisting in and out of the drooping fir tassels. Many would pass it unnoticed, but the observant eye will detect the gleam of a gold circlet upon the tiny gold-crested wren. Thus men will pass unregarding many a noiseless, retired worker for God in some sphere of seclusion and shade. But they who watch and know will be aware at times of the light of a saints glory encircling the modest head.

Liberality and service viewed in the light of the sanctuary

Having read, in chapter 7., the lengthened statement of the princes liberality, we, in our wisdom, might suppose that the next thing in order would be the consecration of the Levites, thus presenting, in unbroken connection, our persons and offerings. But no. The Spirit of God causes the light of the sanctuary to intervene, in order that we may learn in it the true object of all liberality and service in the wilderness. Is there not lovely and moral appropriateness in this? Why have we not the golden altar, with its cloud of incense, here? Why not the pure table, with its twelve loaves? Because neither of these would have the least moral connection with what goes before or what follows after; but the golden candlestick stands connected with both, inasmuch as it shows us that all liberality and all work must be viewed in the light of the sanctuary, in order to ascertain its real worth. Those seven lamps express the light of the Spirit in testimony. They were connected with the beaten shaft of the candlestick which typifies Christ, who, in His Person and work, is the foundation of the Spirits work in the Church. All depends upon Christ. Every ray of light in the Church, in the individual believer, or in Israel by and by, all flows from Christ. Nor is this all we learn from our type. The seven lamps shall give light over against the candlestick. Were we to clothe this figure in New Testament language, we should quote our Lords words when He says to us, Let your light so shine before men, &c. (Mat 5:16). Wherever the true light of the Spirit shines it will always yield a clear testimony to Christ. It will call attention not to itself, but to Him; and this is the way to glorify God. This is a great practical truth for all Christians. The very finest evidence which can be afforded of true spiritual work is that it tends directly to exalt Christ. If attention be sought for the work or the workman, the light has become dim, and the Minister of the sanctuary must use the snuffers. It was Aarons province to light tile lamps; and he it was who trimmed them likewise. In other words, the light which, as Christians, we are responsible to yield, is not only founded upon Christ, but maintained by Him, from moment to moment, throughout the entire night. Apart from Him we can do nothing. (C. H. Mackintosh.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

CHAPTER VIII

Directions how the lamps are to be lighted, 1-3.

How the candlestick was formed, 4.

The Levites to be consecrated to their service by being cleansed,

sprinkled, shaved, purified, and their clothes washed, 5-7.

To offer a meat-offering and a sin-offering, 8.

The people to put their hands upon them, 9, 10.

Aaron is to offer them before the Lord, 11.

The Levites to lay their hands on the heads of the bullocks,

&c., 12.

The Levites are taken to assist Aaron and his sons in the place

of all the first-born of Israel, 13-19.

Moses and Aaron do as they were commanded, the Levites are

presented, purified, and commence their service, 20-22.

They are to begin their service at twenty-five years of age, and

leave off at fifty, 23-25.

After this they shall have the general inspection of the service, 26.

NOTES ON CHAP. VIII

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

1. the Lord spake unto MosesTheorder of this chapter suggests the idea that the followinginstructions were given to Moses while he was within the tabernacleof the congregation, after the princes had completed their offering.But from the tenor of the instructions, it is more likely that theywere given immediately after the Levites had been given to thepriests (see on Nu 3:1-4:49), andthat the record of these instructions had been postponed till thenarrative of other transactions in the camp had been made [PATRICK].

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And the Lord spake unto Moses,…. Whether immediately after the offerings of the princes, or at another time, is not certain; Aben Ezra thinks it was in the night God spake unto him, because then the lamps were lighted and burning:

saying; as follows.

Fuente: John Gill’s Exposition of the Entire Bible

Consecration of the Levites. – The command of God to consecrate the Levites for their service, is introduced in Num 8:1-4 by directions issued to Aaron with regard to the lighting of the candlestick in the dwelling of the tabernacle. Aaron was to place the seven lamps upon the candlestick in such a manner that they would shine . These directions are not a mere repetition, but also a more precise definition, of the general instructions given in Exo 25:37, when the candlestick was made, to place the seven lamps upon the candlestick in such a manner that each should give light over against its front, i.e., should throw its light upon the side opposite to the front of the candlestick. In itself, therefore, there is nothing at all striking in the renewal and explanation of those directions, which committed the task of lighting the lamps to Aaron; for this had not been done before, as Exo 27:21 merely assigns the daily preparation of the candlestick to Aaron and his sons; and their being placed in the connection in which we find them may be explained from the signification of the seven lamps in relation to the dwelling of God, viz., as indicating that Israel was thereby to be represented perpetually before the Lord as a people causing its light to shine in the darkness of this world. And when Aaron is commanded to attend to the lighting of the candlestick, so that it may light up the dwelling, in these special instructions the entire fulfilment of his service in the dwelling is enforced upon him as a duty. In this respect the instructions themselves, coupled with the statement of the fact that Aaron had fulfilled them, stand quite appropriately between the account of what the tribe-princes had done for the consecration of the altar service as representatives of the congregation, and the account of the solemn inauguration of the Levites in their service in the sanctuary. The repetition on this occasion (Exo 27:4) of an allusion to the artistic character of the candlestick, which had been made according to the pattern seen by Moses in the mount (Exo 25:31.), is quite in keeping with the antiquated style of narrative adopted in these books.

Fuente: Keil & Delitzsch Commentary on the Old Testament

The Lights of the Sanctuary.

B. C. 1490.

      1 And the LORD spake unto Moses, saying,   2 Speak unto Aaron, and say unto him, When thou lightest the lamps, the seven lamps shall give light over against the candlestick.   3 And Aaron did so; he lighted the lamps thereof over against the candlestick, as the LORD commanded Moses.   4 And this work of the candlestick was of beaten gold, unto the shaft thereof, unto the flowers thereof, was beaten work: according unto the pattern which the LORD had showed Moses, so he made the candlestick.

      Directions were given long before this for the making of the golden candlestick (Exod. xxv. 31), and it was made according to the pattern shown to Moses in the mount, Exod. xxxviii. 17. But now it was that the lamps were first ordered to be lighted, when other things began to be used. Observe, 1. Who must light the lamps; Aaron himself, he lighted the lamps, v. 3. As the people’s representative to God, he thus did the office of a servant in God’s house, lighting his Master’s candle; as the representative of God to the people, he thus gave them the intimations of God’s will and favour, thus expressed (Ps. xviii. 28), Thou wilt light my candle; and thus Aaron himself was now lately directed to bless the people, The Lord make his face to shine upon thee, ch. vi. 25. The commandment is a lamp, Prov. vi. 23. The scripture is a light shining in a dark place, 2 Pet. i. 19. And a dark place indeed even the church would be without it, as the tabernacle (which had no window in it) without the lamps. Now the work of ministers is to light these lamps, by expounding and applying the word of God. The priest lighted the middle lamp from the fire of the altar, and the rest of the lamps he lighted one from another, which (says Mr. Ainsworth) signifies that the fountain of all light and knowledge is in Christ, who has the seven spirits of God figured by the seven lamps of fire (Rev. iv. 5), but that in the expounding of scripture one passage must borrow light from another. He also supposes that, seven being a number of perfection, by the seven branches of the candlestick is shown the full perfection of the scriptures, which are able to make us wise to salvation. 2. To what end the lamps were lighted, that they might give light over against the candlestick, that is, to that part of the tabernacle where the table stood, with the show-bread upon it, over against the candlestick. They were not lighted like tapers in an urn, to burn to themselves, but to give light to the other side of the tabernacle, for therefore candles are lighted, Matt. v. 15. Note, The lights of the world, the lights of the church, must shine as lights. Therefore we have light, that we may give light.

Fuente: Matthew Henry’s Whole Bible Commentary

NUMBERS-CHAPTER EIGHT

Verses 1-4:

“Candlestick,” menorah, “place of light,” or a lampstand. This was one of the articles of furniture in the holy place of the Tabernacle. For detailed description of the golden lampstand, see Ex 25:31-40; 37:17-24.

The general duties of lighting the lamps on the gold lampstand were assigned to the priests, Ex 25:37. This was a perpetual ordinance, attended to twice daily by them; Ex 27:20, 21. The present text specifically instructs Aaron as high priest to light the lamps.

Fuente: Garner-Howes Baptist Commentary

MARCHING AND MURMURING

Numbers, Chapters 1-19.

THE Book of Leviticus is hard to outline and to interpret. It is lengthy, and introduces so much of detail of law and ceremony that its analysis is accomplished with difficulty. And yet Leviticus took but thirty days to declare and put its every precept into actual practice. In that respect the Book of Numbers quite contrasts its predecessor. It covers a period of not less than thirty-eight years, and the plan of the volume is simple. Four keywords compass the nineteen chapters proposed for this mornings study. They are words necessitated by the wilderness experience. Leviticus sets up a sanctuary and a form of service; but in Numbers, we read of men of war, of armies, of standards, of camps, and trumpets sounding aloud. Through all of this, these key-words keep their way, and the mere mention of them will aid us in an orderly study of the first half of the volume; while we will not be able to dispense with them when we come to the analysis and study of the latter half. I refer to the terms mustering, marching, murmuring, and mercy.

MUSTERING

The first nine chapters of Numbers have to do almost entirely with the mustering. Chapters one and two are given to arranging the regiment, as we saw in our former study:

And the Lord spake unto Moses in the wilderness of Sinai, in the tabernacle of the congregation, on the first day of the second month, in the second year after they were come out of the land of Egypt, saying,

Take ye the sum of all the congregation of the Children of Israel, after their families, by the house of their fathers, with the number of their names, every male by their polls;

From twenty years old and upward, all that are able to go forth to war in Israel: thou and Aaron shall number them by their armies.

And with you there shall be a man of every tribe; every one head of the house of his fathers. * *

As the Lord commanded Moses, so he numbered them in the wilderness of Sinai. * *

Every male from twenty years old and upward, all that were able to go forth to war. * *

And the Lord spake unto Moses and unto Aaron, saying, Every man of the Children of Israel shall pitch by his own standard (Num 1:1-4; Num 1:19-20; Num 2:1-2).

After all the centuries and even the millenniums that have come in between the day of Numbers and our day, wherein have men improved upon Gods plan of mustering armies and arranging regiments? True, we permit our boys to enter the service younger than twenty, but we make a mistake, as many a war-wrecked youth has illustrated. True, we make up our regiments of men who are strangers to each other, and in whose veins no kindred blood is flowing. But such an aggregation will never represent the strength, nor exhibit the courage that the tribal regiment evinces in fight. The almost successful rebellion of our Southern States demonstrated this. Our standard speaks of the nation, and appeals to the patriotic in men. Their standard represented the family and addressed itself to domestic pride and passion. It is well to remember, however, that the primary purpose of these Old Testament symbols is the impression of spiritual truths. And the lesson in this arranging of regiments is the one of being able to declare our spiritual genealogy, and our religious standard.

Every Israelite, when he was polled, was put in position to declare his paternity and point unmistakably to his standard; and no Christians should be satisfied until they can say with John, Now are we the sons of God, because we have discovered that the Spirit Himself beareth witness with our spirit that we are the sons of God. And no standard should ever be accepted as sufficient other than that which has been set up for us in the Word. Long ago God said, Behold I will lift up Mine hand to the Gentiles, and set up My standard to the people, and in Christ Jesus He has accomplished that; and every one of us ought to be able to say with C. H. M., Our theology is the Bible; our church organization is the one Body, formed by the presence of the Holy Ghost, and united to the living and exalted Head in the Heavens. To contend for anything less than this is entirely below the mark of a true spiritual warrior.

Chapters three and four contain the appointment of the Priests. When Moses numbered the people, the Levites after the tribe of their fathers were not numbered (Num 1:47). God had for them a particular place in the army, and a peculiar part to take in this onward march. Their place was roundabout the tabernacle, at the center of the host, and their office was the charge of all the vessels thereof, and over all the things that belonged to it. They were to bear the tabernacle, to minister in the tabernacle, to encamp roundabout it; to take it down when they were ready to set forth; and when the army halted in a new place, they were to set it up (chap. 2). In one sense they were not soldiers; in another they were the very captains and leaders of Jehovahs army. Their men from twenty to fifty were not armed and made ready for the shedding of blood, but they were set in charge of that symbol of Jehovahs presence without which Israels overthrow would have been instantaneous, and Israels defeat effectual. The worlds most holy men have always been, will always remain, its best warriors. The Sunday School teachers of the land fight the battles that make for peace more effectually than the nations constabulary; while the ministers of the Gospel, together with all their confederatesconscientious laymenput more things to rights and keep the peace better than the police force of all towns and cities. Every believer is a priest unto God. We should be profoundly impressed with the position we occupy in the great army which is fighting for a better civilization, and with the responsibility that rests upon us in the bringing in of a reign of righteousness.

Chapters five to nine, we have said, relate themselves to the establishment of army regulations. They impose purity of life upon every member who remains in the camp; they require restitution of any property falsely appropriated; they insist upon the strictest integrity of the home-life, and they declare the vows, offerings, and ceremonies suited to impress the necessity of the keeping of all these commands. In this there are two suggestions for the present time, namely, the place that discipline has in a well-organized army and the prominence it ought to be given in the true Church of God. That modern custom of making a hero of every man who smells the smoke of battle, and the complimentary one of excoriating every moral teacher who insists that even men of war are amenable to the civilities of life and ought to be compelled to regard them, has filled the ranks of too many standing armies with immoral men and swung public opinion too far into line with that servile press which indulges the habit of condoning, yea, even of commending, an army code that makes for criminal culture.

Sometime ago I went, in company with a veteran of 61 to 66, to hold a little service at the grave of two of his comrades. On our way we met another veteran of that bloody war, and as we looked into his bloated face, and listened to his drunken words, this clean, sober, Christian ex-soldier uttered some things about the necessity of better discipline in the army that were worthy of repetition, and ought to be heard by those officials who have it in their power to aid the young men of our present army to keep the commandments of God; but who too often lead them by example and precept to an utter repudiation of the same.

But the Church of God is Jehovahs army, and if we expect civilities from the unregenerate, we have a right to demand righteousness of the professedly redeemed. Much as discipline did for the purity and power of Israel, if rightly employed, it would accomplish even more for the purity and power of the present organized body of believers. Baron Stowe, a long time Bostons model pastor, in his Memoirs says, touching the importance of strict discipline, A church cannot prosper that connives at sin in its members; and that charity which shrinks from plain, faithful dealing with offenders, is false charity, and deeply injurious. A straightforward course in discipline, in accordance with the rules laid down by the Saviour, is the only one that will insure His approbation. Any serious student of the Scriptures must be often and profoundly impressed with the parallelisms, and even perfect agreements, of the Old Testament teachings with those of the New. Touching discipline, the Lord said unto Joshua,

Israel hath sinned, and they have also transgressed My covenant, which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff.

Therefore the Children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed thing from among you (Jos 7:11-12).

When Paul found in the Corinthian Church a similar condition of transgression, he wrote,

But now I have written unto you not to keep company, if any man that is called a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. * * Therefore put away from among yourselves that wicked person (1Co 5:11 f).

MARCH

The tenth chapter and thirty-third verse sets our organized army into motion. And they departed from the mount of the Lord, three days journey. Touching this march there are three things suggested by the Scripture, each of which is of the utmost importance.

First of all it was begun at Gods signal.

And it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up from off the tabernacle of the testimony.

And the Children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran.

And they first took their journey according to the commandment of the Lord, by the hand of Moses (Num 10:11-13).

Going back to the beginning of this tenth chapter you will find that the priests were to assemble the armies with the silver trumpets. A single blast called together the princesheads of the thousands of Israel. When they blew an alarm, the camps that lay on the East went forward. A second alarm summoned the camps from the South, and an additional blast brought the congregation together. The same God at whose signal Israel was to march, speaks in trumpet tones by His Spirit, and through the Word, to the present Church militant. When whole congregations go sadly wrong, much of the trouble will be found with the men whose business it is to. use the silver trumpet, and thereby voice the mind of God. Too many preachers have been snubbed into silence or cowed to uncertain sounds. The silver trumpets through which they ought to call the people to battle have been plugged up with gold pieces, and in all too many instances they are afraid to blow an alarm, calling to the camps that lie on the East, lest when they sound the second, those that lie on the South should refuse to respond.

Joseph Parker suggests that when ministers become the trumpeters of society again, there will be a mighty awakening in the whole nation. In Italy they have a saying to this effect, There has never been a revolution in Europe without a Monk at the bottom of it. And when the ministers of the Gospel of Jesus Christ faithfully fill up their offices, there will never be a division of Gods army, marching Canaan-ward, without a preacher at the head of it; and he will not be a man who has accommodated himself to the cry of the times in which we live Prophesy not unto us right things, speak unto us smooth things, prophesy deceits, but rather one who will sound the alarm of Divine command, and whose word will be to the people, Gods signal. Every element of success enters into that assurance which comes from a conviction that one is marching according to the Divine command. The reason why public opinion, almost insuperable obstacles, and even royal counsellors, could not turn Joan of Arc from her purpose, existed in the fact that she kept hearing a voice saying, Daughter of God, go on, go on! And if we will listen, there is a voice behind us saying, This is the way, walk ye in it.

