1 16<\/strong>. Meal-offerings and Libations<\/em>. These are to accompany both private and public sacrifices, and are arranged according to a fixed scale as follows ( ephah<\/em> = c.<\/em> 1 bushel; hin<\/em> = c.<\/em> 1 gallon):<\/p>\n Meal<\/em>. Oil<\/em>. Wine<\/em>. With every lamb 1\/10 ephah. hin. hin. With every ram 2\/10 ephah hin. hin. With every bullock 3\/10 ephah. hin. hin. It will be seen that the amount in each case varies according to the size of the animal. Ezekiel, in his ideal arrangements for worship in the restored Jerusalem, has a similar scale (Eze 46:5-7<\/span>; Eze 46:11<\/span>; Eze 46:14<\/span>), but the amounts are larger, they are not graduated so carefully with respect to the size of the animal, and the libation of wine is not included. The present scale appears to be a later modification of Ezekiel’s.<\/p>\n But while the fixing of definite amounts was probably a late development, the practice of offering meal, oil and wine as an accompaniment of sacrifice was ancient. Men offered to their God the same food which they enjoyed at their own table; cf. Jdg 9:9<\/span>; Jdg 9:13<\/span> (oil and wine), 1Sa 1:24<\/span>; 1Sa 10:3<\/span> (meal and wine), Hos 9:4<\/span> (wine), Mic 6:7<\/span> (oil). Leviticus 2<\/span> (P ) contains regulations for meal-offerings, without fixed amounts, but with the addition of salt and frankincense.<\/p>\n The contents of the next five chapters must apparently be referred to the long period of wandering to which Num 14:33<\/span> the people were condemned.<\/P><\/p>\n CHAPTER XV <\/P> Directions concerning the different offerings they should bring<\/I><\/P> unto the Lord when they should come to the land of Canaan<\/I>, 1-3.<\/P> Directions relative to the<\/I> meat-offering, 4;<\/P> to the<\/I> drink-offering, 5.<\/P> Of the<\/I> burnt-offering, vow-offering, peace-offering,<\/P> drink-offering, &c.<\/I>, 6-12.<\/P> All born in the country must perform these rites<\/I>, 13,<\/P> and the strangers also<\/I>, 14-16.<\/P> They shall offer unto the Lord a<\/I> heave-offering of the<\/I><\/P> first-fruits of the land<\/I>, 17-21.<\/P> Concerning omissions through ignorance, and the sacrifices to be<\/I><\/P> offered on such occasions<\/I>, 22-29.<\/P> He who sins<\/I> presumptuously shall be cut off<\/I>, 30, 31.<\/P> History of the person who<\/I> gathered sticks on the Sabbath, 32.<\/P> He is brought to Moses and Aaron<\/I>, 33.<\/P> They put him in confinement till the mind of the Lord should be<\/I><\/P> known on the case<\/I>, 34.<\/P> The Lord commands him to be<\/I> stoned, 35.<\/P> He is stoned to death<\/I>, 36.<\/P> The Israelites are commanded to make<\/I> fringes to the borders of<\/I><\/P> their garments<\/I>, 37, 38.<\/P> The end for which these fringes were to be made, that they might<\/I><\/P> remember the commandments of the Lord, that they might be holy<\/I>,<\/P> 39-41. <\/P> NOTES ON CHAP. XV<\/P><\/p>\n 1, 2. The Lord spake unto Moses,saying, Speak unto the children of Israel<\/B>Some infer from Nu15:23<\/span> that the date of this communication must be fixed towardsthe close of the wanderings in the wilderness; and, also, that allthe sacrifices prescribed in the law were to be offered only afterthe settlement in Canaan.<\/P><\/p>\n The Lord spake unto Moses<\/strong>,…. After the murmurings of the Israelites by reason of the spies, Nu 14:2<\/span>; and their being threatened with a consumption of them in the wilderness on that account,<\/p>\n Nu 14:12<\/span>; and their defeat at Hormah, Nu 14:45<\/span>: and lest their posterity should be discouraged, and despair of ever enjoying the good land:<\/p>\n saying<\/strong>; as follows.<\/p>\n Num 15:1-2<\/span><\/p>\n <\/strong> Regulations concerning Sacrifices. – Vv. 1-16. For the purpose of reviving the hopes of the new generation that was growing up, and directing their minds to the promised land, during the mournful and barren time when judgment was being executed upon the race that had been condemned, Jehovah communicated various laws through Moses concerning the presentation of sacrifices in the land that He would give them (Num 15:1<\/span> and Num 15:2<\/span>), whereby the former laws of sacrifice were supplemented and completed. The first<\/em> of these laws had reference to the connection between meat-offerings and drink-offerings on the one hand, and burnt-offerings and slain-offerings on the other.