Separation and Service

OR

THOUGHTS ON

NUMBERS VI, VII. 

BYJ. HUDSON TAYLOR. 

LondonMORGAN & SCOTT, 12, PATERNOSTER BUILDINGS, E. C. CHINA INLAND MISSION, NEWINGTON GREEN, N. 

PRINTED BYWOODFALL AND KINDER, LONG ACRELONDON

CONTENTS. 

 Separation and Service. 

 PAGE Introductory 7

 PART I. 

 SEPARATION TO GOD: Numbers vi, 1-21. 

 Institution of the Order of Nazarites 11 Implicit Obedience 13 Entire Consecration 16 Holiness to the LORD 19 Unwitting Defilement 22 The Heinousness of Sin 23 Cleansing only through Sacrifice 25 Acceptance only in CHRIST 27 The Presentation of the Nazarites 33 The Law of the Offerings 35 The Burnt-Offering 39 The Sin and Peace-Offerings 41

 PART II. 

 THE BLESSING OF GOD: Numbers vi, 22-27. 

 Why Found Here? 44 The Real Meaning of Blessing 49 The Three-fold Benediction 52 The Blessing of the FATHER 53 The Second Person of the Trinity 60 The Blessing of the SON and BRIDEGROOM 63 The LORD, the SPIRIT 70 The Blessing of the HOLY SPIRIT 73 Sealing with the Name of GOD 80

 PART III. 

 PRINCELY SERVICE: Numbers vii. 

 The Constraint of Love 89 GOD'S Delight in Love-gifts 90 Free-will Offerings 93 Gladsome Acceptance 96 According to his Service 101 The Dedicatory Offerings 107 The Display of the Gifts 109 The Person of the Offerer 113 The Importance of the Altar 117

Separation and Service. 

Numbers vi, vii. 

INTRODUCTORY. 

For many years these chapters had no special interest to me; but I havenever ceased to be thankful that I was early led to read the Word of GODin regular course: it was through this habit that these chapters firstbecame specially precious to me. I was travelling on a missionary tourin the province of CHEH-KIANG, and had to pass the night in a verywicked town. All the inns were dreadful places; and the people seemed tohave their consciences seared, and their hearts sealed against theTruth. My own heart was oppressed, and could find no relief; and I awokethe next morning much cast down, and feeling spiritually hungry andthirsty indeed. 

On opening my Bible at the seventh chapter of Numbers, I felt as thoughI could not then read that long chapter of repetitions; that I _must_turn to some chapter that would feed my soul. And yet I was not happy inleaving my regular portion; so after a little conflict I resolved toread it, praying to GOD to bless me, even through Numb. Vii. I fearthere was not much faith in the prayer; but oh! how abundantly it wasanswered, and what a feast GOD gave me! He revealed to me His own greatheart of love, and gave me the key to understand this and the previouschapter as never before. May GOD make our meditations upon them ashelpful to others as they were then and have ever since continued to beto myself. 

Much is revealed in these chapters in germ which is more fully broughtout in the New Testament. Under the Old Covenant many blessings wereenjoyed in measure and for a season, which in this dispensation are oursin their fulness and permanence. For instance, the atoning sacrifices ofthe seventh month had to be repeated every year; but CHRIST, in offeringHimself once for all, perfected for ever them that are sanctified. ThePsalmist needed to pray, "Take not Thy HOLY SPIRIT from me;" but CHRISThas given us the COMFORTER to abide with us for ever. In like manner theIsraelite might vow the vow of a Nazarite and separate himself unto GODfor a season; but it is the privilege of the Christian believer to knowhimself as always separated to GOD. Many other lessons, which arehidden from careless and superficial readers, are suggested by thesechapters, which the HOLY SPIRIT will reveal to prayerful students of Hismost precious and most perfect Book. 

The portions we have selected consist of first a short chapter, and thena very long one, which at first sight appears to have no specialconnection with it. But on more careful reflection we shall see that theorder of the subjects referred to shows that there is really a naturaland close connection between them. We shall find that Separation to GODis followed by Blessing from GOD; and that those who receive largeblessing from Him, in turn render to Him acceptable Service: service inwhich GOD takes delight, and which He places in everlastingremembrance. 

PART I. 

Separation to GOD. 

NUMB. VI. 1-21. 

THE INSTITUTION OF THE ORDER OF NAZARITES. 

The first twenty-one verses of Numb. Vi. Give us an account of theinstitution and ordinances of the order of Nazarites. And let us note atthe outset that this institution, like every other good and perfectgift, came from above; that GOD Himself gave this privilege--unasked--toHis people; thereby showing His desire that "whosoever will" of Hispeople may be brought into closest relationship to Himself. 

It was very gracious of GOD to _permit_ His people to become Nazarites. Israel might have been "a kingdom of priests;" but through their own sinthey had nationally forfeited this privilege, and a special family hadbeen set apart to the priesthood. GOD, however, still opened the way forindividuals who wished to draw near to Him to do so, and for any periodwhich their own hearts might dictate. 

But it is important to notice that though the vow might only be one oftemporary consecration, yet it involved while it lasted an

 ABSOLUTE ACCEPTANCE

of the will of GOD, even in regard to matters which might appear trivialand unimportant. So, in the present day, GOD is willing to give to Hispeople fulness of blessing, but it must be on His own lines. Though weare not our own, it is, alas! possible to live as though we were;devotion to GOD is still a voluntary thing; hence the differences ofattainment among Christians. While salvation is a free gift, the"winning CHRIST" can only be through unreserved consecration andunquestioning obedience. Nor is this a hardship, but the highestprivilege. 

Let us now look into the law of the Nazarite. 

IMPLICIT OBEDIENCE: verses 3, 4. 

 _"He shall separate himself from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat moist grapes, or dried. All the days of his separation shall he eat nothing that is made of the vine tree, from the kernels even to the husk. "_

The first thing that we note is, that as the obedience of Adam wastested in the Garden by the prohibition of one tree--a tree pleasant tolook upon, and good for food--so was the obedience of the Nazaritetested. He was not forbidden to eat poison berries, nor was he merelyrequired to abstain from the wine and strong drink which might easilybecome a snare; fresh grapes and dried raisins were equally prohibited. It was not that the thing was harmful in itself, but that the doing thewill of GOD, in a matter of seeming indifference, was essential to hisacceptance. 

Not less true is this of the Christian Nazarite. Whether he eat ordrink, or whatsoever he do, the will of GOD and not self-indulgence mustbe his one aim. Christians often get into perplexity about worldlyallurements by asking, Where is the sin of this, or the danger of that?There _may_ be danger that the questioner cannot see: Satan's baitsoften skilfully conceal a sharp hook; but supposing that the thing beharmless, it does not follow that it would be pleasing to GOD, orspiritually helpful. 

The fruit of the vine is a type of earth-born pleasures; those who wouldenjoy Nazarite nearness to GOD must count His love "better than wine. "To win CHRIST, the Apostle Paul gladly suffered the loss of all things, and counted them as dross and dung for the excellency of the knowledgeof CHRIST JESUS his LORD. The things he gave up were not bad things, butgood--things that in themselves were gain to him; and CHRIST Himself forour redemption emptied Himself, and came to seek not His own, but thewill of Him that sent Him. 

The highest service demands the greatest sacrifice, but it secures thefullest blessing and the greatest fruitfulness. CHRIST _could not remainin His FATHER'S bosom and redeem the world; missionaries cannot win theheathen and enjoy their home surroundings; nor can they be adequatelysustained without the loving sacrifices of many friends and donors. You, dear reader, know the MASTER'S choice; what is YOURS? is it to do Hiswill even if it mean to leave all for Him, to give all to Him?_

ENTIRE CONSECRATION: verse 5. 

_"All the days of the vow of his separation there shall no razor comeupon his head: until the days be fulfilled, in the which he separatethhimself unto the LORD, he shall be holy, and shall let the locks ofthe hair of his head grow. "_

We have already seen that GOD tested the obedience of the Nazarite inthe matter of food: pleasing GOD was rather to be chosen than the mosttempting cluster of grapes. But in the foregoing words we find that hisobedience is further tested, and this in a way which to many might provea more severe trial. GOD claims the right of determining the personalappearance of His servant, and directs that separated ones should bemanifestly such. To many minds there is the greatest shrinking fromappearing peculiar; but GOD would often have His people unmistakablypeculiar. We sometimes hear the argument, "all the world" thinks this, or does that, given as a reason for our doing likewise; but that is anargument that should have no weight with the Christian, who is commanded_not_ to be conformed to the world. While we are not to seek to bepeculiar for its own sake, we are not to hesitate to be so when duty toGOD renders it necessary, or when the privilege of self-denial for thebenefit of others calls for it. 

Further, this command again reminded the Nazarite that he was not hisown, but was utterly the LORD'S; that GOD claimed the very hair of hishead. He was not at liberty to cut or trim it as he saw fit, nor to wearit as long or as short as might be agreeable to himself. So absolute wasGOD'S claim upon him, that not merely while his vow lasted was that hairto be recognised as GOD'S possession, but when his vow was fulfilled thewhole of it was to be shaved off, and was to be burnt upon the altar. Like the burnt-offering, it was to be recognised as for GOD'S use alone, whether or not any utilitarian purpose were accomplished by thesacrifice. 

So now, in the present dispensation, we are told "the very hairs ofyour head are all numbered"--so minute is GOD'S care for His people, sowatchful is He over all that affects them. It is beautiful to see thefond love of a young mother as she passes her fingers through the silkenlocks of her darling child--her treasure and her delight; _but she nevercounts those hairs_. He only, who is the source of mother-love, doesthat! And shall not _we_, who are not our own, but bought with a price, _gladly_ render to Him _all_ we are and have--every member of our body, every fibre of our being, every faculty of our mind, all our will-power, and all our love?

