| Back to Home Page | Back to Book Index
|
Numbers Chapter
Seven
Numbers 7
Chapter Contents
The offerings of the princes at the dedication of the
tabernacle. (1-9) The offerings of the princes at the dedication of the altar.
(10-89)
Commentary on Numbers 7:1-9
The offering of the princes to the service of the
tabernacle was not made till it was fully set up. Necessary observances must
always take place of free-will offerings. The more any are advanced, the
greater opportunity they have of serving God and their generation. No sooner
was the tabernacle set up, than provision is made for the removal of it. Even
when but just settled in the world, we must be preparing for changes and
removes, especially for the great change.
Commentary on Numbers 7:10-89
The princes and great men were most forward in the
service of God. Here is an example to those in authority, and of the highest
rank; they ought to use their honour and power, their estate and interest, to
promote religion and the service of God in the places where they live. Though
it was a time of joy and rejoicing, yet still, in the midst of their
sacrifices, we find a sin-offering. As, in our best services, we are conscious
that there is sin, there should be repentance, even in our most joyful
services. In all approaches to God we must by faith look to Christ as the
Sin-offering. They brought their offerings each on a day. God's work should not
be done confusedly, or in a hurry; take time, and we shall have done the
sooner, or, at least, we shall have done the better. If services are to be done
for twelve days together, we must not call it a task and a burden. All their
offerings were the same; all the tribes of Israel had an equal share in the
altar, and an equal interest in the sacrifices offered upon it. He who now
spake to Moses, as the Shechinah or Divine Majesty, from between the Cherubim,
was the Eternal Word, the second Person in the Trinity; for all God's communion
with man is by his Son, by whom he made the world, and rules the church, who is
the same yesterday, to-day, and for ever.
── Matthew Henry《Concise Commentary on
Numbers》
Numbers 7
Verse 1
[1] 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 instruments thereof, both the altar
and all the vessels thereof, and had anointed them, and sanctified them;
On the day — It
seems day is for time, and on the day, for about the time. For all the princes
did not offer these things upon one and the same day, but on several days, as
here it follows. And so this chapter comes in its proper place, and those
things were done in the second month of the second year after the tabernacle
and altar, and all other instruments thereof were anointed, as is here
expressed; and after the Levites were separated to the service of the
tabernacle, and appointed to their several works, which was done about a month
after the tabernacle was erected, and after the numbering of the people, Numbers 1:2-49, when the princes here employed
in the offerings were first constituted; and after the disposal of the tribes
about the tabernacle, the order of which is here observed in the time of their
offerings.
Verse 2
[2] That the princes of Israel, heads of the house of their fathers, who were
the princes of the tribes, and were over them that were numbered, offered:
Offered — In
the manner and days hereafter mentioned.
Verse 3
[3] And
they brought their offering before the LORD, six covered wagons, and twelve
oxen; a wagon for two of the princes, and for each one an ox: and they brought
them before the tabernacle.
Waggons —
For the more convenient and safe carriage of such things as were most
cumbersome.
Verse 5
[5] Take
it of them, that they may be to do the service of the tabernacle of the
congregation; and thou shalt give them unto the Levites, to every man according
to his service.
According to his service — More or fewer, as the nature of their service and of the things to be
carried required.
Verse 9
[9] 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.
Upon their shoulders — Because of the greater worth and holiness of the things which they
carried.
Verse 10
[10] And
the princes offered for dedicating of the altar in the day that it was
anointed, even the princes offered their offering before the altar.
The altar — Of
burnt-offerings, and incense too, as appears from the matter of their
offerings. Not for the first dedication of them, for it is apparent they were
dedicated or consecrated before this time by Moses and Aaron: but for a farther
dedication of them, these being the first offerings that were made for any
particular persons or tribes.
In the day —
That is, about the time, as soon as it was anointed.
Verse 11
[11] And
the LORD said unto Moses, They shall offer their offering, each prince on his
day, for the dedicating of the altar.
On his day —
And in this offering they followed the order of their camp, and not of their
birth.