<\/p>\n Num 15:3-5<\/span><\/p>\n <\/strong> In the land of Canaan, every burnt and slain-offering, whether prepared in fulfilment of a vow, or spontaneously, or on feast-days (cf. Lev 7:16<\/span>; Lev 22:18<\/span>, and Lev 23:38<\/span>), was to be associated with a meat-offering of fine flour mixed with oil, and a drink-offering of wine, – the quantity to be regulated according to the kind of animal that was slain in sacrifice. (See Lev 23:18<\/span>, where this connection is already mentioned in the case of the festal sacrifices.) For a lamb ( , i.e., either sheep or goat, cf. Num 15:11<\/span>), they were to take the tenth of an ephah of fine flour, mixed with the quarter of a hin of oil and the quarter of a hin of wine, as a drink-offering. In Num 15:5<\/span>, the construction changes from the third to the second person. , to prepare, as in Exo 29:38<\/span>.<\/p>\n Num 15:6-7<\/span><\/p>\n <\/strong> For a ram, they were to take two tenths of fine flour, with the third of a hin of oil and the third of a hin of wine.<\/p>\n Num 15:8-10<\/span><\/p>\n <\/strong> For an ox, three tenths of fine flour, with half a hin of oil and half a hin of wine. The (3rd person) in Num 15:9<\/span>, between in Num 15:8<\/span>, and in Num 15:10<\/span>, is certainly striking and unusual, but no so offensive as to render it necessary to alter it into .<\/p>\n Num 15:11-12<\/span><\/p>\n <\/strong> The quantities mentioned were to be offered with every ox, or ram, or lamb, of either sheep or goat, and therefore the number of the appointed quantities of meat and drink-offerings was to correspond to the number of sacrificial animals.<\/p>\n Num 15:13-14<\/span><\/p>\n <\/strong> These rules were to apply not only to the sacrifices of those that were born in Israel, but also to those of the strangers living among them. By “these things,” in Num 15:13<\/span>, we are to understand the meat and drink-offerings already appointed.<\/p>\n Num 15:15-25<\/span><\/p>\n <\/strong> “ As for the assembly, there shall be one law for the Israelite and the stranger,…an eternal ordinance…before Jehovah<\/em>.” , which is construed absolutely, refers to the assembling of the nation before Jehovah, or to the congregation viewed in its attitude with regard to God.<\/p>\n A second<\/em> law (Num 15:17-21<\/span>) appoints, on the ground of the general regulations in Exo 22:28<\/span> and Exo 23:19<\/span>, the presentation of a heave-offering from the bread which they would eat in the land of Canaan, viz., a first-fruit of groat-meal ( ) baked as cake ( ). Arisoth<\/em>, which is only used in connection with the gift of first-fruits, in Eze 44:30<\/span>; Neh 10:38<\/span>, and the passage before us, signifies most probably groats, or meal coarsely bruised, like the talmudical , contusum, mola, far , <\/em> and indeed far hordei <\/em>. This cake of the groats of first-fruits they were to offer “ as a heave-offering of the threshing-floor,<\/em> ” i.e., as a heave-offering of the bruised corn, in the same manner as this (therefore, in addition to it, and along with it); and that “ according to your generations<\/em> ” (see Exo 12:14<\/span>), that is to say, for all time, to consecrate a gift of first-fruits to the Lord, not only of the grains of corn, but also of the bread made from the corn, and “ to cause a blessing to rest upon his house<\/em> ” (Eze 44:30<\/span>). Like all the gifts of first-fruits, this cake also fell to the portion of the priests (see Ezek. and Neh. ut sup<\/em>.).<\/p>\n To these there are added, in Num 15:22<\/span>, Num 15:31<\/span>, laws relating to sin-offerings<\/em>, the first of which, in Num 15:22-26<\/span>, is distinguished from the case referred to in Lev 4:13-21<\/span>, by the fact that the sin is not described here, as it is there, as “ doing one of the commandments of Jehovah which ought not to be done,” but as “not doing all that Jehovah had spoken through Moses.” Consequently, the allusion here is not to sins of commission, but to sins of omission, not following the law of God, “ even<\/em> (as is afterwards explained in Num 15:23<\/span>) all that the Lord hath commanded you by the hand of Moses from the day that the Lord hath commanded, and thenceforward