HOLINESS TO THE LORD: verses 6-8. 

 _"All the days that he separateth himself unto the LORD he shall come at no dead body. He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die; because the consecration of his GOD is upon his head. All the days of his separation he is holy unto the LORD. "_

Here we have a most solemn and important prohibition--to refrain fromall uncleanness caused by contact with death. Death is the wages of sin:the consecrated one was alike to keep aloof from sin and from itsconsequences. 

No requirement of GOD'S Word is more clear than the command to honourand obey our earthly parents; but even for his father or mother aNazarite might not _defile_ himself: "he that loveth father or mothermore than ME, is not worthy of ME. "

But let no young Christian think lightly of the requirements of parents, when these do _not_ conflict with GOD'S written Word. Young Christiansare sometimes distressed because their desire to preach the Gospel tothe heathen has been opposed by parents: such should be encouraged to_thank_ GOD for the obstacle; and to seek by prayer its removal. Whenthey have learnt to move man through GOD at home, they will be thebetter prepared to do the same thing in the mission-field. Where thereis fitness for the work, the way will probably be made plain after atime of patient waiting. 

These verses teach us that mere contact with death is defiling: how vainthen is the imagination of the unconverted that by dead works--the bestefforts of those who are themselves dead in trespasses and sins--theycan render themselves acceptable to GOD! The good works of the unsavedmay indeed benefit their fellow-creatures; but until life in CHRIST hasbeen received, they cannot please GOD. 

UNWITTING DEFILEMENT: verses 9-12. 

 _"If any man die very suddenly by him, and he hath defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it. And on the eighth day he shall bring two turtles, or two young pigeons, to the priest, to the door of the tabernacle of the congregation: and the priest shall offer the one for a sin-offering, and the other for a burnt-offering, and make an atonement for him, for that he sinned by the dead, and shall hallow his head that same day. And he shall consecrate unto the LORD the days of his separation, and shall bring a lamb of the first year for a trespass-offering: but the days that were before shall be lost, because his separation was defiled. "_

A most important truth is here taught--that even unwitting contact withdeath might bring sin upon the Nazarite. Sometimes we are tempted toexcuse ourselves, and to forget the absolute sinfulness of sin, apartaltogether from the question of premeditation, or even of consciousness, _at the time_, on our part. The one who became defiled, _was defiled_, whether intentionally or not; GOD'S requirement was absolute, and wherenot fulfilled the vow was broken; the sin-offering had to be offered, and the service recommenced. 

THE HEINOUSNESS OF SIN. 

The teaching here, and that of offerings for sins of ignorance, is muchneeded in this day, when there is a dangerous tendency in some quartersto regard sin as misfortune, and not as guilt. The awful _character_ ofsin is shown to mankind by its _consequences_. Man's heart is sodarkened by the Fall, and by personal sinfulness, that otherwise hewould regard sin as a very small matter. But when we think of all thepain that men and women have endured since the Creation, of all themiseries of which this world has been witness, of all the sufferings ofthe animal creation, and of the eternal as well as temporal consequencesof sin, we must see that that which has brought such a harvest of miseryinto the world is far more awful than sin-blinded men have thought it tobe. 

The highest evidence, however, of the terrible character of sin is to befound at the Cross; that it needed such a sacrifice--the sacrifice ofthe SON of GOD--to bring in atonement and everlasting salvation, issurely the most convincing proof of its heinous character. 

Death was brought into the world by sin; and, like all the otherconsequences of sin, it is loathsome and defiling. Man seeks to adorndeath; the pageantry of the funeral, the attractiveness of the cemetery, all show this. The Egyptian sought in vain to make the mortal bodyincorruptible by embalming it. But we have to bury our dead out of oursight, and the believer is taught to look forward to the resurrection. 

CLEANSING ONLY THROUGH SACRIFICE. 

Let us not lose sight of the fact that the accidental death of any onenear the Nazarite--that the thoughtless putting forth of the handeven--might violate his vow of consecration as truly, if not asguiltily, as an act of deliberate transgression; in either case all theprevious time was lost, and the period of consecration had to berecommenced after his cleansing. And that cleansing could only bebrought about through sacrifice; the sin-offering must _die_; theburnt-offering must _die_; without shedding of blood there could be noremission. So serious was the effect of transgression--and yet, thankGOD, it was not irremediable. 

The bearing of this on the life of consecration to GOD in the presentday is important. Nearness to GOD calls for tenderness of conscience, thoughtfulness in service, and implicit obedience. If we becomeconscious of the slightest failure, even through inadvertence, let usnot excuse it, but at once humble ourselves before GOD, and confess it, seeking forgiveness and cleansing on the ground of the acceptedsacrifice of CHRIST. GOD'S Word is, "If we confess our sins, He isfaithful and just to forgive us our sins, and _to cleanse us_ from allunrighteousness. " This cleansing must be accepted by faith, and a walk"in the light" be at once resumed. And shall we not reverently ask andtrust the HOLY SPIRIT to guard and keep us from inadvertence, and tobring to our remembrance those things which we may be in danger offorgetting?

ACCEPTANCE ONLY IN CHRIST: verses 13-15. 

 _"And this is the law of the Nazarite, when the days of his separation are fulfilled: he shall be brought unto the door of the tabernacle of the congregation; And he shall offer his offering unto the LORD, one he-lamb of the first year without blemish for a burnt-offering, and one ewe-lamb of the first year without blemish for a sin-offering, and one ram without blemish for peace-offerings, and a basket of unleavened bread, cakes of fine flour mingled with oil, and wafers of unleavened bread anointed with oil, and their meat-offering, and their drink-offerings. "_

Having seen the character of the vow of the Nazarite, and of theordinances to be observed should the vow be violated, the case of aNazarite who has duly fulfilled his vow is next dealt with. He hascarried out all GOD'S requirements, and his conscience is void ofoffence: before GOD and man he is blameless. May he not now congratulatehimself, and claim some measure of merit, seeing he has rendered to GODan acceptable service, and among men has borne a consistent testimony?The offerings to be made on the conclusion of his vow give an impressiveanswer to this question, and bring out the important difference betweenbeing _blameless_ and being _sinless_. Having fulfilled the ordinanceshe was blameless; but the necessity alike for sin-offering, forburnt-offering, and for peace offering, remind us of the sin of our holythings; and that not our worst, but our best, is only acceptable to GODthrough the atonement of our LORD JESUS CHRIST. 

While, however, the best services of the believer can neither give fullsatisfaction to his own enlightened conscience, nor be acceptable to GODsave through JESUS CHRIST, it is very blessed to know how fully all hisneeds are met in CHRIST, and how truly he is accepted in Him, andenabled to give very real joy to GOD our FATHER, which issues in thebestowal of His richest blessings. Very imperfect--sometimes worse thanuseless, is the attempt of a little child to please and serve itsparent; but where the parent sees an effort to do his will, and to givehim pleasure, is not the service gladly accepted, and the parent'sheart greatly rejoiced? Thus it is our privilege to be Nazarites, onlyand always Nazarites, and through CHRIST JESUS to give joy andsatisfaction by our imperfect service to our heavenly FATHER. Thefollowing anonymous lines, taken from a leaflet, [A] beautifullyillustrate this thought:--

 I was sitting alone in the twilight, With spirit troubled and vexed, With thoughts that were morbid and gloomy, And faith that was sadly perplexed. 

 Some homely work I was doing For the child of my love and care; Some stitches half-wearily setting In the endless need of repair. 

 But my thoughts were about "the building, " The work some day to be tried; And that only the gold and the silver, And the precious stones should abide;

 And, remembering my own poor efforts, The wretched work I had done, And, even when trying most truly, The meagre success I had won;

 "It is nothing but wood, hay, and stubble, " I said; "it will all be burned-- This useless fruit of the talents One day to be returned;

 "And I have so longed to serve Him, And sometimes I _know_ I have tried; But I'm sure, when He sees such a building, He will never let it abide. "

 Just then, as I turned the garment That no rent should be left behind, My eye caught an odd little bungle Of mending and patchwork combined. 

 My heart grew suddenly tender, And something blinded my eyes, With one of those sweet intuitions That sometimes makes us so wise. 

 Dear child, she wanted to help me; I knew 'twas the best she could do; But oh, what a botch she had made it-- The grey mis-matching the blue!

 And yet--can you understand it? With a tender smile and a tear, And a half-compassionate yearning, I felt her grown more dear. 

 Then a sweet voice broke the silence, And the dear Lord said to me-- "Art thou tenderer for the little child Than I am tender for thee. "

 Then straightway I knew His meaning, So full of compassion and love; And my faith came back to its Refuge, Like the glad returning dove. 

 For I thought when the Master Builder Comes down His temple to view, To see what rents must be mended, And what must be builded anew;

 Perhaps, as He looks o'er the building, He will bring my work to the light, And, seeing the marring and bungling, And how far it all is from right, He will feel as I felt for my darling, And will say as I said for her-- "Dear child, she wanted to help me, And love for me was the spur;

 "And, for the real love that was in it, The work shall seem perfect as mine; And because it was willing service, I will crown it with plaudit divine. "

 And there, in the deepening twilight, I seemed to be clasping a Hand, And to feel a great love constraining me, Stronger than any command. 

 Then I knew, by the thrill of sweetness, 'Twas the hand of the Blessed One, Which would tenderly guide and hold me, Till all the labour is done. 

 So my thoughts are never more gloomy, My faith no longer is dim: But my heart is strong and restful, And mine eyes are unto HIM. 

[A: Published under the title, "The Voice in the Twilight, " by Holness, 14, Paternoster Row, 6d. Per hundred, post free. ]

THE PRESENTATION OF THE NAZARITE. 

