The ordinance of the Feast of Trumpets was to be observed on the opening day of that month within which the great Day of the Atonement and the Feast of Tabernacles fell (compare Lev 23:23<\/span> ff). The special offering for the day anticipated that of the great Day of Atonement.<\/P> <\/p>\n Num 29:1-6<\/span><\/p>\n A day of blowing the trumpets.<\/em><\/p>\n <\/em><\/p>\n The Feast of Trumpets<\/strong><\/p>\n Some of the Rabbins fantastically suppose that it was instituted in remembrance of the offering up of Isaac, or of deliverance from being offered, which conceit is idle and nothing at all to the purpose. Others imagine that it was appointed upon occasion of the wars that the Israelites had with the Amalekites and other nations under the conduct of God, to put them in remembrance that the whole life of man is nothing else but a continual warfare (Job 7:1<\/span>; 2Ti 2:1<\/span>). Of this feast we read (Lev 23:24<\/span>). This was accounted as a Sabbath, an holy convocation, wherein they must do no servile work. Therein the trumpets sounded aloud, and the sound thereof was heard far and near.<\/p>\n 1. <\/strong>Let us come to the uses hereof in regard of ourselves, which served of purpose to stir up the people to return unto God praise and thanksgiving with joyfulness of heart for all His benefits, according to that in the Psalms (Psa 81:1-3<\/span>). So David, having experience of Gods good hand toward him in many preservations, composed Psa 18:1-50<\/span>, as a testimony of his thankfulness for his deliverance from the hands of all his enemies and from the hand of Saul. So I should think that the cause of this feast was to be a feast of remembrance for His manifold mercies received in the wilderness, that thereby they might stir up themselves to be united in God. And the cause of the institution of this feast seemeth to be contrary to that which followeth, which is the feast of fasting. For as the Jews had a day to humble themselves by fasting, so they were also to have a day of rejoicing when they heard of those trumpets. And albeit we neither hear nor have these trumpets sounded in our ears to call us to the temple and place of His worship, yet ought we to praise His name cheerfully and readily with spiritual joy and gladness continually (Isa 35:2-3<\/span>; Isa 35:10<\/span>), with singing and thanksgiving (Isa 49:20-21<\/span>); for it is certain the faithful only have true cause to rejoice (Psa 32:11<\/span>; Psa 33:1<\/span>); the ungodly have no cause at all (Isa 48:20-22<\/span>); but rather to weep and lament (Luk 6:25<\/span>).<\/p>\n 2. <\/strong>This warneth us of the preaching of the gospel concerning Christ the Saviour of the world, the Conqueror of all our enemies and of them that hate us (Isa 57:1<\/span>; Zec 9:1-17<\/span>.). For this was a warlike instrument ( Jos 6:1-27<\/span>.). God hath caused the doctrine of salvation to be sounded out into the world so that all have heard the sound of it (Psa 19:4<\/span>; Rom 10:18<\/span>). Such a trumpet was John the Baptist, the forerunner of Christ, who was sent to prepare the way of the Lord (Mar 1:1-2<\/span>), and to call upon them to repent because the kingdom of God was at hand. And this commendeth to the ministers in the execution of their office, diligence, carefulness, continuance, cheerfulness, and zeal (1Co 9:17<\/span>; 1Pe 5:2<\/span>).<\/p>\n 3. <\/strong>As the ministers must be the Lords trumpets, so indeed ought every faithful soul to be a trumpet. For when this feast was yearly observed, such as heard the trumpets were warned by it all the year after to stir up and awaken themselves, remembering that God doth call them as with a loud voice daily, that they should yield up themselves souls and bodies unto Him to worship and serve Him as He requireth. When this feast was celebrated, all the males were not commanded to repair to Jerusalem, as they were at the three more solemn feasts (Exo 23:17<\/span>), to wit, if they were free men and in health, able to go to the place of His worship (Deu 12:6<\/span>; Deu 16:2<\/span>). And hence it is that the Jewish doctors, out of that law of all males appearing before the Lord three times in the year, do exempt eleven sorts; and therefore they say that women and servants are not bound, but all men are bound, except the deaf and the dumb, and the fool, and the little child, and the blind, and the lame, and the uncircumcised, and the old man, and the sick, and the tender or weak which are not able to go and travel upon their feet; nevertheless, though the people were far from Jerusalem when this feast was holden, and that they could not resort thither daily to do sacrifice in the temple, yet they were to consider in their absence that sacrifices were offered there even in their behalf, and God was worshipped there in the behalf and name of all the tribes. True it is this figure is utterly abolished by the