1Yahweh spoke to Moses, saying,2“Speak to Aaron, and tell him, ‘When you light the lamps, the seven lamps shall give light in front of the lamp stand.’ ”
3Aaron did so. He lit its lamps to light the area in front of the lamp stand, as Yahweh commanded Moses.4This was the workmanship of the lamp stand, beaten work of gold. From its base to its flowers, it was beaten work. He made the lamp stand according to the pattern which Yahweh had shown Moses.
2 “Speak to Aaron, and tell him, ‘When you light the lamps, the seven lamps shall give light in front of the lamp stand.’ ”
3 Aaron did so. He lit its lamps to light the area in front of the lamp stand, as Yahweh commanded Moses.
4 This was the workmanship of the lamp stand, beaten work of gold. From its base to its flowers, it was beaten work. He made the lamp stand according to the pattern which Yahweh had shown Moses.
KJVKing James Version
1 And the LORD spake unto Moses, saying,
2 Speak unto Aaron, and say unto him, When thou lightest the lamps, the seven lamps shall give light over against the candlestick.
3 And Aaron did so; he lighted the lamps thereof over against the candlestick, as the LORD commanded Moses.
4 And this work of the candlestick was of beaten gold, unto the shaft thereof, unto the flowers thereof, was beaten work: according unto the pattern which the LORD had shewed Moses, so he made the candlestick.
Show all 3 translations
JPSJPS Tanakh (1917)
1 And the LORD spoke unto Moses, saying:
2 'Speak unto Aaron, and say unto him: When thou lightest the lamps, the seven lamps shall give light in front of the candlestick.'
3 And Aaron did so: he lighted the lamps thereof so as to give light in front of the candlestick, as the LORD commanded Moses.
4 And this was the work of the candlestick, beaten work of gold; unto the base thereof, and unto the flowers thereof, it was beaten work; according unto the pattern which the LORD had shown Moses, so he made the candlestick.
Exodus 25:37(v2)You shall make its lamps seven, and they shall light its lamps to give light to the space in front of it.
Exodus 25:9(v4)According to all that I show you, the pattern of the tabernacle, and the pattern of all of its furniture, even so you shall make it.
Exodus 25:18(v4)You shall make two cherubim of hammered gold. You shall make them at the two ends of the mercy seat.
Exodus 25:31-40(v4)“You shall make a lamp stand of pure gold. The lamp stand shall be made of hammered work. Its base, its shaft, its cups, its buds, and its…
Exodus 37:17-24(v4)He made the lamp stand of pure gold. He made the lamp stand of beaten work. Its base, its shaft, its cups, its buds, and its flowers were…
Show all 23 cross-references
Exodus 37:7(v4)He made two cherubim of gold. He made them of beaten work, at the two ends of the mercy seat:
Exodus 37:18-19(v2)There were six branches going out of its sides: three branches of the lamp stand out of its one side, and three branches of the lamp stand…
Exodus 37:23(v2)He made its seven lamps, and its snuffers, and its snuff dishes, of pure gold.
Exodus 40:25(v2)He lit the lamps before Yahweh, as Yahweh commanded Moses.
Leviticus 24:1-2(v2)Yahweh spoke to Moses, saying, “Command the children of Israel, that they bring to you pure olive oil beaten for the light, to cause a lamp…
Leviticus 24:4(v2)He shall keep in order the lamps on the pure gold lamp stand before Yahweh continually.
1 Chronicles 28:11-19(v4)Then David gave to Solomon his son the plans for the porch of the temple, for its houses, for its treasuries, for its upper rooms, for its…
Psalms 119:105(v2)Your word is a lamp to my feet, and a light for my path.
Psalms 119:130(v2)The entrance of your words gives light. It gives understanding to the simple.
Matthew 5:14(v2)You are the light of the world. A city located on a hill can’t be hidden.
John 1:9(v2)The true light that enlightens everyone was coming into the world.
Hebrews 8:5(v4)who serve a copy and shadow of the heavenly things, even as Moses was warned by God when he was about to make the tabernacle, for he said,…
Hebrews 9:23(v4)It was necessary therefore that the copies of the things in the heavens should be cleansed with these, but the heavenly things themselves…
2 Peter 1:19(v2)We have the more sure word of prophecy; and you do well that you heed it, as to a lamp shining in a dark place, until the day dawns, and…
Revelation 1:12(v2)I turned to see the voice that spoke with me. Having turned, I saw seven golden lamp stands.
Revelation 1:20–2:1(v2)The mystery of the seven stars which you saw in my right hand, and the seven golden lamp stands is this: The seven stars are the angels of…
Revelation 4:5(v2)Out of the throne proceed lightnings, sounds, and thunders. There were seven lamps of fire burning before his throne, which are the seven…
Isaiah 8:20(v2)Turn to the law and to the covenant! If they don’t speak according to this word, surely there is no morning for them.
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (24 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv2, 4To that part which is over against the Candlestick,…
To that part which is over against the Candlestick, Exod. 25:37.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv3–4Num 8:3 And Aaron did so; he lighted the…
Num 8:3 And Aaron did so; he lighted the lamps thereof over against the candlestick, as the LORD commanded Moses.
Ver. 3. He lighted the lamps.] This candlestick, on the south side of the tabernacle, over against the table, figured the law of God shining in his Church; {Pro 6:23 2Pe 1:19} and the lighting of one lamp from another, showed the opening of one text by another. The Rabbins have a saying, Nulla est obiectio in lege quae non habet solutionem in latere; i.e., there is not any doubt in the law, but may be resolved in the context.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv2, 4i.e. Either,
i.e. Either,
1. On every side of the candlestick. So the candlestick is here put for the bulk or shaft of the candlestick, as Exo 25:31,35, and the lamps, when they were lighted, were put into the branches of the candlestick, and take it out upon occasion. Thus the meaning is, that all the lamps were to be lighted on that part which was towards the middle, looking that way whence they had their light; for the middle lamp was lighted with the fire of the altar, and from that the other lamps received light. But against this sense it is objected, that the lamps could not be otherwise ordered, but that they must give light round about the candlestick, and therefore that sense seems to make this direction idle and frivolous. Or,
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2. On that part which is before the candlestick, Heb. over against the face of the candlestick, i.e. in that place towards which the candlestick looked, or where the candlestick stood in full view, i.e. upon the north side, where the table of shewbread stood, as appears from hence, because the candlestick stood close to the boards of the sanctuary on the south side, Exo 26:35. And thus the lights were on both sides of the sanctuary, which was fit and necessary, because it was wholly dark in itself, and had no window in it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn v1Directions were given long before this for the making…
Directions were given long before this for the making of the golden candlestick (Exo 25:31), and it was made according to the pattern shown to Moses in the mount, Exo 38:17. But now it was that the lamps were first ordered to be lighted, when other things began to be used. Observe, 1. Who must light the lamps; Aaron himself, he lighted the lamps, Num 8:3. As the people's representative to God, he thus did the office of a servant in God's house, lighting his Master's candle; as the representative of God to the people, he thus gave them the intimations of God's will and favour, thus expressed (Psa 18:28), Thou wilt light my candle; and thus Aaron himself was now lately directed to bless the people, The Lord make his face to shine upon thee, Num 6:25. The commandment is a lamp, Pro 6:23. The scripture is a light shining in a dark place, Pe2 1:19. And a dark place indeed even the church would be without it, as the tabernacle (which had no window in it) without the lamps. Now the work of ministers is to light these lamps, by expounding and applying the word of God. The priest lighted the middle lamp from the fire of the altar, and the rest of the lamps he lighted one from another, which (says Mr. Ainsworth) signifies that the fountain of all light and knowledge is in Christ, who has the seven spirits of God figured by the seven lamps of fire (Rev 4:5), but that in the expounding of scripture one passage must borrow light from another. He also supposes that, seven being a number of perfection, by the seven branches of the candlestick is shown the full perfection of the scriptures, which are able to make us wise to salvation. 2. To what end the lamps were lighted, that they might give light over against the candlestick, that is, to that part of the tabernacle where the table stood, with the show-bread upon it, over against the candlestick. They were not lighted like tapers in an urn, to burn to themselves, but to give light to the other side of the tabernacle, for therefore candles are lighted, Mat 5:15. Note, The lights of the world, the lights of the church, must shine as lights. Therefore we have light, that we may give light.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv1–4And the Lord spake unto Moses,.... Whether immediately after…
And the Lord spake unto Moses,.... Whether immediately after the offerings of the princes, or at another time, is not certain; Aben Ezra thinks it was in the night God spake unto him, because then the lamps were lighted and burning:
saying; as follows.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv1, 2, 4Directions concerning the lamps, ver. 1-4. Concerning cleansing the…
Directions concerning the lamps, ver. 1-4. Concerning cleansing the Levites, ver. 5-8. Concerning the presenting them to God, ver. 9-22. Concerning their age and service, ver. 23-26.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv1, 2, 4Directions how the lamps are to be lighted, 1-3.