In this march Gods leadership was sought.

And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee.

And when it rested he said, Return, O Lord, unto the many thousands of Israel (Num 10:33).

There is a simplicity and a sincerity in that prayer which is truly refreshing. There are plenty of men who consult their circumstances; who take into account all the factors that can affect the march of life, and who try to keep as their constant guide a well-balanced intellect; but Moses preferred God. He esteemed His presence above all favorable conditions, and above the highest human judgment. And the man who rises up in the morning, offering his prayer to God to be guided for that day, and who, when he lies down at night, prays again, Return, O Lord, unto me, and watch over my slumber, is the man who has no occasion to fear because even the fiercest foe will fall before him.

Lewis Albert Banks says that about the year 1600 a man by the name of Heddinger was chaplain to the Duke of Wartenberg. The Duke was a wayward, wicked man. Heddinger was one of these genuine, faithful souls like John the Baptist who would stand for the right and God. He rebuked the Duke for his great sins. This terribly enraged his Honor, and he sent for the brave chaplain thinking to punish him. Heddinger came from his closet of prayer with his face beaming. The Duke, seeing the shine in every feature, realized that he was enjoying the actual presence of the Lord, and after putting to him the question, Why did you not come alone? sent him away unharmed. Ah, beloved, whether we be on the march or at rest; whether we be fighting the battles of life or enjoying its victories; whether we be proclaiming the truth or are on trial for having taught it, we have no business being alone, for we seek the Divine presence. The Lord will lead us in the march and lift over us His banner when we lie down to rest.

Nor can one follow this march without being impressed with the fact that God was guiding His people Canaan-ward. By consulting a good map you will see that the line from Sinai to Kadesh-Barnea was as direct as the lay of the land made possible. God never takes men by circuitous routes. These come in consequence of leaving the straight and narrow way for the more attractive but uncertain one of by-path meadow. Had they remained faithful to Divine leadership, forty days would have brought the whole company into Canaan. But when, through the discouragement of false reporters, they turned southward, putting their backs to God, they plunged into the wilderness fox a wandering of forty years, and even worse, to perish there without ever seeing the Land of Promise. What a lesson here for us! There is a sense in which every man determines his own destiny. It is within our power to trust to Divine leadership and enjoy it, and it is equally within our power to mistrust it, and lose it. One commenting upon this says, Israel declared that God had brought them into the wilderness to die there; and He took them at their word. Joshua and Caleb declared that He was able to bring them into the land, and He took them at their word. According to your faith be it unto you.

MURMURING

The eleventh chapter sounds for us a sad note. There the people fall to petty complaints and criticisms. And when the people complained. There are those who can complain without occasion. Criticism is the cheapest of intellectual commodities. And yet the critic always has a reason for his complaint, and however he may seek to hide the real cause, God is an expert in uncovering it. Here He lays it to the mixed multitude that was among themthey fell a lusting. That mixed multitude (or great mixture is the word in the original) consisted of Egyptians and others who had come out of Egypt with Israel, and whose Egyptian tastes were not being satisfied by enforced marches, holy services and manna from on High. It is a good thing to get Israel out of Egypt, to get the Church of God out of the world; but it is an essential thing also to get Egypt out of Israel, the unregenerate out of the Church of God, for if you do not they will fall a lusting, and the first complaint they will make is touching the food divinely provided for them. The Gospel of Jesus ChristGods provided mannanever did satisfy an unregenerate man, and it never will. What he wants is the cucumbers, and the melons, and the leeks, and the onions, and the garlick. Yes, even the garlick of the world; and when you set before him manna, he insists that his soul is dried away.

I went to talk with a mother about her little daughters uniting with the church. She told me that she was opposed to it; and when I asked her why, she boldly replied that she united with the church herself when she was young, and thereby denied herself all the pleasures of the world. She had never ceased to regret it, and she proposed to save her girl from a similar experience. A lusting for the cucumbers, and the melons, and the leeks, and the onions, and the garlick! If such is ones feeling, just as well go back to the world! It does not make an Egyptian an Israelite to go over into that camp, and it does not make an unregenerate man a Christian because you write his name on the church book.

This spirit of criticism spread to the officials and leaders. And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married. Their complaint was slightly different from that of the mixed multitude, but directed against the same man.

From the complaint of these leading officials the trouble spread, and when the ten spies rendered their report of the land which God had promised, the whole congregation broke into revolt. That was the opportunity that Korah and Dathan and Abiram and On took advantage of.

And they rose up before Moses, with certain of the Children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown.

And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them; wherefore then lift ye up yourselves above the congregation of the Lord? (Num 16:2-3).

Here is the new complaint of the critics! Moses is domineering; his administration is that of a one-man power. He has not given sufficient attention to the princes of the assembly, and to the chief members of the congregation.

This is no ancient story. From that hour until this, the Church of God, whether in the form of Israel or that of the body of baptized believers, has experienced the same rebellion with the same reasons assigned. In Pauls day the Church at Corinth had to be counselled by the great Apostle and the members thereof reminded that they were of one body. The feet are enjoined not to complain of the hands, and the ear not to criticise the eye, and the eye not to envy the hand, nor yet the head the feet, that there should be no schism in the body, since when one member suffers, all the members suffer with it, and when one member is honored all the members should rejoice with it. In our own day the chief men have sometimes set aside the servant of God. Dr. Jonathan Edwards, once a man of the highest education and personal culture, honored by the members of his profession for his spirituality, and for the success that had attended his ministry, was set aside because he interfered with the Egyptian desires of the children of certain chief men of his congregation. Years ago, in New York, Americas most famous pastor and preacher, after passing through a series of sicknesses and bereavements in his family, came to the thirtieth anniversary of his pastorate to find himself retired from office by a few of the officials of the church who were influential. His reinstatement by the body at large came too late to save him from the collapse that attended this severe experience. A New York correspondent, writing of this, said, Such action makes every pastor in New York City feel sick at heart.

Attend to the way Moses met this! If the ministers of the present time learned his way, their course would be a more courageous one and their burdens better borne. Then Moses and Aaron fell on their faces before all the assembly of the congregation of the Children of Israel (Num 14:5). That is the way he met the first rebellion. When the rebellion of Korah came, it is written, And when Moses heard it, he fell upon his face. And he spake unto Korah and unto all his company, saying, Even to morrow the Lord will show who are His (Num 16:4-5). We may suggest here, prayer to God, the best possible reply to complaints and criticisms. If one has been guilty of that charged against him, such prayer will bring him to a knowledge of his guilt and give him an opportunity to correct it; and if he has not been guilty, such prayer will cause God to lift him up and establish his going, and put into his mouth a song.

Constantine the Great was one day looking at some statues of famed persons, and noting that they were all in standing position, he said, When mine is made Id like it in kneeling posture, for it is by going down before God I have risen to any eminence. Moses has taught us how to conquer all complaint, and all criticism, and come off victorious by falling on our faces and waiting until God shows who are His.

MERCY

The conclusion of this study presents a precious thought; in the midst of judgment, mercy appears.

At Moses intercession, God removes His hand. Every time there is a rebellion, and judgment is visited upon the people, Moses appears as intercessor, and when the people fell to lusting for the leeks, and the onions of Egypt, Moses cried unto God, Wherefore hast Thou afflicted Thy servant? and wherefore have I not found favour in Thy sight, that Thou layest the burden of all this people upon me? Their cries were the anguish of his soul! When Miriam and Aaron were in sedition against their brother, it was Moses who interceded, saying, Heal her now, O God, I beseech Thee. And when the whole congregation lifted up their voices of murmuring at the report of the spies, Moses was on his face again in such an intercessory prayer as you could scarce find on another page of sacred Scripture. He was ready to die himself, if they could not be delivered and when Korah and his company attempted his overthrow, he plead with God until the plague was stayed. Therein is an example for every true Christian man.

Dearly beloved, avenge not yourselves, but rather give place unto wrath, for it is written, Vengeance is Mine; I will repay, saith the Lord;

Therefore if thine enemy hunger, feed him; if he thirst, give him drink. * *

Be not overcome of evil, but overcome evil with good.

This is what Christ said,

Love your enemies, bless them that curse you; do good to them that hate you, and pray for them which despite fully use you and persecute you, that you may be the children of your Father which is in Heaven (Mat 5:44-45).

The richest symbol of Gods mercy is seen in this nineteenth chapterthe red heifer! She was preeminently the type of Gods provision against the defilement of the wilderness experience. She prefigured the death of Christ as the purification for sin and contained the promise of Gods mercy toward all men, however dreadful their rebellion or deep their stains. Who can read this nineteenth chapter and remember how this offering of the red heifer covers the most grievous sin of man without seeing how great is Gods mercy, and how Divine is His example. Henry Van Dyke says, When we see God forgiving all men who have sinned against Him, sparing them in his mercy, * * let us take the gracious lesson of forgiveness to our hearts. Why should we hate like Satan when we may forgive like God? Why should we cherish malice, envy, and all uncharitableness in our breasts? I know that some people use us despitefully and show themselves our enemies, but why should we fill our hearts with their bitterness and inflame our wounds with their poison? This world is too sweet and fair to darken it with the clouds of anger. This life is too short and precious to waste it in bearing that heaviest of all burdens, a grudge.

And you will see in this nineteenth chapter, also, a new emphasis laid upon the necessity of personal purity. The red heifer was provided for cleansing, and God imposed it upon the cleansed to keep themselves unspotted from the world. That is the major part of true religion to this day, to keep onesself unspotted from the world. This whole chapter is Gods attempt to so provide us with the blood of the slain, and surround us with the cleansing ceremonies, that we may be able to resist the floods of defilement that flow on every side. Realizing, as we must realize, the beauty and blessedness of a holy life, we can enter into a keen appreciation of that most beautiful beatitude, and sing with John Keble:

Blest are the pure in heart,

For they shall see their God:

The secret of the Lord is theirs;

Their soul is Christs abode.

The Lord, who left the heavens,

Our life and peace to bring,

To dwell in lowliness with men,

Their pattern and their King.

Still to the lowly soul

He doth Himself impart,

And for His dwelling and His throne

Chooseth the pure in heart.

Lord, we Thy presence seek;

May ours this blessing be;

Oh, give the pure and lowly heart,

A temple meet for Thee.

Fuente: The Bible of the Expositor and the Evangelist by Riley

Critical and Explanatory Notes

Num. 8:1-4. (Compare Exo. 25:31-40; Exo. 27:20-21; Exo. 37:17-24; Exo. 40:24-25). Here we have the command to actually light the lamps, and the statement of its fulfilment. When Aaron is commanded to attend to the lighting of the candlestick, so that it may light up the dwelling, in these special instructions the entire fulfilment of the service in the dwelling is enforced upon him as a duty. In this respect the instructions themselves, coupled with the statement of the fact that Aaron had fulfilled them, stand quite appropriately between the account of what the tribe-princes had done for the consecration of the altar service as representatives of the congregation, and the account of the solemn inauguration of the Levites in their service in the sanctuary.Keil and Del.

Num. 8:5-22. Before entering upon their duties the Levites were to be consecrated to the office, and then formerly handed over to the priests.

Num. 8:6. Cleanse them, ; not , to hallow or sanctify, used of the consecration of the priests (Exo. 29:1; Lev. 8:12).

Num. 8:7. Water of purifying. Lit., sin-water. The water used for the cleansing of persons cured of leprosy (Lev. 14:5), and the water of separation (Num. 19:9), were both of them prepared with peculiar and significant ingredients. The sin-water; i.e., water designed to cleanse from sin, was doubtless taken from the water in the laver of the sanctuary, which was provided for the purification of the priests before they entered upon the performance of their duties (Exo. 30:17-21).

Let them shave all their flesh. Margin: Let them cause a razor to pass over, etc. Keil and Del.: They shall cause the razor to pass over their whole body, is to be distinguished from . The latter signified to make bald or shave the hair entirely off (Lev. 14:8-9); the former signifies merely cutting the hair, which was part of the regular mode of adorning the body.

Num. 8:10. The children of Israel shall put their hands upon the Levites. The princes of the tribes would do this as the representatives of their respective tribes. By this act they represented the transfer to the Levites of the sacred duties which were previously obligatory upon the whole nation in the persons of its first-born sons.

Num. 8:11. And Aaron shall offer the Levites before the Lord for an offering. Lit., as in margin: Shall wave the Levites before the Lord (as) a wave-offering. How this was to be done is not determined. Most likely, Aaron pointed to the Levites, and then waved his hands, as in ordinary cases of making this offering. The multitude of the Levites seems to preclude the other modes suggested, e.g., causing them to march backwards and forwards before the altar, or taking them round it. The ceremony of waving indicated (cf. Lev. 7:30) that the offering was dedicated to God, and again, by grant from Him, withdrawn for the use of the priests. It was therefore aptly used at the inauguration of the Levites.Speakers Comm.

Num. 8:12. The Levites shall lay their hands, etc. By this imposition of hands, they made the sacrificial animals their representatives, in which they presented their own bodies to the Lord as a living sacrifice, well pleasing to Him.Keil and Del.

Num. 8:16. The firstborn of all the children of Israel. Heb.: The firstborn of every one of the, etc.

Num. 8:19. To make an atonement for the children of Israel. i.e., by performing those services which were due from the children of Israel; the omission of which by the children of Israel would, but for the interposition of the Levites, have called down wrath from God.Speakers Comm.

That there be no plague among the children of Israel, etc., by reason of any irreverent, or otherwise improper performance of sacred duties, or any trifling with sacred things. (Compare Num. 1:53.)

Num. 8:21. And the Levites were purified. More correctly: Purified them selves.

Num. 8:24. To wait upon the service of, etc. Heb., as in margin: To war the warfare of, etc. Keil and Del.: To do service at the work of, etc.

Num. 8:25. Shall cease waiting upon the service. Heb., as in margin: Return from the warfare of the service. Keil and Del.: Return from the service of the work, and not work any further.

Num. 8:26. To keep the charge, and shall do no service. Charge, as distinguished from work, signified the oversight of all the furniture of the tabernacle (see chap, 3); work (service) applied to laborious service, e.g., the taking down and the setting up of the tabernacle, and cleaning it, carrying wood and water for the sacrificial worship, slaying the animals for the daily and festal sacrifices of the congregation, etc.Keil and Del.

Proceeding to view the chapter homiletically, in the first paragraph we have:

THE GOLDEN CANDLESTICK, AN EMBLEM OF THE CHURCH OF GOD

(Num. 8:1-4)

The Golden Candlestick was part of the furniture of the Holy place, and was placed on the South side of that apartment. The full description of the candlestick is given in Exo. 25:31-40; Exo. 37:17-24. According to the Rabbins, the height of it was five feet, and the breadth of it, or the distance between the outer branches, three and a half feet. During the night the whole of the seven lamps were kept burning, but in the day there were only three. The weight of the entire candlestick was a talent, or one hundred and twenty-five pounds. It has been calculated to have been worth 5,076. Regarding the candlestick as an emblem of the Church, the text suggests

I. The Preciousness and Sacredness of the Church of God.

The candlestick was of pure beaten gold, so also were the snuffers and snuff dishes. Much of the furniture of the sanctuary was made of pure goldthe mercy-seat, the cherubim, the dishes, spoons, covers, bowls, the pot which contained the manna; and many of the larger things were overlaid with hold (Exo. 25:10-39). In so large a use of this, the costliest and most perfect of all metals, we have an intimation of the preciousness of the Church of God, and all its belongings. The people of God are highly esteemed by Him. The precious sons of Zion, comparable to fine gold. The Lord taketh pleasure in His people.) See Isa. 49:15-16; Mal. 3:16-17; Act. 20:28; 2Ti. 2:19.) But the mere costliness of gold, says Archbishop Trench, that it was of all metals the rarest, and therefore the dearest, this was not the only motive for the predominant employment of it. Throughout all the ancient East there was a sense of sacredness attached to this metal, which still to a great extent survives. Thus golden in the Zend-Avesta is throughout synonymous with heavenly or divine. So also in many Eastern lands while silver might be degraded to profane and every-day uses of common life, might as money pass from hand to hand, the pale and common drudge twixt man and man, it was not permitted to employ gold in any services except only royal and divine. The Church of God is a sacred institution. Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people, etc. Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? The temple of God is holy, which temple ye are.