coming of our Lord Jesus Christ, howbeit this remaineth that we ourselves should serve for trumpets. For as the temple being destroyed we must be spiritual temples unto God; so the trumpets being taken away, every one of us must be spiritual trumpets, that is, we should rouse up ourselves, because we are naturally so wedded to the world and unto the vanities here below that it seldom cometh into our minds to think of God, of the gospel, of the kingdom of heaven. Our ears are so possessed with the sound of earthly things, and our eyes so dazzled with the pleasures of the flesh, that we are as deaf and blind men, that can neither hear nor see what God saith unto us. He calleth unto us daily, and maketh the gospel sound aloud in the midst of us that we might have the inward remorse of a good conscience, to repent us of all our evil ways, yet we, notwithstanding this summoning of us, do remain dull and deaf, and dumb and blind. Wherefore we must not look till there be a solemn holy day to call us unto the Church, there to keep a feast of trumpets, but it must serve us all the days of our life as a spur to cause us to return to God. (W. Attersoll<\/em>.)<\/p>\n CHAPTER XXIX <\/P> The feast of<\/I> trumpets on the<\/I> first day of the seventh month<\/I>,<\/P> and its sacrifices<\/I>, 1-6.<\/P> The feast of<\/I> expiation, or<\/I> annual atonement, on the<\/I> tenth<\/P> day of the same month, with its sacrifices<\/I>, 7-11.<\/P> The feast of<\/I> tabernacles, held on the<\/I> fifteenth day of the same<\/I><\/P> month, with its<\/I> eight days’ offerings<\/I>, 12.<\/P> The offerings of the<\/I> first day, thirteen<\/I> bullocks, two<\/I> rams,<\/P> fourteen<\/I> lambs, and one<\/I> kid, 13-16.<\/P> The offerings of the<\/I> second day, twelve<\/I> bullocks, two<\/I> rams,<\/P> fourteen<\/I> lambs, and one<\/I> kid, 17-19.<\/P> The offerings of the<\/I> third day, eleven<\/I> bullocks; the rest as<\/I><\/P> before<\/I>, 20-22.<\/P> The offerings of the<\/I> fourth day, ten<\/I> bullocks; the rest as<\/I><\/P> before<\/I>, 23-25.<\/P> The offerings of the<\/I> fifth day, nine<\/I> bullocks, c.<\/I>, 26-28.<\/P> The offerings of the<\/I> sixth day, eight<\/I> bullocks, &c.<\/I>, 29-31.<\/P> The offerings of the<\/I> seventh day, seven<\/I> bullocks, &c.<\/I>, 32-34.<\/P> The offerings of the<\/I> eighth day, one<\/I> bullock, one<\/I> ram, seven<\/I><\/P> lambs, and one<\/I> goat, 35-38.<\/P> These sacrifices to be offered, and feasts to be kept, besides<\/I><\/P> vows, freewill-offerings, &c., &c.<\/I>, 39.<\/P> Moses announces all these things to the people<\/I>, 40. <\/P> NOTES ON CHAP. XXIX<\/P> <\/P> Verse 1<\/span>. And in the seventh month, &c.<\/B><\/I>] This was the beginning of their civil year, and was a time of great festivity, and was ushered in by the blowing of trumpets. It answers to a part of our September. In imitation of the Jews different nations began their new year with sacrifices and festivity. The ancient Egyptians did so and the Persians<\/I> still celebrate their [Persian] nawi rooz<\/I>, or new year’s day<\/I>, which they hold on the vernal equinox. The first day of the year is generally a time of festivity in all civilized nations. On this day the Israelites offered one young bullock, one ram, seven lambs<\/I>, and a kid<\/I>, for a sin-offering, besides minchahs<\/I> or meat-offerings<\/I>.<\/P><\/p>\n In the seventh month; <\/B>so it was in their ecclesiastical account, in which the month Abib was the first; but as to civil matters, this was the first month. <\/P> A day of blowing the trumpets; <\/B>whereby the people were admonished solemnly to prepare themselves for the feasts, which were as many in this month as in all the year besides. <\/P> <\/p>\n 1. in the seventh month<\/B>of theecclesiastical year, but the first month of the civil year,corresponding to our September. It was, in fact, the New Year’s Day,which had been celebrated among the Hebrews and other contemporarynations with great festivity and joy and ushered in by a flourish oftrumpets. This ordinance was designed to give a religious characterto the occasion by associating it with some solemn observances.(Compare Exo 12:2<\/span>; Lev 23:24<\/span>).<\/P> it is a day of blowing thetrumpets unto you<\/B>This made it a solemn preparation for thesacred feastsa greater number of which were held during this monththan at any other season of the year. Although the institution ofthis feast was described before, there is more particularity here asto what the burnt offering should consist of; and, in addition to it,a sin offering is prescribed. The special offerings, appointed forcertain days, were not to interfere with the offerings usuallyrequisite on these days, for in Nu29:6<\/span> it is said that the daily offerings, as well as those forthe first day of the month, were to take place in their ordinarycourse.