CHAPTER VIII
Directions how the lamps are to be lighted, 1-3.
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How the candlestick was formed, 4.
The Levites to be consecrated to their service by being cleansed,
sprinkled, shaved, purified, and their clothes washed, 5-7.
To offer a meat-offering and a sin-offering, 8.
The people to put their hands upon them, 9, 10.
Aaron is to offer them before the Lord, 11.
The Levites to lay their hands on the heads of the bullocks,
&c., 12.
The Levites are taken to assist Aaron and his sons in the place
of all the first-born of Israel, 13-19.
Moses and Aaron do as they were commanded, the Levites are
presented, purified, and commence their service, 20-22.
They are to begin their service at twenty-five years of age, and
leave off at fifty, 23-25.
After this they shall have the general inspection of the service, 26.
NOTES ON CHAP. VIII
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv1, 2, 4Num 8:1. This and what follows concerning the Levites,…
Num 8:1. This and what follows concerning the Levites, seems to have been delivered after the order for giving them to the priests, and settling their several charges, Num 3:4.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn v1The actual lighting of the lamps (compare the marginal…
The actual lighting of the lamps (compare the marginal references) was to be done to set forth symbolically the special presence which God had now Num 7:89 actually established among His people.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn v2Looketh. This candlestick stood on the south side, with…
Looketh. This candlestick stood on the south side, with one branch extending towards the altar of incense, on the east; and the other to the west, so as to give light to the loaves of proposition, on the north, Exodus xxv. 31. (Calmet) --- It was intended to illumine the holy of holies, where a sort of feast was prepared for God, and where no windows were found. (Menochius) --- Hebrew simply, "When thou lightest the lamps, the seven lamps shall give light over against," upon, or near to "the candlestick." (Haydock) --- The lamps might be separated from the branches and stem of the candlestick. (Du Hamel)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures1864 · Public DomainOn v1The office of Moses; the functions of Aaron; and…
The office of Moses; the functions of Aaron; and the service of the Levites
Num_8:1-26
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1And the Lord spake unto Moses, saying, 2Speak unto Aaron, and say unto him, When thou 1lightest the lamps, the seven lamps shall give light 2over against the candlestick. 3And Aaron did so; Hebrews 3 lighted the lamps thereof bover against the 4candlestick, as the Lord commanded Moses. And 4this work of the candlestick was of 5beaten gold; 6unto the shaft thereof, unto the flowers thereof, was ebeaten work: according unto the 7pattern which the Lord had shewed Moses, so he made the candlestick.
5And the Lord spake unto Moses, saying, 6Take the Levites from among the children of Israel, and cleanse them. 7And thus shalt thou do unto them, to cleanse them: Sprinkle 8water of purifying upon them, and 9let them shave all their flesh, and let them wash their clothes, and so make themselves clean. 8Then let them take a young bullock with his 10meat offering, even fine flour mingled with oil, and another young bullock shalt thou take for a sin offering. 9And thou shalt bring the Levites before the 11tabernacle of the congregation: and thou shalt gather the whole 12assembly of the children of Israel together. 10And thou shalt bring the Levites before the Lord: and the children of Israel shall 13put their hands upon the Levites: 11And Aaron shall 14offer the Levites before the Lord for 15an offering 16of the children of Israel, that they 17may execute the service of the Lord. 12And the Levites shall lay their hands upon the heads of the bullocks: and thou shalt offer the one for sin offering, and the other for a burnt offering, unto the Lord, to make an atonement for the Levites. 13And thou shalt set the Levites before Aaron, and before his sons, and 2offer them for 3an offering unto the Lord. 14Thus shalt thou separate the Levites from among the children of Israel: and the Levites shall be mine. 15And after that shall the Levites go in to do the service of the 1tabernacle of the congregation: and thou shalt cleanse them, and 2offer them for 3an offering. 16For they are wholly given unto me from among the children of Israel; instead 18of such as open every womb, even instead of the firstborn of all the children of Israel, have I taken them unto me. 17For all the firstborn of the children of Israel are mine, both man and beast: on the day that I smote every firstborn in the land of Egypt I sanctified them for myself. 18And I have taken the Levites 19for all the firstborn of the children of Israel. 19And I have given the Levites as a 20gift to Aaron and to his sons from among the children of Israel, to do the service of the children of Israel in the 1tabernacle of the congregation, and to make an atonement for the children of Israel: that there be no plague among the children of Israel, when the children of Israel come nigh unto the sanctuary. 20And Moses, and Aaron, and all the congregation of the children of Israel, did to the Levites according unto all that the Lord commanded Moses concerning the Levites, so did the children of Israel unto them. 21And the Levites 21were purified, and they washed their clothes; and Aaron 2offered them as an 2offering before the Lord; and Aaron made an atonement for them to cleanse them. 22And after that went the Levites in to do their service in the ltabernacle of the congregation before Aaron, and before his sons: as the Lord had commanded Moses concerning the Levites, so did they unto them.
23, 24And the Lord spake unto Moses, saying, This is it that belongeth unto the Levites: from twenty and five years old and upward they shall 22go in 23to wait upon the service of the 1tabernacle of the congregation: 25And from the age of fifty years they shall 2425cease waiting upon the service thereof, and shall serve no more: 26But shall minister with their brethren in the 1tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge.
TEXTUAL AND GRAMMATICAL
[Num_8:7. הִטֶּהָרִוּ for הִטָּהֲרוּ see Green, § 63, 1 a, 121, 3. Comp. 2Ch_30:18.
Num_8:16. בְּכוֹר כֹּל for בָּל־בְּכוֹר, comp. Num_3:13.—Tr.].
EXEGETICAL AND CRITICAL
1. Speak unto Aaron, etc., Num_8:1-4. The most important function of the high-priest at the head of the military expedition of God’s people appears here to be that he shall provide well for the candlestick of the Tabernacle, and so set the lights that they shall all shine forwards from the candlestick. Herewith the chronicler finds it not superfluous to lay stress again upon the fact, that the candlestick was made of gold, that it was of solid gold and was entirely conformed to the vision of Moses on the mountain. Every word is a condemnation of the pretended middle-age of Aaron. See the comments on Exo_25:31-40.
2. Take the Levites from among the children of Israel, etc., Num_8:5-25. The Levites are set apart as a body of servants for the Tabernacle. In regard to their installation: a. they are purified according to an intensified conception of Levitical purity, but not sanctified after the manner of the priests. The purification takes place in three acts. First: Sprinkling with sin-water. For various explanations of what water is meant see Keil, in loc. [The water mixed with ashes of the red heifer. Numbers 19, Lyra, Estius, Ainsworth; see on Num_5:17.—Tr.]. It was probably water mingled with the ashes of the sin-offering (Lev_3:12), an anticipation of the later ritual water of purification (Numbers 19). Second: Shearing the hair, and indeed that of the whole body. Yet it is not meant that they should make themselves bald as in the case of lepers; but only a cropping is meant, whereby also the notion is limited with respect to the body. Third: Washing the clothes. b. The consecration sacrifice. Two bullocks are destined for the sacrifice; one for a burnt-offering combined with a meal-offering, the other for a sin-offering. Next the Levites are placed before the Tabernacle amid the assembly of the whole congregation. The children of Israel (Keil says, only the princes of the tribes?) lay their hands on them, for they are to represent the congregation. c. But Aaron was to wave them from the children of Israel [Num_8:11]. Here the notion of waving becomes especially clear; by a symbolical act they are severed from the congregation, shaken loose, so to speak. Keil supposes that Aaron in a solemn way led the Levites up to the altar and then back. But this would have been no sufficient symbolism of the thought. If the assembly of the people stood opposite them, then the Levites were alternately led to it and then again led back from it, of course in the direction of the altar of burnt-offering (Num_8:11; Num_8:13-14). [“Most likely Aaron pointed to the Levites, and then waved his hands as in ordinary cases of making this offering. The multitude of the Levites seems to preclude the other modes suggested.” The Bib. Comm.—Tr.].
