1<\/strong>. these are the generations<\/em> ] A formula occurring several times in P ; Gen 5:1<\/span>; Gen 6:9<\/span>; Gen 10:1<\/span>; Gen 11:10<\/span>; Gen 11:27<\/span>; Gen 25:12<\/span>; Gen 25:19<\/span>; Gen 36:1<\/span>; Gen 36:9<\/span>; Gen 37:2<\/span>. It marks a fresh start in the history. ‘Generations,’ lit. origins<\/strong>, means ‘an account of a man and his genealogical descendants.’<\/p>\n Aaron and Moses<\/em> ] The two most important representatives of the tribe of Levi. Moses is usually mentioned first, but here Aaron has the precedence because the passage deals with his descendants only.<\/p>\n in the day<\/em>, &c.] The words are attached very loosely to the context, and describe the point of time at which the new development the organization of the tribe of Levi begins.<\/p>\n 1 4<\/strong>. The generations of Aaron.<\/p>\n The generations (see Gen 2:4<\/span>) now given, though entitled those of Aaron and Moses (Aaron standing first as the older brother), are those of Aaron only. The personal dignity of Moses, though it gave him rank as at the head of his tribe, was not hereditary. He had, and desired to have Num 14:12<\/span>; Exo 32:10<\/span>, no successor in his office but the distant prophet like unto himself Deu 18:18<\/span>. Aaron was the ancestor of a regular succession of priests.<\/P> <\/p>\n Num 3:1-13<\/span><\/p>\n The priests which were anointed.<\/em><\/p>\n <\/em><\/p>\n Aaron and his sons: parents and children<\/strong><\/p>\n In Num 3:1-4<\/span> we have–<\/p>\n 1. <\/strong>To the children of godly parents. Trust not in the character and prayers of your parents for salvation. These are of priceless value, yet they will not avail to your salvation apart from your own faith and obedience. (See Eze 18:1-32<\/span>.)<\/p>\n 2. <\/strong>To parents. Be diligent and faithful in the discharge of your duty to your children.<\/p>\n (1)<\/strong> Let your own life be right, and so set them a good example.<\/p>\n (2)<\/strong> Give them wise religious instruction and training.<\/p>\n (3)<\/strong> Commend them often and earnestly to God in prayer.<\/p>\n (4)<\/strong> Afford them encouragement in every manifestation of pious feeling and conduct. (W. Jones.<\/em>)<\/p>\n<\/p>\n The dedication of the Levites–<\/strong><\/p>\n Church work and workers<\/strong><\/p>\n verses 5-10.<\/p>\n Conclusion:<\/p>\n 1. <\/strong>Encouragement to those who are called of God to Christian work. He who has called you to your work will sustain you in it, make it efficient by His blessing, and confer upon you rich rewards.<\/p>\n 2. <\/strong>Admonition as to our estimate of the ministers of the Lord. They are ambassadors for Christ. God Himself speaks through them to men. (W. Jones.<\/em>)<\/p>\n<\/p>\n Gods claim upon mans service:<\/strong><\/p>\n From Num 3:11-13<\/span>, we learn–<\/p>\n 1. <\/strong>Upon what He is in Himself.<\/p>\n 2. <\/strong>Upon what He does for man.<\/p>\n 1. <\/strong>This is righteous.<\/p>\n 2. <\/strong>This is beneficent.<\/p>\n The measure of the Divine demands upon man:<\/strong><\/p>\n 1. <\/strong>Thus only can we attain to a high ideal in religion. Be the best possible Christian: be not content with mediocrity: aim high.<\/p>\n 2. <\/strong>This is the best way to be useful. The power of Christianity is in the fact of Christ giving Himself. Our influence for good is in proportion to our selfsacrifice.<\/p>\n 3. <\/strong>This is the way to enjoy religion. The more we give of self to God, the more will He give of Himself to us. Let all think of what God has done for them, and consider what returns they have made to Him. (David Lloyd.<\/em>)<\/p>\n<\/p>\n The necessity of a standing ministry <\/strong><\/p>\n We see in this place, how Moses immediately after the numbering of the people, that meddled not with the ministry of the word, or killing of the sacrifices, or serving in the tabernacle, or carrying of the ark, or teaching of the people, handleth in the next place the fashion of the ministry. For let there be never so great order or good policy in the commonwealth, yet if the care of the ministry be neglected, all is to little purpose. We see from hence the goodly order that God observeth in this great army. He establisheth among them most carefully the holy ministry to the end they might be instructed in the Word. Hereby we learn that among all nations and people under the heavens, the ministry of the Word ought to be planted and established, to guide them in the ways of godliness.<\/p>\n 1. <\/strong>A certain and settled ministry is an evident token that God hath a church and a people to be begotten by the immortal seed of the Word.