Let us now look into the law of the Nazarite when the days of hisseparation were fulfilled. The first thing that strikes our notice is, "He shall be brought, " not, he shall come. Why is this? and why is itthat the law is so explicit as to every detail of ritual and service, scarcely leaving any room for voluntary action?--we say _scarcely_, because in the twenty-first verse there is one little clause, "Besidethat that his hand shall get, " which does leave room for additionaltokens of gratitude and love. 

The answer seems to be, that the voluntary part of Nazarite service layfirst and chiefly in the surrender to become a Nazarite. In thatposition he was not his own, as we have pointed out, and the MASTER whomhe served naturally and consistently directed the service. 

Again, does not, "He shall be brought" imply that, Nazarite as he was, he still needed priestly ministration to present himself, and hisfinished service, before the LORD? And our HIGH PRIEST, who is now ableto keep us from falling to the end of our surrendered service, waits topresent us with exceeding joy, "faultless before the presence of Hisglory"--"holy and unblameable and unreproveable in His sight. "

THE LAW OF THE OFFERINGS. 

When we come to the offerings enumerated in v. 14, we notice that theyare mentioned in the almost invariable _order of enumeration_--first theburnt-offering, then the sin-offering, and lastly the peace offering;but when in v. 16 we come to the offering up of the sacrifices, wenotice that _as always_ the sin-offering is the _first to be offered_. 

It is somewhat remarkable that the actual order of offering, and theorder of enumeration should not correspond; and it is likewisenoteworthy that the sacrifice which was always offered first, whenoffered at all, was _comparatively_ insignificant in point of value, andmuch less frequently called for in the services of the Levitical ritual. For instance, in Numbers xxviii, xxix, the daily offering was aburnt-offering of a he-lamb morning and evening, with the correspondingaccompaniments of fine flour mingled with oil, and a drink-offering ofwine. On the Sabbath Day an additional burnt-offering of two lambs withtheir meat-offering and drink-offering was required. At the time of thenew moon, the additional offering was of two bullocks, one ram, andseven lambs, with their meat and drink-offerings, for a burnt-offering, while one he-goat sufficed for a sin-offering. The same offerings wereoffered at the Feasts of Passover and Pentecost. On several otheroccasions the offerings were nearly of the same proportions; whileduring the Feast of Tabernacles the offerings commenced with thirteenbullocks, two rams, and fourteen lambs for a burnt-offering to onehe-goat for a sin-offering. 

The same disproportion of number and value may be noticed on manyoccasions between the sin-offering and the peace offering. A strikingexample of this was the sacrifice of peace-offerings made by Solomon onthe dedication of the temple to the number of 22, 000 oxen, and 120, 000sheep. 

We cannot but see that teaching of the most important character is to begathered from these facts; and is it not clear that while the need offorgiveness and cleansing is never to be lost sight of, it is _not_intended that a sense of the presence and defilement of sin should bethe prominent feature of the service of GOD? On the great Day ofAtonement Israel's sin was confessed _and put away_; and thenceforwardthe daily and the Sabbath worship was that of whole burnt-offering. Atthe special festivals a he-goat was sacrificed for sin; but, as we haveseen, the burnt-offerings, which speak of acceptance by, and devotionto, GOD were the principal features. It is the purpose of GOD that inthe present dispensation His people should have and enjoy _fullassurance_ of salvation through the offering of JESUS CHRIST once forall; and more than this, should know that He who "died for theiroffences, and was raised again for their justification, " henceforth"liveth unto GOD;" _in order_ that His people may likewise "reckonthemselves to be dead indeed unto sin, but alive unto GOD, in JESUSCHRIST our LORD. " In JESUS CHRIST there is no condemnation. In JESUSCHRIST, the law of the SPIRIT of life hath set me "free from the law ofsin and of death. " By the will of GOD "we are sanctified, through theoffering of the body of JESUS CHRIST once for all;" and by "that oneoffering He hath perfected for ever them that are sanctified. "

THE BURNT-OFFERING. 

To return to the order of enumeration: the burnt-offering is alwaysmentioned first, because it is the highest in character, and gave mostpleasure to GOD. It was wholly the LORD'S; no part of it was eaten bythe priest who offered it, nor by the offerer who presented it, it wasall and only for GOD'S satisfaction. When Noah offered hisburnt-offering, the LORD smelled a sweet savour, and blessed him andhis posterity. When Abraham in purpose offered up his son Isaac, GODsaid, "By myself have I sworn, saith the LORD, for because thou hastdone this thing, . .. That in blessing I will bless thee, and inmultiplying I will multiply thy seed; . .. And thy seed shall possess thegate of his enemies; and in thy seed shall all the nations of the earthbe blessed. "

The burnt-offering tells us of the perfect and accepted righteousness ofCHRIST, in virtue of which the imperfect believer and his imperfectservice are accepted by GOD. But it also reminds the believer of hisprivilege to _surrender himself_ as a living sacrifice, holy andacceptable unto GOD, which is to be the reasonable (intelligent) service(that is, ritual or worship) of each day and hour. 

THE SIN-OFFERING AND THE PEACE-OFFERING. 

The sin-offering, as its name indicates, recognized the offerer asguilty and defiled, but obtaining forgiveness and cleansing through thedeath of the victim in his stead. We see CHRIST as our sin-offering inIsa. Liii. 4-10. But guilt removed still leaves the believer needing theimputed righteousness of CHRIST, and acceptance before GOD, which arethe aspects of CHRIST'S death foreshadowed, as we have seen by theburnt-offering. 

Lastly, the peace-offering--part of which was consumed on the altar, while part was the portion of the priest, and the remainder furnished afeast to the offerer and his friends--shows us GODS and man feastingtogether on the perfect work of CHRIST. He that sanctifieth and thosewho are sanctified, find their full satisfaction in Him, and in Himalone. He has made peace by the blood of His cross. He has given us Hisown peace. We are called to let His peace _rule_ in our hearts. And ifwe will but bring our burdens and cares to Him, we are promised that thepeace of GOD shall guard and garrison our hearts and thoughts in CHRISTJESUS!

PART II. 

The Blessing of GOD. 

NUMB. VI. 22-27. 

We have already seen the grace of GOD making provision that His people, who had lost the privilege of priestly service, might draw near to Himby Nazarite separation and consecration. And not as the offence was thefree gift: those who had forfeited the privilege of priestly servicewere the males only, but women and even children might be Nazarites;whosoever desired was free to come, and thus draw near to GOD. 

We now come to the concluding verses of Numb. Vi, and see in them one ofthe fullest forms of benediction to be found in the whole Word of GOD. The thought naturally arises, WHY IS IT FOUND HERE?

And the reply is twofold. There is the Divine side. Flowing from GOD'Sheart of love first came the _privilege_ of Nazarite consecration; andthen, by the _act_ of consecration, His loving heart is so gladdenedthat it further overflows in these rich benedictions. 

Looking, on the other hand, at the human side, we may learn that thesoul which is fully consecrated _always_ receives the blessing of GOD. Where that blessing is not enjoyed, there is always something unreal ordefective in the consecration. It may be that we have separatedourselves to carry out _our own will, or thought, or plan of service_, instead of surrendering ourselves and _our_ will, to learn and to do_His_ will. But it is real consecration _to GOD_ that puts us into theposition in which He can pour out His richest blessings upon us. 

The prodigal was a son of the father all the time; but when he preferred_his_ will to the will of his father, _his_ way to the way of hisfather, _his_ management of his share in the property to his father'smanagement, it issued but in ruin and misery--in hunger and nakednessand shame. The fact that he was a son was of no avail to him in the "farcountry, " in the place of self-will and self-management. But as soon ashe arose, and with true repentance and submission came back to thefather's house, willing to serve, and to do his father's will, he foundhimself restored to his father's heart, and to all the privileges ofsonship: the fatted calf was killed, the best robe was put upon him, once more he had shoes on his feet and a ring on his hand, and joy andgladness filled the home. 

How many Christians there are who, in their self-will and attemptedself-management, find themselves day by day full of sorrow, or full ofcare. Trying to keep themselves they are not kept; trying to be happythey are often unhappy; trying to succeed they fail; and they can butconfess that their life is very different from that ideal life describedin Ps. Lxxxix. 15-18:

 "Blessed is the people that know the joyful sound: They shall walk, O LORD, in the light of Thy countenance. In Thy Name shall they rejoice all the day: And in Thy righteousness shall they be exalted. For Thou art the glory of their strength; And in Thy favour our horn shall be exalted. For the LORD is our defence; And the HOLY ONE of Israel is our KING. "

Instead of this many practically know very little of peace "whichpasseth all understanding, " of joy that is literally "unspeakable";adjectives far more moderate would be found strong enough to express all_they_ know of oft-troubled peace and intermittent satisfaction andhappiness. Many there are who fail to see that there can be but onelord, and that those who do not make GOD _Lord of all_ do not make Him_Lord at all_. The slightest reservation in our consecration shows thatwe hold ourselves _as our own_, and consequently at liberty to give Himas much or as little as we think fit. If we recognize Him as LORD andMASTER, we have nothing to withhold, and nothing of our own, for we, andall we have, are already His. But then, in return, all He has, and allHe is, become ours. Oh! blessed PORTION! Who would not wish henceforthto have no private property in himself--in his members--in hispossessions--in his family--in his affections; but, in fullestconsecration, to acknowledge and recognize GOD'S right and to be nolonger a robber of GOD?

 _"And the LORD spake unto Moses, saying, Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel . .. And they shall put My Name upon the children of Israel; and I will bless them. "_

Here we have the blessing that GOD _delights_ to give to those who havededicated themselves and their all to Him. Before considering it indetail, let us notice, first, how spontaneous and unsought is thisblessing from GOD--the LORD _commanded_ Aaron and his sons to blessIsrael, to put His Name upon them; and declared His own unalterablepurpose, "I _will_ bless them. " And then, let us ask ourselves thequestion, what is

THE REAL MEANING OF BLESSING?

