sake, we are at peace. If, out of gratitude and love to our Master and Saviour, we are living in obedience to His holy laws, then too we have every ground and reason to be at peace (1 Pet. iii. 13). There is a false peace, a peace arising out of recklessness and carelessness, and the never thinking about God. Would you say that Samson was at peace when he lay sleeping in the lap of Delilah? So dangerous, so deadly is the false security of the self-righteous and the careless. Rouse yourselves, I beseech you, from such fatal slumbers, if any of you have hitherto been sinking beneath them. Awake! behold, the face of the Lord does not shine, but frown upon you. Let this be the first day of a new year of godly fear and hope. The Lord bless you this year, and keep you! etc.-A. W. Hare, A.M. GOD WILL BLESS HIS OWN ORDINANCES. (Verses 23-27.) The exercise of benevolence is that which every child of God should cultivate to the uttermost; but ministers above all should consider it as the distinguishing badge of their office; they are compelled indeed sometimes to "use sharpness;" but whether they rebuke, or whether they exhort, they should be actuated by nothing but a principle of love. Under the Law it was a very important part of the priestly office to bless the people, and God prescribed a form of words to be used by Aaron and his sons in the discharge of that duty. Nor can any words better express the scope and end of the Christian ministry. If the people be brought to receive abundant communications of grace and peace, and to surrender up themselves entirely to God, a minister can desire nothing more in this world; his labours are well repaid. To promote this blessed end, we shall I. Explain the words before us. God is here making known His will to Moses, and directing him what orders to give to Aaron and his sons respecting the execution of their priestly office; and there are two duties which He assigns to them :— 1. To bless the people in God's name. This was repeatedly declared to be their office (Deut. xxi. 5), and the constant practice of the Apostles shows that it was to be continued under the Christian dispensation. In conformity to their example, the Christian Church has universally retained the custom of closing the service with a pastoral benediction. We are not indeed to suppose that ministers can, by any power or authority of their own, convey a blessing (Acts iii. 12); they can neither select the persons who shall be blessed, nor fix the time, the manner, or the degree in which any shall receive a blessing; but, as stewards of the mysteries of God, they dispense the bread of life, assuredly expecting that their Divine Master will give a salutary effect to the ordinances of His own appointment. The direction in the text was confirmed with an express promise, that what they spake on earth should be ratified in heaven; and every faithful minister may take encouragement from it in the discharge of his own duty, and may consider God as saying to him, Bless thou the congregation, "and I will bless them" (Luke L. 5-6; John xx. 23). 2. To claim the people as God's property. To "put the name of God upon them" is to challenge them as His por tion, the lot of His inheritance (Deut. xxxii. 9). This every minister must do in most authoritative terms; and not only claim them as His property, but excite them with all earnestness to surrender up themselves to His service. Nor shall their exhortations be lost, for God will accompany them "with the Holy Ghost sent down from heaven;" and the people, constrained by the Divine impulse, shall say, "I am the Lord's" (Isa. xliv. 3-5). Moreover, in their intercession for the people, they are also to urge this plea with God on their behalf (Jer. xiv. 9; Dan. ix. 17-19). Thus are they to strengthen the connection between God and them, and to promote that fellowship with God, which is the end, as well as the means, of all spiritual communications. II. Notice some truths contained in them. Amidst the many profitable observations that may be deduced from the text there are some deserving of peculiar attention. 1. The priests under the Law, while they blessed the people, typically represented the office of Christ Himself. Christ as our great High Priest performs every part of the priestly office; and it is remarkable that He was in the very act of blessing His disciples when He was taken up from them into heaven (Luke xxiv. 50,51). Nor did He then cease, but rather began, as it were, to execute that office, which He has been fulfilling from that time to the present hour. St. Peter, preaching afterwards to a vast concourse of people, declared to them that to bless them was the great end for which Jesus had ascended, and that He was ready, both as a Prince and a Saviour, to give them repentance and remission of sins (Acts iii. 26; v. 31). Let us then conceive the Lord Jesus standing now in the midst of us, and, with uplifted hands, pronouncing the benediction in the text; is there one amongst us that would not cordially add, "Amen, Amen" Nor let this be thought a vain and fanciful idea, since He has promised to be wherever two or three are gathered together in His name, and that too for the very purpose which is here expressed. (Compare Matt. xviii. 20, with Exod. xx. 24.) 