<\/p>\n 2. <\/strong>Without the light of the Word the people remain in darkness and cannot see: they grope at noonday, and know not what they do–as it was in Egypt when the plague of palpable darkness was sent among them (Exo 10:23<\/span>).<\/p>\n 3. <\/strong>The necessity of a ministry is so evident that all the Gentiles had their priests and prophets that attended on their profane and superstitious altars, and it was their first care to establish a religion, such as it was, among them. If it were thus among them who saw darkly, and were without the true light of the Scripture, much more ought we to learn it, that have been taught better things, and have the sure word of the prophets to guide us.<\/p>\n 4. <\/strong>Such is our frailty, that notwithstanding we live under a settled ministry, and have given our names to the faith, yet we are ready to start back again. For as the body is prone to pine away without supply of daily food, so are our souls ready to perish, being destitute of the heavenly manna of the Word of God.<\/p>\n Uses:<\/p>\n 1. <\/strong>There is offered unto us this truth arising from the doctrine itself, that the preaching of the Word by the minister, and the hearing of it by the people, is no ceremony nor a matter of indifferency, such as may either be done or left undone at our own discretion, but it is such a part of the public service of God as ought not to be neglected without great sin.<\/p>\n 2. <\/strong>It serveth to reprove divers abuses.<\/p>\n (1)<\/strong> Such as think and spare not to say that the ministry is a vain and superfluous thing, and that the ministers are men that may very well be spared, as if they were a sixth finger upon the hand, or a sixth toe upon the foot; that is bringing a burden rather than a benefit. For as they account the Sabbath the loss of one day in a week, so they account the maintenance of the ministry the loss of their goods. These have learned another language than the tongue of Canaan. They do not the works that beseem Christians, and they cannot speak as beseemeth those that profess the fear of God, if so be they do profess so much. Is it a needless thing to have the light of the sun in the firmament, without which all things are covered with darkness, and nothing can have life and quickening? But the sun is not more necessary to be in the world than the light of the Word in the Church to give life and light unto them that sit in darkness (Mat 4:16<\/span>). Is it needless to have labourers to reap down our corn in time of harvest? To have meat brought unto us and provided for us when we are hungry, or drink when we are thirsty?<\/p>\n (2)<\/strong> The vain conceit of their hearts, who having learned the principles of religion and some grounds of knowledge, proceed no further, as if they had no more use of the Word, whereas there is matter of instruction always to be learned out of the Word for all persons. When we have eaten one kind of meat one day, we eat the next day as hungrily of it as we did before.<\/p>\n (3)<\/strong> They that extol to the skies the kingdoms and commonwealths of the heathen as the only prosperous, flourishing, and happy nations, which indeed excelled in outward glory and thereby dazzled the eyes of many, yet indeed were no better than assemblies of men destitute of religion, and consequently of salvation. Their peace and <\/strong>prosperity, their wealth and dignity, were all carnal and momentary, rising out of the earth, and sinking down into the earth again; their praise also is of men. It is the maintenance of true religion that maketh a people truly happy, and the means of spreading abroad true religion is the ministry of the Word. There is no way to know it and to practise it but by this.<\/p>\n 3. <\/strong>Must the ministry be established among all people under heaven? Then let every one of us be careful for our parts to plant it among us, and to bring it home to the places of our abode.<\/p>\n 4. <\/strong>Let the ministers be careful to discharge their calling, and to teach the people in season and out of season. They must be lights of the world, and as savoury salt to season them with wholesome doctrine.<\/p>\n 5. <\/strong>Let the people carefully attend to the ministry of the Word, where it is settled and planted, with a good conscience, as to Gods holy ordinance vouchsafed unto them. Let them bring attention in hearing, diligence in marking, and obedience in practising. Let them not use any delays to shift off the performance of this duty. (W. Attersoll.<\/em>)<\/p>\n<\/p>\n Consecrated lives:<\/strong><\/p>\n In the artists studio a fleck of paint lies upon the palette. It is so much colour and nothing more; till, taken up by the brush of the master and laid upon the canvas, it becomes a rosy flush on beautys cheek, or a lustrous cloud in a golden sunset. So has many a mean and common life been touched by the Masters hand to higher uses; so has many an humble believer been caught up from the poverty of his earthly lot to be a glorious spirit before the throne of the Eternal Light.