II. The Light of the Church of God.

The light in the holy place is an emblem of the Word of God in His Church. His Word, His truth, including in this all which He has declared of Himself in revealed religion, is the light of the Church. Thy Word is a lamp unto my feet, and a light unto my path. For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life. Like its Divine Author, the Word of God is light in itself. God has ordained His Gospel, says Milton, to be the revelation of His power and wisdom in Christ Jesus. Let others, therefore, dread and shun the Scriptures for their darkness; I shall wish I may deserve to be reckoned amongst those who admire and dwell upon them for their clearness. There are no songs comparable to the songs of Zion, no orations equal to those of the prophets, and no politics like those which the Scriptures teach. The Word of God gives light to others, as the lamps on the candlestick gave light to the priests in the holy place. It is a book full of light and wisdom, says Sir Matthew Hale, will make you wise to eternal life, and furnish you with directions and principles to guide and order your life safely and prudently. There is no book like the Bible for excellent learning, wisdom, and use. The perfection of this light is shadowed forth by the Golden Candlestick, with its seven lamps. Seven is the number of mystical completeness; and the seven lamps set forth the full perfection of the Sacred Scriptures. (a)

III. The Ministers of the Church of God, and their Function.

Aaron and his sons, the priests, were to light the lamps in the Holy Place. It is the duty of ministers to expound and apply the teachings of the Word of God: not to use that Word to illustrate and confirm their own theories or the systems of other men; but reverently and earnestly to strive to ascertain its meaning and message, and to make that meaning and message clear and convincing to others. It is their sacred function to bring the light of the Divine Scriptures to bear upon the duties and experiences, the problems and perplexities, the sins and struggles of human life. It has been suggested that the lighting of one lamp from another showed the opening of one text by another. This work of the Gospel ministry, if it is to be well done, demands careful and suitable education, diligent and devout study, and the gracious help of the Divine Spirit. (b)

It is also necessary that the Christian minister should live well. His life should be luminous as well as his ministry. It was well said by Thomas Adams: He that preaches well in his pulpit, but lives disorderly out of it, is like a young scribbler; what he writes fair with his hand, his sleeve comes after and blots.

IV. The Function of the Church of God.

Like the Golden Candlestick, the Church is to be a light-bearer. The Church is not the light, but it is the bearer of light, that which holds it forth and causes it widely to spread abroad its rays. It has no light of its own, but it diffuses that which it receives from its Saviour and Lord. Every Christian is light in the Lord, and should show forth this light in the darkness of this world. He is called to this: Ye shine as lights in the world, holding forth the Word of Life. Ye are the light of the world, etc. (Mat. 5:14-16.) I would not give much for your religion, says Mr. Spurgeon, unless it can been seen. Lamps do not talk; but they do shine. A lighthouse sounds no drum, it beats no gong; and yet far over the waters its friendly spark is seen by the mariner. So let your actions shine out your religion. Let the main sermon of your life be illustrated by all your conduct, and it shall not fail to be illustrious. (c).

Application.

1. To individuals: Are our lives luminous in the light of the Lord Jesus Christ?

2. To Churches: Are we making good our claim to a place in the Church of the living God by taking our part in performing the Divine function of that Church? Are we diffusing the light of God in Christ in this dark world?

ILLUSTRATIONS

(a). How large a space does a candle occupy? Just a little hole in the candlestick. But when it shines out to the poor traveller that has lost his way in the morass at midnight, how far it reaches! And to him how much it means, when it guides him to a highway, and to a hospitable place of residence! And how much it means on a rocky shore, when it gives light to a thousand ships with their imperilled mariners! It means safety. It does an important office-work, although it requires but a small space to stand in. And although the Word of God does not cover much ground, the ground that it does cover is so vital, and it stands so connected with mans life here and hereafter, that it shines with a clear light. And he that takes heed to it will certainly find the harbour, the shore, the haven. It is transcendently important; in present and temporal, and human respects, not so important as men have supposed; but in future, and eternal, and spiritual respects, a great deal more important than men have supposed.H. W. Beecher.

Whatever else may be said about the Bible, I am sure no man can deny that it is the best book to guide men toward practical virtue and true holiness that has ever appeared in the world. Whatever may be the disputes about its origin, whatever may be the controversies and the doubts upon the various theories of inspiration, as a practical book, as a light to a mans feet, and a lamp to his path, it has proved itself to be, and can, by investigation, be shown to be the wisest book to follow that is known.Ibid.

(b) Learning, as well as office, is requisite for a minister. An unlearned scribe, without his treasure of old and new, is unfit to interpret Gods oracles. The priests lips shall preserve knowledge, is no less a precept to the minister than a promise to the people; we are unfit to be seers if we cannot distinguish between Hagar and Sarah. A minister without learning is a more cypher, which fills up a place and increaseth the number, but signifies nothing There have been some niggardly affected to learning, calling it mans wisdom. If the moral saying of a poet or a philosopher, or, perhaps, some golden sentence of a father, drop from us, it is straight called poisoned eloquence, as if all these were not the spoils of the Gentiles, and mere handmaids unto divinity. They wrong us: we make not the pulpit a philosophy, logic, poetry-school; but all these are so many stairs to the pulpit. Will you have it? The fox dispraiseth the grapes he cannot reach. If they could beat down learning, they might escape censure for their own ignorance. For shame! Let none that have born a book dispraise learning. She hath enemies enough abroad. She should be justified of her own children. Let Babary disgrace arts, not Athens.Thomas Adams.

(c) This world, with all its darkened societies, is but Gods large house, in which so many of His children cry in the night, but never see or find their father and as housewives do not kindle the household lamp at evening only to turn over it the big wheat measure to hide it or to quench it, but set it uncovered on its lamp-stand, that it may shed a cheerful gleam through all the room, so has our Heavenly House-Father, in mercy to His still darkened children, placed His saints on their conspicuous elevation of church-membership, that their clear light of Gospel knowledge and their reflected radiance of holy affections and Christlike deeds might spread abroad by open professsion and unconcealed well-doing, a blessed illumination. It is not that the Christian need pant after notoriety, or vaingloriously flash his little spark where he has no business. The House-Master who kindles as must place us, one on a loftier and one on a lower lamp-stand as it pleaseth Him. For us it is enough that we be content with the height or conspicuousness of our place, and cheerfully let such light as we have be seen as it may be, neither ambitiously envious nor timorously unfaithful. We are not free to descend from the stand on which He has put us, nor to hide our Christianity because we are looked at, any more than we are free to cease from shining because there are few to see us, or to flare the higher when many applaud. As I have seen the glow-worm at late evening, by the silent side of an empty English lane, mount some tall spike of grass, and turn up its tiny lamp, content to hang head downwards, itself unseen, so that the exquisite soft green light which God had given it might be visible in its loveliness, so may one find in this worlds lowly and unfrequented paths Christs light-bearers, who shed each his own sweet love-light round a narrow circle of the dark, that the wayfarer who sees may praise, not his unsightly, and, sooth to say, concealed self, but that great Father in heaven who lit this faint taper upon earth, even as He lit the nobler fires which burn far up in heaven. But just as I have shut the poor glow-worm in a box or under an inverted dish, yet found that it spent all its radiance there unseen, only for sake of love and because shine it must, so will the true soul, whom his Lords all chance to imprison from shedding light on any human eye, rejoice no less to let his devout affections and gracious deeds be seen of Him who looks through the densest cover, and knows how to bestow an open reward.

Since, then, Jeans hath taught us that to be visible is no accident in Christian life, but the very condition of its usefulness, let us each with patient tendance trim our inward lamp, that in our hearts there may be the light of a sevenfold blessed grace; then let us not be ashamed with modest faithfulness to let that silent efficacious light of Christian character tell of us, that we have been shone upon by the face of Jesus; and of your Lord, that He is Light, and that in Him there is no darkness at all.J. O. Dykes, M.A., D.D.

THE CONSECRATION OF THE LEVITES; OR, ASPECTS OF ACCEPTABLE CONSECRATION TO GOD

(Num. 8:5-22)

Several of the homiletic suggestions arising out of these verses have already been noticed by us in our notes on the preceding chapters. Repetition of them is undesirable. They will be found on pp. 2123; 4853; 6165. In this section of the history we have the account of the ordination of the Levites to the duties already assigned to them in chapters 3 and 4. They have been exchanged for the firstborn; and now they are consecrated to the work of their sacred calling. The order and ceremonies of their consecration were appointed by God; we shall regard that consecration as setting forth several aspects of acceptable consecration to God.

I. In acceptable consecration to God there is a practical recognition of the necessity of moral purity.

Take the Levites from among the children of Israel, and cleanse them, etc. (Num. 8:6-7). Human nature is defiled by sin. Its springs of thought and feeling are corrupt. Heart and hands are both stained by evil in thought and deed. If we would approach unto God acceptably, we must seek spiritual cleansing. The offerings that are presented to God must be pure, and before man can offer himself to God, he must cleanse himself from sin (See Exo. 3:5; Isa. 1:11-18; 1Ti. 2:8). Ministers of the Gospel are specially required to cultivate and exhibit moral purity in their life. They must translate the doctrine of their sermons into the practice of their life; they must be sound in doctrine and sincere in life. Be ye clean that bear the vessels of the Lord. A bishop must be blameless, etc. (1Ti. 3:2-7). In all things shewing thyself a pattern of good works, etc. (Tit. 2:7-8). Being ensamples to the flock. Let all Christians, and all ministers especially, cultivate this moral purity. But how may it be attained?

1. By personal effort. Let them shave all their flesh, and let them wash their clothes, and so make themselves clean. The cleansing elements provided by God in the Gospel are of no avail unless they are personally applied. Wash you, make you clean, etc. The innumerable white-robed multitude, before the throne and before the Lamb, have washed their robes, and made them white in the blood of the Lamb. Purifying their hearts by faith.

2 By Divine influence. Moses was commanded to cleanse the Levites: And thus thou shalt do unto them to cleanse them: Sprinkle water of purifying upon them. Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. The blood of Jesus Christ His Son cleanseth us from all sin, &c. (1Jn. 1:7-9). God both provides the cleansing element and blesses mans cleansing efforts. It is our duty to cleanse ourselves, and Gods promise that He will cleanse us.

II. In acceptable consecration to God there is a practical recognition of the necessity of atonement for sin.

A young bullock was, by the Divine direction, offered to God as a sin-offering for the Levites (Num. 8:8; Num. 8:12). In this, two truths of vital importance were symbolically expressed.

1. That man needs forgiveness of sin and reconciliation with God. Man cannot truly serve God or commune with Him until these are attained by him.

2. That forgiveness of sin and reconciliation to God are to be attained through sacrifice. Christ Jesus came into the world to put away sin by the sacrifice of Himself. Christ was offered to bear the sins of many. In whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace. (See remarks on the sin-offering in our exposition of chaps. Num. 6:13-21, and Num. 7:10-88). (a)

III. Acceptable consecration to God must be unreserved and full.

A young bullock with his meatoffering of fine flour mingled with oil was to be offered to God for the Levites as a burnt offering; which symbolically expressed the entire surrender of the offerer unto God. As the offering was entirely consumed upon the altar to the honour of God, so the offerer gave himself wholly to God. (On this point see our exposition of chaps. Num. 6:13-21, and Num. 7:10-88). Notice two points:

1. God demands this entire consecration. The Levites are wholly given unto Me from among the children of Israel, etc., Num. 8:16-18. (See pp. 5053.)

2. Gratitude urges to this entire consecration. We have an intimation of this in this ceremony of consecration. The young bullock that was offered for a burnt-offering was to be presented to the Lord with his meat-offering. This meat-offering of fine flour mingled with oil was an appendage to the devotion implied in the burnt-offering: it was eucharistica symbolical expression of mans gratitude for Gods goodness. The Apostle besought the Roman Christians by the mercies of God to present their bodies a living sacrifice, holy, acceptable unto God, as their reasonable service. What shall I render unto the Lord for all His benefits toward me? I will offer to Thee the sacrifice of thanksgiving, etc. Let us through Jesus Christ offer ourselves wholly and for ever unto God. (b)

IV. Acceptable consecration to God must be open.

The Levites were consecrated to the service of the Lord in the presence of all the congregation. Thou shalt bring the Levites before the tabernacle of the congregation; and thou shalt gather the whole assembly of the children of Israel together etc. (Num. 8:9-12). Whosoever shall confess Me before men, him will I confess also before my Father which is in heaven. If thou shalt confess with thy mouth the Lord Jesus, etc. (Rom. 10:9-10.) Every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father. Avoiding parade and ostentation on the one hand, and secrecy and undue reserve on the other, the true Christian both by word and deed acknowledges Christ as his Saviour and Lord. See Psa. 66:15-16; Mar. 5:19-20; Mat. 5:14-16. (c)

V. Acceptable consecration to God is followed by religious service.

And after that shall the Levites go in to do the service of the tabernacle of the congregation. And after that went the Levites in to do, etc. They were consecrated for this purpose, that they might do the service of the children of Israel in the tabernacle of the congregation. The consecration to God which is only a thing of profession and sentiment is worse than worthless; it is offensive in the sight of God, and baneful in its influence upon men. The true consecration is for service according to the will of God. In a special sense Christian ministers are the servants of God in the work of His Church; but every true Christian is also a servant of God. We can serve God anywhere and everywhere, as well as in the pulpit or in the congregation. You may glorify God behind a counter just as in a cathedral; you may serve God sweeping a street as well as being a bishop. In respect to the service of the Levites two things are indicated:

1. In religious services there are different grades, and even the lowest grade is sacred and honourable. I have given the Levites as a gift to Aaron and to his sons. The Levites went in to do their service in the tabernacle of the congregation before Aaron and before his sons. See pp. 4850.

2. The faithful performance of religious services is of the greatest importance to society. I have given the Levites to do the service of the children of Israel in the tabernacle of the congregation, and to make an atonement for the children of Israel: that there be no plague among the children of Israel, when the children of Israel come nigh unto the sanctuary. (See explanatory notes on Num. 8:19. and pp. 22, 23).

But the true and acceptable Christian consecration extends to all our life and work: he who is truly devoted to God will do all things as for Him. (d)

If on our daily course our mind
Be set to hallow all we find,
New treasures still, of countless price,
God will provide for sacrifice.
As for some dear familiar strain
Untird we ask, and ask again,
Ever, in its melodious store,
Finding a spell unheard before;
Such is the bliss of souls serene,
When they have sworn, and stedfast mean,
Counting the cost in all t espy
Their God, in all themselves deny.
O could we learn that sacrifice,
What lights would all around us rise!
How would our hearts with wisdom talk
Along Lifes dullest, dreariest walk!
We need not bid, for cloisterd cell,
Our neighbour and our work farewell,
Nor strive to wind ourselves too high
For sinful man beneath the sky:
The trivial round, the common task,
Would furnish all we ought to ask:
Room to deny ourselves; a road
To bring us, daily, nearer God.Keble.

ILLUSTRATIONS

(a) The Lord did not study attractive sthetics, He did not prepare a tabernacle that should delight mens tastes; it was rich indeed, but so blood-stained as to be by no means beautiful. No staining of glass to charm the eye, but instead thereof the inwards of slaughtered bullocks. Such sights would disgust the delicate tastes of the fops of this present age. Blood, blood on every side; death, fire, smoke, and ashes, varied with the bellowings of dying beasts, and the active exertions of men whose white garments were all crimson with the blood of victims. How clearly did the worshippers see the sternness and severity of the Justice of God against human sin, and the intensity of the agony of the great Son of God who was in the fulness of time by His own death to put away all the sins and transgressions of His people! By faith come ye, my brethren, and walk round that blood-stained altar, and as you mark its four-square form and its horns of strength, and see the sacrifices smoking thereon acceptable to God, look down and mark the blood with which its foundations are so completely saturated, and understand how all salvation and all acceptance rests on the atonement of the dying Son of God.C. H. Spurgeon.

(b) If you could know regrets in the realm of blessedness, would not these be the regrets, that you have not served Christ better, loved Him more, spoke of Him oftener, given more generously to His cause, and more uniformly proved yourselves to be consecrated to Him? I am afraid that such would be the form of the regrets of Paradise, if any could intrude within those gates of pearl. Come, let us live while we live! Let us live up to the utmost stretch of our manhood! Let us ask the Lord to brace our nerves, to string our sinews, and make us true crusaders, knights of the blood-red cross, consecrated men and women, who, for the love we bear Christs name, will count labour to be ease, and suffering to be joy, and reproach to be honour, and loss to be gain! If we have never yet given ourselves wholly up to Christ as His disciples, now hard by His cross, where we see His wounds still bleeding afresh, and Himself quivering in pain for us, let us pledge ourselves in His strength, that we give ourselves wholly to Him without reserve, and so may He help us by His Spirit, that the vow may be redeemed and the resolve may be carried out, that we may lire to Christ, and dying may find it gain.Ibid.

(c) It is in all cases the instinct of a new heart, in its experience of God, to acknowledge Him. No one ever thinks it a matter of delicacy or genuine modesty entirely to suppress any reasonable joy, least of all any fit testimony of gratitude toward a deliverer and for a deliverance. In such a case no one ever asks, what is the use? where is the propriety? for it is the simple instinct of his nature to speak, and he speaks. Thus, if one of you had been rescued in a shipwreck on a foreign shore, by some common sailor who had risked his life to save you, and you should discover him across the street in some great city, you would rush to his side, seize his hand, and begin at once, with a choking utterance, to testify your gratitude to him for so great a deliverance. Or, if you should pass restrainedly on, making no sign, pretending to yourself that you might be wanting in delicacy or modesty to publish your private feelings by any such eager acknowledgment of your deliverer or that you ought first to be more sure of the genuineness of your gratitude, what opinion must we have in such a case of your heartlessness and falseness to nature! In the same simple way, all ambition apart, all conceit of self forgot, all artificial and mock modesty excluded, it will be the instinct of every one that loves God to acknowledge Him. He will say with our Psalmist, Come and hear, all ye that fear God, and I will declare what He hath done for my soul.H. Bushnell, D.D.