Verse 13
[13] And
his offering was one silver charger, the weight thereof was an hundred and
thirty shekels, one silver bowl of seventy shekels, after the shekel of the
sanctuary; both of them were full of fine flour mingled with oil for a meat
offering:
Charger — A
large dish or platter; to be employed about the altar of burnt-offering, or in
the court; not in the sanctuary, for all its vessels were of gold.
Verse 17
[17] And
for a sacrifice of peace offerings, two oxen, five rams, five he goats, five
lambs of the first year: this was the offering of Nahshon the son of Amminadab.
Peace-offerings —
Which are more numerous because the princes and priests, and some of the people
made a feast before the Lord out of them.
Verse 87
[87] All
the oxen for the burnt offering were twelve bullocks, the rams twelve, the
lambs of the first year twelve, with their meat offering: and the kids of the
goats for sin offering twelve.
Their meal-offering —
Which was not mentioned before, because it was sufficiently understood from the
law which required it.
Verse 88
[88] And
all the oxen for the sacrifice of the peace offerings were twenty and four
bullocks, the rams sixty, the he goats sixty, the lambs of the first year
sixty. This was the dedication of the altar, after that it was anointed.
After it was anointed — Which words are very conveniently added to explain in what sense he had
so oft said, that this was done in the day when it was anointed, namely, not
exactly, but in a latitude, a little after that it was anointed.
Verse 89
[89] And
when Moses was gone into the tabernacle of the congregation to speak with him,
then he heard the voice of one speaking unto him from off the mercy seat that
was upon the ark of testimony, from between the two cherubims: and he spake
unto him.
To speak with him — To
consult God upon occasion.
The mercy-seat —
Which Moses standing without the veil could easily hear. And this seems to be
added in this place, to shew that when men had done their part, God was not
wanting in the performance of his part, and promise. God's speaking thus to
Moses by an audible voice, as if he had been cloathed with a body, was an earnest
of the incarnation of the Son of God, when in the fulness of time the Word
should be made flesh, and speak in the language of the sons of men. That he who
spake to Moses was the Eternal Word, was the belief of many of the ancients.
For all God's communion with man is by his Son, who is the same yesterday,
to-day and for ever.
── John Wesley《Explanatory Notes on Numbers》
07 Chapter 7
Verses 1-4
The princes of Israel . . . brought their offering.
The offering of the princes
The offering of the princes is set out by certain circumstances,
of the time when they offered, when Moses had fully set up the tabernacle and
had sanctified it, &c., of the persons which offered, the princes of the
tribes, the heads of the house of their fathers, and of the place where they
are offered, it was before the Lord. Then their offering is described by the
particulars that were offered, which is performed jointly or severally. The
doctrine from hence is this, that a good work begun, especially furthering
God’s worship, is not to be intermitted until it be brought to perfection. We
see this in Ezra 5:1-2; Ezra 6:14. The like zeal and forwardness
we see in Nehemiah 4:3-4, &c. The apostle
persuading the Corinthians to liberality toward the saints, willeth them
readily to perform that which they had willingly begun. The reasons are plain.
1. The God of heaven will prosper weak beginnings if there be a
readiness and cheerfulness in us. This should be a great encouragement unto us,
as it was to Nehemiah (Nehemiah 2:20).
2. If we look back we are not apt to God’s kingdom (Luke 9:62). If we give over we lose our
labour, we miss our reward.
3. It is better not to begin than, having begun, not to proceed;
better never to lay the first stone in the building than, having laid a good
foundation, not to make an end, because it will be said to our reproach (Luke 14:30).
1. This serves, first, to reprove such as give over their profession,
resting in a good work begun and in weak and small beginnings.
2. Secondly, it reproveth such as stand at a stay, such as neither go
forward nor backward, but are always the same men, and look where you left
them, there you shall be sure to find them. These are earthly minded and savour
only of the earth.
3. Thirdly, such deserve to be reproved who hate those that go before
and beyond them in the duties of piety, in gifts of knowledge and
understanding.
4. Fourthly, it is our duty to proceed in sanctification, and labour
to bring forth fruit evermore in old age (Psalms 92:15). (W. Attersoll.)