according to your generations,<\/em> ” i.e., since the first beginning of the giving of the law, and during the whole of the time following ( Knobel<\/em>). These words apparently point to a complete falling away of the congregation from the whole of the law. Only the further stipulation in Num 15:24<\/span>, “ if it occur away from the eyes of the congregation through error<\/em> ” (in oversight), cannot be easily reconciled with this, as it seems hardly conceivable that an apostasy from the entire law should have remained hidden from the congregation. This “not doing all the commandments of Jehovah,” of which the congregation is supposed to incur the guilt without perceiving it, might consist either in the fact that, in particular instances, whether from oversight or negligence, the whole congregation omitted to fulfil the commandments of God, i.e., certain precepts of the law, sc., in the fact that they neglected the true and proper fulfilment of the whole law, either, as Outram<\/em> supposes, “by retaining to a certain extent the national rites, and following the worship of the true God, and yet at the same time acting unconsciously in opposition to the law, through having been led astray by some common errors;” or by allowing the evil example of godless rulers to seduce them to neglect their religious duties, or to adopt and join in certain customs and usages of the heathen, which appeared to be reconcilable with the law of Jehovah, though they really led to contempt and neglect of the commandments of the Lord.<\/p>\n (Note: Maimonides<\/em> (see Outram<\/em>, ex veterum sententia <\/em>) understands this law as relating to extraneous worship; and Outram himself refers to the times of the wicked kings, “when the people neglected their hereditary rites, and, forgetting the sacred laws, fell by a common sin into the observance of the religious rites of other nations.” Undoubtedly, we have historical ground in 2Ch 29:21<\/span>., and Ezr 8:35<\/span>, for this interpretation of our law, but further allusions are not excluded in consequence. We cannot agree with Baumgarten<\/em>, therefore, in restricting the difference between Lev 4:13<\/span>. and the passage before us to the fact, that the former supposes the transgression of one particular commandment on the part of the whole congregation, whilst the latter (Num 15:22<\/span>, Num 15:23<\/span>) refers to a continued lawless condition on the part of Israel.)<\/p>\n But as a disregard or neglect of the commandments of God had to be expiated, a burnt-offering was to be added to the sin-offering, that the separation of the congregation from the Lord, which had arisen from the sin of omission, might be entirely removed. The apodosis commences with in Num 15:24<\/span>, but is interrupted by , and resumed again with , “ it shall be, if…the whole congregation shall prepare,<\/em> ” etc. The burnt-offering, being the principal sacrifice, is mentioned as usual before the sin-offering, although, when presented, it followed the latter, on account of its being necessary that the sin should be expiated before the congregation could sanctify its life and efforts afresh to the Lord in the burnt-offering. “ One kid of the goats:<\/em> ” see Lev 4:23<\/span>. (as in Lev 5:10<\/span>; Lev 9:16<\/span>, etc.) refers to the right established in Num 15:8<\/span>, Num 15:9<\/span>, concerning the combination of the meat and drink-offering with the burnt-offering. The sin-offering was to be treated according to the rule laid down in Lev 4:14<\/span>.<\/p>\n Num 15:26<\/span><\/p>\n <\/strong> This law was to apply not only to the children of Israel, but also to the stranger among them, “ for<\/em> (sc., it has happened) to the whole nation in mistake.<\/em> ” As the sin extended to the whole nation, in which the foreigners were also included, the atonement was also to apply to the whole.<\/p>\n Num 15:27-29<\/span><\/p>\n <\/strong> In the same way, again, there was one law for the native and the stranger, in relation to sins of omission on the part of single individuals. The law laid doon in Lev 5:6<\/span> (cf. Lev 4:27<\/span>.) for the Israelites, is repeated here in Num 15:27<\/span>, Num 15:28<\/span>, and in Num 15:28<\/span> it is raised into general validity for foreigners also. In Num 15:29<\/span>, is written absolutely for .