<\/p>\n Vocation is in a line with fitness<\/strong><\/p>\n If we agree that the Christian ministry is a vocation for the teaching, in various forms, of Christian righteousness, the question next comes, What is meant by a call to it? Is this anything different from that inward impulse to a specific form of work which arises in a man from a consciousness of special gifts in that direction? In that sense a man may be said to be called to the work of a musician or artist. The parents of Mozart, when they found their son, at the age of seven, playing before the crowned heads of Europe, need have been in no doubt as to his life work. It was revealed in his gifts more plainly than it could have been by a voice from heaven. And when, on the other hand, Mozarts own son, once asked whether he loved music, replied by flinging down some coins on the table and exclaiming, Thats the only music I care for, it was equally evident that whatever he came into the world to do, it was not to follow in the steps of his father. Vocation here undoubtedly is in a line with fitness. The tools are <\/strong>for him who can use them. (Christian World<\/em>.)<\/p>\n<\/p>\n God improves the life given to Him in service:<\/strong><\/p>\n It is said of vapours, that rising out of the earth, the heavens return them again in pure water, much clearer, and more refined than they received them; or as it is said of the earth, that receiving the sea-water and puddle-water, it gives it better than it received it in the springs and fountains, for it strains the water and purifies it, that whereas when it came into the bowels of the earth it was muddy, salt, and brinish, it returns pure, clear, and fresh, as out of the well-head waters are well known to come. Thus, if men would but give up their hearts desire, and the strength of their affections unto God, He would not only give them back again, but withal much better than when He received them, their affections should be more pure, their thoughts and all the faculties of soul and body should be renewed, cleansed, beautified, and put into a far better condition than formerly they were. (J. Spencer.<\/em>)<\/p>\n CHAPTER III <\/P> The generations of Aaron and Moses<\/I>, 1-4.<\/P> The tribe of Levi to minister to the Lord under Aaron and his<\/I><\/P> sons<\/I>, 5-10.<\/P> They are taken in the place of the first-born<\/I>, 11-13.<\/P> Moses is commanded to number them<\/I>, 14-16.<\/P> Gershon, Kohath, and<\/I> Merari, the names of the three heads of<\/I><\/P> families of the Levites<\/I>, 17.<\/P> Of<\/I> Gershon and his family<\/I>, 18-21.<\/P> Their<\/I> number, 7,500, ver. 22.<\/P> Their<\/I> place behind the tabernacle<\/I>, westward, 23.<\/P> Their chief<\/I>, Eliasaph, 24.<\/P> Their<\/I> charge, 25, 26.<\/P> Of<\/I> Kohath and his family<\/I>, 27.<\/P> Their<\/I> number, 8,600, ver. 28.<\/P> Their<\/I> place, beside the tabernacle<\/I>, southward, 29.<\/P> Their chief<\/I>, Elizaphan, 30.<\/P> Their<\/I> charge, 31.<\/P> The chief of the Levites<\/I>, Eleazar, son of<\/I> Aaron, 32.<\/P> Of<\/I> Merari and his family<\/I>, 33.<\/P> Their<\/I> number, 6,200, ver. 34.<\/P> Their chief<\/I>, Zuriel, they shall pitch beside the tabernacle<\/I>,<\/P> northward, 35.<\/P> Their<\/I> charge, 35-37.<\/P> MOSES and<\/I> AARON to encamp before the tabernacle<\/I>, eastward, 38.<\/P> The amount of all the males among the Levites from a month old<\/I><\/P> and upwards<\/I>, 22,000, ver. 39.<\/P> Moses is commanded to number the<\/I> first-born, 40;<\/P> and to take the<\/I> Levites and their<\/I> cattle, instead of the<\/I><\/P> first-born of man and beast among the Israelites<\/I>, 41.<\/P> Moses numbers the first-born, who amount to 22,273<\/I>, ver. 43.<\/P> As the<\/I> first-born were<\/I> 273 more than the Levites, Moses is<\/I><\/P> commanded to take from the people<\/I> five shekels apiece for<\/I><\/P> them<\/I>, 44-47,<\/P> which is to be given to Aaron and his sons<\/I>, 48.