We frequently use the word so vaguely as to lose much of itspreciousness, and to overlook the primary meaning in some of itssecondary significations. For instance, we use it frequently as asynonym of praise, and in speaking of blessing GOD, we think of praisingHim. But blessing does not merely mean praise, for GOD blesses us. Again, sometimes we use it for some gracious gift, as when we speak ofthe blessing of peace or of plenty. But blessing does not only signifygift, for when we bless GOD we do not give to Him peace or plenty. Blessing is _the moving of the heart towards an object of affection andcomplacency_. The out-going of the heart is naturally _accompanied_ bygift or ascription, as the case may be. When our hearts bless the LORD, we sing a song of praise to Him for the great love wherewith He hathloved us; but the blessing is not the song--it is the feeling thatprompts it. When the LORD blesses His people with peace and plenty, itis His open Heart that moves His loving Hand. 

Again, blessing is always accompanied with joy; it _is_ a joy, and it_gives_ joy, both to the giver and the receiver. A little child playingwith his toys may be both happy and satisfied. But it hears the mother'sfootsteps, it sees the mother open the door, and instantly the toys aredropped and forgotten; the little arms are stretched out, and thelittle feet are running to meet the welcome mother. Nor is this all; thegreat, motherly arms are as quickly stretched forth towards the child, and with longer steps the mother hastens to meet the little one, andclasps it to her bosom, the loving little arms entwining themselvesaround her neck. 

But whose heart is the more glad? The little one's heart is _full_; andthe mother's heart is also _full_; but her capacity is greater, and soher joy is deeper. And is not this true of our HEAVENLY FATHER? When Hisheart blesses ours, and ours blesses HIM, _we_ are full of joy; but Hisheart is infinitely greater than ours, and His joy in His people as farexceeds all their joy in Him, as the infinite exceeds the finite. 

Let us always remember in connection with blessing that the deepheart-feeling is the primary thought. "Bless the LORD, O my _soul_; andall that is _within me_, bless His holy Name. " The praise of the lip maybe insincere; the blessing of the heart cannot be. 

THE THREE-FOLD BENEDICTION: verses 24-26. 

 _"The LORD bless thee, and keep thee:_

 _"The LORD make His face shine upon thee, and be gracious unto thee:_

 _"The LORD lift up His countenance upon thee, and give thee peace. "_

We have dwelt upon the meaning of blessing--the moving of the hearttowards an object of affection and complacency, and noticed that this isnaturally accompanied by gift or ascription, as the case may be. Whenlove overflows, loving words, loving embraces, or loving giftsinstinctively follow. 

In the light of the fuller revelation of the New Testament we canscarcely fail to see in this three-fold benediction the overflow inblessing of the FATHER, of the SON, and of the SPIRIT; and we may readit as follows:--

 "JEHOVAH, THE FATHER, BLESS THEE, AND KEEP THEE:

 "JEHOVAH, THE SON, THE BRIDEGROOM, MAKE HIS FACE SHINE UPON THEE, AND BE GRACIOUS UNTO THEE:

 "JEHOVAH, THE SPIRIT, LIFT UP HIS COUNTENANCE UPON THEE, AND GIVE THEE PEACE. "

So read, we see in these words fuller beauty and appropriateness. Let usnow notice the first clause in particular. 

THE BLESSING OF THE FATHER. 

Considered as a father's blessing could anything be more appropriatethan "The LORD bless thee, and keep thee"? Is not this just what everyloving father seeks to do--to bless and keep his children? He does notfind it an unwelcome task, but his greatest delight. Offer to relievehim of the responsibility and to adopt his child, and see what his replywill be! Nor may we confine ourselves to paternal love in thinking ofthis subject; but rather take it as parental love, embracing also thelove of the mother, for "Thus saith the LORD, . .. As one whom his mothercomforteth, so will I comfort you. " We all know how the mother-lovedelights to lavish itself on the objects of its care. With a patiencethat never tires, and an endurance almost inexhaustible, and a care allbut unlimited, how often has the mother sacrificed her very life for thewelfare of her babe. But strong as is a mother's love, it _may_ fail;GOD'S love _never_. "Can a woman forget her suckling child that sheshould not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. "

It was one of the objects of our SAVIOUR'S mission to reveal to us that, in CHRIST JESUS, GOD is also our FATHER. How He delighted in bringingout this precious truth the Sermon on the Mount bears witness: "Glorifyyour Father. " "Love . .. Bless . .. Do good, that ye may be the childrenof your FATHER. " Be "perfect, even as your FATHER. " "Thy FATHER . .. Seeth. " "Your FATHER knoweth, " etc. , etc. And well may our hearts restin the thought which so satisfied His heart, that GOD is indeed ourFATHER. 

And what a glorious FATHER He is! the source of all true fatherhood andmotherhood. We have often walked in the fields in the early morning, andhave noticed how the rising sun has turned each dewdrop into aglittering gem; one ray of its own bright light makes a little sun ofeach of the million drops that hang from the pendent leaflets andsparkle everywhere. But it is helpful to remember that the glorious orbitself contains infinitely more light than all the dewdrops ever did orever will reflect. And so of our heavenly FATHER: Himself the greatSource of all that is noble and true, of all that ever has been lovingand trust-worthy--each beautiful trait of each beautiful character isbut the dim reflection of some ray of His own great perfection. And thesum-total of all human goodness, and tenderness, and love is but as thedewdrops to the sun. How blessed then to confide in the infinite andchangeless love of such a FATHER--our FATHER in heaven!

How safe too! "There is none like unto the GOD of Jeshurun, who ridethupon the heaven in thy help, and in His excellency on the sky. Theeternal GOD is thy refuge, and underneath are the everlasting arms. "Ofttimes where the love of earthly parents has not failed, yet have theybeen powerless to bless and to keep. The cruel tyrant has tortured theparent in torturing the child; while there has been no power to deliver. And in the presence of human want or suffering how impotent has thestrongest human love oft proved to be! Not so the love of our heavenlyFATHER: His resources and His power are as inexhaustible as His love;and they are blest and kept indeed whom He deigns to bless and keep. 

May we not add "they only"? The foolish prodigal imagines that he cansecure greater happiness for himself when no longer curbed by hisfather's presence and will; such always come to want, and, alas! do notalways return quickly to the home where reconciliation and blessingalone are to be found. He is poorly kept who tries to keep himself; andthough the pleasures of sin may for a season gratify, they can neversatisfy![B]

"JEHOVAH, the FATHER, bless _thee_, and keep _thee_. " It is anindividual blessing: and it includes every form of blessing, temporal aswell as spiritual--"My GOD shall supply all your need"; and this"according to His riches in glory in CHRIST JESUS, " not according to ourconsciousness of need. He is _able_ to bless, able to make all graceabound--to so wonderfully abound towards us, that we always having allsufficiency in all things, may abound to every good work: He is able tokeep--to keep us from falling, to keep us from all evil. And not only isHe able, but He has already "blessed us with all spiritual blessings inheavenly things in CHRIST, " and He wants us, His children, to know andto enjoy the love that is the source of all blessing: the love that cannever by finite words express its fulness: the love that eternal ageswill never exhaust!

 "Best of blessings He'll provide us, Nought but good shall ere betide us; Safe to glory He will guide us, Oh, how He loves!"

[B: When we speak of GOD as a FATHER we must not forget that He is onlysuch in its full meaning to those who have become His children by faithin CHRIST JESUS; and that the sad and solemn words of the loving Saviourto the unconverted were, "Ye are of _your_ father, the devil. " Theprodigal was a backslider: when furthest from home he could yet thinkand speak of the privileges of his father's house. ]

THE SECOND PERSON OF THE TRINITY. 

The second clause of the blessing is the blessing of the SON, which isnot less full and appropriate. Through eternal ages the SON of GOD, Hebecame, in the fulness of time, the SON of Man. The Brightness of HisFATHER'S glory, the SUN of Righteousness, He came to manifest, as wellas to speak of, the FATHER'S love. He became the LIGHT of the world, aswell as the LAMB of GOD; but in each aspect doing the will, as well asthe work of GOD, He thus revealed the wondrous love and grace of theFATHER, and His own perfect Sonship. The FATHER'S will included CHRIST'Sglad reception of all who come to Him, His meeting all theirneed--saving, sanctifying, satisfying, keeping, raising up at the lastday--His giving Himself for, and giving Himself to, all those given toHim of the FATHER. 

He is indeed a wonderful Saviour! What light the incarnate WORD of GOD(Who is Light) has thrown on the written Word of GOD! The law in itslegal requirements He has fulfilled, bringing in everlastingrighteousness, which is imputed to all those who are indeed in Him. Hehas also fulfilled the Law in its manifold typical aspects--Himself theTemple, the Priest, and the Sacrifice; Himself the Altar, the Offerer, and the Victim; Himself the Lamp, and the Priestly Trimmer of the lamps(as He is also the whole Vine, and yet the Life of each individualbranch of the Vine). Time would fail us to enumerate the various objectsand acts of typical service which were all fulfilled in Him. He too isthe BRIDEGROOM, from whose wounded side the Bride is being formed; andHe is waiting for His Bride, who will soon be caught up to meet Him inthe air. The true SOLOMON is He whose glory we shall share, and not onlyso, but whose presence will be the ever-satisfying portion of His chosenBride. 

 The Bride eyes not her garment, but her loved Bridegroom's face; I shall not gaze on glory, but on my KING of grace; Not on the crown He giveth, but on His pierced hand: The LAMB is all the glory of Immanuel's land. 