<\/p>\n Num 15:30-31<\/span><\/p>\n <\/strong> But it was only sins committed by mistake (see at Lev 4:2<\/span>) that could be expiated by sin-offerings. Whoever, on the other hand, whether a native or a foreigner, committed a sin “ with a high hand,<\/em> ” – i.e., so that he raised his hand, as it were, against Jehovah, or acted in open rebellion against Him, – blasphemed God, and was to be cut off (see Gen 17:14<\/span>); for he had despised the word of Jehovah, and broken His commandment, and was to atone for it with his life. , “ its crime upon it;<\/em> ” i.e., it shall come upon such a soul in the punishment which it shall endure.<\/p>\n Laws Concerning Sacrifices.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1490.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE> 1 And the LORD<\/B> spake unto Moses, saying, 2 Speak unto the children of Israel, and say unto them, When ye be come into the land of your habitations, which I give unto you, 3 And will make an offering by fire unto the LORD<\/B>, a burnt offering, or a sacrifice in performing a vow, or in a freewill offering, or in your solemn feasts, to make a sweet savour unto the LORD<\/B>, of the herd, or of the flock: 4 Then shall he that offereth his offering unto the LORD<\/B> bring a meat offering of a tenth deal of flour mingled with the fourth part<\/I> of an hin of oil. 5 And the fourth part<\/I> of an hin of wine for a drink offering shalt thou prepare with the burnt offering or sacrifice, for one lamb. 6 Or for a ram, thou shalt prepare for<\/I> a meat offering two tenth deals of flour mingled with the third part<\/I> of an hin of oil. 7 And for a drink offering thou shalt offer the third part<\/I> of an hin of wine, for<\/I> a sweet savour unto the LORD<\/B>. 8 And when thou preparest a bullock for<\/I> a burnt offering, or for<\/I> a sacrifice in performing a vow, or peace offerings unto the LORD<\/B>: 9 Then shall he bring with a bullock a meat offering of three tenth deals of flour mingled with half an hin of oil. 10 And thou shalt bring for a drink offering half an hin of wine, for<\/I> an offering made by fire, of a sweet savour unto the LORD<\/B>. 11 Thus shall it be done for one bullock, or for one ram, or for a lamb, or a kid. 12 According to the number that ye shall prepare, so shall ye do to every one according to their number. 13 All that are born of the country shall do these things after this manner, in offering an offering made by fire, of a sweet savour unto the LORD<\/B>. 14 And if a stranger sojourn with you, or whosoever be<\/I> among you in your generations, and will offer an offering made by fire, of a sweet savour unto the LORD<\/B>; as ye do, so he shall do. 15 One ordinance shall be both<\/I> for you of the congregation, and also for the stranger that sojourneth with you,<\/I> an ordinance for ever in your generations: as ye are,<\/I> so shall the stranger be before the LORD<\/B>. 16 One law and one manner shall be for you, and for the stranger that sojourneth with you. 17 And the LORD<\/B> spake unto Moses, saying, 18 Speak unto the children of Israel, and say unto them, When ye come into the land whither I bring you, 19 Then it shall be, that, when ye eat of the bread of the land, ye shall offer up an heave offering unto the LORD<\/B>. 20 Ye shall offer up a cake of the first of your dough for<\/I> an heave offering: as ye do<\/I> the heave offering of the threshingfloor, so shall ye heave it. 21 Of the first of your dough ye shall give unto the LORD<\/B> an heave offering in your generations.<\/P> Here we have,<\/P> I. Full instructions given concerning the meat-offerings and drink-offerings, which were appendages to all the sacrifices of animals. The beginning of this law is very encouraging: When you come into the land of your habitation which I give unto you,<\/I> they you shall do so and so, v.