<\/P> Moses does accordingly, and finds the amount of the money to be<\/I><\/P> 1,365 shekels<\/I>, 49, 50,<\/P> which is given to Aaron and his sons<\/I>, 51. <\/P> NOTES ON CHAP. III<\/P> <\/P> Verse 1<\/span>. The generations of Aaron and Moses<\/B><\/I>] Though Aaron and Moses are both mentioned here, yet the family of Aaron alone appears in the list: hence some have thought that the word Moses<\/I> was not originally in the text. Others think that the words veelleh toledoth, these are the generations<\/I>, should be rendered these are the acts<\/I>, or transactions<\/I>, or the history of<\/I> the lives<\/I>, as the same phrase may be understood in Ge 2:4<\/span>; Ge 6:9<\/span>. However this may be, it is evident that in this genealogy the family of Aaron are alone mentioned, probably because these belonged to the priesthood. Moses passes by his own family, or immediate descendants; he gave no rank or privilege to them during his life, and left nothing to them at his death. They became incorporated with the Levites, from or amongst whom they are never distinguished. What a strong proof is this of the celestial origin of his religion! Had it been of man<\/I>, it must have had the gratification of some impure passion for its object; lust, ambition, or avarice: but none of these ever appear during the whole of his administration amongst the Israelites, though he had it constantly in his power to have gratified each. What an essential difference between the religion of the Pentateuch<\/I> and that of the Koran<\/I>! The former is God’s workmanship; the latter is a motley mixture of all bad crafts, with here and there a portion of heavenly fire, stolen from the Divine altar in the Old and New Testaments, to give some vitality to the otherwise inert mass.<\/P><\/p>\n 1491<\/I> <\/P> These<\/B> which follow in this chapter are the generations, <\/B>i.e. either, <\/P> 1. The things done by them; as the word generation<\/I> is sometimes used, as Gen 6:9<\/span>; 25:19<\/span>; 37:2<\/span>. Or rather, <\/P> 2. The kindred or family, for that is the subject of this chapter, and not their events or actions. <\/P> Object.<\/B> Aarons family indeed is here mentioned, but not Mosess family. <\/P> Answ.<\/B> Mosess family and children are here included under the general name of the Amramite<\/I>, Num 3:27<\/span>, which includes all the children and grandchildren of Amram<\/I>, the persons only of Aaron and Moses being excepted. And the generations of Moses are thus obscurely mentioned, because they were but common Levites, the priesthood being given solely to Aarons posterity, whence Aaron is here put before Moses, who elsewhere is commonly named after him. In the day that the Lord spake with Moses in Mount Sinai:<\/B> this seems to be added, because Nadab and Abihu, mentioned Num 3:2<\/span>, were then alive, though dead at the time of taking this account. <\/P> <\/p>\n 1. These . . . are the generationsof Aaron and Moses,<\/B> c.This chapter contains an account oftheir families and although that of Moses is not detailed like hisbrother’s, his children are included under the general designation ofthe Amramites (Nu 3:27<\/span>), a termwhich comprehends all the descendants of their common father Amram.The reason why the family of Moses was so undistinguished in thisrecord is that they were in the private ranks of the Levites, thedignity of the priesthood being conferred exclusively on theposterity of Aaron; and hence, as the sacerdotal order is the subjectof this chapter, Aaron, contrary to the usual style of the sacredhistory, is mentioned before Moses. <\/P> in the day that the Lordspake with Moses in mount Sinai<\/B>This is added, because at thedate of the following record the family of Aaron was unbroken.<\/P><\/p>\n These also [are] the generations of Aaron and Moses<\/strong>,…. The descendants of them, those of the former, who is named first, because the eldest, were priests, and those of the latter Levites, and who are not very plainly pointed at, but are included among the Amramites, Nu 3:27<\/span>; the posterity of Moses being very obscure, only Levites, and these not particularly named but swallowed up among the Kohathites: find the following account was as it stood,<\/p>\n in the day [that] the Lord spoke with Moses in mount Sinai<\/strong>; and not, altogether as it then, was when he spoke to him in the wilderness, of Sinai, for then Aaron had four sons, but now two of them were dead as is after observed; and it seems to be for the sake of this circumstance chiefly that this clause is so put.<\/p>\n Muster of the Tribe of Levi. – As Jacob had adopted the two sons of Joseph as his own sons, and thus promoted them to the rank of heads of tribes, the tribe of Levi formed, strictly speaking, the thirteenth tribe of the whole nation, and was excepted from the muster of the twelve tribes who were destined to form the army of Jehovah, because God had chosen it for the service of the sanctuary. Out of this tribe God had not only called Moses to be the deliverer, lawgiver, and leader of His people, but Moses’ brother Aaron, with the sons of the latter, to be the custodians of the sanctuary. And now, lastly, the whole tribe was chosen, in the place of the first-born of all the tribes, to assist the priests in performing the duties of the sanctuary, and was numbered and mustered for this its special calling.