(d) Holiness is the attribute of persons, places, times, or things, set apart by the will of God from common uses, and devoted to Himself. But by Gods own appointment, those who were thus consecrated to His service in Jewish times spent a great part of their life in work which in itself was of quite a secular character. The Levites, for instance, were not always praying, or preaching, or reading the scriptures, or offering sacrifices. When the nation was in the desert, the Levites had to take down the Tabernacle and set it up, and to carry the furniture from one camping-ground to another, just as the rest of the people had to take down their own tents and set them up again, and to carry their own goods from place to place. The work of the Levites was as hard as the work of the common people; but the work of the Levites was holy, because the Tabernacle was the Tent of God. They swept the courts of the Tabernacle, and when the Temple was built they swept the larger courts of the Temple; they kindled fires; they made incense; they stored wine and oil; they drew water; they killed animals; they learnt to play musical instruments; but there was nothing profane in their most menial occupations, for whatever they did, they did as Gods servants. They had charge of large revenues; but the revenues consisted of what the people offered to God. They acted as magistrates and administered the law; but the law which they administered was Divine. Even the priests had to change the show-bred, to burn incense, and to tend fires.

A great part of the work that was done by Priests and Levites was in itself mere secular work; but they and their work were holy, because they were set apart to Gods service, and because their work was done for God, and in obedience to Gods commandments. A great part of the work that must be done by Christian people in our times is in itself mere secular work. It has to be done at the carpenters bench, at the blacksmiths anvil, in the kitchen, behind a drapers counter, at the desk in a merchants office, on the box of an omnibus, on the platform of a locomotive, in the van of a railway guard, in cotton mills, in bank parlours, in the private rooms of newspaper editors, in political committees, at School Boards, in Government offices, in Parliament;and if there is hearty, unreserved consecration to God, if Gods will is the law by which all the work is controlled, if Gods honour is the end to which all the work is devoted, the secular work, however earnestly it is done, is no more inconsistent with saintliness than were the menial duties of Priests with their consecration to the duties of their priesthood. The Priests would have been unfaithful to the solemnities with which they were set apart to their holy office if, in the conceit and fastidiousness of priestly pride, they had neglected their menial duties under the pretence of maintaining their sanctity. Christian men are equally unfaithful to their nobler calling if, under the influence of a similar conceit and fastidiousness, they regard what they call secular work as common and unclean, and refuse to discharge obvious duties under the pretence of keeping their holiness untainted.

But holiness is something more than a faultless morality. The difference between a holy man and a moral man is the difference between a Temple or a Church and a house. You may erect a very noble building; the design may be stately; the proportions magnificent; there may be plenty of space, and air and light; the walls may be of pure white marble like the walls of Italian palaces; the decorations may be perfectly beautiful; but if you build it for yourself it is a House, and not a Temple. It was not the splendour of the building on Mount Moriah that made it a Temple, but the Divine uses to which by Divine appointment it was consecrated Nor does Holiness consist in fidelity to certain occlesiastical traditions You may build a House in the style of a Church; there may be have and transepts and chancel; there may be clustered columns, and the windows may be glorious with crimson and purple and gold; but if the building is for yourself and for your private uses, it is no Church, but a mere House. And, on the other hand, no matter how poor and mean our life may look to common eyes, it is sacredevery part is sacredif we have consecrated ourselves to God. The tent which was Gods Tabernacle in the wilderness was more awful and august than the palaces of kings. Everything depends on the law which we are trying to obey, and the Master whom we are trying to serve. Holiness is the result of the consecration of our whole life to God. It requires that we should make Gods will our supreme law, and that we should do Gods will for Gods glory.R. W. Dale, M.A., D.D.

THE DIVINE MASTER AND HIS HUMAN SERVANTS

(Num. 8:23-26).

We have here the Divine directions as to the period of the Service of the Levites. The manner in which these directions are introducedAnd the Lord spake unto Moses, saying; the words which immediately follow these directionsThus shalt thou do unto the Levites touching their charge; and their position in the history, immediately after the ordination of the Levites to their sacred duties, show that they are intended to be the fixed law for the service of the Levites at the sanctuary. In chap. 4 Num. 8:3, Moses was commanded to number the Levites from thirty years old and upward oven until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation, while in the text the period of service is fixed from twenty-five years old and upward until fifty years old. That numbering had reference especially to the carriage of the tabernacle from place to place during the wanderings in the wilderness, a laborious service requiring the strength of mature manhood; whereas the directions of the text refer to the entire service of the tabernacle, which, when it was stationary, could be performed without difficulty by persons of twenty-five years of age. At a subsequent period the age at which the Levites began their service was fixed at twenty years, because the tabernacle being permanently placed upon Mount Zion, they were no longer required to carry the tabernacle, nor any vessels of it for the service thereof (1Ch. 23:24-32).

The text suggests the following Homiletic points:

I. The necessity of fitness for the Divine service.

Though the Levites entered upon their service at the age of twenty-five years, they took no part in its heaviest duties until they had attained thirty years, and thorough physical fitness; and when at fifty years that fitness began to fail, they were released from the severe duties, and employed only in such as would not try their physical powers. God requires fit instruments for His work. He can use any instrumentality whatsoever, or He can accomplish His purpose without any instrumentality; but His rule is to use those instruments who are best adapted for the accomplishment of His purposes. The arrangement of the service of the Levites shows this. The calling and career of such men as Joseph, Moses, David, John the Baptist, Paul, show this. In learning any handicraft or trade, years are spent under instructors: for the practice of law or medicine men must have special and careful training: and is it not important that they who engage in religious services should be qualified for such services? Let all religious workers do their utmost to prepare themselves for their important and sacred duties: let them study, pray, &c. (a)

Let Christian ministers especially be conscientious and painstaking in this respect. (b)

II. The variety of employment in the Divine service.

In their life in the wilderness there was Levitical service suited to young men of twenty-five years of age, there was severe labour for men from thirty to fifty years of age, and there was honourable and easy service for those who were fifty years old and upward. (See explanatory notes on these verses). The aged Levites had the oversight of the furniture of the tabernacle, and were probably engaged in instructing the young men, and in guarding the tabernacle against the approach of any prohibited persons. In the service of God to-day there is room for workers of every kind and degree of faculty; there is ample scope for the enthusiasm of youth, the strength of manhood, and the ripe experience of age. The able reasoner, the eloquent orator, the skilful manager of affairs, the patient plodding worker, the sympathetic visitor of the sick and sorrowful, the gifted and loving teacher, the prevailing intercessor at the Throne of Grace, the unobtrusive and kindly tract distributor, even the worn and weary sufferer, calm, and sweetly submissive to the Divine will, each and all have their sphere and their mission in the service of God. In this we have

1. An encouragement to persons of feeble powers and narrow opportunities to try to do good. (c)

2. A rebuke to those who plead inability as an excuse for their indolence in religious service. Use the ability you have, however small it may be; and by so doing you will increase it. God holds us responsible only for the ability we have or may have, not for that we have not and cannot obtain. (See pp. 40, 41).

III. The care of the Great Master for His servants.

He will not have His servants overburdened; His youthful servants He will not prematurely call to posts of severe labour or solemn responsibility, and for those who have borne the burden and heat of the day He arranges an eventide of honourable and restful service. He calls men to work for which they are adapted; and if in their work any severe strain be imposed upon them, He giveth unto them more grace. His yoke is easy and His burden is light. He graciously sustains every worker in his toil, gives to every worker sweetest joy in his toil, and will gloriously reward even the smallest service of the feeblest worker. (d)

How blessed from the bonds of sin,

And earthly fetters free,

In singleness of heart and aim,

Thy servant, Lord, to be!

The hardest toil to undertake

With joy at Thy command,

The meanest office to receive

With meekness at Thy hand!

How happily the working days

In this dear service fly,

How rapidly the closing hour,

The time of rest draws high!

When all the faithful gather home,

A joyful company,

And ever where the Master is,

Shall His blest servants be.Spitta.

Conclusion.

This subject supplies

1. Encouragement to enter into this service. Come thou with us, etc.

2. Encouragement to persevere in this service. A glorious reward awaits those who patiently continue in well doing.

ILLUSTRATIONS

(a) You have read in history of that hero who, when an overwhelming force was in full pursuit, and all his followers were urging him to more rapid flight, coolly dismounted to repair a flaw in his horses harness, While busied with the broken buckle, the distant crowd swept down in nearer thunder; but, just as the prancing hoofs and eager spears were ready to dash upon him, the flaw was mended, and, like a swooping falcon, he had vanished from their view. The broken buckle would have left him on the field a dismounted and inglorious prisoner; the timely delay sent him in safety back to his comrades. There is in daily life the same luckless precipitancy, and the same profitable delay. The man who, from his prayerless awakening, bounces into the business of the day, however good his talents and great his diligence, is only galloping upon a steed harnessed with a broken buckle, and must not marvel if, in his hottest haste or most hazardous leap, he be left ingloriously in the dust; and though it may occasion some little delay beforehand, his neighbour is wiser who sets out all in order before the march begins.James Hamilton, D.D.

(b) I believe that at bottom most people think it an uncommonly easy thing to preach, and that they could do it amazingly well themselves. Every donkey thinks itself worthy to stand with the kings horses; every girl thinks that she could keep house better than her mother; but thoughts are not facts, for the sprat thought itself a herring, but the fisherman knew better. I daresay those who can whistle fancy that they can plough; but theres more than whistling in a good ploughman; and so let me tell you theres more in good preaching than taking a text, and saying firstly, secondly, and thirdly, I try my hand at preaching myself, and in my poor way I find it no very easy thing to give the folks something worth hearing; and if the fine critics, who reckon us up on their thumbs, would but try their own hands at it, they might be a little more quiet. Dogs, however, always will bark, and what is worse, some of them will bite, too; but let decent people do all they can, if not to muzzle them, yet to prevent their doing any great mischief.C. H. Spurgeon.

(c) In order to serve Christ acceptably, we have not to revolutionize our lot, nor to seek other conditions than those Providence supplies. The place is nothing; the heart is all. Chambers of patient invalids, beds of submissive sickness, obscurity, weakness, baffled plans,a thousand nameless limitations of faculty, of opportunity, of property,all these are witnesses of silent but victorious faith. In all of them God is glorified, for in all of them His will is done. Out of all of them gates open into heaven and the joy of the Lord. Mercifully the Father has appointed many ways in which we may walk toward His face, and run on His errands. Work is the way for strength; lying still is the way for infirmity. If only there are trust and prayer in both, there is some instruction in a picture I have read of, which represents the lives of twin brothers diverging from the ceadle. One, by study, becomes a learned and skilful physician, reaching great riches and honour by administering to the sick. The other has no talent for books, and no memory, and no science; he becomes a poor strolling musician, but spends his days in consoling, by his lute, sufferings that are beyond all medicine. The brothers are shown meeting at the close of their career. The vagrant is sick and worn out, and the brother prescribes for him out of his learning, and gathers ingenious compounds for his relief; but, meantime, he to whom God gave another gift touches his instrument for the solace of the great mans shattered nerves, and heals his benefactors disordered spirit.F. D. Huntington, D.D.

Out of this whole structure of the human body, every little muscle, every single cell, has its own secretion and its own work; and though some physicians have said this and that organ might be spared, I believe there is not a single thread in the whole embroidery of human nature that could be well sparedthe whole of the fabric is required. So in the mystical body, the Church, the least member is necessary; the most uncomely member of the Christian Church is needful for its growth. Find out, then, what your sphere is, and occupy it. Ask God to tell you what is your niche, and stand in it, occupying the place till Jesus Christ shall come and give you your reward. Use what ability you have, and use it at once.C. H. Spurgeon.

(d) I know your gifts to His Church, and His poor, are necessarily but little, for yours is the poor widows portion perhaps, and you can give only your two mites; but I know that, as they fall into the treasury, Jesus sits over against the treasury and hears sweet sounds in the dropping of your gifts. I know your life is such that you mourn over it every day, but still you do serve God in it, and you long to serve Him more, and that love of yours is written in the books of the Kings record, and you shall be His in the day when He makes up His jewels; and your works shall be His too, for your works shall follow you to the skies when you rise in Jesus, and your reward even for a cup of cold water shall be as sure as it will be gracious, and your entrance into the joy of your Lord shall certainly be bestowed upon you according to the grace which is in Christ Jesus, by which he has accepted you.Ibid.

SERVICE

(Num. 8:24)

The Levitical service in the wilderness was very severe; it required strong, able-bodied men. There were, in addition to the ministrations in the tabernacle, many heavy weights to carry. (It is computed by some that the metal of the tabernacle alone weighed 10 tons, 13 cwts., 24 lbs., 14 ozs., beside skins, hangings, cords, boards, and posts). In Davids time we read they began at twenty years of age; but in the wilderness they did not fully engage in the more laborious service until thirty, although the time for their assisting was fixed at twenty-five.

I. The service God demands of all Levites.

Every Christian should be a priest, ever ministering in His temple.

1. Burden-bearing. How often Christians murmur about their burdens, as though they were not honoured in being permitted to bear anything for God.

2. Singing. The Levites sang and played on instruments. Sing the song of gratitude and contentment.

3. Studying of the law. Search the Scriptures.

4. Attendance on the ordinances of the sanctuary. There is a special blessing for those who worship in Gods house.

II. God demands the service in our prime.

From twenty and five. We must give God the best we have. The lamb must be without blemish; the fruit the first and choicest, to show our love and gratitude.

III. God demands this service when it can be most easily rendered.

God did not ask of the Levites, nor does He of us, impossibilities. The very young and the old were exempt from the bearing of the heavier burdens. God suits the burden to the back. All he asks is that we shall do what we can.R. A. Griffin.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

IX. ASSORTED LAWS AND INSTRUCTIONS (Numbers 8; Numbers 9; Num. 10:1-10)

A. ON LIGHTING THE LAMPS IN THE TABERNACLE vv. 14
TEXT

Num. 8:1-4. And the Lord spake unto Moses, saying, 2. Speak unto Aaron, and say unto him, When thou lightest the lamps, the seven lamps shall give light over against the candlestick. 3. And Aaron did so; he lighted the lamps thereof over against the candlestick, as the Lord commanded Moses. 4, And this work of the candlestick was of beaten gold; unto the shaft thereof, unto the flowers thereof, was beaten work: according unto the pattern which the Lord had showed Moses, so he made the candlestick.

PARAPHRASE

Num. 8:1-4. Then the Lord spoke to Moses, saying, 2. Speak to Aaron and say to him, When you serve the lamps, the seven lamps will give light in front of the lampstands. 3. And Aaron did so: he served its lamps at the front of the lampstand as the Lord had commanded Moses. 4. Now this was the workmanship of the lampstand: it was of hammered gold; from its base to its flowers it was hammered work. So he made the lampstand according to the pattern which the Lord, had shown Moses.

COMMENTARY

The term candlestick, found throughout the KJV and some others, is very misleading. As is commonly known, the sole provision for light in the tabernacle was an ornately carved lampstand with seven small bowls, in which olive oil was burned. It would be a necessity for the priests, since little or no natural light would ever be available for the performance of their duties.

The instructions to Aaron, also, are misleading in the older translations. He was told not to light the lamps, but to attend them or to set them up. The duty no doubt was refilling them with the oil, and lighting them as required. They would illuminate the table of showbread, opposite on the north side of the tabernacle, and the altar of incense, standing in front of the veil which separated the Holy Place from the Holy of Holies. The light thus tended and provided by Aaron make the ministrations of the priests possible, since their service was entirely with the other two articles of furniture, and they had no duties which required them to use the lampstand itself.
Josephus (Antiquities III. 6, 7) says the seven lamps represented the sun, moon and planets, and were a constant symbol of Gods creative power, and His work in creating light. Christian scholars have found the lamps symbolic of the Word of God, as in Psa. 119:114, Thy Word is a lamp unto my feet, And a light unto my path, (cf. also Pro. 6:23).

Little needs to be said about the lampstand itself. Of a single lump of solid gold, it was hammered into a base, shaft, and seven cups, each cup resting upon a separate branch. Three of these extended to the left and three to the right, with a single stem in the center. Its stand and its branches were ornately decorated with almond designs, branches and flowers and blossoms, (see Exo. 25:31-36). It was a magnificent piece, the work of Bezaleel and Oholiab, who had been specially endowed by the Spirit of God for the performance of their work, (Exo. 31:1 ff.). Here, as in numerous other instances, God emphatically instructs them to work precisely according to the pattern He had entrusted to Moses.

QUESTIONS AND RESEARCH ITEMS

142.

What light was available in the Holy Place, other than that provided by the lampstand?

143.

Describe the lampstand fully. Who had made it, and how did they gain their skill?

144.

What was burned in the lampstand? What articles of the priests service required this illumination?

145.

At what times was Aaron to attend unto the lamp?

146.

Why was God so insistent that this, and the other articles in the Tabernacle, should be made exactly as He commanded? Run the references on this point, and count the number of times God so directed Moses. Is there a lesson we can learn as Christians from the point?