Then follows the sacrificial act of the Levites, and after that they are given over to Aaron as a staff of servants, with which the waving is once more mentioned, as if their dissolution from the people and their consecration for Aaron were to be distinguished. Next follows a repeated explanation concerning the destination of the Levites to represent the first-born of the nation in the service of Jehovah (Num_8:15-19, comp. Num_4:4-33). Jehovah had acquired the first-born for Himself by sparing the first-born in Egypt. He exchanged the Levite for them; but these, the Levites in the narrower sense He in turn gave to Aaron and his sons, to attend the service of the Sanctuary, which, properly, the children of Israel had to care for. By this representation they constitute an atonement (לְכַפֵּר) for the children of Israel in as far as the latter would thus be restrained from coming too near to the Sanctuary, which would be followed by a calamity. It is furthermore narrated that the prescribed acts of consecration took place, and that thereupon the Levites entered in, i. e., not into the Temple [Tabernacle], but into their service in the fore court. [Num_8:19. “It is a very great kindness to the Church, that ministers are appointed to go before them in the things of God, as guides, overseers and rulers in religious worship, and to make that their business. When Christ ascended on high He gave these gifts. Eph_4:8; Eph_4:11-12.” M. Henry.—Tr.]
3. This is it that belongeth unto the Levites, etc., Num_8:23-26. Here are given supplementary limitations of the Levitical term of service. “From twenty-five years of age to fifty they are fit for going forth as a military expedition in the service of the Tabernacle. After this period they are exempt from this service; yet they are to remain as helps to the Levites in discharging their functions in the Tabernacle. “מִשְׁמֶרֶתַ in contrast with עֲבֹדָה the over-sight of all the vessels of the Tabernacle; comp. שָׁמַר אֶת־הַכֵּלִים Num_3:8; עבדה the service, e. g., in taking down and setting up the Tabernacle, its purification, carrying water and wood for the altar and sacrificial service, slaughtering the sacrificial beasts for the general daily and festival sacrifices of the congregation, etc., Num_8:26 b.” Keil. Keil also calls to mind that David, according to 1Ch_23:24, drew the Levites into service as early as their twentieth year and on, “because the Levites had no longer to carry the Tabernacle and all its vessels.” One might also conjecture that in chap. 4 the thirty years were originally appointed only for the Kohathites, because these stood next to the priests, and had to carry the sacred vessels, but that, by misunderstanding of later copyists, the number thirty was ascribed also to the Gershonites and Merarites. [“It is remarkable, that no law was made concerning the age at which the priests should begin to officiate; and though various blemishes disqualified them for the service of the Sanctuary, yet they continued their ministrations till death, if capable. On the other hand, nothing is said concerning any bodily defects or blemishes disqualifying the Levites, but the time of their service is expressly settled. Their work was far more laborious than that of the priests, it is probable that, without necessity, the priests would not begin very early to officiate; and the wisdom and experience of age would increase, rather than diminish, their fitness for the sacred duties of their office.” Scott. Tr.]
HOMILETICAL HINTS
Chap. 8. The candlestick and the Levites. What they have in common; the care of the glory of the Sanctuary, Their consuming themselves in the service of God. The candlesticks must cast their gleam forwards into the Temple. The service of the Levites at the sanctuary transmitted to the entire Christian Church. The universal priesthood of all believers should become active in their Levitical ministry.
Footnotes:
[1]settest up.
[2]in front of.
[3]set up.
[4]this was the work, omit was of.
[5]turned, or solid.
[6]from the foot to the flower.
[7]vision; image, Bunsen: form, Zunz.
[8]sin-water; atoning-water, Bunsen.
[9]Heb. let them cause a razor to pass over, etc.
[10]meal-offering.
[11]Tent of Meeting.
[12]congregation.
[13]lay.
[14]Heb. wave.
[15]Heb. wave offering.
[16]from among.
[17]Heb. they may be to execute, etc.
[18]of every first-birth that breaks the womb, etc.
[19]instead of.
[20]Heb. given.
[21]purified themselves.
[22]enter into the row of the.
[23]Heb. to war the warfare of, etc.
[24]Heb. return from the warfare of the service.
[25]go out of the row of the.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn v2Speak unto Aaron, &c.--The candlestick, which was made of…
Speak unto Aaron, &c.--The candlestick, which was made of one solid, massive piece of pure gold, with six lamps supported on as many branches, a seventh in the center surmounting the shaft itself (Exo 25:31; Exo 37:17), and completed according to the pattern shown in the mount, was now to be lighted, when the other things in the sanctuary began to be applied to religious service. It was Aaron's personal duty, as the servant of God, to light His house, which, being without windows, required the aid of lights (Pe2 1:19). And the course he was ordered to follow was first to light the middle lamp from the altar-fire, and then the other lamps from each other--a course symbolical of all the light of heavenly truth being derived from Christ, and diffused by His ministers throughout the world (Rev 4:5).
the seven lamps shall give light over against the candlestick--The candlestick stood close to the boards of the sanctuary, on the south side, in full view of the table of showbread on the north (Exo 26:35), having one set of its lamps turned towards the east, and another towards the west; so that all parts of the tabernacle were thus lighted up.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn v2THE LAMPS, Num_8:1-4.
THE LAMPS, Num_8:1-4.
2. The seven lamps shall give light over against the candlestick — R.V., “in front of.” The Hebrew here is very explicit, yet it is difficult to imagine how the lamps on the candlestick are to give light over against its face or front. This face was the front shown by the seven arms, as they formed a straight line. Since the chandelier stood on the south side of the holy place, the face or front would be northward toward the table of show-bread, and not eastward toward the door of the tabernacle, so that more light was cast northward than eastward, inasmuch as a priest entering in would see the lamps all in a line as one light. The south side of the chandelier could not be called the front, because the lamps were not symmetrically constructed, the wick not being in the middle, but at the edge, so that the light was thrown upon one side, illumining this front space more than that behind. Throughout the Scriptures oil is a symbol of the Holy Spirit by which believers are filled with light and life. Zec_4:2-12; Mat_25:1-13; Act_10:38; Heb_1:9; 1Jn_2:20; 1Jn_2:27. The show-bread typifies Christ, the Bread of life. The chandelier pouring its full blaze northward upon the showbread beautifully sets forth the great office of the Spirit in the “holy place” of the sanctified heart. “He shall glorify me; for he shall receive of mine and show it unto you.” Joh_16:14, note.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv1, 2, 41–4. The Lampstand
1–4. The Lampstand
The golden lampstand (not ‘candlestick’ E.VV. [Note: .VV. The English Versions, i.e. Authorised and Revised.] ) stood in the Holy Place, on the south side, i.e. on the left of one entering from the court. It was the only source of light in the Tabernacle, the Holy of Holies being in darkness. The religious conceptions attaching to it in the time of the writer may be seen from Zec_4:1-6 a, Zec_4:10b – Zec_4:14. The full description of the lampstand is given in Exo_25:31-40.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv2–4(2) When thou lightest the lamps.—Better, When thou settest…
VIII.
(2) When thou lightest the lamps.—Better, When thou settest up the lamps. (Comp. Exo_25:37.) The golden candlestick was placed against the south wall of the Tabernacle, opposite to the table of shewbread, so that its seven branches were parallel to that wall, with its branches east and west, and consequently the seven lamps, one of which rested upon each of the seven branches, threw their light in front of the candlestick, i.e., towards the north wall, by which arrangement the furniture of the holy place was more effectually lighted than it would have been had the candlestick been placed facing the entrance, with its branches north and south.
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Over against.—Or, in front of.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
C. H. Mackintosh1880 · Public DomainOn v1Numbers 8
Numbers 8
"And the Lord spake unto Moses, saying, Speak unto Aaron, and say unto him, When thou lightest the lamps, the seven lamps shall give light over against the candlestick. And Aaron did so; he lighted the lamps thereof over against the candlestick, as the Lord commanded Moses. And this work of the candlestick was of beaten gold, unto the shaft thereof, unto the flowers thereof, was beaten work: according unto the pattern which the Lord had showed Moses, so he made the candlestick." Verses 1-4.