May the HOLY SPIRIT give us more and more to realize the practicalbearing of all that is thus revealed of the glory of the Person, and thefulness of the work of our SAVIOUR and KING!

THE BLESSING OF THE SON AND BRIDEGROOM. 

 JEHOVAH, THE SON, MAKE HIS FACE SHINE UPON THEE, AND BE GRACIOUS UNTO THEE. 

The first clause of the three-fold blessing told of the going out of theheart of the invisible FATHER; now, when we come to the blessing of theSON, we read, "The LORD _make his face shine_ upon thee, " or, in otherwords, make visibly _manifest_ His favour towards thee. The SON of GODis the KINSMAN who has the right to redeem, the FRIEND who stickethcloser than a brother, the ONE who has come, not only to be the LIGHT ofthe world, but in an especial sense to be the LIGHT of His own redeemedones. 

There was no need in Israel of a kinsman-redeemer in times ofprosperity; but when bereavement and poverty afforded opportunity tothe creditors to seize the possession, then a kind and wealthykinsman-redeemer was a blessing indeed. We are reminded of the beautifulhistory of Ruth: how sweetly the gracious words of Boaz fell on the earof the young stranger, and what blessing that kinsman brought into herheart and life! The FRIEND that sticketh closer than a brother isprecious at all times, but never so valued as in times of adversity; andthe very expression, "THE LIGHT of the world, " tells us of the darknessthat sin has brought in--a darkness, alas! not only around, but alsowithin. The shining of the face of JEHOVAH, the SON, dispels thedarkness and the gloom, manifests the presence of the FRIEND in need, and shows us the REDEEMER, who not only delivers, but becomes theBRIDEGROOM of the soul. 

"Make His _face_ shine upon thee. " The face is perhaps the mostwonderful part of the wonderful human body. Of all the faces that GODhas made no two are exactly alike, even when quiescent; and though we dooccasionally meet with those that bear a very close resemblance, intimate friends, who know the play of the countenance, never mistake. And why is this? Because GOD has so ordered it, that the face shall_reveal_ the character and feelings of the individual. And it is thepurpose of GOD that the heart of CHRIST shall be revealed to His people. That heart might have been full of love, and we might never have knownit; but it is the will of GOD that "the light of the knowledge of theglory of GOD" should be _revealed_ to us "in the face of JESUS CHRIST. "

How well we know in actual life what the light of the countenance means!How the mother's smile brings light and gladness into the heart of thechild! How the welcoming look of a friend is at once understood! InDaniel ix. 16, 17, the prophet prays, "O Lord . .. I beseech Thee, letThine anger and Thy fury be turned away from Thy city, Jerusalem; . .. And cause Thy face to shine upon Thy sanctuary that is desolate. " Wherethere is the shining of the face we know there is more than forgiveness;there is favour and complacence. In the thrice-offered prayer of Psalmlxxx, "Cause Thy face to shine, and we shall be saved, " the salvation ofIsrael is counted upon as the result; and in Psalm lxvii, we find thatthe shining of GOD'S face upon His people is further to issue in Hisway being "known upon earth, His saving health among all nations. "

It is, however, when we consider Him in the relationship of BRIDEGROOMand KING that the tenderness and preciousness of this blessing are mostfully seen. A truly royal BRIDEGROOM: "in His favour is life, " and toHim we can approach at all times, without any fear that He will hide Hiscountenance, or that He will not hold out to us the golden sceptre. Queen Esther might tremble for the result of her boldness, but our KINGever welcomes the approach of His Bride. 

When her heart cries out, "Let him kiss me with the kisses of Hismouth, " He is ever ready to bring her into His chambers; indeed it isoften the BRIDEGROOM who has to allure the Bride, [C] rather than theBride who has to seek the favour of the BRIDEGROOM. It is only when shehas treated him with neglect or disobedience that she finds herself indarkness. And what is not His favour to a loyal and true-hearted Bride!To a subject, the favour of the KING is "as dew upon the grass, " but toa bride is it not everything? "JEHOVAH, the BRIDEGROOM, make His faceshine upon thee, and be gracious unto thee!"

What a wonderful view of the light of His countenance the favoureddisciples must have had, who were witnesses of His transfiguration: weare told that His face did shine as the sun. To the proto-martyr Stephenthe heavens were opened, and the face of the LORD shone upon him: andwhen he saw Him he became so like Him, that his dying utterancescorresponded with those of his LORD on the Cross. When Saul, likewise, saw the glory of his risen SAVIOUR, on the way to Damascus, the visionat midday was of a light above the brightness of the sun shining roundabout him; and the effect of that heavenly vision changed the wholecurrent of his life, making him a follower of the CHRIST, who pleasednot Himself, and making the spirit manifested in his first cry, "LORD, what wilt _Thou_ have me to do?" the spirit of his life ever after. Andso when the LORD makes the light of His countenance to shine upon any ofHis people, in the measure in which with unveiled face they discern thebeauty of the LORD, there is a moral and progressive change into Hislikeness, the work of the LORD, the SPIRIT. 

[C: "Rise up, my love, my fair one, and come away. "--Cant. Ii. 10; "Comewith Me from Lebanon, My spouse. "--Cant. Iv. 8. ]

THE LORD, THE SPIRIT. 

We have considered the bountiful overflow of the FATHER'S love; and ourhearts have burned within us as we dwelt upon and felt the glow of thelove of the SON. Now, as we think of the blessing of the LORD, theSPIRIT, may He reveal Himself to us through these holy Words, which werewritten by His inspiration and which can never be fully understood andenjoyed save by His own illumination. The Bible is a supernatural book, a divine revelation: the HOLY SPIRIT is the supernatural, the divineGUIDE to its meaning. From the "wise and prudent" its teachings arehidden;--hence the questionings of some of the learned only confirm itstruth; but to "babes"--to all those, whether learned or unlearned, inwhom the HOLY GHOST has wrought the child-like spirit, it is an openedbook: they love it, and feast upon it, and grow thereby. 

It is very important to have clear thoughts about the third person ofthe Trinity. Many Christians fail in this respect, and lose much inconsequence. He has as distinct personality as has the SON of GOD; andwe must not think or speak of Him vaguely, as though He were aninfluence merely and not a person. Our SAVIOUR teaches us that _we_should _know_ Him, "for He abideth with you, and shall be in you. " Butare there not many of the LORD'S people to whom He is not yet "a living, bright Reality"?

So important are the presence and the work of the HOLY GHOST, that ourLORD assured His disciples that it was expedient for them that _He_should go away, in order that the COMFORTER should come. And we see themighty change that was wrought in the disciples when the outpouring ofthe SPIRIT actually took place at Pentecost. The timid becamecourageous; the scattered and persecuted disciples went everywherepreaching the Word; the HOLY SPIRIT wrought conviction of sin, andrevealed the risen SAVIOUR as the object of faith; and many were addedto the LORD. The same SPIRIT is still present with us; may we too befilled, and largely used as channels of blessing. 

THE BLESSING OF THE HOLY SPIRIT. 

 "JEHOVAH, THE SPIRIT, LIFT UP HIS COUNTENANCE UPON THEE, AND GIVE THEE PEACE. "

The blessing of the SPIRIT is essential to the completeness of thebenediction. We are struck, however, with the similarity of thisblessing to that which precedes it; nor is the similarity surprising. For, as the SON came to reveal the FATHER, so the SPIRIT has come toreveal the SON. CHRIST was a true COMFORTER; but His personal work onearth being finished, He ascended on high to minister for His people astheir HIGH PRIEST in the presence of GOD. The HOLY SPIRIT is the otherCOMFORTER, sent by the FATHER in CHRIST'S name, that He might abide withthe Church for ever. CHRIST is the indwelling SAVIOUR: the HOLY SPIRITthe indwelling COMFORTER. On whomsoever CHRIST makes His face to shine, the HOLY SPIRIT will surely lift up

HIS COUNTENANCE. 

"Lift up His _countenance_ upon thee. " We have already dwelt on thesignificance of the face or countenance (the same original word) asrevealing the emotions of the heart. We see from these words that it isthe purpose of GOD that the presence and the love of the SPIRIT shouldbe made known to those in whom He dwells. When He lifts up Hiscountenance upon us, we walk in conscious security and freedom; but ifthe SPIRIT be grieved, the light of His countenance is hidden from us, and we walk in darkness. And, oh, how dangerous is this walking indarkness, how surely we shall wander from the way, and fall into some ofthe snares of the devil! There is only one safe course, to confess thesin that has grieved Him, and take no rest till communion is restored:this may always be done most easily by _immediate_ confession andturning to Him, who is our Advocate with the FATHER, and whose shedblood cleanses from all sin. When sin is put away the SPIRIT again liftsup His countenance upon us, and peace fills the heart. 

THE PEACE OF THE SPIRIT. 

The LORD JESUS, when on earth, said, "Peace I leave with you, My peace Igive unto you: not as the world giveth, give I unto you. Let not yourheart be troubled, neither let it be afraid. " But here it is the SPIRITwho is spoken of as bestowing peace: why is this? Because the SPIRIT ofGOD makes real things real to _us_, and enables us practically to enjoythe blessings procured for us by the death and resurrection and priestlyministry of the LORD JESUS. Many a believer to whom CHRIST has leftpeace, knows little of it; but those who are filled with the SPIRIT arefilled with peace. They have peace with GOD; they have also heart-peacein the midst of conflict and turmoil; and the peace of GOD, whichpasseth all understanding, guards their hearts and thoughts. The fruitof the SPIRIT is love, joy, peace. 