Fuente: College Press Bible Study Textbook Series

Chapter 8 Yahweh’s Further Response.

The One represented by the Voice now set aside three things in order to manifest Himself to His people, the lampstand, the Levites and the Passover. The lampstand would manifest His glory, a permanent reminder that while they were faithful His light would shine on them continually, the Levites would be a permanent living reminder of His activity on their behalf, the Passover a permanent annual reminder that He was the Great Deliverer.

Analysis.

The lamps on the lampstand were to be lit in order to give light in front of the lampstand (Num 8:1-2).

Aaron did this. He did exactly as Yahweh commanded Moses. He lighted the lamps to give light in front of the lampstand (Num 8:3).

The description of the lampstand (Num 8:4 a).

The lampstand was made in accordance with the pattern shown in the Mount (Num 8:4 b).

Num 8:1

‘And Yahweh spoke to Moses, saying,’

Again we have reference to the fact that we have here the words of Yahweh spoken through Moses, but here with the added significance that it is made clear that they came through the Voice.

Num 8:2

‘Speak to Aaron, and say to him, “When you light (or ‘set up’) the lamps, the seven lamps shall give light in front of the lampstand.” ’

When Aaron lit or set up the lamps in the evening (Exo 30:7-8) he was to ensure that they gave light in front of the lampstand. This was so as to ensure that it shone on the table of showbread which represented Israel in the Dwellingplace. The light of His face was to shine on them (Num 6:25), His glory was to rise upon them (Isa 60:1). They could ever be aware of His watch over them (Exo 13:21), and His desire to bless them. As the pillar of fire had gone with them, so would His fire burn continually in the Sanctuary. Yahweh was ever their light when they would receive it, watching over them, shining on them, pouring out blessing on them, and revealing to them the truth through His prophets and through His word directly into their hearts (Psa 119:105; Psa 119:130).

The thought of Yahweh as the light of His people is a constant one in Scripture. He is the light that leads them and illuminates them (Exo 13:21); He is the light which brings them salvation (Psa 27:1); through that light they see light for He is the fountain of life (Psa 36:9); it is His light and His truth that leads men (Psa 43:3); it is the light of His countenance shining on them that will give them the land (Psa 44:3), and illuminate them in their walk (Psa 89:15), and reveal their secret sins (Psa 90:8). His light will ensure their holiness. Thus His people are to walk in that light (Isa 2:5), and when He comes to them they will see great light (Isa 9:2); it will shine on them and reveal to them the glory of God (Isa 60:1).

But the lamp on the lampstand was a burning flame. Thus the light was a symbol of what they had seen on Mount Sinai when the mountain had appeared to be on fire as the glory of Yahweh was revealed on it (Exo 19:18; Exo 24:17; Deu 4:24; Deu 5:4; Deu 5:23; Deu 9:15 etc.). It was a light that revealed the holiness and glory of Yahweh. For God is often pictured as a burning fire (Isa 4:5; Isa 33:14; Eze 1:27-28; Eze 8:2; Mal 3:2).

It is interesting that the light follows the voice here. First the voice, then the light. The same is made clear in John’s Gospel. First John the Baptiser, the voice crying in the wilderness, and then the Word. Finally the Word was revealed, the creative Word Who gave life, and that life was the light of men (Joh 1:1-4). For He was the light coming into the world that the world might believe through Him. As His only Son He revealed God’s glory, full of grace and truth (Joh 1:14). He came as the light of the world, God’s lampstand among men, giving true light (Joh 8:12), that men might not walk in darkness but have the light of life (Joh 8:12; Joh 12:46). He is the sevenfold lampstand, and that is why His people in whom He lives are also called on to be His sevenfold lampstands as representing Him (Rev 1:13; Rev 1:20; Rev 2:1).

Num 8:3

‘And Aaron did so. He lighted its lamps so as to give light in front of the lampstand, as Yahweh commanded Moses.’

And Aaron did as he was commanded. Daily he trimmed the lamps so as to shine in front of the lampstand illuminating what symbolised His people. Thereby they could know that the light of His face shone on them. It was the sign of the fulfilment of the priests’ blessing on Israel (Num 6:22-27). By His light shining on them He was putting His name on them and blessing them (Num 6:27).

For two things were to be kept burning continually, and to be fed daily by the priests, the fire from the lampstand (Lev 24:2-4) and the fire of the altar (Lev 6:8-13), for both spoke of the permanent presence of Yahweh, the one giving continual blessing and the other continual atonement.

Num 8:4

‘And this was the working of the lampstand, beaten work of gold. To its base, and to its flowers, it was beaten work, according to the pattern which Yahweh had shown Moses, so he made the lampstand.’

The lamp was now described. It was made of gold, cleverly hammered out and fashioned, in accordance with God’s pattern shown to Moses in the Mount (compare Exo 25:31-40). Like a flowering tree it symbolised life and fruitfulness, the very life-giving power of Yahweh. In shape it corresponded to late bronze age lamps of 15th to 13th centuries BC

Fuente: Commentary Series on the Bible by Peter Pett

The Lighting of the Sanctuary Lamps

v. 1. And the Lord spake unto Moses, saying,

v. 2. Speak unto Aaron and say unto him, When thou lightest the lamps, apparently the chief daily function of the high priest in those days, and a very important part of the officiating priest’s work at a later period, the seven lamps shall give light over against the candlestick. Cf Exo 25:37. The lamps were to be placed in their sockets on the candlestick in such a manner as to throw their light toward the front, thereby illuminating the Holy Place. This custom has a very definite significance in this connection, for Israel was at all times to be such a people before the Lord as to let its light shine in the darkness of this world.

v. 3. And Aaron did so; he lighted the lamps thereof over against the candlestick, so that they shone forward or toward the east from the veil which screened the Most Holy Place, as the Lord commanded Moses.

v. 4. And this work of the candlestick was of beaten gold, of fine chased work, unto the shaft thereof, unto the flowers thereof, was beaten work, Exo 25:31-39; according unto the pattern which the Lord had showed Moses, so he made the candlestick. Stress is again laid upon the fact that the candlestick conformed exactly to the pattern which Moses saw on the mountain.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

THE LIGHTING OF THE LAMPS (Num 8:1-4).

Num 8:1

The Lord spake unto Moses. It does not appear when. The attempt of modern commentators to find a real connection between this section and the offering of the princes or the consecration of the Levites is simply futile. Such connection may be imagined, but the same ingenuity would obviously be equally successful if this section had been inserted in any other place from Exo 37:1-29, to the end of this book. The more probable explanation will be given below.

Num 8:2

When thou lightest the lamps. The command to light the lamps had been given generally (“they shall light the lamps thereof”) in Exo 25:37, and the care of them had been specially confided to Aaron and his sons (“from evening to morning”) in Exo 27:21. The actual lighting of the lamps for the first time by Moses is recorded in Exo 40:25. In the face of these passages it is incredible that the lamps had not been regularly lighted by Aaron for more than a month before the offering of the princes. The seven lamps shall give light over against the candlestick. It is somewhat uncertain what this expression, here repeated from Exo 25:37, means. The Targums give no explanation of it; the Septuagint merely renders verbally, ; the Jewish expositors seem to have thought that the light was to be thrown inward towards the central shaft; most modern commentators, with more probability, understand it to mean that the lamps were to be so placed as to throw their light across the tabernacle towards the north side.

Num 8:4

And this work of the candlestick. For the meaning of the details here given see Exo 25:31, sq. According unto the pattern which the Lord had shewed Moses,viz; in the mount (see Exo 25:40) so he made the candlestick. This has been recorded in Exo 37:17. The repetition of the statement in this place seems to be conclusive that these verses are out of their historical position, and that their insertion here is due to some fact connected with the original records with which we are not acquainted. It may be simply this, that these verses originally followed verse 89 of the previous chapter, and followed it still when it was inserted, for reasons already suggested, after the narrative of the offerings of the princes. Why, or how, such an admission should discredit the sacred narrative or imperil the truth of its inspiration it would be hard to say. The only thing really likely to imperil the sacred narrative is to persistently deny the obvious literary conclusions which arise from an honest consideration of the text.

HOMILETICS

Num 8:1-4

THE SACRED LAMPS

In this section we have, spiritually, the Divine concern that the light of revelation should be made to shine out and to illumine the whole Church of God by the ministers of his word. Consider, therefore

I. THAT THE REPETITION HERE OF WHAT HAD BEEN SUFFICIENTLY DECLARED BEFORE SHOWS THE DIVINE CONCERN ON THE SUBJECT. Even so there is nothing which more concerns God than that the light of his revelation in Christ should be made to shine abroad strong and clear.

II. THAT THE LAMPS WERE TO BE SO ARRANGED AS THAT THEIR LIGHT SHOULD BE THROWN RIGHT ACROSS THE HOLY PLACE, AND FALL UPON THE TABLE WITH ITS LOAVES. Even so the light of the gospelwithout which the Church were in total darkness, as the holy place without the candelabrumis to be so shed abroad as that it illumine the whole breadth of the Church, and fall especially upon the faithful, represented by the loaves of remembrance (Joh 8:12; Act 13:47; Eph 5:14; 2Pe 1:19).

III. THAT AARON DID SO, AS COMMANDED, AND THE LAMPS DID SO SHINE. Even so the light of revelation has never ceased to shine out in the Church, and to illumine the faithfuleven if not always very brightlyamidst all the changes of time, and the commotions of the world.

IV. THAT IT IS REPEATED HERE (AS IF VERY IMPORTANT) THAT THE CANDELABRUM WAS WHOLLY OF BEATEN WORK, AND WAS MADE AFTER THE PATTERN IN THE MOUNT. As made of beaten work, it was of human art and much labour; as made after the pattern in the Mount, it was Divine in conception, and that even in detail. Exactly so is the Divine revelation which is the light of the Church on earth: in its outward presentation to the senses and the understanding of men it is beholden to human labour and elaboration; but in its essence, its “idea,” it is Divine, proceeding from the mind of God.

V. THAT IT IS SPECIALLY RECORDED THAT IT WAS ALL OF GOLD FROM THE CENTRAL SHAFT TO THE ORNAMENTAL FLOWERS. Even so the revelation of God, which giveth light (Psa 119:105), is altogether pure and precious from the main stem of sacred history even to the lightest flowers of sacred poetry.

HOMILIES BY D. YOUNG

Num 8:1-4

THE LAMPS OF THE SANCTUARY

This passage is to be considered in connection with Rev 1:9-20. Moses had revelations in Sinai even as John had in Patmos. Mat 5:14-16 will serve for a link to connect the two passages.

I. THERE WAS A TIME TO LIGHT THE LAMPS. “When thou lightest the lamps.” Dressing them was morning work: they were then ready for Aaron to light” at even” (Exo 30:7, Exo 30:8). The light was symbolic only when it was clearly useful. By day no light was needed, but it was fitting that at night the holy place of him who is light and in whom is no darkness at all, should be well illuminated. Seven is said to be a number of perfection; if we take it so seven lamps would denote perfect illumination. Similarly the Churches of Christ are to be as lamps in a darkened world, that by their light the things of God may be discerned. The words to the seven Churches are thus words to every Church, admonishing it to tend and replenish the lamp that has been lighted at even.

II. THE LAMPS WERE TO BE LIGHTED OVER AGAINST THE CANDLESTICK. This, taken together with the reference in Mat 5:4 to the construction of the candlestick, seems to indicate that the candlestick with its richness and beauty was to be revealed by the lamps. Bezaleel and Aholiab had been specially endowed to make this and like elaborate work (Exo 35:30-35; Exo 37:17-24). If the Churches then are as the lamps, we may take the candlestick to signify the doctrines, the promises, the duties, the revelations to be found in the word of God. Law and gospel are intermingled by prophet and apostle in a splendour and richness of which Bezaleel’s work was a feeble type. The candlestick supports the lamps, which in turn reveal the candlestick. The truths of God’s word are in charge of his Churches. They rest upon that word, and their lives, conspicuous for abiding purity and brightness, must recommend the word. The lamps must reveal that the candlestick holds them, and it must be made obvious that the candlestick is for this purpose.

III. IT WAS AARON WHO LIGHTED THESE LAMPS, and so it is from Christ the true Aaron that every Church gets its light. We cannot recommend God’s word by anything save the holy, beautiful, benign life which his Son, by the Spirit, can create within us. Then, and only then, will our light so shine that men will glorify our Father who is in heaven.

IV. THE LAMPS REVEALED THE GLORY OF AARON‘S OWN VESTUREthose holy garments which were for glory and beauty. Read carefully Exo 28:1-43, and then consider that Aaron arrayed in all these splendours was the type of the true Intercessor afterwards to come. That is an unworthy Church which does not reveal much of Christ; which does not, by the shining of its life, attract attention more and more to the glories of his person. We cannot glorify our Father in heaven, unless by glorifying the Son whom he has sent.

Lessons:

1. That which is useful may also be beautiful, and in its use its beauty will be revealed.

2. The candlestick was something permanent, made of gold, and not needing renewal. We have no occasion for a new, an altered, or an increased gospel; all required of us is to show it forth, by daily replenishings from the beaten oil of the sanctuary.Y.

Fuente: The Complete Pulpit Commentary

The office of Moses; the functions of Aaron; and the service of the Levites

Num 8:1-26

1And the Lord spake unto Moses, saying, 2Speak unto Aaron, and say unto him, When thou 1lightest the lamps, the seven lamps shall give light 2over against the candlestick. 3And Aaron did so; Hebrews 3 lighted the lamps thereof bover against the 4candlestick, as the Lord commanded Moses. And 4this work of the candlestick was of 5beaten gold; 6unto the shaft thereof, unto the flowers thereof, was ebeaten work: according unto the 7pattern which the Lord had shewed Moses, so he made the candlestick.

5And the Lord spake unto Moses, saying, 6Take the Levites from among the children of Israel, and cleanse them. 7And thus shalt thou do unto them, to cleanse them: Sprinkle 8water of purifying upon them, and 9let them shave all their flesh, and let them wash their clothes, and so make themselves clean. 8Then let them take a young bullock with his 10meat offering, even fine flour mingled with oil, and another young bullock shalt thou take for a sin offering. 9And thou shalt bring the Levites before the 11tabernacle of the congregation: and thou shalt gather the whole 12assembly of the children of Israel together. 10And thou shalt bring the Levites before the Lord: and the children of Israel shall 13put their hands upon the Levites: 11And Aaron shall 14offer the Levites before the Lord for 15an offering 16of the children of Israel, that they 17may execute the service of the Lord. 12And the Levites shall lay their hands upon the heads of the bullocks: and thou shalt offer the one for sin offering, and the other for a burnt offering, unto the Lord, to make an atonement for the Levites. 13And thou shalt set the Levites before Aaron, and before his sons, and 2offer them for 3an offering unto the Lord. 14Thus shalt thou separate the Levites from among the children of Israel: and the Levites shall be mine. 15And after that shall the Levites go in to do the service of the 1tabernacle of the congregation: and thou shalt cleanse them, and 2offer them for 3an offering. 16For they are wholly given unto me from among the children of Israel; instead 18of such as open every womb, even instead of the firstborn of all the children of Israel, have I taken them unto me. 17For all the firstborn of the children of Israel are mine, both man and beast: on the day that I smote every firstborn in the land of Egypt I sanctified them for myself. 18And I have taken the Levites 19for all the firstborn of the children of Israel. 19And I have given the Levites as a 20gift to Aaron and to his sons from among the children of Israel, to do the service of the children of Israel in the 1tabernacle of the congregation, and to make an atonement for the children of Israel: that there be no plague among the children of Israel, when the children of Israel come nigh unto the sanctuary. 20And Moses, and Aaron, and all the congregation of the children of Israel, did to the Levites according unto all that the Lord commanded Moses concerning the Levites, so did the children of Israel unto them. 21And the Levites 21were purified, and they washed their clothes; and Aaron 2offered them as an 2offering before the Lord; and Aaron made an atonement for them to cleanse them. 22And after that went the Levites in to do their service in the ltabernacle of the congregation before Aaron, and before his sons: as the Lord had commanded Moses concerning the Levites, so did they unto them.

23, 24And the Lord spake unto Moses, saying, This is it that belongeth unto the Levites: from twenty and five years old and upward they shall 22go in 23to wait upon the service of the 1tabernacle of the congregation: 25And from the age of fifty years they shall 2425cease waiting upon the service thereof, and shall serve no more: 26But shall minister with their brethren in the 1tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge.

TEXTUAL AND GRAMMATICAL

[Num 8:7. for see Green, 63, 1 a, 121, 3. Comp. 2Ch 30:18.

Num 8:16. for , comp. Num 3:13.Tr.].

EXEGETICAL AND CRITICAL

1. Speak unto Aaron, etc., Num 8:1-4. The most important function of the high-priest at the head of the military expedition of Gods people appears here to be that he shall provide well for the candlestick of the Tabernacle, and so set the lights that they shall all shine forwards from the candlestick. Herewith the chronicler finds it not superfluous to lay stress again upon the fact, that the candlestick was made of gold, that it was of solid gold and was entirely conformed to the vision of Moses on the mountain. Every word is a condemnation of the pretended middle-age of Aaron. See the comments on Exo 25:31-40.