<\/I><\/span> 2<\/span>. This was a plain intimation, not only that God was reconciled to them notwithstanding the sentence he had passed upon them, but that he would secure the promised land to their seed notwithstanding their proneness to rebel against him. They might think some time or other they should be guilty of a misdemeanour that would be fatal to them, and would exclude them for ever, as the last had done for one generation; but this intimates an assurance that they should be kept from provoking God to such a degree as would amount to a forfeiture; for this statute takes it for granted that there were some of them that should in due time come into Canaan. The meat-offerings were of two sorts; some were offered alone, and we have the law concerning those, Lev. ii. 1<\/span>, c. Others were added to the burnt-offerings and peace-offerings, and constantly attended them, and about these direction is here given. It was requisite, since the sacrifices of acknowledgment (specified in <i>v.<\/span> 3<\/span><\/U><\/span>) were intended as the food of God’s table, that there should be a constant provision of bread, oil, and wine, whatever the flesh-meat was. The caterers or purveyors for Solomon’s temple provided fine flour,<\/I> 1 Kings iv. 22<\/I><\/span>. And it was fit that God should keep a good house, that his table should be furnished with bread as well as flesh, and that his cup should run over. In my Father’s house there is bread enough. Now the intent of this law is to direct what proportion the meat-offering and drink-offering should bear to several sacrifices to which they were annexed. If the sacrifice was a lamb or a kid, then the meat-offering must be a tenth-deal of flour, that is, an omer, which contained about five pints; this must be mingled with oil, the fourth part of a hin (a hin contained about five quarts), and the drink-offering must be the same quantity of wine, about a quart and half a pint, v.<\/I><\/span> 3-5<\/span>. If it was a ram, the meat-offering was doubled, two tenth-deals of flour, about five quarts, and a third part of a hin of oil (which was to them as butter is to us) mingled with it; and the same quantity of wine for a drink-offering, Num 15:6<\/span>; Num 15:7<\/span>. If the sacrifice was a bullock, the meat-offering was to be trebled, three omers, with five pints of oil, and the same quantity of wine for a drink-offering, v.<\/I><\/span> 8-10<\/span>. And thus for each sacrifice, whether offered by a particular person or at the common charge. Note, Our religious services should be governed, as by other rules, so by the rule of proportion.<\/P> II. Natives and strangers are here set upon a level, in this as in other matters (v.<\/I><\/span> 13-16<\/span>): “One law shall be for you and for the stranger<\/I> that is proselyted to the Jewish religion.” Now, 1. This was an invitation to the Gentiles to become proselytes, and to embrace the faith and worship of the true God. In civil things there was a difference between strangers and true-born Israelites, but not in the things of God; as you are, so shall the stranger be before the Lord,<\/I> for with him there is no respect of persons. See Isa. lvi. 3<\/span>. 2. This was an obligation upon the Jews to be kind to strangers, and not to oppress them, because they saw them owned and accepted of God. Communion in religion is a great engagement to mutual affection, and should slay all enmities. 3. It was a mortification to the pride of the Jews, who are apt to be puffed up with their birthright privileges. “We are Abraham’s seed.” God let them know that the sons of the stranger were as welcome to him as the sons of Jacob; no man’s birth or parentage shall turn either to his advantage or his prejudice in his acceptance with God. This likewise intimated that, as believing strangers should be accounted Israelites, so unbelieving Israelites should be accounted strangers. 4. It was a happy presage of the calling of the Gentiles, and of their admission into the church. If the law made so little difference between Jew and Gentile, much less would the gospel make, which broke down the partition-wall, and reconciled both to God in one sacrifice, without the observance of the legal ceremonies.<\/P> III. A law for the offering of the first of their dough unto the Lord. This, as the former, goes upon the comfortable supposition of their having come into the promised land,<\/I> v.