<\/P><\/p>\n And in the seventh month<\/strong>,…. The month Tisri, as the Targum of Jonathan, which answers to part of our September and October; a month famous for days to be religiously observed, having more of them in it than any other month in the year:<\/p>\n on the first day of the month, ye shall have a holy convocation<\/strong>; see Le 23:24<\/span>,<\/p>\n ye shall do no servile work<\/strong>; therefore, in the place referred to, is called a sabbath:<\/p>\n it is a day of blowing the trumpets unto you<\/strong>; of which,<\/p>\n [See comments on Le 23:24]<\/span>.<\/p>\n The festal sacrifice for the new moon of the seventh month<\/em> consisted of a burnt-offering of one bullock, one ram, and seven yearling lambs, with the corresponding meat-offerings and drink-offerings, and a sin-offering of a he-goat, “besides” (i.e., in addition to) the monthly and daily burnt-offering, meat-offering, and drink-offering. Consequently the sacrifices presented on the seventh new moon’s day were, (1) a yearling lamb in the morning and evening, with their meat-offering and drink-offering; (2) in the morning, after the daily sacrifice, the ordinary new moon’s sacrifice, consisting of two bullocks, one ram, and seven yearling lambs, with their corresponding meat-offerings and drink-offerings (see at Num 29:11<\/span>); (3) the sin-offering of the he-goat, together with the burnt-offering of one bullock, one ram, and seven yearling lambs, with their proper meat-offerings and drink-offerings, the meaning of which has been pointed out at Lev 23:23<\/span>.<\/p>\n Solemnities of the Seventh Month.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1452.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE> 1 And in the seventh month, on the first day<\/I> of the month, ye shall have an holy convocation; ye shall do no servile work: it is a day of blowing the trumpets unto you. 2 And ye shall offer a burnt offering for a sweet savour unto the LORD<\/B>; one young bullock, one ram, and<\/I> seven lambs of the first year without blemish: 3 And their meat offering shall be of<\/I> flour mingled with oil, three tenth deals for a bullock, and<\/I> two tenth deals for a ram, 4 And one tenth deal for one lamb, throughout the seven lambs: 5 And one kid of the goats for<\/I> a sin offering, to make an atonement for you: 6 Beside the burnt offering of the month, and his meat offering, and the daily burnt offering, and his meat offering, and their drink offerings, according unto their manner, for a sweet savour, a sacrifice made by fire unto the LORD<\/B>. 7 And ye shall have on the tenth day<\/I> of this seventh month an holy convocation; and ye shall afflict your souls: ye shall not do any work therein:<\/I> 8 But ye shall offer a burnt offering unto the LORD<\/B> for<\/I> a sweet savour; one young bullock, one ram, and<\/I> seven lambs of the first year; they shall be unto you without blemish: 9 And their meat offering shall be of<\/I> flour mingled with oil, three tenth deals to a bullock, and<\/I> two tenth deals to one ram, 10 A several tenth deal for one lamb, throughout the seven lambs: 11 One kid of the goats for<\/I> a sin offering; beside the sin offering of atonement, and the continual burnt offering, and the meat offering of it, and their drink offerings.<\/P> There were more sacred solemnities in the seventh month than in any other month of the year, not only because it had been the first month till the deliverance of Israel out of Egypt (which, falling in the month Abib, occasioned that to be thenceforth made the beginning of the months<\/I> in all ecclesiastical computations), but because still it continued the first month in the civil reckonings of the jubilees and years of release, and also because it was the time of vacation between harvest and seedtime, when they had most leisure to attend the sanctuary, which intimates that, though God will dispense with sacrifices in consideration of works of necessity and mercy, yet the more leisure we have from the pressing occasions of this life the more time we should spend in the immediate service of God. 1. We have here the appointment of the sacrifices that were to be offered on the first day of the month, the day of blowing the trumpets,<\/I> which was a preparative for the two great solemnities of holy mourning on the day of atonement and of holy joy in the feast of tabernacles. The intention of divine institutions is well answered when one religious service helps to fit us for another and all for heaven. The blowing of the trumpets<\/I> was appointed, Lev. xxiii. 24<\/span>. Here the people are directed what sacrifices to offer on that day, of which there was not then any mention made. Note, Those who would know the mind of God in the scripture must compare one part of the scripture with another, and put those parts together that have reference to the same thing, for the latter discoveries of divine light explain what was dark and supply what was defective in the former, that the man of God may be perfect.