CHAPTER IV. Critical Notes.-Ver. 3. NY, host, "signifies military service, and is used here with special reference to the service of the Levites as the militia sacra of Jehovah."-Keil and Del. Ver. 4. "Omit the word about, which is unnecessarily supplied. The sense is, this is the charge of the sons of Kohath, the most holy things: i.e., the Ark of the Covenant, the Table of Shewbread, the Candlestick, and the Golden Altar, as appears from the verses following, together with the furniture pertaining thereto."-Speaker's Comm. Ver. 6. Put in the staves. "Rather probably, put the staves thereof in order.' These were never taken out of the golden rings by which the Ark was to be borne (see Exod. xxv. 14, 15), but would need adjustment after the process described in vers. 5 and 6, which would be likely to disturb them."-Ibid. Vers. 10 and 12. i, a bar, a bearing frame, or as in ch. xiii. 23, a pole for bearing on the shoulder. Ver, 20. When the holy things are covered. when they are swallowed down; which shows the promptitude with which everything belonging to the holy of holies was put out of sight, for these mysteries must ever be treated with the deepest reverence."-A. Clarke. "Render: to see the holy things for an instant. The expression means literally, as a gulp,' i.e., for the instant it takes to swallow." Speaker's Comm. 6 The numbering in this chapter differs from that recorded in the preceding chapter. In that every male from a month old and upward of the tribe of Levi was numbered, in order that they might take the place of the firstborn of all the tribes. In this only those who were fitted by their age for the service of the tabernacle, "from thirty years old and upward even until fifty years old," were numbered for that service. The first main division of this chapter (vers. 1-20) we shall take as suggesting for homiletic treatment the following subject: ASPECTS OF THE CHRISTIAN MINISTRY. Looking at these verses in this light, the following points are suggested. The Christian ministry is,― I. An arduous service. The Levites were here numbered "from thirty years old and upward even until fifty years old, to do the work in the tabernacle of the congregation." The men selected for service were in the full maturity of their physical powers. Such men were needed, for the labour of the Levites was very severe during the journeyings of the Israelites. "When we consider," says A. Clarke, "that there was not less than 10 tons 13 cwt. 24 lbs. 14 oz., i.e., almost ten tons and fourteen hundred pounds' weight of metal employed in the taber 66 nacle, besides the immense weight of the skins, hangings, cords, boards, and posts, we shall find it was no very easy matter to transport this moveable temple from place to place." "The work of the ministry," says Trapp, “ is not an idle man's occupation, but a labouring even to lassitude; compared therefore to harvest work, and to that of cleaving wood, digging in mine-pits, rowing with oars, etc. All the comfort is, that God that helped the Levites to bear the Ark of the Covenant (1 Chron. xv. 26), will not be wanting to His weak, but willing servants,' that labour in the Word and doctrine' (1 Tim. v. 17)." II. A Holy Warfare. The service of the Levites is regarded in this aspect in the third verse, where all who engage in it are said to "enter into the host." This is expressed more fully and clearly in verse 23: "all that enter in to perform the service." Margin "to : war the warfare." Fuerst: "to do military service" In the New Testament the ministry of the Word is called a warfare, and faithful ministers of the Gospel good soldiers of Christ, and their doctrines weapons of war. Compare 2 Cor. x. 3, 4; 1 Tim. i. 18; 2 Tim. ii. 3; iv. 7. "Every faithful minister," says Burkitt, "is a spiritual soldier, warring under Jesus Christ, his captain and chief commander: must the soldier be called and do all by commission? So must the minister. Must the soldier be armed, trained up, and disciplined, and made fit for service? So must the minister. Must the soldier shun no dangers, stick at no difficulties, pass through thick and thin? must he use allowed weapons, approved armour of his general's directing, not of his own inventing? All this must the minister be and do. . . He must also please his Captain, not please himself, his appetite, his pride, his covetousness, much less must be please the enemies he is to fight against -the devil, the world, and the flesh." III. A Sacred Charge. The Levites had to do with consecrated things; the Kohathites with "the most holy thing." They are most solemnly enjoined to exercise the most reverent care in the performance of their duties. They were to carry the most holy things, but not to touch them or curiously pry into them upon pain of death (verses 15, 17-20). The ministry of the Gospel is a charge still more sacred. He who is called to its high and holy duties is under the most solemn obligations to expound the revealed will of God, to break the bread of life to men, to labour diligently for the salvation of souls, and to seek in all things the glory of God. He is solemnly charged to "preach the word, convict, rebuke, exhort in all long suffering and teaching;" to "feed the flock of God, being ensamples to ... the flock." "They watch for souls, as they that must give account." Our text suggests further, that the Christian ministry, IV. Demands the exercise of the highest faculties of those who are called to it. It demands Of the 1. Their mature powers. Levites numbered for active service none were to be under thirty or over fifty years old: they were to be in the very zenith of physical strength. And the duties of the Christian ministry challenge the utmost energies of those who undertake them. The design of this arrangement was probably twofold: (1) That the service