Suitable offerings for God’s house
Why do they offer chariots, and oxen to draw them? Because
these things were fit and good for the use of the tabernacle, to carry at
removes such things as were to be carried, and to carry them dry. Learn by it
that good hearts to Godward do not only give, but they give fit things, such as
are most requisite for the service of God, the comeliness of His Church, the
use of the minister, and the benefit of the whole congregation; yea, they to
this end cast their heads, and observe what is wanting; what would do wall if
it were had, what is now unseemly, and what would be more seemly for the
reverence of God’s house, giving themselves no rest till either by themselves,
at their own private charge, or by the parish at their public charge, such
things be prepared. They are affected to God’s houses, as others are to their
own, who are ever decking them with all necessaries till they are to their
liking. Such a virtue as I may boldly say, God would sooner cease to be God,
which we know is impossible, than forget to reward it. Do we remember in our
own houses who gave us this and who gave us that, of plate, of household, of
ornaments, or whatsoever, and will God forget in His house who gave anything
for the necessary use, or greater beautifying it? We cannot think it, and our
consciences tell us it cannot be. But even a thousand times more will God
respect such love than any man can do. Make use of it then, I beg of you, and
so show your heart to God in adorning His house and advancing His service, as living
and dying He may fill your heart with His sweet comforts for it, bless you, and
bless your friends after you, which He will do, even as He is God. (Bp.
Babington.)
Princely liberality:
A wealthy European monarch has been fired with enthusiasm for
Africa. When I visited King Leopold I asked him, “What makes you so earnest
about Africa?” I was touched with his reply. He said, “You know God took away
from me my son, my only son, and then He laid Africa upon my heart. I am not
spending the revenue of Belgium on it, but my own private resources, and I have
made arrangements that when I die this civilising and evangelising work in
Africa shall still go on.” At the present time the king is expending £80,000 a
year in Africa out of his private
purse. (Grattan Guinness.)
Princely solicitude in regard to duty:
During the illness of King Edward the Sixth, who died in the
sixteenth year of his age, Ridley, in a sermon which he preached before him,
much commended works of charity, and showed that they were enjoined on all men,
especially on those in higher stations. The same day, after dinner, the king
sent for the doctor into the gallery, made him sit in a chair by him, and would
not suffer him to be uncovered. After thanking him for his sermon, he repeated
the chief points of it, and added, “I took myself to be chiefly touched by your
discourse; for as in the kingdom I am next under God, so must I most nearly approach to
Him in goodness and mercy. As our miseries stand most in the need of help from
Him, so are we the greatest debtors. And therefore, as you have given me this
general exhortation, direct me, I entreat you, by what particular act I may
best discharge my duty.”
Prayer as a gauge of liberality
A gentleman canvassing for an important benevolent enterprise
was about to call on a certain wealthy professor of religion who was more
devout than generous. Ignorant of this fact, he asked his last contributor how
much he thought the man would give. “I don’t know,” was the reply; “if you
could hear him pray you’d think he would give all he is worth.” The collector
called on the rich man, and to his surprise received a flat refusal. As he was
taking his leave, it occurred to him to repeat what he had been told. “I asked
a man,” said he, “how much you would probably give, and he replied, ‘If you
could hear that man pray, you’d think he would give all he is worth.’“ The rich
man’s head dropped, and his eyes filled with tears. He took out his
pocket-book, and handed his visitor a liberal contribution.
Verses 5-9
Give them unto the Levites, to every man according to his service.
Divine bestowment varied and proportionate
I. That God’s
gifts are varied.
1. Men differ widely in many things--parentage, birthplace, physical
vigour, mental capacity, education, spiritual gifts, &c.
2. For many of these differences they are themselves largely
accountable. Some are crippled by their own indolence, extravagance, neglect,
intemperance; others advance by their thrift, sobriety, perseverance, economy,
and indomitable industry, to large influence and wealth.