<\/I> The sacrifices then to be offered are particularly ordered here (v.<\/I><\/span> 2-6<\/span>), and care taken that these should not supersede the daily oblation and that of the new moon. It is hereby intimated that we must not seek occasions to abate our zeal in God’s service, nor be glad of an excuse to omit a good duty, but rather rejoice in an opportunity of accumulating and doing more than ordinary in religion. If we perform family-worship, we must not think that this will excuse us from our secret devotions; nor that on the days we go to church we need not worship God alone and with our families; but we should always abound in the work of the Lord.<\/I> 2. On the day of atonement.<\/I> Besides all the services of that day, which we had the institution of, Lev. xvi.<\/span>, and which, one would think, required trouble and charge enough, here are burnt-offerings ordered to be offered, v.<\/I><\/span> 8-10<\/span>. For in our faith and repentance, those two great gospel graces which were signified by that day’s performances, we must have an eye to the glory and honour of God, which was purely intended in the burnt-offerings; there was likewise to be a kid of the goats for a sin-offering, besides the great sin-offering of atonement<\/I> (v.<\/I><\/span> 11<\/span>), which intimates that there are so many defects and faults, even in the exercises and expressions of our repentance, that we have need of an interest in a sacrifice to expiate the guilt even of that part of our holy things. Though we must not repent that we have repented, yet we must repent that we have not repented better. It likewise intimated the imperfection of the legal sacrifices, and their insufficiency to take away sin, that on the very day the sin-offering of atonement<\/I> was offered, yet there must be another sin-offering. But what the law could not do, in that it was weak,<\/I> that Christ has done.<\/P><\/p>\n NUMBERS – TWENTY-NINE<\/strong><\/p>\n Verses 1-6:<\/p>\n The seventh month (Tishri) <\/strong>corresponds to September-October of today’s calendar. It was the time of the Feast of Trumpets, <\/strong>one of Israel’s most solemn festivals, see Le 23:23-25. The Burnt Offering for this occasion was the same as for the new moon offering (Nu 28:11) except that only one bullock was required at the Feast of Trumpets.<\/p>\n See comments on Le 23:23-25 for a description of this festival.<\/p>\n 1 And in the seventh month. I have already observed that the festivals are not here ( generally) treated of, but only the sacrifices, by which their solemnization was to be graced. In the beginning of the seventh month was the memorial, as it was called, of the blowing of trumpets. Because it was a minor festival, Moses only commands one bullock to be killed; but the number was increased on other grounds, for we have already seen that on the first of every month two bullocks were sacrificed. This day, therefore, had three larger victims, whilst the number of the others was doubled, so that there were two rams and fourteen lambs. Thus, then, God consecrated this day doubly to Himself, so that one celebration diminished nothing of the other; else He might have seemed to have abrogated what He had once commanded. The memorial of trumpets was not, then, an abolition of the new-moon, but they kept both ordinances at the same time. <\/p>\n CRITICAL AND EXPLANATORY NOTES<\/p>\n In this chapter we have directions concerning three great annual religious occasions, the Feast of Trumpets, the Day of Atonement, and the Feast of Tabernacles. Each of these had been previously instituted; and the chief reason of their mention here is for the enumeration of the sacrifices to be offered upon each occasion. The chief treatment of the topics which these occasions suggest will be found in other volumes of The Preachers Commentary<\/em>, chiefly in that upon Leviticus<\/em>. And as we have already explained the moral significance of the different kinds of sacrifice (see pp. 98, 99, 115, 116), and considered the relations and proportions between them (see pp. 271279), the chapter only requires brief treatment from us.<\/p>\n Num. 29:1-6<\/span>. The Feast of Trumpets and its offerings (comp. Lev. 23:24-25<\/span>; Num. 10:1-10<\/span>; and see pp. 156160).<\/p>\n Num. 29:7-11<\/span>. The great Day of Atonement and its offerings (comp. Leviticus 16<\/span>; Lev. 23:26-32<\/span>).<\/p>\n Num. 29:12-40<\/span>. The Feast of Tabernacles and its offerings (comp. Exo. 23:16<\/span>,the Feast of Ingathering; Lev. 23:34-36<\/span>; Lev. 23:39-43<\/span>; Deu. 16:13-15<\/span>; Deu. 31:10-13<\/span>).