<\/p>\n Num 3:1<\/span><\/p>\n <\/strong> In order to indicate at the very outset the position which the Levites were to occupy in relation to the priests (viz., Aaron and his descendants), the account of their muster commences not only with the enumeration of the sons of Aaron who were chosen as priests (Num 3:2-4<\/span>), but with the heading: “ These are the generations of Aaron and Moses in the day<\/em> (i.e., at the time) when Jehovah spake with Moses in Mount Sinai<\/em> (Num 3:1<\/span>). The toledoth <\/em> (see at Gen 2:4<\/span>) of Moses and Aaron are not only the families which sprang from Aaron and Moses, but the Levitical families generally, which were named after Aaron and Moses, because they were both of them raised into the position of heads or spiritual fathers of the whole tribe, namely, at the time when God spoke to Moses upon Sinai. Understood in this way, the notice as to the time is neither a superfluous repetition, nor introduced with reference to the subsequent numbering of the people in the steppes of Moab (Num 26:57<\/span>.). Aaron is placed before Moses here (see at Exo 6:26<\/span>.), not merely as being the elder of the two, but because his sons received the priesthood, whilst the sons of Moses, on the contrary, were classed among the rest of the Levitical families (cf. 1Ch 23:14<\/span>).<\/p>\n Num 3:2-4<\/span><\/p>\n <\/strong> Names of the sons of Aaron, the “ anointed priests<\/em> (see Lev 8:12<\/span>), whose hand they filled to be priests,<\/em> ” i.e., who were appointed to the priesthood (see at Lev 7:37<\/span>). On Nadab and Abihu, see Lev 10:1-2<\/span>. As they had neither of them any children when they were put to death, Eleazar and Ithamar were the only priests “ in the sight of Aaron their father,<\/em> ” i.e., during his lifetime. “ In the sight of:<\/em> ” as in Gen 11:28<\/span>.<\/p>\n The Separation of the Levites.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1490.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE> 1 These also are<\/I> the generations of Aaron and Moses in the day that<\/I> the LORD<\/B> spake with Moses in mount Sinai. 2 And these are<\/I> the names of the sons of Aaron; Nadab the firstborn, and Abihu, Eleazar, and Ithamar. 3 These are<\/I> the names of the sons of Aaron, the priests which were anointed, whom he consecrated to minister in the priest’s office. 4 And Nadab and Abihu died before the LORD<\/B>, when they offered strange fire before the LORD<\/B>, in the wilderness of Sinai, and they had no children: and Eleazar and Ithamar ministered in the priest’s office in the sight of Aaron their father. 5 And the LORD<\/B> spake unto Moses, saying, 6 Bring the tribe of Levi near, and present them before Aaron the priest, that they may minister unto him. 7 And they shall keep his charge, and the charge of the whole congregation before the tabernacle of the congregation, to do the service of the tabernacle. 8 And they shall keep all the instruments of the tabernacle of the congregation, and the charge of the children of Israel, to do the service of the tabernacle. 9 And thou shalt give the Levites unto Aaron and to his sons: they are<\/I> wholly given unto him out of the children of Israel. 10 And thou shalt appoint Aaron and his sons, and they shall wait on their priest’s office: and the stranger that cometh nigh shall be put to death. 11 And the LORD<\/B> spake unto Moses, saying, 12 And I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn that openeth the matrix among the children of Israel: therefore the Levites shall be mine; 13 Because all the firstborn are<\/I> mine; for<\/I> on the day that I smote all the firstborn in the land of Egypt I hallowed unto me all the firstborn in Israel, both man and beast: mine shall they be: I am<\/I> the LORD<\/B>.<\/P> Here, I. The family of Aaron is confirmed in the priests’ office, v.<\/I><\/span> 10<\/span>. They had been called to it before, and consecrated; here they are appointed to wait on their priests’ office:<\/I> the apostle uses this phrase (Rom. xii. 7<\/span>), Let us wait on our ministry.<\/I> The office of the ministry requires a constant attendance and great diligence; so frequent are the returns of its work, and yet so transient its favourable opportunities, that it must be waited on. Here is repeated what was said before (ch.