2. Take the Levites from among the children of Israel, etc., Num 8:5-25. The Levites are set apart as a body of servants for the Tabernacle. In regard to their installation: a. they are purified according to an intensified conception of Levitical purity, but not sanctified after the manner of the priests. The purification takes place in three acts. First: Sprinkling with sin-water. For various explanations of what water is meant see Keil, in loc. [The water mixed with ashes of the red heifer. Numbers 19, Lyra, Estius, Ainsworth; see on Num 5:17.Tr.]. It was probably water mingled with the ashes of the sin-offering (Lev 3:12), an anticipation of the later ritual water of purification (Numbers 19). Second: Shearing the hair, and indeed that of the whole body. Yet it is not meant that they should make themselves bald as in the case of lepers; but only a cropping is meant, whereby also the notion is limited with respect to the body. Third: Washing the clothes. b. The consecration sacrifice. Two bullocks are destined for the sacrifice; one for a burnt-offering combined with a meal-offering, the other for a sin-offering. Next the Levites are placed before the Tabernacle amid the assembly of the whole congregation. The children of Israel (Keil says, only the princes of the tribes?) lay their hands on them, for they are to represent the congregation. c. But Aaron was to wave them from the children of Israel [Num 8:11]. Here the notion of waving becomes especially clear; by a symbolical act they are severed from the congregation, shaken loose, so to speak. Keil supposes that Aaron in a solemn way led the Levites up to the altar and then back. But this would have been no sufficient symbolism of the thought. If the assembly of the people stood opposite them, then the Levites were alternately led to it and then again led back from it, of course in the direction of the altar of burnt-offering (Num 8:11; Num 8:13-14). [Most likely Aaron pointed to the Levites, and then waved his hands as in ordinary cases of making this offering. The multitude of the Levites seems to preclude the other modes suggested. The Bib. Comm.Tr.].

Then follows the sacrificial act of the Levites, and after that they are given over to Aaron as a staff of servants, with which the waving is once more mentioned, as if their dissolution from the people and their consecration for Aaron were to be distinguished. Next follows a repeated explanation concerning the destination of the Levites to represent the first-born of the nation in the service of Jehovah (Num 8:15-19, comp. Num 4:4-33). Jehovah had acquired the first-born for Himself by sparing the first-born in Egypt. He exchanged the Levite for them; but these, the Levites in the narrower sense He in turn gave to Aaron and his sons, to attend the service of the Sanctuary, which, properly, the children of Israel had to care for. By this representation they constitute an atonement () for the children of Israel in as far as the latter would thus be restrained from coming too near to the Sanctuary, which would be followed by a calamity. It is furthermore narrated that the prescribed acts of consecration took place, and that thereupon the Levites entered in, i. e., not into the Temple [Tabernacle], but into their service in the fore court. [Num 8:19. It is a very great kindness to the Church, that ministers are appointed to go before them in the things of God, as guides, overseers and rulers in religious worship, and to make that their business. When Christ ascended on high He gave these gifts. Eph 4:8; Eph 4:11-12. M. Henry.Tr.]

3. This is it that belongeth unto the Levites, etc., Num 8:23-26. Here are given supplementary limitations of the Levitical term of service. From twenty-five years of age to fifty they are fit for going forth as a military expedition in the service of the Tabernacle. After this period they are exempt from this service; yet they are to remain as helps to the Levites in discharging their functions in the Tabernacle. in contrast with the over-sight of all the vessels of the Tabernacle; comp. Num 3:8; the service, e. g., in taking down and setting up the Tabernacle, its purification, carrying water and wood for the altar and sacrificial service, slaughtering the sacrificial beasts for the general daily and festival sacrifices of the congregation, etc., Num 8:26 b. Keil. Keil also calls to mind that David, according to 1Ch 23:24, drew the Levites into service as early as their twentieth year and on, because the Levites had no longer to carry the Tabernacle and all its vessels. One might also conjecture that in chap. 4 the thirty years were originally appointed only for the Kohathites, because these stood next to the priests, and had to carry the sacred vessels, but that, by misunderstanding of later copyists, the number thirty was ascribed also to the Gershonites and Merarites. [It is remarkable, that no law was made concerning the age at which the priests should begin to officiate; and though various blemishes disqualified them for the service of the Sanctuary, yet they continued their ministrations till death, if capable. On the other hand, nothing is said concerning any bodily defects or blemishes disqualifying the Levites, but the time of their service is expressly settled. Their work was far more laborious than that of the priests, it is probable that, without necessity, the priests would not begin very early to officiate; and the wisdom and experience of age would increase, rather than diminish, their fitness for the sacred duties of their office. Scott. Tr.]

HOMILETICAL HINTS

Chap. 8. The candlestick and the Levites. What they have in common; the care of the glory of the Sanctuary, Their consuming themselves in the service of God. The candlesticks must cast their gleam forwards into the Temple. The service of the Levites at the sanctuary transmitted to the entire Christian Church. The universal priesthood of all believers should become active in their Levitical ministry.

Footnotes:

[1]settest up.

[2]in front of.

[3]set up.

[4]this was the work, omit was of.

[5]turned, or solid.

[6]from the foot to the flower.

[7]vision; image, Bunsen: form, Zunz.

[8]sin-water; atoning-water, Bunsen.

[9]Heb. let them cause a razor to pass over, etc.

[10]meal-offering.

[11]Tent of Meeting.

[12]congregation.

[13]lay.

[14]Heb. wave.

[15]Heb. wave offering.

[16]from among.

[17]Heb. they may be to execute, etc.

[18]of every first-birth that breaks the womb, etc.

[19]instead of.

[20]Heb. given.

[21]purified themselves.

[22]enter into the row of the.

[23]Heb. to war the warfare of, etc.

[24]Heb. return from the warfare of the service.

[25]go out of the row of the.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

As the golden candlestick in the tabernacle consisted of seven lamps; this chapter contains directions for the lighting of them. Here is also the order for the consecration of the Levites, to their particular office, by the purifying of their bodies and garments: with some other circumstances of the like nature.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

If the Reader will consult Exo 25:31 he will find similar directions given concerning this service. But it was here that the first precept is given of the order for lighting the lamps. But let the Reader attend to the more important things of a spiritual nature, veiled under this service. Are not the seven lamps here spoken of, typical of the HOLY GHOST’s influence described in the book of Revelation, under the same number, the seven spirits of GOD? There can be no doubt but that the number of seven is intended, not by way of implying a plurality in the person of GOD the SPIRIT, as to his nature; but solely to intimate that there is a diversity in his gifts, and operations, and influences. See Rev 1:4 ; 1Co 12:111Co 12:11 . But this is not all which is couched under this type; are not the lamps themselves emblematical also of the word of GOD? See Psa 119:105 ; Pro 6:23 . And observe moreover, that those lamps were intended to give light, over against the candlestick; that is, to the table of show-bread: meaning no doubt as the show-bread was a type of the ever blessed JESUS, the true showbread, and the bread of life; Joh 5:39 so the scriptures like the lamps of the tabernacle, all point to Him. And as the whole body of lamps lighted to the show-bread; so the HOLY GHOST whom thus, lamps represent in all his offices, points to the LORD JESUS. Joh 16:14 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

III

FROM SETTING UP OF THE TABERNACLE TO THE FIRST MARCH

In Num 2 , I gave a historical introduction, cited a brief outline and then a very extensive one. I shall not observe either of these outlines because they lack chronological exactness, but I shall follow the chronological analysis given in Num 1 .

In studying the book of Numbers the first item of our outline which we shall notice is Num 7 which gives the gifts of the princes of Israel. Those gifts are presented in twelve successive days) following right after the day in which the tabernacle was set up, as given in the fortieth chapter of Exodus; the first day of the first month of the second year. This Num 7 of Numbers immediately follows the passage in Exo 40:35 . Exodus, in that connection, states that when Moses had completed the tabernacle and had set it up, the cloud came down and filled it so that he was not able to enter it. Num 7 tells us how Moses was able to enter and the twelve days follow right after. When we get through with this chapter, we are at the thirteenth day of the first month. Therefore, in my outline I say, the twelve days of the gifts of princes follow Exo 40:35 , where Moses could not enter the tabernacle, which date was the first day of the first month of the second year, and these offerings bring us to the thirteenth day set apart to make a gift, and among their gifts were certain offerings. At the end of this chapter we find that these offerings for sacrifices were made and closes entered the tabernacle and listened to the voice of God speaking to him.

The next item of the outline Isa 9:1-14 . The theme is, “The Second Passover, and the provision for a little passover a little later.” This is on the fourteenth day of the first month. For those who through absence or ceremonial uncleanness were not permitted to eat the first Passover, a law provided for their eating a month later.

From the fourteenth to the end of the first month took place all that occurred in the book of Leviticus plus these chapters in Numbers, the Levitical legislation, as set forth in Numbers 5-6 and Num 8:1-4 . If they were lunar months, we know how many days were covered fourteen days; but if it was a month according to our calculation it would cover sixteen days. In order of time that should be inserted just after the close of Leviticus.

We come to the second month and first day where the census takes place. The census of the eleven tribes, Num 1:1-46 , amounts to 603,550 males from twenty years old up. The next item is the order in which the tribes camped, second chapter. That order was expressed in the introduction. The next item is the first census of the Levites, from one month upward, and their order of camp Num 3:14-39 , leaving the first part of the third chapter to be placed elsewhere, the census amounting to 22,000, elsewhere given as 22,300. And it is a difficult matter for commentators to explain that difference of 300. It may be done by supposing that 300 of the Levites were firstborn and, therefore, not included in the calculations afterwards made. I then showed how the Levites camped on the east.

The next item is the census of the firstborn of Israel, Num 3:40-43 , amounting to 22,273. The next item is the exchange of the 22,273 of the firstborn of the eleven tribes for the 22,000 Levites. A commutation price was paid for the extra 273 of the firstborn, Num 3:1-13 , and also from Numbers 44-51.

The next item is the second census of the Levites from thirty to fifty, and the chapter tells us exactly how each one had to act before going to march. I shall bring that out directly.

The next item is the cleansing of the Levites, Num 8 .

The next item is the services to be performed by the pillar of cloud, Num 9:15-23 .

The next item is the service of the trumpets, Num 10:1-10 . That outline is absolutely accurate, chronologically and analytically, up to that point.

My next item of the outline is to give a digest of the order of the march. In order to understand this, we must conceive of Israel in camp, each tribe in its proper place, the tabernacle up and the cloud over the tabernacle, Moses, Aaron, and his sons, and the Levites in their places. Get that picture in your mind. Now the morning has come on which they are to march. It tells us which morning in Num 10 : “And it came to pass in the second year, second month, twentieth day.” The first thing that morning was the morning sacrifices which were never neglected. As soon as that sacrifice was over, Aaron steps out and says (Num 6:24-26 ): “Jehovah bless thee and keep thee; Jehovah make his face to shine upon thee, and give thee peace.” In that way Aaron puts the name of Jehovah on the people. They don’t know when they are going to start. Suddenly that cloud that hovered down low over the tabernacle ascends into the air, the divine signal to get ready to march. Then there was a human signal, the trumpets blow. When those trumpets blew, the first people that had anything to do were Aaron and his sons. Aaron goes into the holy of holies and in the prescribed way covers the Ark of the Covenant so that it will be hidden from sight and puts the staves through the rings on the sides so that four men can carry it with those staves resting on their shoulders. Then Aaron and his sons cover up, in a prescribed way, every one of the holy things.

Next the Gershonites, part of the tribe of Levi, come up and take charge of all curtains of every kind, always their business. They have wagons with two oxen each to help carry this vast amount of baggage. Then Eleazar and Ithamar take charge of the sacred oils and special things of that kind. Then the Merarites come and take down the heavy parts of the tent and carry them off on four wagons, each having two oxen. Then the Kohathites come and take every part that Aaron has covered except the ark. Four take charge of the ark and the rest take the other things.

Now comes another sight. That cloud that had gone up in the air and was standing there, just as soon as the Levites have taken down all those things and loaded them on the wagons, begins to move slowly in the direction they want to go. As soon as Moses sees that, the four men that have charge of the ark pick it up and keep right under that cloud. Read that in Num 10:33 : “And they set forward from the mount of Jehovah three days’ journey; and the ark of the covenant of Jehovah went before them three days’ journey, to seek out a resting place for them.” So the front things at the head of the column are the cloud above and the ark below. As that ark moves, Moses says, “Rise up, O Jehovah, and let thine enemies be scattered; and let them that hate thee flee before thee.” One of the most thrilling psalms written upon that is the psalm that Cromwell adopted as his psalm, and every time he went into battle, he made his army kneel and pray, and when the marching order was given, they marched singing the psalm that paraphrased these words of Moses. Then Moses and Aaron follow the ark, and the trumpets blow an alarm, and Judah, the vanguard, set forth with that part encamped on the east, Judah, Issachar, and Zebulun with an army of 186,400 men. As soon as that vast body was in motion, the Gershonites follow with the curtains of the tent and the Merarites with the heavy fixtures. Then the trumpets blow a second alarm and those encamped on the south side, Reuben, Simeon, and Gad, move forward with an army of 151,450 men. Right after them the Kohathites follow with the holy things, and Eleazar, lthamar, the sons of Aaron, led. Then follows the third trumpet alarm and the crowd on the west moves off, Ephraim, Manasseh, and Benjamin, with a total of 108,600 men. Now, isn’t that organization? Did anybody ever see better organization?

Now I shall tell you how they stop. They never knew when or where they would stop. They moved as long as the ark moved. God is the captain of this expedition. Whenever that cloud stops, instantly those men carrying the ark put it down under the cloud) but the cloud is away up in the air and the ark is covered. Moses and Aaron stop. Then Judah takes his position to the east and the Gershonites and Meraritea come up with their curtains and heavy parts of the tent and immediately lay off the court, put up the poles and hang the curtains and veil and nobody has ever seen the sacred things. Then there marches up Reuben’s corps and he camps on the south, and with him come the Kohathites and they walk up and put down the altar of burnt offerings, then the laver, and going into the holy place put down the altar of incense, the table of shewbread and the candlestick. Now everything is in its place. Aaron alone goes into the holy of holies to uncover the ark. Then Dan comes up and goes into camp on the north, and the tribes descended from Rachel come up and take their position on the west. Then the cloud comes down and as it settles Moses says these words: “Return, O Jehovah, come into the ten thousands of thousands of Israel.” Now, what follows? The evening sacrifice. That order applies to every day’s march. They are now going to set out on a three days’ journey, stopping only at night. They are going north over a most terrible country, which Moses calls the great and horrible wilderness.

QUESTIONS

1. Where do you find the itinerary from Egypt to Sinai?

2. What are the date and event of the closing of the book of Exodus?

3. What are the events of the next twelve days?

4. What, then, on the fourteenth day?

5. What are the next sixteen days?

6. Give the law of restitution in the case of trespass.

7. In general terms describe the trial with jealousy.

8. Give the law of the Nazarite.

9. Give the high priest’s benediction.

10. To what were the first nineteen days of the second month devoted?

11. What are the terminal dates of this section?

12. Give particulars and result of first numbering.

13. Give again the order of their encampment.

14. Why were the Levites exempted from secular and war service and tribal inheritance and appointed to religious service?

15. Explain the difference of 300 found in the census of Levi.

16. Explain fully the exchange of the male Levites for the firstborn of Israel.

17. What is the special charge of all Levites, by families in marching and camping and their order of encampment?

18. Why a second census of male Levites? Give particulars.

19. What were the signals for marching and camping? Describe each.

20. Give a digest of the order of marching,

21. What General adopted the psalm based upon Moses’ words in Num 10:35 , as his psalm and what is the psalm?

22. Give in detail how they stopped.

23. Hobab, who? His service? The promised blessing?

24. What great pulpit theme in this connection? Note. Keep your chronological analysis before you and read all references.

Fuente: B.H. Carroll’s An Interpretation of the English Bible

the LORD. Hebrew. Jehovah. App-4.

spake. See note on Num 1:1.

Fuente: Companion Bible Notes, Appendices and Graphics

Chapter 8

And the LORD spake unto Moses, saying, Speak unto Aaron, and say unto him, When you light the lamps, the seven lamps that shall give light there in the candlestick. And so Aaron lighted the lamps of the candlesticks ( Num 8:1-3 ),

And then there was to be the cleansing of the Levites.

And they were to be sprinkled with the water purifying, and to wash their clothes, and to make themselves clean. And they were to bring the Levites before the LORD: the children of Israel shall put their hands upon the Levites: And Aaron shall offer the Levites before the LORD for an offering of the children of Israel, that they may execute the service of the LORD ( Num 8:7 , Num 8:10-11 ).

This is sort of almost an ordaining for the ministry. Like in the New Testament they would lay hands upon those that were going to minister, the fifteenth chapter of Acts, thirteenth chapter “And the spirit said, Separate unto me Paul and Barnabas for the ministry where I’ve called them”. And so when they had fast and prayed they laid hands on them and the spirit sent them forth. It’s sort of an ordaining kind of a process; the laying on of hands. And so the tribe of Levi was to be brought before the tabernacle and then the congregation of Israel gathered around them and laid their hands on them. These men are to minister for us in spiritual things.