3. But though the way in which men bear themselves may account for
many of the differences between them, there are a thousand discrepancies which
cannot be thus explained. No child is born in Alyssinia, or on the banks of the
Ganges, or in crowded London because it wills it. Men are sick without being to
blame for it, and women poor through no fault of their own. We must refer these
problems to the Divine sovereignty. There is no other solution for many of
life’s mysteries. “Even so Father, for so it seemed good in Thy sight.” If
Gershon and Kohath complain that Merari has more than they, Moses’ sufficient
answer will be, “God ordained it
so.”
4. This truth, apprehended and believed, would destroy a thousand
seeds of discontent, envy, and socialistic heresy. It is God who bestows wealth
(Deuteronomy 8:18), honours (Psalms 75:6-7), power (Romans 13:1). We receive gracefully the
assignment of an earthly superior; why not as gracefully what God appoints?
II. God’s gifts are
proportionate. In each case He proportions the means of transportation to the
burden assigned.
1. That which is well proportioned is not excessive. This is true of
a book, speech, building; eminently true of God’s work. God is bountiful, but
never wasteful. We possess no talents or opportunities to be counted
superfluous. Christ’s sufferings are proportioned to the sinner’s guilt.
2. Not defective.
Endowments and requirements:
I. As Moses
appointed to the sons of Levi certain facilities, so the creator has endowed
man with certain capabilities for work in his service.
1. Understanding.
2. Invention.
3. Will-power.
4. Judgment.
5. Affections.
6. Physical organs.
II. As Moses
required the sons of levi to use their facilities, so God demands the exercise
of our capabilities.
1. Yet how much indifference on the part of man in exercising and
developing his faculties in useful and honourable employment! Many, instead of
gaining their livelihood in the intended way, by the sweat of their face, study
all manner of trickery and sin to satisfy their wants.
2. And how many professing Christians become so absorbed in worldly affairs as to
neglect the business of the soul. God has claims superior to all claims of the world.
III. God’s
requirements are no greater than our endowments. If we cannot give thousands,
we can at least devote our “two mites.” A beautifully tinted leaf in the wood
cannot be seen at a distance, yet it contributes its part to the glorious
autumnal picture.
IV. Man must use
his capabilities according to divine appointment. It is a solemn thing to
trifle with the plans of God. Every man has a special power or gift, and “he
who lives by other laws than those that wrapt his genius at his birth,”
defeats, in a measure, the object of his creation. (W. G. Thrall.)
An ancient offering, and its modern lessons
I. They who hold
the most honourable positions should be most liberal in contributions to worthy
objects.
II. They who are
not entirely engaged in religious ministries should seek to help those who are
so engaged.
III. God is
graciously pleased to accept of man’s offerings.
IV. Gifts for
religious purposes should be used in accordance with the will of God.
V. In the divine
arrangements help is granted unto men according to their respective needs. (W.
Jones.)
The princes offered for dedicating of the altar.
Such as have greatest blessings and gifts, must be most forward in
God’s service
We heard before of the offering performed jointly by the princes,
now let us see the offerings which they brought severally. For besides the
chariots and the oxen, each of these great commanders of the people offered
unto God for His service in the tabernacle a charger of fine silver weighing
130 shekels, a silver bowl of 70 shekels, and one spoon of ten shekels of gold
full of incense, all which they performed at the same time when the altar was
dedicated to God by Aaron, and before they marched from Sinai toward their
conquest of the promised land. The weight of all the 12 silver chargers and the
12 silver bowls amounted unto 2,400 shekels of silver, and the weight of gold
in the incense
spoons did amount to 120 shekels of gold, which maketh of shekels of silver
1,200, every shekel of gold valuing ten of silver, so that the whole sum which
they offered at this time was about 420 pounds sterling. These princes offered
before with men and women, yet now they come again and think they can never do
enough toward the furtherance of the tabernacle and the worship of God.
1. The doctrine from hence is that they which have most outward
blessings and greatest ability must be most forward in God’s worship and
service. In Ezra it appeareth, they “all gave according to their ability” (Ezra 2:69). The chief of the fathers,
when they came to the house of the Lord, offered freely for the house of God to
set it up in his place. So in Nehemiah it appeareth how bountiful he and the
princes and the
people were. “They gave much silver and gold to finish the work of the Lord.”