might be satis factorily performed. The Levitical duties in the wilderness could be properly discharged only by strong men. It is noteworthy that Joseph was thirty years old when he stood before Pharaoh, and David when he began to reign, and John the Baptist when he entered upon his mission, and Jesus Christ when He commenced His ministry. But is this a rule binding the Church of Christ? Certainly not; for a man may be young in years, yet old in gifts, and in the graces of character which are necessary to this calling. And, on the other hand, a man may old in years, yet a mere babe as regards the gifts and graces requisite for this sacred office. "Such as execute this holy calling," says Attersoll, "ought to be qualified with judgment, gravity, sobriety, integrity, diligence, yea with power, courage, strength, and to have agility and ability in mind and body, that they may do all things wisely, exactly, studiously, and constantly." (a) be 2. That the servants might not be overburdened. That this end was contemplated in this arrangement appears from this, that the young men were taken into training when they were twentyfive years of age, and into laborious service when they were thirty, and the aged did not cease from service at fifty, but only from severe labours (see cb. viii. 23-26). And it is important that the energies of the young Christian minister be not over-taxed, lest both the quality and duration of his service be diminished thereby. And as for the aged, as M. Henry remarks, "twenty years' good service was thought pretty well for one man." 2. Their acquaintance with their duties. The duties of the priests and of the Levites of each division are particularly set forth in this chapter. Each one must become acquainted with his own. The Christian minister must learn his Master's will, study his Master's Word, thoughtfully consider the needs of those amongst whom he labours, etc. 3. A reverent spirit. Reverently were the sacred vessels to be borne and re garded. Prying curiosity was utterly and sternly prohibited. "Note the great care," says Babington, "God hath to maintain reverence of holy things in men's hearts, knowing the corruption of man in soon despising And when He that which is common. so wisheth reverence, shall man be careless of it?" And Attersoll: "We must do nothing that may make our ministry fruitless and bring it into contempt, but seek to adorn it and beautify it by all reverent carriage of ourselves in it, and in the discharge of the duties of it.' (b) 4. A faithful md dutiful spirit. Each one was required to do his own duty, not meddling with those of others. Their well-being, and even their very life, depended upon the faithful performance by each one of his own service (verses 15, 17-20). The progress, health, even the stability of human society are inseparable from a faithful discharge of the duties of the Christian ministry. Upon this point the testimony of history is unequivocal. (See remarks on this point on ch. i. 47-54.) ILLUSTRATIONS. (a) We all see and must confess, that an aged man, ripe in judgment and experience, is more fit for government than a younger, destitute of such mature wisdom and knowledge, be the place ecclesiastical or civil. Whereupon Silla said of Marius the younger, Debere juvenem prius remo quam gubernaculo admoveri. That a young man was first to be appointed to the oar and then to the stern. Fruit that is not ripe will serve so well neither for use nor store as ripe fruit will. The untimely fruit of a woman is a cause of grief, and not of comfort. The young fowls that are not fledged cannot fly, and green walls of any building should have no weight laid upon them till they were settled and sound. Non difficulter delectabit oratio magis ornata quam solida, etc. Sed difficillime ute oportet, docebit, etc. Easily may a speech that hath more beauty than substance please, but never so well teach as that which hath matter and substance in it. The one usually is the speech of young men, the other of elder. Look, saith Plutarch, how a dart differeth in his piercing, according to the strength of the arm that cast it, so differeth the word of a young and old man. The one cometh from a weaker strength, and so pierceth less; the other from a strong ability, and so entereth even through and through The old man's speech, saith the same auhtor again, is like to a strong and sweet ointment, that filloth all the room with his sweetness.Bishop Babington. Ministers have oftentimes given unto them in the Scripture the name of Elders. Many titles are given unto them, and every one of them carrieth some instruction and admonition with it unto the conscience. They have not their names in vain, they are not idle sounds (b) Would I describe a preacher, such as Were he on earth, would hear, approve, and own Paul should himself direct me. I would trace DIVINE SECRETS AND HUMAN CURIOSITY. (Verse 20.) 1. In the material universe. Nature has secrets the existence of which is not even conjectured by her most enthusiastic students, and mysterious provinces into which neither the most daring nor the most reverent enquirer can enter. (a) 2. In the arrangements of Providence. In the dealings of God with nations and with the race as a whole, there are inscrutable mysteries to us. In His dealings with us as families and as individuals, there are things the wisdom and love and righteousness of which we cannot discover-things which perplex, and sometimes confound and distress us. "Clouds and darkness are round about Him." "Thy way is in the sea, and Thy path in the great waters, and Thy "How unfootsteps are not known." searchable are His judgments, and His ways past finding out!" 3. In the economy of redemption. There are deepest, closest secrets here. We ask question after question, to which, at present, we receive no reply. "Great is the mystery of godliness," etc., "Which things the angels desire to look into." 4. In the character and contents of the future. "Thou knowest not what "Ye know a day may bring forth." not what shall be on the morrow." Let us notice concerning these secrets that, "We are First: They are inevitable. but of yesterday and know nothing, be cause our days upon the earth are as 4 shadow." It is utterly unreasonable to suppose that we, with our limited faculties and brief existence, should compre hend the works and ways, the thoughts and utterances of the Infinite and Eternal. "Canst thou by searching find out God? canst thou find out the Almighty to perfection?" Comp. Job Xxxviii.