Are _we_ practically enjoying this blessing, and experiencing this peacewhich passes all understanding? Are we _finding_ that when He makesquietness, none can make trouble? And if not, what is the hindrance? Isthere any known sin unconfessed, or not put away? Has wrong been done, and restitution to the extent of our ability not been made? Is there anymatter in which GOD has a controversy with us? Or are we indulgingourselves in anything about which we have doubt? Are we withholdinganything from GOD which is His due--ourselves, our property, ourchildren; or, it may be, our testimony? Or, if none of these things arehindering us, are we failing to _accept_, by faith, the filling of theSPIRIT; perhaps only asking, but not receiving also? Is it that we areneglecting the prayerful study of GOD'S Word, and thus grieving theSPIRIT by whom it was inspired? Paul asked GOD to give the EphesianChristians the SPIRIT of wisdom and revelation in the knowledge ofCHRIST, that they might know the hope of His calling and the exceedinggreatness of His power toward them _that believe_. We do well to notethe words "that believe, " for unbelief lies at the root of every form ofhindrance. 

As the SPIRIT reveals CHRIST, so does CHRIST bestow the SPIRIT; and byfaith in CHRIST and in His Word we appropriate the gift. We shall neverforget the blessing we received through the words, in John iv. 14, "Whosoever drinketh of the water that I shall give him

 SHALL NEVER THIRST, "

nearly thirty years ago. As we realized that CHRIST literally meant whatHe said--that "shall" meant shall, and "never" meant never, and "thirst"meant thirst--our heart overflowed with joy as we accepted the gift. Oh, the thirst with which we had sat down, but oh, the joy with which wesprang from our seat, praising the LORD that the thirsting days were allpast, and past for ever! For, as our LORD continues, "the water that Ishall give him shall be _in him_ a well of water, springingup--overflowing--unto everlasting life. " Perhaps, however, we shoulddraw attention to the words of CHRIST, "whosoever drinketh"; notdrank--once for all--but "drinketh, " that is habitually: as in chap. Vii. 38, 39, where, after promising that out of him "shall flow riversof living water, " it is significally added, "this spake He of theSPIRIT, which they that believe"--_i. E. _, keep believing--shouldreceive. 

Is it not sad that so free a gift should be so little esteemed, so oftenneither enjoyed nor sought after? It is intended for _each one_ ofus--"lift up His countenance upon _thee_, and give _thee_ peace. " Wouldthat each reader would accept the gift _now_, and evermore enjoy it, tothe glory of GOD. 

SEALING WITH THE NAME OF GOD: verse 27. 

 _"And they shall put My Name upon the children of Israel; and I will bless them. "_

With these words this wonderful chapter closes, and the great object ofGOD in bestowing His blessing upon His people is revealed: "They shallput _My Name_ upon the children of Israel, " or, in other words, shallcause them not only to become the people of GOD, but also to becomemanifestly such. 

In olden time names were not meaningless, but were descriptive ofcharacter or relationship. The various names of GOD are all full ofsignificance, and each is always used designedly in the Bible: failingto recognize this, learned, but spiritually-ignorant men have imaginedthe Old Testament writings to have been mere compilations from the worksof different authors, and have failed to see the beautifulappropriateness of the various names of GOD as they are used indifferent connections. 

In the preceding benediction the thrice repeated Name of JEHOVAH hasrevealed to us the triune GOD in His gracious relations with Hisredeemed people, and has also reminded us that in these relationships Heis the unchanging One, the same yesterday, to-day, and for ever; for allthis is contained in the Name JEHOVAH. And thus the expression, "Theyshall put _My Name_ upon the children of Israel, " implies the purposeof GOD that in His people should be manifested, not only the _beauties_of His Divine character, but also the _unchanging relationship_ in whichthey stand to Him. Israel of old was, and still is, GOD'S witness in theworld. In all their unfaithfulness, their very existence as a separatepeople is a standing miracle, witnessing to the truth of prophecy. Buthad they been faithful they would have been much more than this; for thebeauty of the LORD their GOD would have been upon them; and receivingHis blessing themselves, they would have become a blessing to the world. We who are now the children of GOD--Christians upon whom the Name ofCHRIST has been called--are intended to be witnesses for our MASTER, andto show forth the beauties of Him who has "called us by His own gloryand virtue. " (2 Peter i. 3. --R. V. )

There is an interesting parallelism between the passage we areconsidering and the commission given by our LORD to His people todisciple all nations, baptizing them into the _Name_ of the FATHER, theSON, and the HOLY GHOST. True Christians are _kept_ by the power of GOD("the LORD bless thee and _keep thee_"), in the grace which is in CHRISTJESUS ("the LORD make His face shine upon thee, and be _gracious untothee_"), and receive the illumination of the HOLY GHOST ("the LORD _liftup His countenance upon thee_"), in order that _they_ may shine aslights in the world, and become living epistles, known and read of allmen. 

It is deeply interesting also to connect the sealing of this passagewith that of Rev. Vii and xiv. In the former passage (Rev. Vii. 1-3) wesee the powers to whom the plagues are committed restrained until thesealing of the servants of GOD is completed. The hundred and forty andfour thousand are all sealed--a mystical and symbolical number of themystical and symbolical Israel, not of Israel according to the flesh. For in this book of Revelation the LAMB does not mean an animal, but theLAMB of GOD. The beast does not mean a literal wild beast, but thespiritual wild beast who destroys the children of GOD. So the twelvethousand of the tribe of Judah refers to the praising ones of CHRIST'Sfold; the sealed of Asher to the happy ones, who bless the LORD at alltimes; those of Naphtali, to those satisfied with favour, full with theblessing of the LORD; those of Reuben, to the once unstable as water, but now fully saved ones; &c. , &c. 

In Rev. Xiii we find the great tribulation in progress, and those stillleft on the earth persecuted sorely, many of them to the death, by thebeast. But the hundred forty and four thousand of Rev. Xiv are not amongthem; they were caught up before the tribulation commenced, having beenaccounted worthy (Luke xxi. 34-36), to escape the things coming on theearth, and to stand before the SON of MAN. Such are not only virgins, undefiled by spiritual adultery with the world, but also wise ones, filled with the SPIRIT: they are not only waiting for the coming of theBridegroom, but ready for that coming; whereas the unwise have to go andbuy oil, and so miss their opportunity. In Rev. Xiv we see that GOD'SName is written on the foreheads of these wise virgins, and that intheir mouths is a song which no one else can sing. They are afirst-fruits Bride united to the first-fruit's Bridegroom, and wereredeemed (not from among the Jews only, but from among men), unto GODand the LAMB. Other believers, then in the tribulation, shall join themlater and form the harvest unto GOD (Rev. Vii. 14-17), and will comewith the Bridegroom and Bride when our LORD is revealed from heaven inflaming fire to take vengeance on the ungodly (2 Thess. I, 6-10). Theharvest is not only separated from the first-fruits in Rev. Vii and xiv, but also in Rev. Xx. We may read verses 4-6 more clearly if we renderthe second clause of verse 4, "I saw also the souls of them, &c. , "instead of "and I saw, &c. " and the last clause, "They also lived andreigned with CHRIST a thousand years. " We thus see the enthronedBridegroom and Bride and the harvest, the Body of CHRIST, forming thefirst resurrection, and together reigning in glory. 

_"And I will bless them. "_ A word of encouragement to Aaron and his sonsin pronouncing the blessing, as well as to the people who received it. The blessing was preceded by GOD'S command ("Speak unto Aaron . .. Onthis wise ye shall bless"), and followed by the promise quoted above;even as our SAVIOUR in giving His last commission to disciple allnations, preceded it by, "All power is given unto Me. .. : Go yetherefore;" and followed it by the assurance and promise, "Lo, I am withyou alway. " In the word of a King there is power; and when His servantscarry out His commands, our KING is present to authenticate them, and toensure the result. 

PART III. 

Princely Service. 

NUMB. VII. 

We learned from Numbers vi, GOD'S requirements of those who desire totake the privileged position of separation to Himself. We found also inthe conclusion of the same chapter the overflow of GOD'S love in therich and comprehensive blessing which so appropriately follows, andforms the connecting link between Nazarite separation and the princelyservice set forth in Chap. Vii, --one of the longest in the Bible, andone full of repetition. We now propose to consider more fully why thisservice of giving finds such lengthy record. 

SERVICE THE CONSTRAINT OF LOVE. 

Is it not that just as separation to GOD issues in blessing, so doesblessing from GOD constrain to service, and especially to the highestform of service, that which is most GOD-like, that of _Giving_? GOD soloved the world that He _gave_; CHRIST so loved the Church that He_gave_; the HOLY SPIRIT so loves the Church that He _gives_; andredeemed ones, created anew in CHRIST JESUS unto good works, when led bythe SPIRIT, first _give_ themselves unto GOD, and then delight in suchother free-will offerings as the LORD may enable them to present. Thiswe believe is the reason why the chapter is found here, and is the trueconnection between its subject-matter and that of the preceding one. 

But why is it so long, so repetitious, and so tedious? The Bible is awonderful book; it not only gives the history of the past, and guidancefor the present, but in prophecy we have the history of ages yet tocome--the course of events until the grand climax when GOD shall be allin all. Why, in a book so marvellous in its comprehensiveness, is somuch space given to this record?

GOD'S DELIGHT IN LOVE-GIFTS. 

Is it not in order to reveal the heart of GOD? to show His delight inthe loving offerings of His servants? The record is _not_ tedious toHim; and it becomes marvellously interesting to us, when we get the key, and are brought into sympathy with the heart of Him who finds infinitesatisfaction in each gift, of each one of His children, which is theoutcome of gratitude and love. 