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On reading the foregoing paragraph, two things claim the reader’s attention, namely, first, the position which the type of the golden candlestick occupies; and, secondly, the instruction which the type conveys.
It is not a little remarkable, that the candlestick is the only part of the furniture of the tabernacle introduced in this place. We have nothing about the golden altar, nothing about the golden table. The candlestick alone is before us, and that not in its covering of blue and of badgers’ skins, as in chapter 4, where it, like all the rest, is seen in its travelling dress. It is here seen lighted, not covered. It comes in between the offerings of the princes, and the consecration of the Levites, and sheds forth its mystic light according to the commandment of the Lord. Light cannot be dispensed with in the wilderness, and therefore the golden candlestick must be stripped of its covering, and allowed to shine in testimony for God, which, be it ever remembered, is the grand object of everything, whether it be the offering of our substance, as in the case of the princes; or the dedication of our persons, as in the case of the Levites. It is only in the light of the sanctuary that the true worth of anything or any one can be seen.
Hence the moral order of the whole of this part of our book is striking and beautiful; indeed it is divinely perfect. Having read, in chapter 7, the lengthened statement of the princes’ liberality, we, in our wisdom, might suppose that the next thing in order would be the consecration of the Levites, thus presenting, in unbroken connection, "our persons and offerings." But no. The Spirit of God causes the light of the sanctuary to intervene, in order that we may learn, in it, the true object of all liberality and service, in the wilderness.
Is there not lovely moral appropriateness in this? Can any spiritual reader fail to see it? Why have we not the golden altar, with its cloud of incense, here? Why not the pure table, with its twelve loaves? Because neither of these would have the least moral connection with what goes before, or what follows after; But the golden candlestick stands connected with both, inasmuch as it shows us that all liberality and all work must be viewed in the light of the sanctuary, in order to ascertain its real worth. This is a grand wilderness lesson, and it is taught us here as blessedly as type can teach us. In our progress through the Book of Numbers, We have just read the account of the large-hearted liberality of the great heads of the congregation, on the occasion of the dedication of the altar; and we are about to read the record of the consecration of the Levites; but between the one and the other, the inspired penman pauses, in order to let the light of the sanctuary shine on both.
This is divine order. It is, we are bold to say, one of the ten thousand illustrations which lie scattered over the surface of scripture, tending to demonstrate the divine perfectness of the volume, as a whole, and of each book, section, and paragraph therein. And we are glad - intensely glad to point out these precious illustrations to our reader, as we pass along in his company. we consider we are doing him good service herein; and, at the same time, presenting our humble tribute of praise to that precious book which our Father has graciously penned for us. Well indeed we know it does not need our poor testimony, nor that of any mortal pen or mortal tongue. But still it is our joy to render the testimony, in the face of the enemy’s manifold but futile attacks upon its inspiration. The true source and character of all such attacks will become more and more manifest, as we become more deeply, livingly, and experimentally acquainted with the infinite depths and divine perfections of the Volume. And hence it is that the internal evidences of holy scripture - its powerful effect upon ourselves, no less than its intrinsic moral glories - its ability to judge the very roots of character and conduct, no less than its admirable structure, in all its parts - are the most powerful arguments in defence of its divinity. A book that exposes me to myself - that tells me all that is in my heart - that lays bare the very deepest moral springs of my nature - that judges me thoroughly, and at the same time reveals to me One who meets my every need - such a book carries its own credentials with it. It craves not, and needs not, letters of commendation from men. It stands in no need of his favour, in no dread of his wrath. It has often occurred to as that were we to reason about the Bible as the woman of Sychar reasoned about our Lord, we should reach as sound a conclusion about it as she reached about Him. "Come," said this simple and happy reasoner, "see a man which told me all things that ever I did: is not this the Christ?" May we not, with equal force of reasoning, say, "Come, see a book which told me all things that ever I did; is not this the word of God?" Yes, truly; and not only so, but we may argue, a fortiori, inasmuch as the book of God not only tells us all that ever we did, but all we think, and all we say, and all we are. see Romans 3: 10-18; Matthew 15: 19.
But is it that we despise external evidences? Far from it. We delight in them, We value every argument and every evidence calculated to strengthen the foundations of the heart’s confidence in the divine inspiration of holy scripture; and, most assuredly, we have abundance of such material. The very history of the book itself, with all its striking facts, furnishes a broad tributary stream to swell the tide of evidence. The history of its composition; the history of its preservation; the history of its translation from tongue to tongue; the history of its circulation throughout earth’s wide domain - in a word, its entire history," surpassing fable, and yet true," forms a powerful argument in defence of its divine origin. Take, for example, that one fact of most commanding interest, namely, its having been kept for over a thousand years, in the custody of those who would have gladly consigned it, if they could, to eternal oblivion. Is not this a telling fact? Yes; and there are many such facts in the marvellous history of this peerless, priceless Volume.
But after allowing as wide a margin as may be desired, in the which to insert the value of external evidences, we return, with unshaken decision, to our statement, that the internal evidences - the proofs to be gleaned from the book itself - form as powerful a defence as can be erected with which to stem the tide of sceptical and infidel opposition.
We shall not, however, pursue any further this line of thought into which we have been led, while contemplating the remarkable position assigned to the golden candlestick, in the Book of Numbers. We felt constrained to say thus much in testimony to our most precious Bible, and having said it, we shall return to our chapter, and seek to gather up the instruction contained in its opening paragraph.
"And the Lord spake unto Moses, saying, Speak unto Aaron, and say unto him, when thou lightest the lamps, the seven lamps shall give light over against the candlestick." Those "seven lamps" express the light of the Spirit in testimony. They were connected with the beaten shaft of the candlestick which typifies Christ, who, in His Person and work, is the foundation of the Spirit’s work in the Church. All depends upon Christ. Every ray of light in the Church, in the individual believer, or in Israel by and by, all flows from Christ.
Nor is this all we learn from our type. "The seven lamps shall give light over against the candlestick." Were we to clothe this figure in New Testament language, we should quote our Lord’s words when He says to us, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." (Matt. 5: 16) Wherever the true light of the Spirit shines it will always yield a clear testimony to Christ. It will call attention not to itself, but to Him; and this is the way to glorify God. "The seven lamps shall give light over against the candlestick."
This is a great practical truth for all Christians. The very finest evidence which can be afforded of true spiritual work is that it tends directly to exalt Christ. If attention be sought for the work or the workman, the light has become dim, and the minister of the sanctuary must use the snuffers. It was Aaron’s province to light the lamps; and he it was who trimmed them likewise. In other words, the light which, as Christians, we are responsible to yield, is not only founded upon Christ, but maintained by Him, from moment to moment, throughout the entire night. Apart from Him we can do nothing. The golden shaft sustained the lamps; the priestly hand supplied the oil and applied the snuffers. It is all in Christ, from Christ, and by Christ.
And more, it is all to Christ. Wherever the light of the Spirit - the true light of the sanctuary - has shone, in this wilderness world, the object of that light has been to exalt the name of Jesus. ’Whatever has been done by the Holy Ghost, whatever has been said, whatever has been written, has had for its aim the glory of that blessed One. And we may say with confidence, that whatever has not that tendency - that aim, is not of the Holy Ghost, be it what it may. There may be an immense amount of work done, a great deal of apparent result reached, a quantity of that which is calculated to attract human attention, and elicit human applause, and yet not one ray of light from the golden candlestick. And why? Because attention is sought for the work, or for those engaged in it. Man and his doings and sayings are exalted, instead of Christ. The light has not been produced by the oil which the hand of the great High Priest supplies; and, as a consequence, it is false light. It is a light which shines not over against the candlestick, but over against the name or the acting’s of some poor mortal.
All this is most solemn, and demands our deepest attention. There is always the utmost danger when a man or his work becomes remarkable. He may be sure Satan is gaining his object, when attention is drawn to anything or to any one but the Lord Jesus Himself. A work may be commenced in the greatest possible simplicity, but through lack of holy watchfulness and spirituality on the part of the workman, he himself, or the results of his work, may attract general attention, and he may fall into the snare of the devil. Satan’s grand and ceaseless object is to dishonour the Lord Jesus; and if he can do this by what seems to be Christian service, he has achieved all the greater victory for the time. He has no objection to work, as such, provided he can detach that work from the name of Jesus. He will even mingle himself, if he can, with the work; he will present himself amongst the servants of Christ, as he once presented himself amongst the sons of God; but his object is ever one and the same, namely, to dishonour the Lord. He permitted the damsel, in Acts 16 to bear testimony to Christ’s servants, and say, "These men are the servants of the most high God, which show unto us the way of salvation." But this was simply with a view to ensnare: those servants and mar their work. He was defeated, however, because the light that emanated from Paul and Silas was the genuine light, of the sanctuary, and it shone only for Christ. They sought not a name for themselves; and, inasmuch as it was to them and not to their Master that the damsel bore witness, they refused the witness, and chose rather to suffer for their Master’s sake than to be exalted at His expense.