<\/I><\/span> i. 51<\/span>): The stranger that cometh nigh shall be put to death,<\/I> which forbids the invading of the priest’s office by any other person whatsoever; none must come nigh to minister but Aaron and his sons only, all others are strangers. It also lays a charge on the priests, as door-keepers in God’s house, to take care that none should come near who were forbidden by the law; they must keep off all intruders, whose approach would be to the profanation of the holy things, telling them that if they came near it was at their peril, they would die by the hand of God,<\/I> as Uzza did. The Jews say that afterwards there was hung over the door of the temple a golden sword (perhaps alluding to that flaming sword at the entrance of the garden of Eden), on which was engraven, The stranger that cometh nigh shall be put to death.<\/I><\/P> II. A particular account is given of this family of Aaron; what we have met with before concerning them is here repeated. 1. The consecration of the sons of Aaron, v.<\/I><\/span> 3<\/span>. They were all anointed to minister before the Lord, though it appeared afterwards, and God knew it, that two of them were wise and two were foolish. 2. The fall of the two elder (v.<\/I><\/span> 4<\/span>): they offered strange fire,<\/I> and died for so doing, before the Lord.<\/I> This is mentioned here in the preamble to the law concerning the priesthood, for a warning to all succeeding priests; let them know, by this example, that God is a jealous God, and will not be mocked; the holy anointing oil was an honour to the obedient, but not a shelter to the disobedient. It is here said, They had no children,<\/I> Providence so ordering it, for their greater punishment, that none of their descendants should remain to be priests, and so bear up their name who had profaned God’s name. 3. The continuance of the two younger: Eleazar and Ithamar ministered in the sight of Aaron.<\/I> It intimates, (1.) The care they took about their ministration not to make any blunders; they kept under their father’s eye, and took instruction from him in all they did, because, probably, Nadab and Abihu got out of their father’s sight when they offered strange fire. Note, It is good for young people to act under the direction and inspection of those that are aged and experienced. (2.) The comfort Aaron took in it; it pleased him to see his younger sons behave themselves prudently and gravely, when his two elder had miscarried. Note, It is a great satisfaction to parents to see their children walk in the truth,<\/I> 3 John 4<\/I><\/span>.<\/P> III. A grant is made of the Levites to be assistants to the priests in their work: Give the Levites to Aaron,<\/I> v.<\/span> 9<\/span><\/U><\/I><\/span>. Aaron was to have a greater propriety in, and power over, the tribe of Levi than any other of the prices had in and over their respective tribes. There was a great deal of work belonging to the priests’ office, and there were now only three pairs of hands to do it all, Aaron’s and his two sons’; for it does not appear that they had either of them any children at this time, at least not any that were of age to minister, therefore God appoints the Levites to attend upon them. Note, Those whom God finds work for his will find help for. Here is, 1. The service for which the Levites were designed: they were to minister to the priests<\/I> in their ministration to the Lord (Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>An incidental illustration of the exalted personal character and the divine mission of Moses.<\/p>\n
II. <\/strong>An intimation that the duties of the ministers of religion demand for their faithful discharge their entire consecration thereto.<\/p>\n
III. <\/strong>An example of wicked sons descending from a godly parent.<\/p>\n
IV. <\/strong>An example of the widest difference of character and destiny in children of the same parents. Our subject utters earnest counsels–<\/p>\n
I. <\/strong>The offices of the church are divinely instituted.<\/p>\n
II. <\/strong>There are different ranks in the offices of the church as instituted by God.<\/p>\n
III. <\/strong>The lowliest labour in the service of God is sacred and blessed.<\/p>\n
IV. <\/strong>God also appoints the persons to fill the various offices in his church.<\/p>\n
V. <\/strong>Intrusion into sacred places and duties awakened the stern displeasure of the Lord.<\/p>\n
I. <\/strong>Gods claims upon mans service are incontestable. Upon what are they grounded?<\/p>\n
II. <\/strong>There is a correspondence between the gifts and the claims of God. His demands are proportioned to His bestowments.<\/p>\n
III. <\/strong>The divine arrangements are ever marked by infinite wisdom and kindness. (W. Jones.<\/em>)<\/p>\n<\/p>\n
I<\/strong>. <\/em><\/strong>God gave the best he had to effect our salvation.<\/p>\n
II. <\/strong>The son gave himself. Let us sacrifice ourselves to God as He sacrificed His Son for us.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n