The examples of David and Solomon in this kind are very evident and apparent,
for the which one of them prepared to the work, and the other employed and
bestowed upon the work is exceeding great, as appeareth in the holy history (1 Chronicles 18:11, &c.). And so
much the rather we should employ our blessings and gifts to the service of God,
and so give them after a sort to Him that gave them first unto us, because it
is a sign that our affection is set upon the worship of God, and an assurance
to our own hearts that we love Him and His house (1 Chronicles 29:3-4).
2. Every one is bound to glorify God with his riches, knowing that
they are but stewards and dispensers of them, of which they must give an
account unto God (Luke 16:2). To this end hath God bestowed
them, and to this end we have received
them, and therefore to this end they should be employed.
3. This is a certain rule that “To whomsoever much is given, of him
shall much be required” (Luke 12:48). He that hath little
committed unto him hath the less account and shorter reckoning to make, but to
whom men have committed much, of him they will require more; so is it with God,
if He have left us five talents He will ask five of us again. First, this
serveth to reprove the forgetfulness and thankfulness of such as never consider
the end wherefore God hath blessed them, giving themselves wholly to carnal
liberty and security, and so are more backward in good things than if they had
never received so many and so great blessings from God. Secondly, it reproveth
all idle and negligent teachers who have received many good gifts and graces
profitable for the Church of God, and yet never use them, like the covetous
person who hoardeth up great treasures, but suffereth no man to be the better
for them: like the sluggish servant in the parable, or like unto those that
cover the candle under a bushel that it can give no light unto them that are in
the house. Wherefore hath God given greater gifts but that such should take
greater pains? How many are there that desire great livings, but they do not
desire to bestow great labour among them? Our reward shall not be according to
our gifts, but according to our labours. Lastly, seeing such as have received
outward blessings ought to be most forward to do good with them, we must know
that thus also it ought to be in spiritual blessings. (W. Attersoll.)
The princes’ offerings for the dedication of the altar
I. The
significance of the offerings for the dedication of the altar.
1. Their offerings express the sense of equality of obligation. Every
tribe, by its prince, presents the same kind of offering, and in the same
quantity as an expression of their equal indebtedness to God. There are certain
mercies which all men
have in common; certain Divine gifts bestowed upon all men; Christ “died for
all” men; and there are certain obligations to God in which all men share.
2. Their offerings express symbolically the Divine calling of the
nation to be holy unto the Lord. All the vessels presented were for sacrificial
uses, all the animals were ceremonially clean and such as were proper for
sacrifices; all the other gifts were of the best quality and were to be used in
the worship of God. By these things it was indicated that the people were to be
a separate people, entirely dedicated to God, and that God was to dwell in
their midst. The lesson for us is that God is to be worshipped with our highest
and best.
3. Their offerings express symbolically the great truths taught by
the different sacrifices.
II. The
significance of the record of the offerings for the dedication of the altar.
1. The pleasure of God in the gifts of His people. “That everything
is so particularly noted,” says Babington, “and the weight so precisely
mentioned, may teach us to our comfort, what an observation there is in God of
the gifts we bestow on Him in promoting His glory, advancing His service,
maintaining His ministers in a liberal manner, relieving the poor and doing
such good things as with God and man are praiseworthy. Surely the number, the
measure, with all circumstances, are observed; and the Lord is a plenteous
Rewarder of all love to Him.”
2. The permanence of good works. The grateful heart will for ever
cherish the memory of the kind service or generous gift. “The righteous shall
be in everlasting remembrance.” The noble deed shall live and bring forth
fruit. And the doer himself by his deed has gained somewhat of nobility and
strength.
Conclusion: Our subject is most fruitful of encouragement to--
1. Liberality of giving to promote worthy objects.
2. Diligence in working to promote worthy objects. (W. Jones.)
Rich givers and rich gifts:
I. The princes and
great men were first and foremost in the service of God. Those who are entitled
to precedence should go before in good works.
II. The offerings
they brought were very rich and valuable. In works of piety and charity we ought
to be generous according to our ability. He that is the best should be served
with the best we have.
III. They brought
their offerings each on a several day, in the order that they had lately been
put into, so that the solemnity lasted twelve days. God appointed that it
should thus he done on several days.