<\/span> 18<\/span><\/U><\/I><\/span>. Now that they lived upon manna they needed not such an express acknowledgment of God’s title to their daily bread, and their dependence upon him for it, the thing spoke for itself; but in Canaan, where they should eat the fruit of their own industry, God required that he should be owned as their landlord and their great benefactor. They must not only offer him the first-fruits and tenths of the corn in their fields (these had already been reserved); but when they had it in their houses, in their kneading trough, when it was almost ready to be set upon their tables, God must have a further tribute of acknowledgment, part of their dough (the Jews say a fortieth part, at least, of the whole lump) must be heaved or offered up to God (Num 15:20<\/span>; Num 15:21<\/span>), and the priest must have it for the use of his family. Thus they must own their dependence upon God for their daily bread, even when they had it in the house with them; they must then wait on God for the comfortable use of it; for we read of that which was brought home, and yet God did blow upon it, and it came to little, Hag. i. 9<\/span>. Christ has taught us to pray not, Give us this year our yearly harvest,<\/I> but Give us this day our daily bread.<\/I> God by this law said to the people, as the prophet long afterwards said to the widow of Sarepta (1 Kings xvii. 13<\/span>), Only make me thereof a little cake first.<\/I> This offering was expressly kept up by the laws of Ezekiel’s visionary temple, and it is a commandment with promise of family-mercies (Ezek. xliv. 30<\/span>): You shall give unto the priest the first of your dough, that he may cause the blessing to rest in thy house;<\/I> for, when God has had his dues out of our estates, we may expect the comfort of what falls to our share.<\/P> <\/p>\n NUMBERS – FIFTEEN<\/strong><\/p>\n Verses l-12:<\/p>\n There is a gap of thirty-eight years in Israel’s history of wilderness wandering, beginning and ending at Kadesh. <\/strong>The only event of importance which occurred in this period is recorded in Nu 16. There is no specific place or time assigned to it.<\/p>\n The explanation of this gap may be found in the fact that the history of Israel is the history of the theocracy. During this period, Israel was in a “holding stage,” caused by their refusal to follow Jehovah’s directive to enter the Land. While He did not summarily slay the rebels at the time they refused to enter Canaan, God did turn them back to live out their lives as nomads, and to raise up a generation who would follow Him to possess the Land.<\/p>\n Some hints are given in a few Scripture passages, from which conclusions and inferences may be drawn concerning this blank space in Israel’s history:<\/p>\n 1. De 8:1-6; 29:5, 6; 1Co 10:4: God continued to supply manna each day for their food. He gave them water when they needed it. He provided that their clothing and shoes should not wear out. These are life’s necessities.<\/p>\n 2. Jos 5:4-8: The ordinance of circumcision was discontinued during this period of wandering. The inference may be drawn that the Passover observance was also neglected, as well as the entire sacrificial system.<\/p>\n 3. Eze 20:10-26: <\/strong>This implies that the people lapsed into idolatry during their wanderings, offering their children to Molech.<\/p>\n In this Nu are additional instructions regarding the sacrificial offerings, as they were to be observed when Israel occupied the Land of Promise. Verses 1-12 give the exact proportions for the Meat (food) Offering and the Drink Offering, which were to accompany the Whole Burnt Offering, see Lev. Chapters 1, 2.<\/p>\n The animals offered in the Burnt Offering might be-from the flock, a lamb or a kid; a ram; or a bullock. These are the proportions to be strictly observed:<\/p>\n 1. If it was a lamb or kid, the Meat (food) Offering was to consist of .6 gallon of flour, mingled with one quart of oil. The Drink Offering was one quart of wine. (“Deal” is also translated “ephah,” a measure of about six gallons. “Hin” is a measure of about one gallon.)<\/p>\n 2. If it was a ram, the Meat Offering was to be 1.2 gallons of flour, mingled with one-third gallon of oil. The Drink Offering was one-third gallon of wine.<\/p>\n 3. If it was a bullock, the Meat Offering was to be 1.8 gallons of flour with two quarts of oil. The Drink Offering was to be two quarts of wine.<\/p>\n (Note: Review Leviticus chs 2, 3, and the notes thereon.)