This is a fine example for all the Lord’s workmen. And if we turn, for an instant to Acts 3 we shall find another very striking illustration. There the light of the sanctuary shone out in the healing of the lame man, and when attention was drawn, unsought, to the workmen, we find Peter and John, at once, with holy jealousy, retiring behind their glorious Master and giving all the praise to Him. "And, as the lame man which was healed held Peter and John, all the people ran together unto them, in the porch that is called Solomon’s, greatly wondering. And when Peter saw it, he answered unto the people, ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk? The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified His Son Jesus."
Here we have, in very deed, "the seven lamps giving their light over against the candlestick;" or, in other words, the sevenfold or perfect display of the Spirit’s light in distinct testimony to the name of Jesus. "Why," said these faithful vessels of the Spirit’s light, "look ye so earnestly on us?" No need of the snuffers here. The light was undimmed. It was, no doubt, an occasion which the apostles might have turned to their own account, had they been so disposed. It was a moment in the which they might have surrounded their own names with a halo of glory. They might have raised themselves to a pinnacle of fame, and drawn around them the respect and veneration of wondering, if not worshipping, thousands. But had they done so, they would have robbed their Master; falsified the testimony; grieved the Holy Ghost, and brought down upon themselves the just judgement of Him who will not give His glory to another.
But, no; the seven lamps were shining brightly in Jerusalem, at this interesting moment. The true candlestick was in Solomon’s porch just then, and not in the temple. At least the seven lamps were there, and doing their appointed work most blessedly. Those honoured servants sought no glory for themselves; yea, they instantly put forth all their energies in order to avert the wondering gaze of the multitude from themselves, and fix it upon the only worthy One, who, though He had passed into the heavens, was still working by His Spirit on earth.
Many other illustrations might be drawn from the pages of the Acts of the Apostles; but the above will suffice to impress upon our hearts the great practical lesson taught in the golden candlestick, with its seven lamps. We are deeply sensible of our need of the lesson at this very moment. There is always a danger of the work and the workman being more the object than the Master. Let us be on our guard against this. It is a sad evil. It grieves the blessed Spirit, who ever labours to exalt the name of Jesus. It is offensive to the Father, who would ever be sounding in our ears, and deep down in our hearts, those words heard, from an open heaven, on the mount of transfiguration: "This is my beloved Son, in whom I am well pleased, hear ye him." It is in the most direct and positive hostility to the mind of heaven, where every eye is fixed on Jesus, every heart occupied with Jesus, and where the one eternal, universal, unanimous cry shall be, "Thou art worthy."
Let us think of all this - think deeply - think habitually; that so we may shrink from everything bordering upon, or savouring of, the exaltation of man - of self - our doings and sayings and thinkings. May we all more earnestly seek the quiet, shady, unobtrusive path where the spirit of the meek and lowly Jesus will ever lead us to walk and serve. In a word, may we so abide in Christ, so receive from Him, day by day, and moment by moment, the pure oil, that our light may shine, without our thinking of it, to His praise, in whom alone we have ALL, and apart from whom we can do absolutely NOTHING.
The remainder of the eighth chapter of Numbers contains the record of the ceremonial connected with the consecration of the Levites, to which we have already referred in our notes on chapter 3 and 4.
C. H. Mackintosh, Notes on the Pentateuch — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv1, 2, 4THE LIGHTING OF THE LAMPS (verses Exodus 37, to…
THE LIGHTING OF THE LAMPS (verses Exodus 37, to the end of this book. The more probable explanation will be given below.
Vers. 1-4. The sacred lamps.
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In this section we have, spiritually, the Divine concern that the light of revelation should be made to shine out and to illumine the whole Church of God by the ministers of his word. Consider, therefore
I THAT THE REPETITION HERE OF WHAT HAD BEEN SUFFICIENTLY DECLARED BEFORE SHOWS THE DIVINE CONCERN ON THE SUBJECT. Even so there is nothing which more concerns God than that the light of his revelation in Christ should be made to shine abroad strong and clear. (Mat_28:19, 20 Mar_16:15 1Co_9:16 2Co_4:4-7)
II THAT THE LAMPS WERE TO BE SO ARRANGED AS THAT THEIR LIGHT SHOULD BE THROWN RIGHT ACROSS THE HOLY PLACE, AND FALL UPON THE TABLE WITH ITS LOAVES. Even so the light of the gospel without which the Church were in total darkness, as the holy place without the candelabrum is to be so shed abroad as that it illumine the whole breadth of the Church, and fall especially upon the faithful, represented by the loaves of remembrance. (Joh_8:12 Act_13:47 Eph_5:14 2Pe_1:19)
III THAT AARON DID SO, AS COMMANDED, AND THE LAMPS DID SO SHINE. Even so the light of revelation has never ceased to shine out in the Church, and to illumine the faithful even if not always very brightly amidst all the changes of time, and the commotions of the world.
IV THAT IT IS REPEATED HERE (AS IF VERY IMPORTANT) THAT THE CANDELABRUM WAS WHOLLY OF BEATEN WORK, AND WAS MADE AFTER THE PATTERN IN THE MOUNT. As made of beaten work, it was of human art and much labour; as made after the pattern in the Mount, it was Divine in conception, and that even in detail. Exactly so is the Divine revelation which is the light of the Church on earth: in its outward presentation to the senses and the understanding of men it is beholden to human labour and. elaboration; but in its essence, its "idea," it is Divine, proceeding from the mind of God.
V THAT IT IS SPECIALLY RECORDED THAT IT WAS ALL OF GOLD FROM THE CENTRAL SHAFT TO THE ORNAMENTAL FLOWERS. Even so the revelation of God, which giveth light, (Psa_119:105) is altogether pure and precious from the main stem of sacred history even to the lightest flowers of sacred poetry.
HOMILIES BY D. YOUNG Vers. 1-4. The lamps of the sanctuary.
This passage is to be considered in connection with Rev_1:9-20. Moses had revelations in Sinai even as John had in Patmos. Mat_5:14-16 will serve for a link to connect the two passages.
I THERE WAS A TIME TO LIGHT THE LAMPS. "When thou lightest the lamps." Dressing them was morning work: they were then ready for Aaron to light" at even". (Exo_30:7, Exo_30:8) The light was symbolic only when it was clearly useful. By day no light was needed, but it was fitting that at night the holy place of him who is light and in whom is no darkness at all, should be well illuminated. Seven is said to be a number of perfection; if we take it so seven lamps would denote perfect illumination. Similarly the Churches of Christ are to be as lamps in a darkened world, that by their light the things of God may be discerned. The words to the seven Churches are thus words to every Church, admonishing it to tend and replenish the lamp that has been lighted at even.
II THE LAMPS WERE TO BE LIGHTED OVER AGAINST THE CANDLESTICK. This, taken together with the reference in verse 4 to the construction of the candlestick, seems to indicate that the candlestick with its richness and beauty was to be revealed by the lamps. Bezaleel and Aholiab had been specially endowed to make this and like elaborate work. (Exo_35:30-35 Exo_37:17-24) If the Churches then are as the lamps, we may take the candlestick to signify the doctrines, the promises, the duties, the revelations to be found in the word of God. Law and gospel are intermingled by prophet and apostle in a splendour and richness of which Bezaleel"s work was a feeble type. The candlestick supports the lamps, which in turn reveal the candlestick. The truths of God"s word are in charge of his Churches. They rest upon that word, and their lives, conspicuous for abiding purity and brightness, must recommend the word. The lamps must reveal that the candlestick holds them, and it must be made obvious that the candlestick is for this purpose.
III IT WAS AARON WHO LIGHTED THESE LAMPS, and so it is from Christ the true Aaron that every Church gets its light. We cannot recommend God"s word by anything save the holy, beautiful, benign life which his Son, by the Spirit, can create within us. Then, and only then, will our light so shine that men will glorify our Father who is in heaven.