<\/p>\n THE FEAST OF TRUMPETS: HOW TO BEGIN A NEW YEAR<\/p>\n (Num. 29:1-6<\/span><\/em>)<\/p>\n The Feast of Trumpets is the feast of the new moon, which fell on the first of Tizri. It differed from the ordinary festivals of the new moon In several important particulars. It was one of the seven days of Holy Convocation. Instead of the mere blowing of the trumpets of the Temple at the time of the offering of the sacrifices, it was a day of blowing of trumpets. In addition to the daily sacrifices and the eleven victims offered on the first of every month, there were offered a young bullock, a ram, and seven lambs of the first year, with the accustomed meat offerings, and a kid for a sin offering. The regular monthly offering was thus repeated, with the exception of one young bullock. Let us notice ii. The meaning of the celebration<\/em>. There seems to be no sufficient reason to call in question the common opinion of Jews and Christians, that it was the festival of the New Years Day of the civil year, the first of Tizri, the month which commenced the Sabbatical year, and the year of Jubilee.Bibl. Dict<\/em>.<\/p>\n Taking this view of its meaning, we regard the paragraph before us as illustrating the manner in which we should begin a New Year<\/em>.<\/p>\n I. With special attention to religious duties and privileges.<\/strong><\/p>\n This day was to be marked by rest from ordinary labours, and by a religious assembly. Ye shall have an holy convocation; ye shall do no servile work: it is a day of blowing the trumpets unto you. Additional sacrifices were to be offered on this day. Ye shall offer a burnt offering for a sweet savour unto the Lord, &c. (Num. 29:2-5<\/span>). And these were to be in addition to the burnt offering of the month, &c. (Num. 29:6<\/span>). It is eminently appropriate to enter upon a new year with religious meditation, and by offering to God the sacrifices of praise and prayer and of beneficence to man. The assembling in holy convocation also is as becoming in us, and as helpful to us, as it was to the Israelites. (b)<\/em><\/p>\n II. With humble confession of sin and prayer for pardon.<\/strong><\/p>\n The Israelites were to offer one kid of the goats for a sin offering, to make an atonement for them (Num. 29:5<\/span>). See p. 115. And in entering upon a new year it is wise to seriously review our past lives, to mark where we have rebelled against the holy will of God, how often and sadly we have failed in our duty, &c.; to humbly acknowledge our sin unto God; and to seek forgiveness from Him through our Great Sin-Offering. In this way we should commence the year with our sins forgiven and our souls cleansed by the blood of Christ. (c)<\/em><\/p>\n III. With grateful acknowledgment of the Divine mercies.<\/strong><\/p>\n The Israelites were commanded to offer a meat-offering of flour mingled with oil, &c. (Num. 29:3-4<\/span>). The meat-offerings, like the peace-offerings, were eucharistic (see pp. 99, 116). How appropriate is it for us at the very beginning of the year to review the mercies of the past! Think of Gods mercy in sparing our sinful lives; in forgiving our many aggravated offences; in sustaining us by the constant exercise of His power; in enriching us with countless gifts of His grace, &c. Let us reflect upon His mercy in all this until our heart grows warm with holy fire; and then let us pour out unto Him the offerings of our fervent gratitude. We are not fit to enter upon any year until we have heartily and devoutly blessed God for His great kindness to us in the past. (d)<\/em><\/p>\n IV. With complete consecration of ourselves to God.<\/strong><\/p>\n Ye shall offer a burnt offering for a sweet savour unto the Lord, &c. (Num. 29:2<\/span>). See pp. 98, 115, 116. An extra burnt offering was required from the Israelites, at the Feast of Trumpets. May we not infer from this that, at the commencement of the year, there are special reasons why we should consecrate ourselves to God, or renew such consecration, if it has already been made? We suggest as such reasons<\/p>\n 1. The multitude of His mercies<\/em> to us<\/em>. We have said that they should be reviewed at this time; and the review should lead to our self-consecration to Him. I beseech you, therefore, brethren, by the mercies of God, &c. (e)<\/em><\/p>\n 2. The abridgment of our opportunities<\/em>. The past years have borne away with them many opportunities of usefulness, &c. Much of our time has run to waste. We ought to have devoted ourselves to God long ago. Knowing the time, that now it is high time to awake out of sleep. (f)<\/em><\/p>\n 3. The uncertainty of the future<\/em>. How many who commenced last year well and strong in body, were called away by death before its close!<\/p>\n Tomorrow, Lord, is Thine,<\/p>\n Lodged in Thy sovereign hand;<\/p>\n And if its sun arise and shine,<\/p>\n It shines by Thy command.<\/p>\n Doddridge<\/em>.<\/p>\n Behold, now<\/em> is the accepted time; behold, NOW is the day of salvation.<\/p>\n CONCLUSION.<\/p>\n i. Let the people of God begin the year by renewed and more fervent devotion to Him<\/em>.