In the days of our LORD'S life on earth, when the shadow of the crosswas already upon Him, one only amongst all His followers--a woman, Mary--had understood and really taken in His repeated declaration of thesufferings that awaited Him; and when she came to anoint Him beforehandfor the burial, and broke the precious alabaster box _she had reservedfor this very purpose_, the thief who kept the bag had only angry wordsof criticism and reproach. How sweet to her wounded spirit was herMASTER'S commendation, "She hath done what she could!" And He added, "Wheresoever this Gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her. "

On an earlier occasion, likewise, as He sat over against the treasury, many that were rich cast in large sums of silver and of gold, but Heturned from them and their gifts to draw attention to a certain poorwidow who brought two mites and cast them in. She had gladdened theheart of Him who was the Creator of all wealth, and the real Owner of itall. She, said He, had given more than they all: for she _of her want_had given _all_ that she had! And of her, as of Mary, it is true that inwhatsoever language the Word of GOD is translated, in whatsoever climeit is read, the MASTER'S commendation is made known. 

There is a day coming, in which before assembled worlds He will makemanifest the loving gifts and the secret service of His redeemed ones. Then we shall not weary as they are recounted and rewarded; and as wesee His joy in them all, we shall better understand the length ofNumbers vii. 

FREE-WILL OFFERINGS: verses 1, 2. 

 _"And it came to pass on the day that Moses had fully set up the tabernacle, and had anointed it, and sanctified it . .. And all the vessels thereof, . .. That the princes of Israel, heads of the house of their fathers, . .. Offered. "_

When the LORD gave the plan of the tabernacle and of the vessels, Helikewise gave to the people willing hearts to offer, and skill toexecute. There was no need to press them; the workers and contributorswere those whose heart stirred them up, and whose spirit was madewilling. The people brought more than enough for the service of thework, and Moses had to make proclamation throughout the camp torestrain them from bringing more. 

Is there not a lesson to be learnt here? Let the work only be one ofGOD'S planning, and executed according to His mind, and the hearts thatare in sympathy with Him will gladly respond with suitable and abundantofferings. For is not the willingness to give as much a part of Hisworking as the skill to use that which is given? Then, in the givers andin their gifts, in the workers and in their work, the Divine heart findsinfinite complacency. "For of Him, " as the great Designer, "and throughHim, " as the effectual Power for the carrying out of His purposes, "andto Him, " as the real Object of all service, "are all things: to whom bethe glory for ever. Amen. "

But divine service requires not only initiating, but also maintainingworthily of GOD. It was not sufficient that the tabernacle and thevessels of ministry were according to the divine pattern, both as tomaterial and workmanship, and that they were made by divinely qualifiedworkmen; but when all was completed and fully set up, both thetabernacle and the vessels needed anointing and sanctifying; and _whenthat was done_ the offerings needed to carry on the service could notbut be freely poured in. In like manner in all life and work, individualor organised, only let GOD have His right place, and let there be _theanointing_ of the HOLY GHOST, received by faith, as well as consecrationto Him, and everything will follow, as needful, for the carrying out ofGOD'S plan in the life or work. 

GLADSOME ACCEPTANCE: verses 3-5. 

 _"And they brought their offering before the LORD, six covered wagons, and twelve oxen; . .. 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 shall give them unto the Levites, to every man according to his service. "_

It is interesting to note that the first offerings recorded were for thepurpose of assisting in the moving of the tabernacle; it was not GOD'Spurpose that it should be stationary. Nor is GOD'S work ever intended tobe stationary, but always advancing. 

The offerings themselves were remarkable: rude bullock-wagons, probablyrough both in material and workmanship, much like those we now arefamiliar with in the unchanging East; they must have presented astriking contrast to the beauty of the skilfully prepared vessels ofministry. We may well imagine the thought to have passed through themind of Moses, Can such rude offerings be acceptable to the gloriousGOD? But GOD Himself dispels all doubt, by saying, "Take it of them. "

GOD is not hard to please, nor is true human love, for it is a dimreflection of His own. We do not estimate our love-gifts by theirintrinsic value, but rather by the love they express. Well do weremember a little incident which occurred some twenty-four years ago, and which illustrates this truth. 

My little daughter, then about five years old, came to me on the morningof my birthday with a curious little birthday gift in her hand, --"Papa, I haven't bought you a birthday present, " said she; "I thought you wouldrather have something I made myself. " How my heart went out to thelittle darling, and how glad I was that she should think that somethingshe could make would be more precious to me than any purchased gift! Butwhat the curious little gift could be intended for I was quite at a lossto divine, and I engaged her in conversation, hoping she might let someclue slip that would help me to find out for what she meant it, for Ifeared she would be disappointed if I did not recognize it. The littlepet had found a small piece of wood, and had bored a hole in it with herscissors, in which she had inserted a peg, and on the top had hung halfa cockle-shell--certainly an uncommon birthday present!

At last, unable to guess what it was supposed to be, I took my dearchild on my knee, and, kissing her, said, "Papa is so pleased to have abirthday present of your own making; what is it my darling has made forme?" "Why, don't you know, papa? I thought you would like best a ship totake you to China!"

The dear child was right; probably no gift I ever received gave morepleasure, or was as carefully treasured, and as often thought of. Whenthat dear child had become old enough to engage in missionary work inChina herself, and was able to introduce me to the first two Chinesewomen whom she had brought to CHRIST, I remembered the little ship; andwhen the women were gone reminded her about it, and told her that thejoy of finding her now used of GOD in the blessed work itself was agreater joy than her gift had been. She was surprised that I shouldremember it; but it had never passed from my memory, and therecollection of it is a pleasure still. It is not hard to please thosewho love us. [D]

GOD _wants our love_; "My son, give Me thine heart. " He wants our_sympathy_; He wants the gifts and offerings that are prompted by_love_. Shall He look to us in vain? Our David still thirsts, not forthe waters of the well of Bethlehem, but for the souls for which Hedied. Shall He not have them? He specially needs willing, skilful youngmen, ready to break through the enemy's camp to deliver the captives ofthe mighty one. Who that can will go? Who that cannot go at present willhelp others to go?

[D: While preparing these sheets for the press we learn from a telegramthat He whom my dear daughter had served in China since 1885, has calledher (and her baby of sixteen months) from her husband, the Rev. J. J. Coulthard, and three surviving children, to the eternal home above. ]

ACCORDING TO HIS SERVICE: verses 5-9. 

 _"Thou shall give them unto the Levites, to every man according to his service. And Moses took the wagons and the oxen, and gave them unto the Levites. Two wagons and four oxen he gave unto the sons of Gershon, according to their service, and four wagons and eight oxen he gave unto the sons of Merari, according unto their service, under the hand of Ithamar the son of Aaron the priest. But unto the sons of Kohath he gave none; because the service of the sanctuary belonging unto them was that they should bear upon their shoulders. "_

The princes brought their offering to the LORD, and the LORD acceptedit. Having accepted it Himself it was His to give to whom He would; andHe chose to give it to the Levites, for they in a special manner wereHis, and devoted to His service. 

The tribe of Levi was in one sense the poorest in Israel. In dividingthe land among the tribes, no territory was allotted to them. They willhave territory by-and-by, when the LORD comes (_see_ Ezek. Xlviii. 12-14), but never have they had any yet. Cities to dwell in, andsuburbs, were given them here and there, in all the tribes of Israel, but of earthly portion that was all. 

And yet they were the richest tribe in Israel, for the LORD Himself wastheir inheritance. When one of the other tribes was taken intocaptivity, he had to leave his inheritance behind; but the godly Levitewas as rich in Babylon as in Palestine: death itself could not rob himof his portion. Happy indeed are they who share the Levite's lot! Whenthe LORD JESUS comes again, those, surely, who have stored most inheaven, and have least to leave behind on earth, will render theiraccount with the greatest joy. 

_"To every man according to his service. "_ The LORD did not say, divideit equally among the families of Levi. There were six wagons, and threefamilies of Levites; but four wagons were given to Merari, two toGershon, "but unto the sons of Kohath he gave none. " At first sight thisdivision appears unfair; but it was and still is the LORD'S plan to give"to every man according to his service. " It fell to the lot of Merari tocarry the heaviest materials of the tabernacle; the boards, the bars, and the pillars with their heavy sockets of solid silver, [E] and all theinstruments; the pillars of the court, likewise, with their brazensockets and pins, and their cords, --these formed Merari's weightyburden. 

[E: Weighing more than one cwt. Each: the hundred sockets thereforealone weighing over five tons of pure silver. ]

The duty of Gershon was to convey the curtains, hangings, coverings andcords of the tabernacle, and the hangings of the court; for thisservice, two wagons were as sufficient help as the four were for Merari. 

But what of Kohath? His burdens were not light: the ark, with itscovering the mercy-seat, and the cherubim of gold overshadowing it, thetable and the candlestick, the altars and the vessels of the sanctuary, and all their coverings, these were entrusted to his sons. Heavy theywere indeed, but no help had they, "because the service of the sanctuarybelonging unto them was that they should bear upon their shoulders. "

Sometimes the children of GOD are tempted to murmur when their serviceseems heavy and but little help is forthcoming: they may perhaps comparetheir lot with that of others for whom larger provision has been made. But GOD makes no mistakes; according to their service He divides thehelp, and those who are called to the holiest service are those who canhave least assistance. Such are privileged to carry upon their ownshoulders sacred burdens that may not be shared with less privilegedones. There was ONE Who trod the winepress alone, and of the peoplethere was none with Him; and one who was very like to his MASTER tellsus, "At my first answer no man stood with me, but all men forsook me. .. . Notwithstanding the LORD stood with me, and strengthened me; that by methe preaching might be fully known, and that all the Gentiles mighthear. " Those who would be near the MASTER in the glory must here drinkthe cup of sorrow with Him and be baptized with His baptism. 

The burden-bearing of the Levites was not to last for ever: once in thePromised Land that service ceased. Nor will our opportunity ofburden-bearing be for long; the glorious appearing of our great GOD andSAVIOUR will soon summons the watchful and waiting ones to meet Him inthe air. A million a month in China are dying without GOD; now we mayseek to win them; now we may suffer to win them. May none of us lose theopportunity of self-denial and service while it lasts!