IV THE LAMPS REVEALED THE GLORY OF AARON"S OWN VESTURE those holy garments which were for glory and beauty. Read carefully Exodus 28, and then consider that Aaron arrayed in all these splendours was the type of the true Intercessor afterwards to come. That is an unworthy Church which does not reveal much of Christ; which does not, by the shining of its life, attract attention more and more to the glories of his person. We cannot glorify our Father in heaven, unless by glorifying the Son whom he has sent.
Lessons:
1. That which is useful may also be beautiful, and in its use its beauty will be revealed.
2. The candlestick was something permanent, made of gold, and not needing renewal. We have no occasion for a new, an altered, or an increased gospel; all required of us is to show it forth, by daily replenishings from the beaten oil of the sanctuary. Y.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn v1When thou lightest the lamps.
Num_8:1-4
When thou lightest the lamps.
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The golden candlestick an emblem of the Church of God
I. The preciousness and sacredness of the church of God.
II. The light of the church of God.
III. The ministers of the church of God, and their function.
IV. The function of the church of God. I would not give much for your religion, says Spurgeon, unless it can be seen. Lamps do not talk; but they do shine. A lighthouse sounds no drum, it beats no gong; and yet far over the waters its friendly spark is seen by the mariner. So let your actions shine out your religion. Let the main sermon of your life be illustrated by all your conduct, and it shall not fail to be illustrious. Application:
1. To individuals. Are our lives luminous in the light of the Lord Jesus Christ?
2. To Churches. Are we making good our claim to a place in the Church of the living God by taking our part in performing the Divine function of that Church? Are we diffusing the light of God in Christ in this dark world? (W. Jones.)
Moulded and beaten work
(with Exo_32:4):--I have chosen these two texts to point out an instructive lesson regardng the easiness of sin and the difficulty of holiness. The material of the golden calf which Aaron constructed was poured into a mould and shaped without trouble; the material of the seven-branched candlestick had to be beaten out carefully and slowly with much toil and pains.
I. The pattern of the calf was easily constructed; it required no originality, no effort of thought, only an exercise of memory; and Aaron cast their golden jewels into the familiar mould, and out of it came the familiar image. So easy, so natural, so inevitable was the process, that Aaron used language regarding it which seemed to imply that, when he lighted the furnace and poured into the mould the molten gold, the image of the calf came out of its own accord. It may be further remarked that, in order to get the image sharp and clear out of the mould, Aaron must have put into the gold an alloy of some inferior metal, or it was already in the ornaments of the Israelites. And is this not true of all sin? It has a mould prepared for it in a world lying in wickedness, and in the deceitful heart of man. The pattern of sin is as old as Adam. The first transgression was not only the root, but also the type of every transgression, just as the whole plant is a development and modification of the primitive leaf, and constructed after its pattern. Why is it that we think so little of articles cast in a mould, in comparison with those wrought by hand? Is it not because these moulded articles are easily made, involving the smallest expenditure of toil or time or thought? They can be manufactured and multiplied by the thousand with the greatest ease once the mould is formed. The maker puts as little as possible of himself into them. He is not an artist, but a mere mechanic. The essence of all sin is a desire to get things in the easiest way--to run things into moulds, rather than to hew or carve or build them with slow, patient toil and care. And hence when persons do not take thought or trouble to do what is right, they always blame circumstances and not themselves for the wrong. When they do not resist temptation they say that they could not help themselves. Sin is regarded as a misfortune demanding pity, and not a wilful act drawing down condemnation.
II. The material of the seven-branched golden candlestick was not run into a mould already prepared for it. It was all hand-made work. It was the most elaborate of all the vessels of the sanctuary, because it represented the result of what all the other vessels typified and led up to--the light of the world, and yet it was beaten out of one solid piece of gold. The workman who fashioned it must have pondered minutely over every part, and bestowed immense labour and skill upon all its details; the pattern and symmetry of the whole must have been clearly in his mind, while from one mass of metal he beat out each shaft and floral ornament. The whole idea of it implied personal thought and toil and care. While it is easy for man to sin, it is difficult for man to be holy. He finds moulds for his sin lying ready to his hand, without any trouble. But he has to fashion, as it were, by the toil of his hands and the sweat of his soul, with the Divine help, the means by which he may be rescued from his sin and folly. We can mould a false diamond in glass or paste in a few minutes; but nature requires ages of slow, patient workmanship to crystallise the real diamond from the dark charcoal. We can cover common deal wood with an exquisitely grained veneer of walnut or mahogany at a small expense and with little effort; but the grain of the walnut or mahogany represents many years of strain and struggle, during which the tree grew its beautiful markings. Thus in the human world we can make easy imitations of moral and spiritual qualities, which when genuine can only be produced by slow, patient self-discipline, by many prayers and tears and toils. The paste diamond of religion, that glitters so brightly and deceives so many, can be manufactured in the mould of easy compliance with outward church duties and rites; the veneer of godliness can be assumed by a profession which costs nothing, and makes no demand of self-sacrifice upon the inner nature. But the deliverance from sin and the formation of holiness, which the salvation of Christ implies and involves, can only be through toil and suffering. (H. Macmillan, D. D.)
The littered lamp
Who must light the lamps? Aaron himself (Num_8:3). As the peoples representative to God, he thus did the office of a servant in Gods house, lighting his Masters candle. As the representative of God to the people, he thus gave them the significations of Gods will and favour, which is thus expressed (Psa_18:28). And thus Aaron himself was now lately directed to bless the people, The Lord make His face to shine upon thee (Num_6:25). The commandment is a lamp (Pro_6:23). The Scripture is a light shining in a dark place (2Pe_1:19). And a dark place indeed even the Church would be without it, as the tabernacle without the lamps, for it had no window in it. Now the work of ministers is to light these lamps, by expounding and applying the Word of God. The priest lighted the middle lamp from the fire of the altar; and the rest of the lamps he lighted one from another : which signifieth that the fountain of all light and knowledge cometh from Christ, who has the seven spirits of God, figured by the seven lamps of fire (Rev_4:5); but that in expounding of Scripture, one passage must borrow light from another. He also supposeth, that seven being a number of perfection, by the seven branches of the candlestick is showed the full perfection of the Scriptures, which are able to make us wise to salvation.
2. To what end the lamps were lighted; that they might give light over against the candlestick, i.e., to the part of the tabernacle where the table stood, with the shewbread upon it, over against the candlestick. They were not lighted like tapers in an urn, to burn to themselves, but to give light to the other side of the tabernacle, for therefore candles are lighted (Mat_5:15). The lights of the world, the lights of the Church, must shine as lights. Therefore we have light, that we may give light. (Matthew Henry, D. D.)
Men who would quench the light of truth
No light shone from the Ship Shoal Lighthouse, near Morgan City, U.S., on two consecutive nights in February. The unusual darkness at that point caused some surprise, but surprise was turned into indignation when the facts became known. One of the keepers had seen a man in a boat who needed assistance, his vessel being becalmed. The keeper kindly towed the boat to the lighthouse and treated the man hospitably. In the night the guest made a murderous attack on the two lighthouse-keepers, shooting both of them and inflicting dangerous wounds. He held possession of the lighthouse for forty-eight hours, during which he never lighted the lamps. Then, as he could not find food, he surrendered. A man more utterly depraved it is difficult to imagine. But there are many infidels who are trying to murder mens souls and to quench the warning light of the Bible.
Luminous centres:--The globe of the earth is surrounded by a mass of atmosphere extending forty or fifty miles above the surface. Each particle of air is a luminous centre, receiving its light from the sun, and it radiates light in every direction. Were it not for this, the suns light could only penetrate those spaces which are directly accessible to his rays. Thus, the sun shining upon the window of an apartment would illuminate just so much of that apartment as would be exposed to his direct rays, the remainder being in darkness. But we find, on the contrary, that although that part of the room upon which the sun directly shines is more brilliantly illuminated than the surrounding parts, these latter are nevertheless strongly illuminated. In the social world, too, there are luminous centres. These are noble souls, who, being especially blessed themselves, diffuse in every direction some of the blessings which they have received. Were it not for them, and their power of spreading brightness, goodness, and joy, the world would be indeed rayless and cold. (Scientific Illustrations.)