1. That the solemnity might be prolonged, and so might be universally
taken notice of by all Israel, and the remembrance of it more effectually
preserved.
2. That an equal honour might thereby be put upon each several tribe.
In Aaron’s breastplate each had his precious stone, so in this offering each
had his day.
3. Thus it would be done more decently and in order. God’s work
should not be done confusedly and in a hurry. Take time and we shall have done the
sooner, or at least we
shall have done the better.
4. God hereby signified how well pleased He is, and how well pleased
we should be, with the exercises of piety and devotion. The repetition of them
should be a continued pleasure to us, and we must not be weary of well-doing.
If extraordinary services come to be done for twelve days together, we must not
snuff at it, nor call it a task and a burden.
5. The priest and Levites having this occasion to offer the same
sacrifices, and those some of every sort every day for so many days together,
would have their hands well set in, and would be well versed in the laws
concerning them.
6. The peace-offerings were all to be eaten the same day they were
offered; and two oxen, five rams, five he-goats, and five lambs were enough for
one day’s festival. Had there been more, especially if all had been brought of
a day, there might have been danger of excess. The virtue of temperance must
not be left under the pretence of the religion of feasting.
IV. All their
offerings were exactly the same, without any variation, though it is probable
the princes were not all alike rich, nor the tribes neither; but thus it was
intimated that all the tribes of Israel had an equal share in the altar, and an
equal interest in the sacrifices that were offered upon it.
V. Nashon the
prince of the tribe of judah offered first because God had given that tribe the
first post of honour in the camp, and the rest of the tribes acquiesced, and
offered in the same order that God had appointed them to encamp. Judah, of
which tribe Christ came, first; and then the rest. Thus, in the dedication of
souls to God every man is presented in his own order, “Christ the first-fruits”
(1 Corinthians 15:23).
VI. Though the
offerings were all the same, yet the account of them is repeated at large for
each tribe in the same words. We are sure there are no vain repetitions in
Scripture, what then shall we make of these repetitions? Might it not have
served to say of this noble jury, That the same offering which their foreman
brought, each on his day brought likewise? No; God would have it specified for
each tribe. And why so?
1. It was for the encouragement of all acts of piety and charity, by
letting us know that what is so given is lent to the Lord, and He carefully
books it with every one’s name prefixed to his gift because what is so given He
will pay it again, and even a cup of cold water shall have its reward. He is
not unrighteous to forget either the cost or labour of love (Hebrews 6:10). We find Christ taking
particular notice what was cast into the treasury (Mark 12:41). Though what is offered be
but little, while it is according to our ability, though it be a contribution
to the charity of others, yet it shall be recorded that it may be recompensed
in the resurrection of the just.
VII. The sum total
is added at the foot of the account (Numbers 7:84; Numbers 7:88) to show how well pleased
God was with the mention of His free-will offerings, and what a great deal it
amounted to in the whole, when every prince brought in his quota. How greatly
would the sanctuary of God be enriched and beautified if all would in their
places do their part towards it by exemplary purity and devotion, extensive
charity, and universal usefulness? (Matthew Henry, D. D.)
The support of religious institutions
This dedication of the altar--
I. Suggests to us
some of the responsibilities of the wealthy. Wealth is a talent. He holds the
wealthy responsible--
1. To give of their wealth to carry on His work. God claims a share
of all we get; how much that shall be He leaves to our conscience. He looks not
so much at the amount as at the motive.
2. To take the lead in doing good--to be examples in giving. The
wealthy are looked up to; if they fail to do their duty, not only do they fail
to do good, but they also check others from doing so.
II. Is a striking
illustration of the voluntary principle.
1. God has left His work to be carried on by His people.
2. The voluntary principle is the most effective for doing this.
3. God is greatly pleased with it. Read Numbers 7:89 with the text. He approves--
He heard the voice of One
speaking unto him.
The condescension of God, and the privileges of man
I. The great
condescension of God.
1. The sacred place in which He speaks. It was in the Holy of holies
in “the tabernacle of meeting.” It was in this place that He had promised to
meet with His servant. He specially manifests Himself to man in His house.