<\/p>\n ii. Let those who have not hitherto given themselves to Him do so at once, completely, and for ever<\/em>.<\/p>\n ILLUSTRATIONS<\/em><\/p>\n (a)<\/em> The times of the festivals were evidently ordained in wisdom, so as to interfere as little as possible with the industry of the people. The Passover was held just before the work of harvest commenced, Pentecost at the conclusion of corn-harvest and before vintage, the Feast of Tabernacles after all the fruits of the ground were gathered in. In winter, when travelling was difficult, there were no festivals.S. Clark, M.A., in Bibl. Dict<\/em>.<\/p>\n (b)<\/em> We stand in the first Sabbath of the new year. It is a time for review and contemptation. He is a genius at stupidity who does not think now. The old year died in giving birth to this: as the life of Jane Seymour, the English Queen, departed when that of her son, Edward VI., dawned. The old year was a queen, this is a king. The grave of the one and the cradle of the other are side by side.T. De Witt Talmage, D.D<\/em>.<\/p>\n (c)<\/em> For illustrations on this point, see pp. 356, 359.<\/p>\n (d)<\/em> In the dew drops that top every spike of grass, sow the sward with orient pearl, and hang like pendant diamonds, sparkling in the sun from all the leaves of the frost, you see the multitude of His mercies. He crowns the year with His bounty. We have seen other streams dried up by the heat of summer, and frozen by the cold of winterthat of His mercies never. It has flowed on; day by day, night by night, ever flowing; and largely fed of heavenly showers, sometimes overflowing all its banks. To this, and that other one, has the past brought afflictions? Still, may I not ask, how few our miseries to the number of our mercies; how far have our blessings exceeded our afflictions; our nights of sleep, those of wakefulness; our many gains, the few losses we have suffered? For every blow, how many blessings? and even when He smote with one hand, did not a gracious God hold up with the other? Who has not to sing of mercy as well as judgment; aye, much more of mercies than judgments? Let us not write the memory of these on water, and of those on the rock.Thomas Guthrie, D.D<\/em>.<\/p>\n (e)<\/em> Beloved, remember what you have heard of Christ, and what He has done for you; make your heart the golden cup to hold the rich recollections of His past lovingkindness; make it a pot of manna to preserve the heavenly broad whereon saints have fed in days gone by. Let your memory treasure up everything about Christ which you have heard or felt, or known, and then let your fond affections hold Him fast evermore. Love Him! Pour out that alabaster box of your heart, and let all the precious ointment of your affection come streaming on His feet. If you cannot do it with joy, do it sorrow fully; wash His feet with tears, wipe them with the hairs of your head, but do love Him, the blessed Son of God, your ever tender friend.C. H. Spurgeon<\/em>.<\/p>\n (f)<\/em> Whatever the joy and peace of a Christians death-bed, there will always be a feeling of regret that so little has been done, or rather so little attempted for Christ. And while His firmament glows with the dawnings of eternity, and the melody of angels is just stealing on his ears, and the walls of the bright city bound his horizonif one wish could detain him in the tabernacle of flesh, oh! it would not be the wish of tarrying with the weeping ones who cluster round his bed; and it would not be the wish of providing for children and superintending their education, or of perfecting some plan for their settlement in life; he knows that there is a Husband for the widow and a Father of the fatherless. The only wish which could put a check on his spirit as the plumes of its wing just feel the free air; it is that he might toil a little longer for Christ, and do at least some fraction more of His work before entering into the light of His presence. And what, then, is the reminding him that now is his salvation nearer, but the admonishing him that whilst thousands upon thousands are bowing down to the stock and the stone, and vice is enthroned on high places, and an unholy covenant is made between evil spirits and evil men, to sweep from this globe the name of the believer, there is a swift lapsing of the period during which he may act out his vows of allegiance; that nerve and sinew, time and talentall must be centred more fixedly than ever in the service of Christ; lest his dying day find him recreant or indolent, and he is summoned to depart ere he have done the little which with all his strenuousness he might possibly effect for the Lord and His kingdom.H. Melville, B.D<\/em>.<\/p>\n Some of you are spending your last January. You have entered the year, but you will not end it. Somewhere you will shut your eyes in the sleep that knows no waking. Other hands shall plant the Christmas-tree and shake the New Years greeting. It will be joy to some, sorrow to others. I would leave in your ears five short words of one syllable eachThis year thou shalt die.T. De Witt Talmage, D.D<\/em>.