Secondary graces to be kept burning
On a dark stormy night, when the waves rolled like mountains, and not a star was to be seen, a boat was rocking and plunging near the Cleveland harbour. Are you sure this is Cleveland? asked the captain, seeing only one light from the lighthouse. Quite sure, sir, replied the pilot. Where are the lower lights? Gone out, sir. Can you make the harbour? We must, or perish, sir! And with a strong hand and a brave heart the old pilot turned the wheel. But, alas I in the darkness he missed the channel, and with a crash upon the rocks the boat was shivered, and many a life lost in a watery grave. Brethren, the Master will take care of the great lighthouse; let us keep the lower lights burning!
Obligation to keep the light burning
It is one of the chief temptations of Christians, and not least of those whose candlestick is the lofty one of the pulpit, to think unduly of themselves. Our anxiety should be, not, What do you think of us? but, What do you think of our message? Not, Do you esteem the light-holder? but, Do you walk in the light? This truth has likewise its application, on the other hand, for the pew. You go away, and ask, How did you like the sermon? but go home to-day, and ask yourselves, How did you like the truth? You may be ever so well pleased with sermons, and be none the better; but, if you receive the truth, it will save your soul; if you light your candle at the fire of Gods altar, it will burn for ever. And while it shines for your own soul, it will shine through your life, as through lantern, for the good of others also. Only let your light shine before men, and they, seeing your good works, will glorify your Father in heaven. Let it! It is its property to shine, if it gets fair treatment. It is not a question of the numbers, or rank, or influence of those who shall see it. Eyes or no eyes, you have to shine. The gentian fringes the mountain glacier with its drapery of blue, though seldom a human eye may look upon it. The desert melon smells with a refreshing draught for the wayfarer, though not a human foot in half a century should pass that way. There God has placed it in readiness. If you help to light to heaven and happiness the humblest of Gods creatures, you have done a glorious work. The Admiralty order carries with it a lesson to the believer. Light the lamps every evening at sunsetting, and keep them constantly burning, bright and clear, till sunrising. There are no qualifications and no exceptions. If, in the worlds night, no lamp were dim, and no light kindled by Gods hand were shaded, it were happier for sinning and suffering humanity. It is only here we have the opportunity to shine in darkness. When the morning of the eternal day dawns upon us, our light shall be swallowed up in the surpassing glory, that needs no light from sun or moon. No bed or sofa is permitted in the watch-room of the lighthouse. None must be tempted to slumber at a post of so much responsibility. And, if such needful guarantees are taken for the safety of those who navigate our seas, is there less need for earnestness and watchfulness to remove peril from the way of those whose voyage must conduct either to glory or to ruin? No slumberous hours, no unguarded moments for those to whom the heavenly light has been entrusted. Nor must danger keep you back from duty. I have read of the keeper of an island lighthouse whose provisions were exhausted, whose frame was emaciated, and to whom the stormy sea for weeks suffered no access or relief, nightly lighting his lamp with an almost dying hand. Anything better than that no warning ray should stream across that perilous channel (R. H. Lundie, M. A,)
Importance of a small light
Once I was down a coalmine. The man who received me was black and grimy, but he had an honest heart, and his smile was like sunlight crossing the grime. Down in the bowels of the mountain, dark and cheerless, I noticed his little oil-lamp. I knew that there was a sun blazing away up in the solar universe, but what was that? What concerned me down in the pit was the miners little lamp, the wick so tiny, the oil so very scanty, the flicker of flame so little noticed, yet it was more precious to me at that time than the blazing sun. Oh believe me for effective work in the mass of a lost humanity, in the blackness and darkness of this fallen world, I believe Christ prizes more the little flicker of a humble Christian who will go and visit a sick one this Sabbath afternoon, than the blazing sun of this public assembly. Oh, you can cheer the heart of God by letting your light shine unnoticed by the world, but be assured that He notices it. (John Robertson.)
The glory of an unobtrusive light
The light of a true spiritual life must shine more or less conspicuously. From a gifted speaker or writer, it may stream out widely and afar, like the gleam of a beacon flaming from a mountain top. From an unendowed, retiring, obscure disciple, it may be only as the light of a lamp in a narrow room, noticed by few, yet not entirely lost to the view of men. A charming writer, speaking of such a modest soul, says: A tiny flitting bird of slight song may with careful scrutiny be seen twisting in and out of the drooping fir tassels. Many would pass it unnoticed, but the observant eye will detect the gleam of a gold circlet upon the tiny gold-crested wren. Thus men will pass unregarding many a noiseless, retired worker for God in some sphere of seclusion and shade. But they who watch and know will be aware at times of the light of a saints glory encircling the modest head.
Liberality and service viewed in the light of the sanctuary
Having read, in chapter 7., the lengthened statement of the princes liberality, we, in our wisdom, might suppose that the next thing in order would be the consecration of the Levites, thus presenting, in unbroken connection, our persons and offerings. But no. The Spirit of God causes the light of the sanctuary to intervene, in order that we may learn in it the true object of all liberality and service in the wilderness. Is there not lovely and moral appropriateness in this? Why have we not the golden altar, with its cloud of incense, here? Why not the pure table, with its twelve loaves? Because neither of these would have the least moral connection with what goes before or what follows after; but the golden candlestick stands connected with both, inasmuch as it shows us that all liberality and all work must be viewed in the light of the sanctuary, in order to ascertain its real worth. Those seven lamps express the light of the Spirit in testimony. They were connected with the beaten shaft of the candlestick which typifies Christ, who, in His Person and work, is the foundation of the Spirits work in the Church. All depends upon Christ. Every ray of light in the Church, in the individual believer, or in Israel by and by, all flows from Christ. Nor is this all we learn from our type. The seven lamps shall give light over against the candlestick. Were we to clothe this figure in New Testament language, we should quote our Lords words when He says to us, Let your light so shine before men, &c. (Mat_5:16). Wherever the true light of the Spirit shines it will always yield a clear testimony to Christ. It will call attention not to itself, but to Him; and this is the way to glorify God. This is a great practical truth for all Christians. The very finest evidence which can be afforded of true spiritual work is that it tends directly to exalt Christ. If attention be sought for the work or the workman, the light has become dim, and the Minister of the sanctuary must use the snuffers. It was Aarons province to light tile lamps; and he it was who trimmed them likewise. In other words, the light which, as Christians, we are responsible to yield, is not only founded upon Christ, but maintained by Him, from moment to moment, throughout the entire night. Apart from Him we can do nothing. (C. H. Mackintosh.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn v1Critical and Explanatory Notes
Critical and Explanatory Notes
Num_8:1-4. (Compare Exo_25:31-40; Exo_27:20-21; Exo_37:17-24; Exo_40:24-25). Here we have the command to actually light the lamps, and the statement of its fulfilment. “When Aaron is commanded to attend to the lighting of the candlestick, so that it may light up the dwelling, in these special instructions the entire fulfilment of the service in the dwelling is enforced upon him as a duty. In this respect the instructions themselves, coupled with the statement of the fact that Aaron had fulfilled them, stand quite appropriately between the account of what the tribe-princes had done for the consecration of the altar service as representatives of the congregation, and the account of the solemn inauguration of the Levites in their service in the sanctuary.”—Keil and Del.
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Num_8:5-22. Before entering upon their duties the Levites were to be consecrated to the office, and then formerly handed over to the priests.
Num_8:6. Cleanse them, טַהֵר; not קַדֵּש, to hallow or sanctify, used of the consecration of the priests (Exo_29:1; Lev_8:12).
Num_8:7. Water of purifying. Lit., “sin-water.” The water used for the cleansing of persons cured of leprosy (Lev_14:5), and the “water of separation” (Num_19:9), were both of them prepared with peculiar and significant ingredients. The “sin-water;” i.e., water designed to cleanse from sin, was doubtless taken from the water in the laver of the sanctuary, which was provided for the purification of the priests before they entered upon the performance of their duties (Exo_30:17-21).
Let them shave all their flesh. Margin: “Let them cause a razor to pass over,” etc. Keil and Del.: “ ‘They shall cause the razor to pass over their whole body, הֶעֱביר תַּעַר is to be distinguished from נִּלַּה. The latter signified to make bald or shave the hair entirely off (Lev_14:8-9); the former signifies merely cutting the hair, which was part of the regular mode of adorning the body.”