2. The ministers are used as instruments to convey blessings; God Himself is the only Author and Giver of them. The very words which the priests were commanded to use, directed the attention of all to God Himself; nor could the frequent repetition of Jehovah's name fail to impress the most careless auditor with a conviction, that the blessing could come from God alone. We ought indeed to reverence God's ministers as the authorised dispensers of His blessings (1 Thess. v. 13); but we must look for the blessings themselves to God alone; and endeavour to exercise faith on the Father as the Fountain of them, on Christ as the Channel in which they flow, and on the Holy Spirit as the Agent by whose Divine energy they are imparted to the soul (Rev. i. 4, 5). At the same time we should remember the obligations which these mercies lay us under to devote ourselves entirely to the service of our gracious and adorable Benefactor. 3. However weak the ordinances be in themselves, yet shall they, if attended in faith, be available for our greatest good. Nothing can be conceived more simple in itself than a priestly benediction; yet, most undoubtedly it brought down many blessings upon the people. And can we suppose that God will put less honour upon His ordinances under the Gospel dispensation? Shall not " grace, mercy and peace flow down from God the Father and from the Lord Jesus Christ," in answer to the fervent intercessions of His ministers? (2 Tim. i. 2). Though ministers be but earthen vessels, yet shall they impart unto the people the richest treasures (2 Cor. iv. 7). Their word shall not be in vain, but shall accomplish God's good pleasure, etc. (Isa. lv. 10, 11). Let not then the benediction be so often slighted, as though it were only a signal to depart but while it is delivered with solemnity in the name of God, let every heart be expanded to receive the benefit. Let every one consider himself in particular as the person addressed ("thee" was repeated six times); and may the experience of all attest at this time that God is ready to "grant us above all that we can ask or think."C. Simeon, M.A. CHAPTER VII. CRITICAL AND EXPLANATORY NOTES. In this chapter we have the narrative of the presentation of gifts by the princes of the tribes at the dedication of the altar. "This presentation took place at the time (D) when Moses, after having completed the erection of the tabernacle, anointed and sanctified the dwelling and the altar, together with their furniture (Lev. viii. 10, 11). Chronologically considered, this ought to have been noticed after Lev. viii. 10. But in order to avoid interrupting the connection of the Sinaitic laws, it is introduced for the first time at this point, and placed at the head of the events which immediately preceded the departure of the people from Sinai, because these gifts consisted in part of materials that were indispensably necessary for the transport of the tabernacle during the march through the desert. Moreover, there was only an interval of at the most forty days between the anointing of the tabernacle, which commenced after the first day of the first month (cf. Exod. xl. 16, and Lev. viii. 10), and lasted eight days, and the departure from Sinai, on the twentieth day of the second month (chap. x. ii), and from this we have to deduct six days for the Passover, which took place before their departure (chap. ix. 1 sqq.); and it was within this period that the laws and ordinances from Lev. xi. to Num. vi. had to be published, and the dedicatory offerings to be presented. Now, as the presentation itself was distributed, according to vers. 11 sqq., over twelve or thirteen days, we may very well assume that it did not entirely precede the publication of the laws referred to, but was carried on in part contemporaneously with it. The presentation of the dedicatory gifts of one tribe-prince might possibly occupy only a few hours of the day appointed for the purpose, and the rest of the day, therefore, might very conveniently be made use of by Moses for publishing the laws. In this case the short space of a month and a few days would be amply sufficient for everything that took place."-Keil and Del. Ver. 2. The princes of the tribes, and were over them, etc. Margin: Who stood over, etc. Keil and Del: "Those who stood over those that were numbered, i.e., who were their leaders or rulers" (see chap. i. 4-16). Ver. 3. Covered wagons. Gesenius and De Wette translate: "litter wagons; but their rendering "can neither be defended etymologically, nor based upon Day in Isa. lxvi. 20.”— Keil and Del. The rendering of the LXX is áμágas λaμrnvíkas, which, acἁμάξας λαμπηνίκας, cording to Euseb. Emis. signifies twowheeled vehicles. Dr. A. Clarke renders: "tilted wagons." And Dr. H. E. J. Howard: "tilted wains." They use the word tilted in the sense of tented, or, as in the A. V., covered; and this seems to be the meaning of the original. The service of the sanctuary. Heb. lit., "the holy," i.e., the holy things (see chap. iv. 5-20). Ver. 10, In the day. Keil and Del., "That is, at the time that they anointed it.' 'Day,' as in Gen. ii. 4." Ver. 13. One silver charger. A dish, or deep bowl. (See Exod. xxv. 29.) ¡One silver bowl. A basin to receive the blood of the sacrifice in. Ver. 14. One spoon. A censer, on which they placed the incense, as in Exod. xxv. 29. Dr. Ver. 84-86. Attersol (1618) reckons the whole of the dishes, basins, and censers to be worth about £420. A. Clarke (1836), in loco, gives his calculation in detail, and makes the total £627 18. 