<\/p>\n THE GREAT DAY OF ATONEMENT; ITS MORAL SUGGESTIONS<\/p>\n (Num. 29:7-11<\/span><\/em>)<\/p>\n The whole of the ceremonies of this day are described in Leviticus 16<\/span>. Our business is to attend to the moral suggestions of the paragraph under present consideration.<\/p>\n I. That it is our duty to set apart some time for serious reflection upon our sins.<\/strong><\/p>\n The Israelites were required to set apart this one day in every year for the special remembrance of their sins, and for humiliation and atonement because of them. To seriously reflect upon our sins is a duty we owe<\/p>\n 1. To ourselves<\/em>. Unless our sins be forgiven, they will prove our ruin; unless we sincerely repent of them, they will not be forgiven; unless we recognise and feel them, we cannot repent of them; and unless we consider our life in relation to them, we shall not recognise and feel them, for they are apt to escape our notice, and we are prone to overlook them, or to call them by soft names. Hence the need, &c.<\/p>\n 2. To God<\/em>. He calls upon us to consider our ways, to repent of our sins, to turn from them, &c. It is both our duty and interest at times to pause, examine our ways, &c. (a)<\/em><\/p>\n II. That reflection upon our sins should lead to humiliation because of them.<\/strong><\/p>\n The day of atonement was sometimes called the feast of humiliation amongst the Jews, who upon it were required to humble themselves before God on account of their sins. Self-examination and reflection on our sins will be unproductive of any good result unless they lead to penitential sorrow because of them. Without true repentance the knowledge of sin tendeth to spiritual death rather than life. (b)<\/em><\/p>\n III. That humiliation because of our sins should lead to the mortification of our carnal appetites.<\/strong><\/p>\n Ye shall afflict your souls, was one of the Divine commands to Israel concerning this day. The expression to afflict the soul, appears to be the old term for fasting; but its meaning evidently embraces, not only abstinence from food, but that penitence and humiliation which give scope and purpose to the outward act of fasting.Speakers Comm<\/em>. Fasting is good religiously only when bodily abstinence is an expression of spiritual penitence. We do not affirm that fasting is a Christian duty. Even amongst the Jews, on this solemn day, children and sick people were exempt from the obligation. But it is the duty of the Christian to keep carnal passions under the control of spiritual principles, and not to allow bodily appetites to damp the ardour of spiritual aspirations. Thus did St. Paul: I keep under my body, &c. (1Co. 9:27<\/span>; Gal. 5:24<\/span>; Col. 3:5-6<\/span>). (c)<\/em><\/p>\n IV. That true penitence leads to gratitude and personal consecration to God.<\/strong><\/p>\n Special burnt-offerings, expressive of self-consecration, with their meat-offerings, expressive of thankfulness, were to be offered unto the Lord on this day. Ye shall offer a burnt offering, &c (Num. 29:8-10<\/span>) (d)<\/em><\/p>\n V. That our penitence, even when it is true in itself and in its expressions, is imperfect, and needs the merits of the Saviours sacrifice.<\/strong><\/p>\n The Israelites were commanded to offer one kid of the goats for a sin-offering; beside the sin-offering of atonement, &c. (Num. 29:11<\/span>). Our approaches to God in penitence and prayer and praise are defective and faulty. Though we must not repent that we have repented, yet we must repent that we have not repented better.<\/p>\n VI. That the sacrifices of the ceremonial law were unable to take away sin.<\/strong><\/p>\n The fact that in addition to the sin-offerings of the great ceremonies of this day (Leviticus 16<\/span>), another sin-offering was required, most impressively displays the insufficiency of the legal offerings, in themselves, to secure pardon and cleansing from sin for the offerers. It is not possible that the blood of bulls and of goats should take away sins (comp. Heb. 10:1-18<\/span>). We have redemption through His blood, the forgiveness of sins. The blood of Jesus Christ cleanseth us from all sin. (e)<\/em><\/p>\n Thus all the suggestions of this paragraph lead us up to our Lord and Saviour. He is the true hope of the penitent soul. He is the only and the all-sufficient Saviour from sin. Seek Him; trust in Him; live to Him.