And then those of the tribe of Levi shall lay their hands on the heads of the bullocks: and they were to offer one for a sin offering, and one for an offering of consecration to the LORD, to make the atonement for the Levites ( Num 8:12 ).

And thus they were to begin their ministry and service unto God for the people. Verse twenty-four:

This is that which belongs to the Levites: from twenty-five years old and upwards who will go in and wait on the service of the tabernacle of the congregation: But at fifty years they retire and there is no longer a service: But they will minister with their brothers in the tabernacle of the congregation, to keep the charge, [but you don’t have to carry any burdens after you’re fifty years old] ( Num 8:24-26 ).

“

Fuente: Through the Bible Commentary

Having recorded the acts of the princes in offering their substance, the record proceeded to deal with the setting apart of the Levites as the special order of men whose persons and time were to be given wholly to the service of the sanctuary.

At this point, however, we find introduced a repetition of instructions concerning the lighting of the lamps and a declaration that the instructions were carried out.

In all these final arrangements for purifying worship before the people moved forward to the land, the one symbol which is thus referred to is the symbol of light, which was intended to be a type of the witness bearing of the nation.

Then follow the arrangements for the consecration of the Levites, which were not the same as those for the priests. No anointing oil or blood was used nor was any specific dress provided. The sign of their cleansing was the simple one of water.

Finally, the Levites themselves were offered as wave offerings, passing through the hands of the priests as they entered on their sacred service.

Fuente: An Exposition on the Whole Bible

Lights in Gods House; Clean Workmen

Num 8:1-13

It is strange to come on this paragraph about the candlestick amid the preparations for leaving Sinai. But typically it is appropriate, because the people of God are called, in their earthly pilgrimage, to shine as lights in the world.

The beaten work of gold is significant of persecution, and the one lump of gold indicates the essential unity of the Church. The Levites were symbolically cleansed by the water and the razor. This was required for those who were sprung from a stock so cruel, Gen 49:7.

Next they were offered to God, i.e., Israel transferred to them the obligations of ministry, which up to this time had been performed by the firstborn. As the priest was wont to wave a portion of the sacrifice before God, so Aaron, Num 8:11. The counterpart of this is Act 13:3. Missionaries, teachers and others who perform certain functions for us all, may be regarded as wave-offerings.

Fuente: F.B. Meyer’s Through the Bible Commentary

6. The Consecration of the Levites

CHAPTER 8

1. The lighting of the candlestick (Num 8:1-4)

2. The consecration of the Levites (Num 8:5-22)

3. The charge to the Levites repeated (Num 8:23-26)

The candlestick is the type of Christ as in the sanctuary, that is, Christ in glory. The lighting of the seven lamps introduced in the beginning of the wilderness book is of blessed meaning. The seven lamps were to illuminate the candlestick of beaten gold, throw their light upon the candlestick so that the gold and beautiful workmanship might be seen. The oil in the seven lamps represents the Holy Spirit. Spiritually applied we have the picture here of the Spirit of God shedding light upon Christ. For this He is given to His people, to glorify Christ. And this is the great need of the people of God in their journey through the wilderness. The eyes of the pilgrim and stranger, the passenger passing through the wilderness, must be fixed upon Christ in glory.

The consecration of the Levites consisted in sprinkling with water, shaving the whole body, washing of their clothes. They had to stand before the tabernacle of the congregation and the whole assembly of the children of Israel was gathered together. The children of Israel had to put their hands upon the Levites. The whole congregation became thus identified with the service of the Levites. The Levites represented the entire congregation of Israel and served in their behalf. The sprinkling with water in their consecration stands typically for the purification from sins. This they could not do for themselves, another had to do it. But the sharp razor they were able to take to remove from their bodies all the hair, which stands for that which belongs to the flesh, the old nature. They had also to wash their clothes, which typically signifies the water (the Word) applied to our habits and to our ways. The lessons are many. He who would be a true Levite in service must constantly use the sharp knife of self-judgment to remove all what is of self.

Their period of service was fixed. It was uniform, from 25 to 50 years. It was a gracious provision that at 50 the Levite was permitted to retire from the harder work. There is no clash here with the statement of chapter 4. From 25 to 30 they could do the lighter work of the tabernacle, even as the Levites over 50 years were exempt from the harder tasks. The Lord still fixes the period in which His servants are to serve Him, as He also looks out for their comfort (Joh 21:12; Joh 21:18-19).

Fuente: Gaebelein’s Annotated Bible (Commentary)

When this was spoken, says Bp. Patrick, is not certain. If Moses went into the tabernacle immediately after the princes had offered – Num 7:89, it may be thought he then spake these things unto him; but both this and what follows, concerning the Levites, seem rather to have been delivered after the order for giving them to the priests, and appointing their several charges – Num 3:1, and Num 4:1. But some other things intervening, which depended upon what had been ordered respecting their camp, and that of the Israelites, Moses omits this until he had stated them, and some other matters which he had received from God. – See note on Num 7:11.

Reciprocal: Gen 46:11 – Levi Deu 10:8 – time the Lord

Fuente: The Treasury of Scripture Knowledge

Num 8:1. This and what follows concerning the Levites, seems to have been delivered after the order for giving them to the priests, and settling their several charges, Num 3:4.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Num 8:7. Water of purifying, or the water of sin, made with the ashes of the red heifer. Num 19:9.

Num 8:19. To do the service. The great and awful work of expiation belongs solely to the priests; but the levites, exempt from military duty, did all the laborious work, and aided the priests no doubt in carrying forth the ashes from under the altar. They had an arduous duty also in assembling the congregation of the Lord. Besides this they kept the gates of the sanctuary, and watched in courses by night. In the temple an officer went round at pleasure, to see that every levite was awake and doing his duty. If he found a man asleep he opened his lantern, and set fire to his clothes, striking him at the same time a severe blow with his staff, lest he should be burnt to death. A further punishment followed from the ridicule of his companions. One would ask, what is that cry? And another would answer, It is the cry of a beaten levite, whose coat is burnt. This custom assigns a reason for that singular expression in the Revelation: Blessed is he that watcheth, and keepeth his garments: Rev 16:15.

Num 8:26. To keep the charge, and do no service. Aged ministers, cool, wise, and experienced in the work of the Lord, were to maintain truth, and give paternal checks to the novelties and untried ardours of youth.

REFLECTIONS.

When Aaron had lighted the seven lamps, the dark tabernacle exhibited a scene of illumination and joy becoming the presence and glorious pavilion of the Most High. So in the spiritual sanctuary, the Lord God and the Lamb are the light of the place; and all his ministers and saints shine by reflection, in the glory of righteousness and truth. The body of this candlestick was one piece of beaten gold, to show that the churches and their ministers are one body, and one spirit in the Lord; and that living in him, they every moment receive light and heat from the source of all good. The bowls, knops and flowers, seem to shadow forth the adornings of God our Saviour in the gifts and graces of his Holy Spirit.

We have next the separation and cleansing of the levites, which was virtually the same as the priests. They were sprinkled with the water of separationthey washed and shaved their fleshthey put on clean raimentthey were purified with the blood of bullocks slain for sin. The congregation of the elders lay their hands upon their heads, ordaining them a sort of perpetual deacons unto God, and as a nation of firstborn sons to his glory. A heave-offering of thanksgiving was swung round, to mark the extent of their ministry, east, west, north and south; and in this they were a true figure of the ministers of Jesus Christ, sent to preach the gospel to every creature. Lastly, they began their ministry with humility, being probationers from the age of twenty five to thirty. And what, on the one hand, could excite men to purity of heart more than all these ceremonial cleansings; and what on the other, could expose them to greater contempt among the people than to see them after all, habituated to drunkenness, to covetousness, and other corrupt affections? To men so degenerate our Saviour said, Woe unto you scribes and pharisees, hypocrites; for ye make clean the outside of the cup and of the platter, but within ye are full of bribery and excess. Let all christian ministers hear this sentence, and be sanctified to God.

It is somewhat remarkable that the service of the levites, should here be called a military service in the work of the tabernacle. It surely taught them the great exertions they should use against idolatry and vice; and the watchings and zeal they should show by day and by night for the advancement and glory of the true religion. In this view we seem to hear St. Paul saying to all preachers, as to Timothy, War a good warfare; fight the good fight of faith; lay hold on eternal life. Unless we fight out of the pulpit, as well as preach in it against the vices of the age, we shall not succeed in the arduous conflict.

The Lord graciously provided that the worn out levite should retire from hard labour at the age of fifty, or at least that he should not be required to do any thing unsuited to his strength; nor was his portion of the tenths taken away. Let all christians learn hence, that their aged ministers are not to want bread. If they cry under the pressure of hunger or cold, the Lord will surely make their quarrel his own, and avenge their wrongs.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

Numbers 8

“And the Lord spake unto Moses, saying, Speak unto Aaron, and say unto him, When thou lightest the lamps, the seven lamps shall give light over against the candlestick. And Aaron did so; he lighted the lamps thereof over against the candlestick, as the Lord commanded Moses. And this work of the candlestick was of beaten gold, unto the shaft thereof, unto the flowers thereof, was beaten work: according unto the pattern which the Lord had showed Moses, so he made the candlestick.” Verses 1-4.

On reading the foregoing paragraph, two things claim the reader’s attention, namely, first, the position which the type of the golden candlestick occupies; and, secondly, the instruction which the type conveys.

It is not a little remarkable, that the candlestick is the only part of the furniture of the tabernacle introduced in this place. We have nothing about the golden altar, nothing about the golden table. The candlestick alone is before us, and that not in its covering of blue and of badgers’ skins, as in chapter 4, where it, like all the rest, is seen in its travelling dress. It is here seen lighted, not covered. It comes in between the offerings of the princes, and the consecration of the Levites, and sheds forth its mystic light according to the commandment of the Lord. Light cannot be dispensed with in the wilderness, and therefore the golden candlestick must be stripped of its covering, and allowed to shine in testimony for God, which, be it ever remembered, is the grand object of everything, whether it be the offering of our substance, as in the case of the princes; or the dedication of our persons, as in the case of the Levites. It is only in the light of the sanctuary that the true worth of anything or any one can be seen.

Hence the moral order of the whole of this part of our book is striking and beautiful; indeed it is divinely perfect. Having read, in chapter 7, the lengthened statement of the princes’ liberality, we, in our wisdom, might suppose that the next thing in order would be the consecration of the Levites, thus presenting, in unbroken connection, “our persons and offerings.” But no. The Spirit of God causes the light of the sanctuary to intervene, in order that we may learn, in it, the true object of all liberality and service, in the wilderness.

Is there not lovely moral appropriateness in this? Can any spiritual reader fail to see it? Why have we not the golden altar, with its cloud of incense, here? Why not the pure table, with its twelve loaves? Because neither of these would have the least moral connection with what goes before, or what follows after; But the golden candlestick stands connected with both, inasmuch as it shows us that all liberality and all work must be viewed in the light of the sanctuary, in order to ascertain its real worth. This is a grand wilderness lesson, and it is taught us here as blessedly as type can teach us. In our progress through the Book of Numbers, We have just read the account of the large-hearted liberality of the great heads of the congregation, on the occasion of the dedication of the altar; and we are about to read the record of the consecration of the Levites; but between the one and the other, the inspired penman pauses, in order to let the light of the sanctuary shine on both.

This is divine order. It is, we are bold to say, one of the ten thousand illustrations which lie scattered over the surface of scripture, tending to demonstrate the divine perfectness of the volume, as a whole, and of each book, section, and paragraph therein. And we are glad – intensely glad to point out these precious illustrations to our reader, as we pass along in his company. we consider we are doing him good service herein; and, at the same time, presenting our humble tribute of praise to that precious book which our Father has graciously penned for us. Well indeed we know it does not need our poor testimony, nor that of any mortal pen or mortal tongue. But still it is our joy to render the testimony, in the face of the enemy’s manifold but futile attacks upon its inspiration. The true source and character of all such attacks will become more and more manifest, as we become more deeply, livingly, and experimentally acquainted with the infinite depths and divine perfections of the Volume. And hence it is that the internal evidences of holy scripture – its powerful effect upon ourselves, no less than its intrinsic moral glories – its ability to judge the very roots of character and conduct, no less than its admirable structure, in all its parts – are the most powerful arguments in defence of its divinity. A book that exposes me to myself – that tells me all that is in my heart – that lays bare the very deepest moral springs of my nature – that judges me thoroughly, and at the same time reveals to me One who meets my every need – such a book carries its own credentials with it. It craves not, and needs not, letters of commendation from men. It stands in no need of his favour, in no dread of his wrath. It has often occurred to as that were we to reason about the Bible as the woman of Sychar reasoned about our Lord, we should reach as sound a conclusion about it as she reached about Him. “Come,” said this simple and happy reasoner, “see a man which told me all things that ever I did: is not this the Christ?” May we not, with equal force of reasoning, say, “Come, see a book which told me all things that ever I did; is not this the word of God?” Yes, truly; and not only so, but we may argue, a fortiori, inasmuch as the book of God not only tells us all that ever we did, but all we think, and all we say, and all we are. see Romans 3: 10-18; Matthew 15: 19.

But is it that we despise external evidences? Far from it. We delight in them, We value every argument and every evidence calculated to strengthen the foundations of the heart’s confidence in the divine inspiration of holy scripture; and, most assuredly, we have abundance of such material. The very history of the book itself, with all its striking facts, furnishes a broad tributary stream to swell the tide of evidence. The history of its composition; the history of its preservation; the history of its translation from tongue to tongue; the history of its circulation throughout earth’s wide domain – in a word, its entire history,” surpassing fable, and yet true,” forms a powerful argument in defence of its divine origin. Take, for example, that one fact of most commanding interest, namely, its having been kept for over a thousand years, in the custody of those who would have gladly consigned it, if they could, to eternal oblivion. Is not this a telling fact? Yes; and there are many such facts in the marvellous history of this peerless, priceless Volume.

But after allowing as wide a margin as may be desired, in the which to insert the value of external evidences, we return, with unshaken decision, to our statement, that the internal evidences – the proofs to be gleaned from the book itself – form as powerful a defence as can be erected with which to stem the tide of sceptical and infidel opposition.

We shall not, however, pursue any further this line of thought into which we have been led, while contemplating the remarkable position assigned to the golden candlestick, in the Book of Numbers. We felt constrained to say thus much in testimony to our most precious Bible, and having said it, we shall return to our chapter, and seek to gather up the instruction contained in its opening paragraph.

“And the Lord spake unto Moses, saying, Speak unto Aaron, and say unto him, when thou lightest the lamps, the seven lamps shall give light over against the candlestick.” Those “seven lamps” express the light of the Spirit in testimony. They were connected with the beaten shaft of the candlestick which typifies Christ, who, in His Person and work, is the foundation of the Spirit’s work in the Church. All depends upon Christ. Every ray of light in the Church, in the individual believer, or in Israel by and by, all flows from Christ.

Nor is this all we learn from our type. “The seven lamps shall give light over against the candlestick.” Were we to clothe this figure in New Testament language, we should quote our Lord’s words when He says to us, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” (Matt. 5: 16) Wherever the true light of the Spirit shines it will always yield a clear testimony to Christ. It will call attention not to itself, but to Him; and this is the way to glorify God. “The seven lamps shall give light over against the candlestick.”

This is a great practical truth for all Christians. The very finest evidence which can be afforded of true spiritual work is that it tends directly to exalt Christ. If attention be sought for the work or the workman, the light has become dim, and the minister of the sanctuary must use the snuffers. It was Aaron’s province to light the lamps; and he it was who trimmed them likewise. In other words, the light which, as Christians, we are responsible to yield, is not only founded upon Christ, but maintained by Him, from moment to moment, throughout the entire night. Apart from Him we can do nothing. The golden shaft sustained the lamps; the priestly hand supplied the oil and applied the snuffers. It is all in Christ, from Christ, and by Christ.

And more, it is all to Christ. Wherever the light of the Spirit – the true light of the sanctuary – has shone, in this wilderness world, the object of that light has been to exalt the name of Jesus. ‘Whatever has been done by the Holy Ghost, whatever has been said, whatever has been written, has had for its aim the glory of that blessed One. And we may say with confidence, that whatever has not that tendency – that aim, is not of the Holy Ghost, be it what it may. There may be an immense amount of work done, a great deal of apparent result reached, a quantity of that which is calculated to attract human attention, and elicit human applause, and yet not one ray of light from the golden candlestick. And why? Because attention is sought for the work, or for those engaged in it. Man and his doings and sayings are exalted, instead of Christ. The light has not been produced by the oil which the hand of the great High Priest supplies; and, as a consequence, it is false light. It is a light which shines not over against the candlestick, but over against the name or the acting’s of some poor mortal.