114d. The Speaker's Comm. (1871): "If a silver shekel be taken roughly as weighing 25 of a shilling, and a golden shekel 1.15 of a sovereign, the intrinsic worth, by weight of each silver charger, will be 325s., of each bowl 175s., of each golden spoon 230s. Consequently the aggregate worth, by weight, of the whole of the offerings will be £438. But the real worth of such a sum, when measured by the prices of clothing and food at that time, must have been vastly greater. It must not be forgotten, too, that the tabernacle itself had been recently constructed at a vast cost." Ver. 89. The tabernacle of the congregation. Heb., "The tent of meeting." To speak with Him, i.e., with God, as in the margin; for "the name Jehovah, though not expressly mentioned before, is contained implicite in ohel moed, 'the tent of meeting.'' He heard the voice of one speaking. Rather, "he heard the voice speaking," or "conversing." Proceeding to our Homiletical treatment of the chapter, we have in the first paragraph AN ANCIENT OFFERING, AND ITS MODERN LESSONS. These verses suggest the following lessons 1. That they who hold the most honourable positons should be most liberal in contributions to worthy objects. The princes of the tribes of Israel are here prominent in bringing their offering for the service of the Tabernacle. They present an example well worthy the imitation of those who are exalted in rank, rich in possessions, or great in power. Such persons are under all the ordinary obligations to help forward every good work. They, in common with all men, are required to use their talents, means, and opportunities so as to accomplish the greatest amount of good. They are also under special obligations to advance every true and good cause amongst men, because of the conspicuousness of their position, and the extent of their influence. The extent of our obligations is determined by our opportunities. Privilege is the measure of responsibility. "For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him will they ask the more." 1. Great honours should incite to great efforts to do good. Those upon whom God has bestowed great wealth, or whom He has raised to exalted stations, shoould manifest their thankfulness by generously promoting those objects 2. Great influence involves great obli- "Since by your greatness you As clouds the earth; raised by the comfort of II. That they who are not entirely 1 These princes of the tribes were not set apart for religious duties; but by this offering of wagons and oxen for the service of the tabernacle, they evinced their desire to assist the Levites in discharging their sacred duties. "You know," says Babington, "how the Levites were to carry upon their shoulders the things belonging to the tabernacle when they removed, but now they shall be eased by these chariots and oxen. So the laity careth for the clergy, to help them, to ease them, to comfort them in their duties belonging to God. And O! how could I dwell in the meditation of it a whole day, it is so sweet. Will you note it and think of it I trust you will, and so I commit it to you." There are still many ways in which Christian men and women may, and in which some of them do, assist their ministers. It is the privilege and duty of every dis ciple of Christ Jesus to engage in some work for the good of others; and when every one is so engaged, the labours of the ministers of the Gospel, which in some instances are very arduous and continuous, will be much lightened, and from many things, which by reason of the sloth or unreasonableness of the churches they now have to do, though they pertain not to their work, they will then be entirely free. The offer ing of the princes of the tribes manifests a thoughtfulness and appropriateness, which are well worthy of commendation and imitation. They gave with wise judgment such things as proved most useful in the service of the tabernacle. (b) III. That God is graciously pleased to accept of man's offerings. "And the Lord spake unto Moses, saying, Take it of them, that they may be to do the service of the tabernacle of the congregation; and thou shalt give them unto the Levites, to every man according to his service." Thus God signifies his acceptance of their offering. Surely it is a great honour which God confers upon us in accepting our gifts in His service. If our heart be sincere the offering of even the smallest gift, or the feeblest effort in His cause, He accepts, approves, and, in His great grace, will reward. "Whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward." Let this be to us an incentive to liberal and hearty giving, and faithful and diligent working in His cause. IV. That gifts for religious purposes should be used in accordance with the will of God. "Thou shalt give them unto the Levites, to every man according to his service. And Moses took the wagous and the oxen, and gave them unto the Levites. Two wagons and four oxen he gave unto the sons of Gershom, according to their service," etc. The offering was faithfully applied by Moses in such a way as to gratify the wishes of the givers, serve the interests of the people, and comply with the directions of the Lord. Here is a lesson which is very wide in its applications, and which is urgently needed in some quarters today. The offerings which are contributed to the cause of God, should be used not for the mere increase and aggrandisement of a sect or party, not for the mere advocacy and spread of any pet notions, favourite theories, or sectarian creeds, but for the promotion of the cause and glory of God in the well-being of humanity. This is attained by doing the largest amount of good in the most Christlike spirit. The money or property, which in past ages, was left for purposes which were then useful and worthy, but which, in the altered circumstances of this age, have very much ceased to be so, should be applied to such purposes as shall be at once productive of the most good to the community, and most nearly in accord with the wishes of the giver, as far as they can be ascertained. To attempt to monopolise such gifts, or restrict the benefits which might be attained by them, on the ground of the wishes of the "pious donor," or |