<\/p>\n <\/strong><\/p>\n 1. And the Lord spake. He partly here adverts to those precepts of which he had treated more distinctly and fully in Leviticus, and partly gathers into one place what he had before spoken of in various places and more obscurely. For as yet he had delivered no certain regulations as to the accessories to the meat-offering of oil and wine; but what he had before appropriated to particular cases he now commands to be observed generally, and what he had treated of more accurately he now lightly passes over; for he does not enter into full particulars, but only forbids that sacrifices should be offered without flour, a libation of wine, and oil. We have seen elsewhere that in the sacrifices and oblations, wherein God consulted the rude condition of the people, He took as it were the character of a man, as if He feasted there familiarly with them. In this sense He elsewhere calls the sacrifices His meat, (291) not because He, who is the life in Himself and inspires the life of all, requires the supports of life, but because, unless He descends to men, He cannot lift up their minds to things above. Still, inasmuch as there was danger on the other side lest the people should introduce many inane and superfluous pomps, as we see that in their sacred feasts the Gentiles were foolishly and immoderately luxurious, as if their delicacies gave pleasure to God, the measure of each particular thing is prescribed, that they may not dare to invent anything arbitrarily. The conjecture is probable that what had been before delivered with sufficient clearness is here again recalled to their memory. But since this reason is not expressly given, it will be enough to hold fast what has been frequently stated, that although the ceremonies might be of trifling importance, still it was necessary that the lawful should be carefully distinguished from the unauthorized, in order that the licentiousness of men might be anticipated, who would otherwise have failed not to mingle their own leaven. The sum of this passage is, that both in the solemn sacrifices which the Law demands, as well as in the free-will-offerings, they should observe that proportion of which we have treated elsewhere. <\/p>\n (291) “ Son pain et sa viande;” his bread and meat. — Fr. <\/p>\n <\/span>MARCHING AND MURMURING<\/strong><\/p>\n Numbers, Chapters 1-19.<\/p>\n 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.<\/p>\n <\/span>MUSTERING<\/strong><\/p>\n 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:<\/p>\n 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,<\/em><\/p>\n 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;<\/p>\n 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.<\/p>\n And with you there shall be a man of every tribe; every one head of the house of his fathers. * *<\/p>\n As the Lord commanded Moses, so he numbered them in the wilderness of Sinai. * *<\/p>\n Every male from twenty years old and upward, all that were able to go forth to war. * *<\/p>\n 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<\/em><\/span>; Num 1:19-20<\/em><\/span><\/em>; Num 2:1-2<\/em><\/span><\/em>).<\/em><\/p>\n 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.<\/p>\n 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,<\/em> because we have discovered that the Spirit Himself beareth witness with our spirit that we are the sons of God.<\/em> 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,<\/em> 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.<\/p>\n 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<\/em><\/span><\/em>).<\/em> 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). <\/em>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.<\/p>\n Chapters five to nine, we have said, relate themselves to the establishment of army regulations.<\/strong> 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.<\/p>\n 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.<\/p>\n 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,<\/p>\n 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.<\/em><\/p>\n 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<\/em><\/span>).<\/em><\/p>\n When Paul found in the Corinthian Church a similar condition of transgression, he wrote,<\/p>\n 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<\/em><\/span><\/em>Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/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
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n