 "'A little while'--He'll come again! Let us the precious hours redeem; Our greatest grief to give Him pain, Our joy to serve and follow Him. Watching and ready may we be, As those who long their LORD to see. 

 'A little while'--'twill soon be past! Why should we shun the shame and cross? Oh! let us in His footsteps haste, Counting for Him all else but loss. Oh! how will recompense His smile The sufferings of this 'little while. '"

THE DEDICATORY OFFERINGS: verses 10, 11. 

 _"And the princes offered for dedicating of the altar in the day that it was anointed. .. . And the LORD said unto Moses, They shall offer their offering, each prince on his day, for the dedicating of the altar. "_

The offerings recorded in the early verses of this chapter were given inconnection with the setting up of the Tabernacle, and had reference toits transportation. But the offerings now to be considered had referenceto the altar, and the sacrifices to be offered thereon. Their number, their character, and their value are full of significance; and thespace accorded to their record by GOD shows the Divine estimation of thealtar, and of those gifts which pertain to sacrifice to Him. 

The altar points us to our incarnate SAVIOUR, the CHRIST of GOD, andreminds us that _without shedding of blood there is no remission ofsin_. The altar sanctified the gift; the fire on the altar first camedown from heaven; all fire that did not come from the altar was strangefire, and could only bring death to the offerer when used in worship, asin the case of Nadab and Abihu. 

Do we not need to remember this in the present day, when false teachersdeny the atoning character of the death of CHRIST, and vainly imaginethat GOD can be served with the unhallowed fires of fleshly activity?

THE DISPLAY OF THE GIFTS. 

The twelve princes, the representatives of the Israel of GOD, broughttheir offerings before the altar, and would have left them there: theywere all exactly alike, and the gifts might have been speedily accepted, and briefly recorded, if recorded at all. But the LORD said unto Moses, They shall offer their offering, each prince on his day, --or, literally, _one prince a day_, a sentence which is expressed twice in the Original, showing GOD'S regard for order and method in all things which concernHis service, and that He graciously receives and remembers the offeringsof each of His faithful. Accordingly all the offerings of each of theprinces are here registered by the HOLY SPIRIT in GOD'S Book, as anencouragement to Christian liberality in all ages" (_Wordsworth_). 

Does it not seem as though the Divine delight in the offering of Hisservants was so great that He would have His people also to dwell uponthem for twelve consecutive days? And not only does He spread them overtwelve days, but He spreads them over seventy-seven long verses in thislong chapter; first in minute detail, according as much space to thegifts of the last offerer as to those of the first, and then totallingup the aggregate amount, as though He would say, "Behold the love-giftsof my people! How many and how precious the offerings of each, and howgreat the value of the whole! Note, too, the persons of the offerers, and that all their gifts were for the dedication of the altar, and showtheir appreciation of the need for, and the blessed privilege ofsacrifice!"

As we mentioned in our introductory chapter, it was through thisaccount, read in a time of great spiritual need, that our mind wasopened as never before to see GOD'S great heart of love. We seemed to bereminded of the delight often taken by bride and bridegroom in spreadingout for inspection the love-gifts of their friends, that as many aspossible may share their gratification in them. Several may have sentsimilar gifts; but each is set out to the best possible advantage, withthe name of the giver attached. And while the intrinsic value of each isnot lost sight of, it is the loving thought of which it is theexpression that is most prized. 

Again, we were reminded of the way in which, in our frequent absencefrom home and children, wifely letters have cheered and interested us, depicting with motherly tenderness the gifts the children had broughther on her birthday, or other occasion, with a fulness of detail thatshowed alike the pleasure of the writer and her consciousness of theenjoyment with which the account would be read. Does not the full detailof this chapter reveal, in like manner, the love and tenderness of Himwhose Book it is, toward each offerer; and bring out what we mayreverently call the mother-side of GOD'S character, Who has condescendedto say, "As one whom his mother comforteth, so will I comfort you"?

THE PERSON OF THE OFFERER. Verses 12-17. 

 _"And he that offered his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah:" etc. _

As we read of the offerings of the twelve princes, we note that, valuable as they manifestly are, the offerer whose love prompted thegifts, is made more prominent in the inspired Record. The person of eachofferer is brought before us, both as an individual, and in hisrelationship to the tribe of which he is the representative, before anyenumeration is made of his gifts; and when the enumeration has beenfully given, we are again reminded of the offerer himself. Could theDivine love and satisfaction be more expressively brought out?

With this thought in view, let us read between the lines of theRecord:--

And he that offered his offering--for a glad free-will offering itwas--on the first day was Nahshon, Nahshon the son of Amminadab, Nahshonthe prince of the tribe of Judah; and his offering was one charger--asilver charger, and a weighty one; the weight thereof was a hundred andthirty shekels: one bowl, also of silver, of seventy shekels weight; notthe light shekels of commerce, but the weighty shekels of the Sanctuary. Nor were these vessels empty: both of them were full--full of flour, fine flour, and mingled with oil, destined for a meat-offering. 

One spoon was the next gift, yet more precious, a spoon of solid gold, of no less than ten shekels weight. It, too, was full--full of incense. 

Next were brought one young bullock, one ram, and one lamb of the firstyear--all for a burnt-offering. Any one of these might have beenoffered; Nahshon, however, brought them all, and all to be whollyconsumed on the altar, for the enjoyment and satisfaction of GOD alone. 

But Nahshon was a sinner, and the tribe he represented were sinful men;a sin-offering therefore was not neglected; and in the order ofenumeration this is next mentioned, though, as we have said before, itwas offered first--one kid of the goats for a sin-offering. 

And, lastly, a princely offering for a sacrifice of peace-offerings; twooxen, five rams, five he-goats, five lambs of the first year--sacrificeson which GOD feasted, as it were, together with His people, and in whichthe sacrificing priest, the offerer and all his friends had their fullshare. 

And this, all this, was the offering of Nahshon, Nahshon the son ofAmminadab. 

Twelve times is all this detail repeated--a most emphatic evidence thatGOD never wearies in noting the service of each one of His people. Buteven this is not all. In the 84th and following verses of this longchapter we read:--

"This was the dedication of the altar, in the day when it was anointed, by the princes of Israel: twelve chargers of silver, twelve silverbowls, twelve spoons of gold. Each charger of silver weighing a hundredand thirty shekels, each bowl seventy: all the silver vessels weighedtwo thousand and four hundred shekels, after the shekel of theSanctuary. The golden spoons were twelve, full of incense, weighingtwelve shekels apiece, after the shekel of the Sanctuary; all the goldof the spoons was a hundred and twenty shekels. 

"All the oxen for the burnt-offering were twelve bullocks, the ramstwelve, the lambs of the first year twelve, with their meat-offering;and the kids of the goats for sin-offering twelve. And all the oxen forthe sacrifice of the peace-offerings were twenty and four bullocks, therams sixty, the he-goats sixty, the lambs of the first year sixty. 

"This"--_all this_--"was the dedication of the altar, after that it wasanointed. "

THE IMPORTANCE OF THE ALTAR. 

In this glad summing up of the great aggregate value of the offerings, we not only get a further view of the Divine complacency in thelove-gifts of His people, and in the persons of the offerers, but theobject of the offerings is also brought into special prominence. As thelist of each prince's offerings was preceded and followed by referenceto the _person_ of the offerer, so the list of totals is preceded andfollowed by the thought, This was the dedication of the altar in the daywhen it was anointed. 

The importance of the brazen altar can scarcely be exaggerated. TheTabernacle contained many precious things, each typifying most importanttruths concerning our LORD and His ministry; the ark on which rested theShekinah, which enshrined the tables of the law, and was covered by themercy-seat, the table of shew-bread, the candlestick of gold, and thegolden altar were all most precious; but, apart from the brazen altar, _there was no access to them for guilty man_; without shedding ofblood there is no remission of sin. Hence the recognition by the princesof the importance of the altar; and hence the Divine emphasis placedupon those gifts--an emphasis wholly without parallel in the sacredRecords. To the godly Israelite the brazen altar typified that which wasfulfilled at the Cross, and well may we exclaim: "GOD forbid that Ishould glory, save in the Cross of our LORD JESUS CHRIST" (Gal. Vi. 14). 

 * * * * *

Looking back over the two chapters on which we have been dwelling we seein them a marvellous revelation of Divine love--even in Mosaic times. First, an unrestricted invitation to draw near to GOD; woman or man, ofany tribe--whosoever will--may come and be wholly separated unto theLORD--but only in GOD'S way. We learn, too, that in such consecrationthere is no merit on which man may rest, or in which he may boast; weare at best unprofitable servants, accepted only in the BELOVED, complete only in Him. Yet such consecration gives joy to GOD, and opensthe way to wonderful revelations of blessing; blessing which whenenjoyed constrains to service, to gift, to recognition of thepreciousness of the Altar, of the Cross--a service in which GOD Himselffinds delight, and on which He never wearies to dwell. 

May GOD make our meditations very practical; and may we "thus judge, that if ONE died for all, then were all dead; and that He died for all, that they which live should not henceforth live unto themselves, butunto Him which died for them and rose again, "--or, as we may betterread it, "unto Him which died and rose again for them. "

Are we really thus living? GOD knows: eternity will show: what answerdoes conscience give now? What conclusions do our brothers, sisters, children, friends draw from our lives? Our true self-denial, self-emptying, and giving for CHRIST'S cause practically show _our_ realestimate of the value of the Cross of CHRIST, our real love for theCHRIST who was crucified for us. 

THE END. 

 +------------------------------------------------+ |Transcriber's Note: | | | |Mismatched and inconsistent punctuation has been| |retained as it appears in the original book. | +------------------------------------------------+