<\/p>\n ILLUSTRATIONS<\/em><\/p>\n (a)<\/em> We should weigh our own spirits. In the remembrance that our hearts are deceitful above all things. we should, in that duty, go carefully and faithfully to work; not satisfied with a mere surface look; not regarding the word and the action merely, but jealously tracing each, as in the sight of God, to its secret source within; testing that source by the application of Bible criterions; desiring to detect not merely motives that are un-mixedly evil, but every secret adulteration of motives that are in the main goodevery alloyevery deteriorating ingredient; keeping our hearts with all diligence; and looking forward to that day, when the equal balances of Heaven shall tryboth in deed, and in principle and motiveevery mans work of what sort it is.Ralph Wardlaw, D.D<\/em>.<\/p>\n (b)<\/em> As certain fabrics need to be damped before they will take the glowing colours with which they are to be adorned, so our spirits need the bedewing of repentance before they can receive the radiant colouring of delight. The glad news of the Gospel can only be printed on wet paper. Have you ever seen clearer shining than that which follows a shower. Then the sun transforms the raindrops into gems, the flowers look up with fresher smiles and faces glittering from their refreshing bath, and the birds from among the dripping branches sing with notes more raptorous, because they have paused awhile. So, when the soul has been saturated with the rain of penitence, the clear shining of forgiving love makes the flowers of gladness blossom all around. The stops by which we ascend to the palace of delight are usually moist with tears. Grief for sin is the porch of the House Beautiful, where the guests are full of the joy of the Lord.C. H. Spurgeon<\/em>.<\/p>\n (c)<\/em> The flesh warreth against the spirit; and the enemy is never so effectually vanquished, as when he is reduced by famine. That hunger is not holiness we are ready to admit; but that it may easily be improved into a glorious mean or instrument of it, universal practice has asserted, and general experience confirmed. The prophet, therefore, does not barely say (Joe. 2:15-18<\/span>), proclaim<\/em> a fast, but sanctify, that is, hallow or render it holy; make it subservient to moral and religious purposes, by availing yourselves of that humble, and serious, and recollected frame of mind, which bodily mortification has a natural tendency to produce; and let it lead you to godly sorrow, heartfelt repentance, and strenuous resolutions of immediate reformation.W. Busfield<\/em>.<\/p>\n It is true that there is no direct and positive command given by Christ that you should abstain from animal and vegetable food, and the drinking of water; but lest the flesh-pampering man should be too eager to avail himself of this silence, or make a screen of such a supposed authority, I ought to say, that it is in full and manifold proof that such national self-denial, accompanied with sincere faith and humility, has restrained the hand of the Lord from national judgments; and moreover, that although the practice of fasting degenerated into the Pharisaism of monkish austerities, it was observed by the Church of Christ in its simplest, purest, and healthiest estate; and that the more pious and holy of the followers of Jesus have left behind them strong testimonies to its value and efficacy.T. J. Judkin<\/em>.<\/p>\n The Church of God would be far stronger to wrestle with this ungodly age if she were more given to prayer and fasting. There is a mighty efficacy in these two Gospel ordinances. The first links us to heaven, the second separates us from earth. Prayer takes us into the banqueting house of God; fasting overturns the surfeiting tables of earth. Prayer gives us to feed on the bread of heaven, and fasting delivers the soul from being encumbered with the fulness of bread which perisheth. When Christians shall bring themselves up to the uttermost possibilities of spiritual vigour, then they will be able, by Gods Spirit working in them, to cast out devils, which to day, without the prayer and fasting, laugh them to scorn.C. H. Spurgeon<\/em>.<\/p>\n (d)<\/em> Illustrations on this point will be found on pp. 93, 101, 117, 344.<\/p>\n (e)<\/em> For an illustration on this point see p. 141 (b<\/em>).<\/p>\n THE FEAST OF TABERNACLES; ITS MEANING AND LESSONS<\/p>\n (Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: 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
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
i. The time of the celebration<\/em>. And in the seventh month, on the first day of the month. The seventh month was called by the Jews in later times Tizri, but in the Old Testament Ethanim (1Ki. 8:2<\/span>). Tradition unanimously affirms it to have been the first month of the civil year. Religious celebrations were more numerous in this month than in any of the others. It formed, says Scott, a kind of vacation between the harvest and the ensuing seed-time; and these solemnities during that season might intimate, that the ordinances of God are the rational refreshment from the fatigue of business; and that religion does not at all interfere with our true interest even in this world. (a)<\/em><\/p>\n