All this is most solemn, and demands our deepest attention. There is always the utmost danger when a man or his work becomes remarkable. He may be sure Satan is gaining his object, when attention is drawn to anything or to any one but the Lord Jesus Himself. A work may be commenced in the greatest possible simplicity, but through lack of holy watchfulness and spirituality on the part of the workman, he himself, or the results of his work, may attract general attention, and he may fall into the snare of the devil. Satan’s grand and ceaseless object is to dishonour the Lord Jesus; and if he can do this by what seems to be Christian service, he has achieved all the greater victory for the time. He has no objection to work, as such, provided he can detach that work from the name of Jesus. He will even mingle himself, if he can, with the work; he will present himself amongst the servants of Christ, as he once presented himself amongst the sons of God; but his object is ever one and the same, namely, to dishonour the Lord. He permitted the damsel, in Acts 16 to bear testimony to Christ’s servants, and say, “These men are the servants of the most high God, which show unto us the way of salvation.” But this was simply with a view to ensnare: those servants and mar their work. He was defeated, however, because the light that emanated from Paul and Silas was the genuine light, of the sanctuary, and it shone only for Christ. They sought not a name for themselves; and, inasmuch as it was to them and not to their Master that the damsel bore witness, they refused the witness, and chose rather to suffer for their Master’s sake than to be exalted at His expense.

This is a fine example for all the Lord’s workmen. And if we turn, for an instant to Acts 3 we shall find another very striking illustration. There the light of the sanctuary shone out in the healing of the lame man, and when attention was drawn, unsought, to the workmen, we find Peter and John, at once, with holy jealousy, retiring behind their glorious Master and giving all the praise to Him. “And, as the lame man which was healed held Peter and John, all the people ran together unto them, in the porch that is called Solomon’s, greatly wondering. And when Peter saw it, he answered unto the people, ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk? The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified His Son Jesus.”

Here we have, in very deed, “the seven lamps giving their light over against the candlestick;” or, in other words, the sevenfold or perfect display of the Spirit’s light in distinct testimony to the name of Jesus. “Why,” said these faithful vessels of the Spirit’s light, “look ye so earnestly on us?” No need of the snuffers here. The light was undimmed. It was, no doubt, an occasion which the apostles might have turned to their own account, had they been so disposed. It was a moment in the which they might have surrounded their own names with a halo of glory. They might have raised themselves to a pinnacle of fame, and drawn around them the respect and veneration of wondering, if not worshipping, thousands. But had they done so, they would have robbed their Master; falsified the testimony; grieved the Holy Ghost, and brought down upon themselves the just judgement of Him who will not give His glory to another.

But, no; the seven lamps were shining brightly in Jerusalem, at this interesting moment. The true candlestick was in Solomon’s porch just then, and not in the temple. At least the seven lamps were there, and doing their appointed work most blessedly. Those honoured servants sought no glory for themselves; yea, they instantly put forth all their energies in order to avert the wondering gaze of the multitude from themselves, and fix it upon the only worthy One, who, though He had passed into the heavens, was still working by His Spirit on earth.

Many other illustrations might be drawn from the pages of the Acts of the Apostles; but the above will suffice to impress upon our hearts the great practical lesson taught in the golden candlestick, with its seven lamps. We are deeply sensible of our need of the lesson at this very moment. There is always a danger of the work and the workman being more the object than the Master. Let us be on our guard against this. It is a sad evil. It grieves the blessed Spirit, who ever labours to exalt the name of Jesus. It is offensive to the Father, who would ever be sounding in our ears, and deep down in our hearts, those words heard, from an open heaven, on the mount of transfiguration: “This is my beloved Son, in whom I am well pleased, hear ye him.” It is in the most direct and positive hostility to the mind of heaven, where every eye is fixed on Jesus, every heart occupied with Jesus, and where the one eternal, universal, unanimous cry shall be, “Thou art worthy.”

Let us think of all this – think deeply – think habitually; that so we may shrink from everything bordering upon, or savouring of, the exaltation of man – of self – our doings and sayings and thinkings. May we all more earnestly seek the quiet, shady, unobtrusive path where the spirit of the meek and lowly Jesus will ever lead us to walk and serve. In a word, may we so abide in Christ, so receive from Him, day by day, and moment by moment, the pure oil, that our light may shine, without our thinking of it, to His praise, in whom alone we have ALL, and apart from whom we can do absolutely NOTHING.

The remainder of the eighth chapter of Numbers contains the record of the ceremonial connected with the consecration of the Levites, to which we have already referred in our notes on chapter 3 and 4.

Fuente: Mackintosh’s Notes on the Pentateuch

Num 8:1-4. Directions Relating to the Candlestick.An account of the candlestick (really a lampstand) is contained in Exo 25:31-40*.

Num 8:2. lightest: render as in mg. (and so in Num 8:3).give light . . . candlestick: i.e. illuminate the opposite (N.) wall of the Holy Place, the candlestick being on the S. side.flowers: flower-like ornaments.

Fuente: Peake’s Commentary on the Bible

THE ARRANGEMENT OF THE LAMPS

(vs.1-4)

It may seem strange that this one subject of the lampstand and the arranging of the lamps should be introduced in this place. But the previous chapters have been considering the preparation for Israel’s journey through the wilderness, and therefore the question of testimony before the world is of serious importance. The lamps speak of this testimony, and their proper arrangement is here insisted upon, so that the light from them will particularly lighten the lampstand itself. The spiritual meaning is plain. All true testimony on the part of believers will draw attention to the person of Christ, who, being today in heaven, is the Sustainer of testimony, as the lampstand sustained the light. Our true testimony is that of Christ risen and glorified at the right hand of God. It is only as we look upon Him that we are sustained in our walk on earth.

Interestingly we are reminded in verse 4 that the workmanship of the lampstand was totally of hammered gold, all made of one piece. There was no acacia wood involved in this, for it does not in any way symbolize the humanity of the Lord Jesus, but His glory as the eternal God. For just as life is completely divine, so is light in its manifestation of the glory of God in the face of Jesus Christ. We need the light for our entire path on earth.

THE PURIFICATION OF THE LEVITES

(vs.5-22)

The Levites were called to represent all the people, for they took the place of the first-born, so that each believer should take on his shoulders the responsibility for service such as the Levite symbolizes. In so doing, he is to be prepared for this first by cleansing. Water was to be sprinkled on them (v.7), which speaks of cleansing by the water of the word of God (Eph 5:26), reminding us also of Psa 119:9 : “How shall a young man cleanse his way? By taking heed according to Your word.”

Along with this cleansing they were to shave all their body, which speaks of removing all that is of the growth of the flesh. In other words, this involves strict self judgment, which we all need if we are to rightly serve the Lord. Their clothes also were to be washed, for garments speak of habits, which should be cleansed of all impurity.

Following this (v.9) a young bull was to be taken as a burnt offering with its accompaniment of a meal offering of fine flour mixed with oil, together with a second young bull as a sin offering. All the congregation of Israel was then brought to witness this dedication, and the children of Israel (no doubt through representatives) were to lay their hands on the Levites, thus fully identifying themselves with them (vs.9-10). Then the Levites were offered as a wave offering before the Lord (v.11). This may seem strange, for it is not likely that the Levites were actually waved, yet this was called a wave offering because as servants of God they were to be typically identified with Christ ascended to the right hand of God. For all ministry today is provided by Christ ascended in glory (Eph 4:8). Therefore, ministry is from heaven, on a far higher level than anything earthly.

Then the Levites were to lay their hands on the heads of the young bulls (v.12), that is, they were to typically identify themselves fully with the sacrifice of Christ, both as the sin offering and the burnt offering, the first indicating Christ’s taking the responsibility for their sinful condition and suffering for it; the second showing that God is glorified in the results of the sacrifice in qualifying the Levites for service. The bulls were then offered.

Verse 14 repeats verse 1, showing the importance of the heavenly character of ministry as symbolized by the Levites being offered as a wave offering. In this way the Levites were ceremonially separated from the rest of Israel as being the Lord’s special property. Today, all believers should appreciate this fact of being set apart for the Lord’s service, — not set apart from other believers, but from the world. To be devoted to the Lord’s service is a wonderful privilege.

After finishing their cleansing and dedication, the Levites were qualified to go in to do the service of the tabernacle (v.15), and God insisted that they were wholly given to Him. He had taken them for Himself instead of the firstborn in Israel. For all the firstborn were His from the time of Israel’s redemption from Egypt (vs.16-17).

God gave the Levites as a gift to Aaron and his sons (the priests) to serve them in doing the work required in caring for the tabernacle (v.19). Verses 20-22 show that these preparatory matters were carried out as the Lord had commanded.

LIMITED LENGTH OF LEVITE SERVICE

(vs.23-26)

The service of the Levites was strictly limited to 25 years, beginning at age 25 and ending at 50. After 50 they were allowed still to assist the other Levites in ministering, but were to do no work. This does show that while age will necessarily limit our physical labor, it does not limit assisting in ways that we can, therefore there is no reason for one to be set aside from doing spiritual service. Even a woman, Anna, is a lovely example of this (Luk 2:36-38). A true prophetess, having been a widow for 84 years, she “served God with fasting and prayers night and day.” John too, when over 90 years of age, was given the wonderful privilege of serving God in writing the Book of Revelation.

Fuente: Grant’s Commentary on the Bible

The lighting of the lamps 8:1-4

The lighting of the lamps in the tabernacle symbolized the consecration of the Levites who were to represent the whole nation as lights to the world (Num 8:1-4; cf. Isa 42:6). The high priest was in charge of the lampstand (cf. Rev 1:20 to Rev 3:22).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

2. THE CANDELABRUM

Num 8:1-4

The seven-branched candlestick with its lamps stood in the outer chamber of the tabernacle into which the priests had frequently to go. When the curtain at the entrance of the tent was drawn aside during the day there was abundance of light in the Holy Place, and then the lamps were not required. It may indeed appear from Exo 27:20, that one lamp of the seven fixed on the candelabrum was to be kept burning by day as well as by night. Doubt, however, is thrown on this by the command, repeated Lev 24:1-4, that Aaron shall order it “from evening to morning”; and Rabbi Kimehis statement that the “western lamp” was always found burning cannot be accepted as conclusive. In the wilderness, at all events, no lamp could be kept always alight: and from 1Sa 3:3 we learn that the Divine voice was heard by the child-prophet when Eli was laid down in his place, “and the lamp of God was not yet gone out” in the temple where the ark of God was. The candelabrum therefore seems to have been designed not specially as a symbol, but for use. And here direction is given, “When thou lightest the lamps, the seven lamps shall give light in front of the candlestick.” All were to be so placed upon the supports that they might shine across the Holy Place, and illuminate the altar of incense and the table of shewbread.

The text goes on to state that the candlestick was all of beaten work of gold; “unto the base thereof and unto the flowers thereof, it was beaten work,” and the pattern was that which Jehovah had showed Moses. The material, the workmanship, and the form, not particularly important in themselves, are anew referred to because of the special sacredness belonging to all the furniture of the tabernacle.

The attempt to fasten typical meanings to the seven lights of the candelabrum, to the ornaments and position, and especially to project those meanings into the Christian Church, has little warrant even from the Book of Revelation, where Christ speaks as “He that walketh in the midst of the seven golden candlesticks.” There can be no doubt, however, that symbolic references may be found, illustrating in various ways the subjects of revelation and the Christian life.

The “tent of meeting” may represent to us that chamber or temple of reverent inquiry where the voice of the Eternal is heard, and His glory and holiness are realised by the seeker after God. It is a chamber silent, solemn, and dark, curtained in such gloom, indeed, that some have maintained there is no revelation to be had, no glimpse of Divine life or love. But as the morning sunshine flowed into the Holy Place when the hangings were drawn aside, so from the natural world light may enter the chamber in which fellowship with God is sought. “The invisible things of Him since the creation of the world are clearly seen, being perceived through the things that are made, even His everlasting power and divinity.” The world is not God, its forces are not in the true sense elemental-do not belong to the being of the Supreme. But it bears witness to the infinite mind, the omnipotent will it cannot fitly represent. In the silence of the tent of meeting, when the light of nature shines through the door that opens to the sunrise, we realise that the inner mystery must be in profound accord with the outer revelation-that He who makes the light of the natural world must be in Himself the light of the spiritual world; that He who maintains order in the great movements and cycles of the material universe, maintains a like order in the changes and evolutions of the immaterial creation.

Yet the light of the natural world shining thus into the sacred chamber, while it aids the seeker after God in no small degree, fails at a certain point. It is too hard and glaring for the hour of most intimate communion. By night, as it were, when the world is veiled and silent, when the soul is shut alone in earnest desire and thought, then it is that the highest possibilities of intercourse with the unseen life are realised. And then, as the seven-branched candlestick with its lamps illuminated the Holy Place, a radiance which belongs to the sanctuary of life must supply the souls need. On the curtained walls, on the altar, on the veil whose heavy folds guard the most holy mysteries, this light must shine. Nature does not reveal the life of the Ever-Living, the love of the All-Loving, the will of the All-Holy. In the conscious life and love of the soul, created anew after the plan and likeness of God in Christ, -here is the light. The unseen God is the Father of our spirits. The lamps of purified reason, Christ-born faith and love, holy aspiration, are those which dispel the darkness on our side the veil. The Word and the Spirit give the oil by which those lamps are fed.

Must we say that with the Father, Christ also, who once lived on earth, is in the inner chamber which our gaze cannot penetrate? Even so. A thick curtain is interposed between the earthly and the heavenly. Yet while by the light which shines in his own soul the seeker after God regards the outer chamber-its altar, its shewbread, its walls, and canopy-his thought passes beyond the veil. The altar is fashioned according to a pattern and used according to a law which God has given. It points to prayer, thanksgiving, devotion, that have their place in human life because facts exist out of which they arise-the beneficence, the care, the claims of God. The table of shewbread represents the spiritual provision made for the soul which cannot live but by every word that cometh out of the mouth of God. The continuity of the outer chamber with the inner suggests the close union there is between the living soul and the living God-and the veil itself, though it separates, is no jealous and impenetrable wall of division. Every sound on this side can be heard within; and the Voice from the mercy seat, declaring the will of the Father through the enthroned Word, easily reaches the waiting worshipper to guide, comfort, and instruct. By the light of the lamps kindled in our spiritual nature the things of God are seen; and the lamps themselves are witnesses to God. They burn and shine by laws He has ordained, in virtue of powers that are not fortuitous nor of the earth. The illumination they give on this side the veil proves clearly that within it the Parent Light, glorious, never-fading, shines – transcendent reason, pure and almighty will, unchanging love-the lifewhich animates the universe.

Again, the symbolism of the candlestick has an application suggested by Rev 1:20. Now, the outer chamber of the tabernacle in which the lamps shine represents the whole world of human life. The temple is vast; it is the temple of the universe. Still the veil exists; it separates the life of men on earth from the life in heaven, with God. Isaiah in his oracles of redemption spoke of a coming revolution which should open the world to Divine light. “He will destroy in this mountain the face of the covering that is cast over all people, and the veil that is spread over all nations.” And the light itself, still as proceeding from a Hebrew centre, is described in the second book of the Isaiah prophecies: “For Zions sake will I not hold my peace, and for Jerusalems sake I will not rest, until her righteousness go forth as brightness and her salvation as a lamp that burneth. And the nations shall see thy righteousness and all kings thy glory.” But the prediction was not fulfilled until the Hebrew merged in the human and He came who, as the Son of Man, is the true light which lighteth every man coming into the world.

Dark was the outer chamber of the great temple when the Light of life first shone, and the darkness comprehended it not. When the Church was organised, and the apostles of our Lord, bearing the gospel of Divine grace, went through the lands, they addressed a world still under the veil of which Isaiah spoke. But the spiritual enlightenment of mankind proceeded; the lamps of the candlestick, set in their places, showed the new altar, the new table of heavenly bread, a feast spread for all nations, and made the ignorant and earthly aware that they stood within a temple consecrated by the offering of Christ. St. John saw in Asia, amid the gross darkness of its seven great cities, seven lamp-stands with their lights, some increasing, some waning in brightness. The sacred flame was carried from country to country, and in every centre of population a lamp was kindled. There was no seven-branched candelabrum merely, but one of a hundred, of a thousand arms. And all drew their oil from the one sacred source, cast more or less bravely the same Divine illumination on the dark eye of earth.

True, the world had its philosophy and poetry, using, often with no little power, the themes of natural religion. In the outer chamber of the temple the light of nature gleamed on the altar, on the shewbread, on the veil. But interpretation failed, faith in the unseen was mixed with dreams, no real knowledge was gained of what the folds of the curtain hid-the mercy-seat, the holy law that called for pure worship and love of one Living and True God. And then the darkness that fell when the Saviour hung on the cross, the darkness of universal sin and condemnation, was made so deeply felt that in the shadow of it the true light might be seen, and the lamp of every church might glow, a beacon of Divine mercy shining across the troubled life of man. And the world has responded, will respond, with greater comprehension and joy, as the Gospel is proclaimed with finer spirit, embodied with greater zeal in lives of faith and love. Christ in the truth, Christ in the sacraments, Christ in the words and deeds of those who compose His Church-this is the light. The candlestick of every life, of every body of believers, should be as of beaten gold. no base metal mixed with that which is precious. He who fashions his character as a Christian is to have the Divine idea before him and re-think it; those who build the Church are to seek its purity, strength, and grace. But still the light must come from God, not from man, the light that burned on the altar of the Divine sacrifice and shines from the glorious personality of the risen Lord.

Fuente: Expositors Bible Commentary