2. The grand medium through which He speaks. The mercy-seat: an
illustration, perhaps a type, of the Lord Jesus Christ. He is the true
Mercy-seat (Romans 3:25). By the shedding of His
blood the great atonement for the sins of the world was made. In Him God draws
near to man and communes with him. He is the true Divine Oracle; through Him
the most precious revelations of God have been made; in Him we hear the voice
of God most clearly and graciously (Hebrews 1:1-3).
3. The gracious purpose for which He speaks. In this instance, the
voice from between the cherubim doubtless announced to Moses the gracious
acceptance by Jehovah of the cheerful offerings of the princes of the tribes;
and intimated that He had taken up His abode in their midst. All the utterances
of God are for the benefit of man.
II. The great
privileges of man.
1. We may speak unto God. In time of grief or gladness, of perplexity
or penitence, of doubt or dread, of triumph or tribulation, we may speak unto
God in praise or prayer, or in the silent language of the heart, which He
perfectly comprehends, assured that He will hear us graciously, and bless us
generously.
2. We may receive communications from God. We receive messages from
Him through the sacred Scriptures, through the operations of His providence,
and through the mysterious and gracious ministry of His Spirit. And how
precious and helpful are His communications! Pardon to the guilty, peace to the
penitent, joy to the sorrowful, direction to the perplexed, hope to the
despondent, &c.
III. The consequent
duty of man.
1. To wait upon God in His house.
2. To address God in His house.
3. To listen for the voice of God in His house. (W. Jones.)
Indications of the Incarnation
By this we may know that God hears and accepts our prayers, if He
gives us grace to hear and receive His Word, for thus our communion with Him is
maintained. I know not why we may not suppose that upon each of the days on
which these offerings were brought, probably while the priests and offerers
were feasting upon the peace-offerings, Moses was in the tabernacle receiving
some of these laws and orders which we have already met with in this and the
foregoing book. Bishop Patrick observes that God’s speaking to Moses thus by an
audible articulate voice, as if He had been clothed with a body, might be looked
upon as an earnest of the Incarnation of the Son of God in the fulness of time,
when the Word should be made flesh and speak in the language of the sons of
men. For however God at sundry times, and in divers manners, spake unto the
fathers, He has in these last days spoken unto us by His Son. And that He that
now spake to Moses, as the Shechinah or Divine majesty from between the
cherubims, was the eternal Word, the second person in the Trinity, was the
pious conjecture of many of the ancients. For all God’s communion with man is
by His Son, by whom He made the world and rules the Church; and who is the same
yesterday, to-day, and for ever. (Matthew Henry, D. D.)
The speech of the Divine Spirit:
It is told of Claus Harms, the preacher who was most blessed in
the first half of our century, that he related to a Quaker how much daily he
had to speak. The Quaker listened, and when Brother Harms had finished his
narration, he asked, “Brother Harms, if thou speakest so much, when art thou
quiet? and when doth the Spirit of God speak to thee?” Harms was so impressed,
that from that day forward he passed a certain portion of each day in
retirement. (Professor Gess.)
Communion with God
Standing by the telegraph wires one may often hear the mystic
wailing and sighing of the winds among them, like the strains of an AEolian
harp, but one knows nothing of the message which is flashing along them. Joyous
may be the inner language of those wires, swift as the lightning, far reaching
and full of meaning, but a stranger intermeddles not therewith. Fit emblem of
the believer’s inner life; men hear our notes of outward sorrow wrung from us
by external circumstances, but the message of celestial peace, the Divine
communings with a better land, the swift heart-throbs of heaven-born desire,
they cannot perceive; man sees but the outer manhood, but the life hidden with
Christ in God flesh and blood cannot discern.
Communion with God
A converted heathen said, “I open my Bible and God talks
with me; I close my Bible and then I talk with God.”
The ear of the heart
“I talk to Him until I fall asleep,” she (Madame Louise) said. I
asked whether He answered her. “Oh, yes,” she replied; “the ear of my heart
hears His answer.”
──《The Biblical Illustrator》