-xli. Second: They are merciful. The intense light of a fuller and clearer revelation might, were it given, smite us with spiritual blindness. As cloud and shadow and darkness in nature are good for us, so the Divine reserve is good for us spiritually. What man is there of us who could bear the revelation of the scenes and events which await him and his dear friends in the future? (b) Third: They are educational. Myste1ies provoke enquiry; and reverent enquiry conduces to intellectual and spiritual growth. Wonderful are the discoveries of wisdom, and power, of righteousness, and love which God will make to His children in the endless hereafter. Let us be thankful for the Divine reserve. "We do amiss," says Dr. Parker, "to stand before these sublime mysteries as we would stand before a vizored army of bloodthirsty foes. We should stand before them as before the veiled images of Love. They are Wisdom in disguise. They are Affection in shadow. They are Royalty in its royalest pomp." II. Men are prone to curiously pry into hidden things. This is clearly implied in the careful and minute directions for covering the sacred furniture of the sanctuary, in the prohibition of the text, and in the stern penalty annexed to any breach of this prohibition. There is a sad tendency in human nature, as it now is, to curious enquiry concerning forbidden things. It has been well said by Monro: 66 Curiosity is a languid principle, where access is easy, and gratification imme diate; remoteness and difficulty are powerful incentives to its vigorous and III. Irreverent prying into hidden "They shall not go in to see when the holy things are covered" (or, "for an instant," see Critical Notes), "lest they die," The curiosity of Eve concerning the fruit of "the tree of the knowledge of good and evil" led to the spiritual death of our first parents and their countless posterity. All curious enquiries as to sacred things, and irreverent pryings into Divine mysteries, tend to utterly destroy spirituality of mind and faith in the great Christian verities. "Curiosity," says Fuller, "is a kernel of the forbidden fruit, which still sticketh in the throat of a natural man, some 1. Guard against curiously enquiring into Divine secrets. It may be that some of these secrets are part of that ineffable glory into which no man can enter and live. 2. Be humble, seeing that we are surrounded by mysteries, countless and deep. Humility becometh the ignorant. 3. Be reverent in all our enquiries into Divine things. "The secret of the Lord is with them that fear Him," &c. "The meek will He guide in judgment," &c. "Thou hast hid these things from the wise and prudent, and hast revealed them unto babes." 4. Let us be diligent in the performance of our manifest duty. "If any man will do His will, He shall know of the doctrine, whether it be of God," etc. ILLUSTRATIONS. (a) The eye can alight on no spot free from the presence of mystery. Questions may be asked concerning a grass-blade or an insect, which no intel'ect could answer. Men know much about the outside of things, but of the interior organism of the universe, its fine balances, adaptations, springs, impulses, relationships, and purposes, they understand little or nothing. No intelligent being can observe the universe without knowing that it is a magnificent mystery. God has imposed silence upon it. In the thunder-roa of the o ean we never hear the revelation of its mysteries. The whirlwind gives no account of its hidden way and unknown tabernacle. The glorious stars, in their nocturnal vigils ever shine, but never speak the mystery of their birth. Mysterious, indeed, are all things. Worlds suspended upon nothing, the calm, majestic roli of countless orbs, the dew of the morning, the glare of the lightning, the riven strata of the earth, the pulsation of unnumbered millions apon millions of hearts, the chequered history of life, the complicated workings and evolutions of intellect, all bespeak the power of a Mysterious, Dread Being, whose ways are unsearchable.-Joseph Parker, D.D. (6) O heaven! that one might read the book of fate; And see the revolution of the times Into the sea! and, other times, to see And changes fill the cup of alteration What perils past, what crosses to ensue, Shakespeare. Second part of King Henry IV. III., I. Were the time of our death foreseen, what a melancholy character would it impart to the pursuits and occupations of the human race! If every man saw the moment of his death continually before him, how would his thoughts be fixed to the fatal spot; and, upon its near approach, the consideration of it would probably absorb every other. With respect to our fellow-creatures, how would it poison the springs of enjoyment, were parents and children, husbands and wives, brothers and sisters, able to calculate with certainty the period of each others' lives! We should seem to be walking among the victims of death; the scenes of human existence would lose all cheerfulness, animation, and beauty. The interests of society would also sustain most serious injury. Many great and noble enterprises would never have been begun could the |