Num_8:10. The children of Israel shall put their hands upon the Levites. The princes of the tribes would do this as the representatives of their respective tribes. By this act they represented the transfer to the Levites of the sacred duties which were previously obligatory upon the whole nation in the persons of its first-born sons.
Num_8:11. And Aaron shall offer the Levites before the Lord for an offering. Lit., as in margin: “Shall wave the Levites before the Lord (as) a wave-offering.” “How this was to be done is not determined. Most likely, Aaron pointed to the Levites, and then waved his hands, as in ordinary cases of making this offering. The multitude of the Levites seems to preclude the other modes suggested, e.g., causing them to march backwards and forwards before the altar, or taking them round it. The ceremony of waving indicated (cf. Lev_7:30) that the offering was dedicated to God, and again, by grant from Him, withdrawn for the use of the priests. It was therefore aptly used at the inauguration of the Levites.”—Speaker’s Comm.
Num_8:12. The Levites shall lay their hands, etc. “By this imposition of hands, they made the sacrificial animals their representatives, in which they presented their own bodies to the Lord as a living sacrifice, well pleasing to Him.”—Keil and Del.
Num_8:16. The firstborn of all the children of Israel. Heb.: “The firstborn of every one of the,” etc.
Num_8:19. To make an atonement for the children of Israel. “i.e., by performing those services which were due from the children of Israel; the omission of which by the children of Israel would, but for the interposition of the Levites, have called down wrath from God.”—Speaker’s Comm.
That there be no plague among the children of Israel, etc., by reason of any irreverent, or otherwise improper performance of sacred duties, or any trifling with sacred things. (Compare Num_1:53.)
Num_8:21. And the Levites were purified. More correctly: “Purified them selves.”
Num_8:24. To wait upon the service of, etc. Heb., as in margin: “To war the warfare of,” etc. Keil and Del.: “To do service at the work of,” etc.
Num_8:25. Shall cease waiting upon the service. Heb., as in margin: “Return from the warfare of the service.” Keil and Del.: “Return from the service of the work, and not work any further.”
Num_8:26. To keep the charge, and shall do no service. “Charge, as distinguished from work, signified the oversight of all the furniture of the tabernacle (see chap, 3); work (service) applied to laborious service, e.g., the taking down and the setting up of the tabernacle, and cleaning it, carrying wood and water for the sacrificial worship, slaying the animals for the daily and festal sacrifices of the congregation,” etc.—Keil and Del.
Proceeding to view the chapter homiletically, in the first paragraph we have:
THE GOLDEN CANDLESTICK, AN EMBLEM OF THE CHURCH OF GOD
(Num_8:1-4)
The Golden Candlestick was part of the furniture of the Holy place, and was placed on the South side of that apartment. The full description of the candlestick is given in Exo_25:31-40; Exo_37:17-24. According to the Rabbins, the height of it was five feet, and the breadth of it, or the distance between the outer branches, three and a half feet. During the night the whole of the seven lamps were kept burning, but in the day there were only three. The weight of the entire candlestick was a talent, or one hundred and twenty-five pounds. It has been calculated to have been worth £5,076. Regarding the candlestick as an emblem of the Church, the text suggests—
I. The Preciousness and Sacredness of the Church of God.
The candlestick was of pure beaten gold, so also were the snuffers and snuff dishes. Much of the furniture of the sanctuary was made of pure gold—the mercy-seat, the cherubim, the dishes, spoons, covers, bowls, the pot which contained the manna; and many of the larger things were overlaid with hold (Exo_25:10-39). In so large a use of this, the costliest and most perfect of all metals, we have an intimation of the preciousness of the Church of God, and all its belongings. The people of God are highly esteemed by Him. “The precious sons of Zion, comparable to fine gold.” “The Lord taketh pleasure in His people.”) See Isa_49:15-16; Mal_3:16-17; Act_20:28; 2Ti_2:19.) “But the mere costliness of gold,” says Archbishop Trench, “that it was of all metals the rarest, and therefore the dearest, this was not the only motive for the predominant employment of it. Throughout all the ancient East there was a sense of sacredness attached to this metal, which still to a great extent survives. Thus ‘golden’ in the Zend-Avesta is throughout synonymous with heavenly or divine. So also in many Eastern lands while silver might be degraded to profane and every-day uses of common life, might as money pass from hand to hand, ‘the pale and common drudge ’twixt man and man,’ it was not permitted to employ gold in any services except only royal and divine.” The Church of God is a sacred institution. “Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people,” etc. “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?… The temple of God is holy, which temple ye are.”
II. The Light of the Church of God.
The light in the holy place is an emblem of the Word of God in His Church. His Word, His truth, including in this all which He has declared of Himself in revealed religion, is the light of the Church. “Thy Word is a lamp unto my feet, and a light unto my path.” “For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life.” Like its Divine Author, the Word of God is light in itself. “God has ordained His Gospel,” says Milton, “to be the revelation of His power and wisdom in Christ Jesus. Let others, therefore, dread and shun the Scriptures for their darkness; I shall wish I may deserve to be reckoned amongst those who admire and dwell upon them for their clearness. There are no songs comparable to the songs of Zion, no orations equal to those of the prophets, and no politics like those which the Scriptures teach.” The Word of God gives light to others, as the lamps on the candlestick gave light to the priests in the holy place. “It is a book full of light and wisdom,” says Sir Matthew Hale, “will make you wise to eternal life, and furnish you with directions and principles to guide and order your life safely and prudently. There is no book like the Bible for excellent learning, wisdom, and use.” The perfection of this light is shadowed forth by the Golden Candlestick, with its seven lamps. Seven is the number of mystical completeness; and the seven lamps set forth the full perfection of the Sacred Scriptures. (a)
III. The Ministers of the Church of God, and their Function.
Aaron and his sons, the priests, were to light the lamps in the Holy Place. It is the duty of ministers to expound and apply the teachings of the Word of God: not to use that Word to illustrate and confirm their own theories or the systems of other men; but reverently and earnestly to strive to ascertain its meaning and message, and to make that meaning and message clear and convincing to others. It is their sacred function to bring the light of the Divine Scriptures to bear upon the duties and experiences, the problems and perplexities, the sins and struggles of human life. It has been suggested that “the lighting of one lamp from another showed the opening of one text by another.” This work of the Gospel ministry, if it is to be well done, demands careful and suitable education, diligent and devout study, and the gracious help of the Divine Spirit. (b)
It is also necessary that the Christian minister should live well. His life should be luminous as well as his ministry. It was well said by Thomas Adams: “He that preaches well in his pulpit, but lives disorderly out of it, is like a young scribbler; what he writes fair with his hand, his sleeve comes after and blots.”
IV. The Function of the Church of God.
Like the Golden Candlestick, the Church is to be a light-bearer. The Church is not the light, but it is the bearer of light, that which holds it forth and causes it widely to spread abroad its rays. It has no light of its own, but it diffuses that which it receives from its Saviour and Lord. Every Christian is “light in the Lord,” and should show forth this light in the darkness of this world. He is called to this: “Ye shine as lights in the world, holding forth the Word of Life.” “Ye are the light of the world,” etc. (Mat_5:14-16.) “I would not give much for your religion,” says Mr. Spurgeon, “unless it can been seen. Lamps do not talk; but they do shine. A lighthouse sounds no drum, it beats no gong; and yet far over the waters its friendly spark is seen by the mariner. So let your actions shine out your religion. Let the main sermon of your life be illustrated by all your conduct, and it shall not fail to be illustrious.” (c).
Application.
1. To individuals: Are our lives luminous in the light of the Lord Jesus Christ?
2. To Churches: Are we making good our claim to a place in “the Church of the living God” by taking our part in performing the Divine function of that Church? Are we diffusing the light of God in Christ in this dark world?
ILLUSTRATIONS
(a). How large a space does a candle occupy? Just a little hole in the candlestick. But when it shines out to the poor traveller that has lost his way in the morass at midnight, how far it reaches! And to him how much it means, when it guides him to a highway, and to a hospitable place of residence! And how much it means on a rocky shore, when it gives light to a thousand ships with their imperilled mariners! It means safety. It does an important office-work, although it requires but a small space to stand in. And although the Word of God does not cover much ground, the ground that it does cover is so vital, and it stands so connected with man’s life here and hereafter, that it shines with a clear light. And he that takes heed to it will certainly find the harbour, the shore, the haven. It is transcendently important; in present and temporal, and human respects, not so important as men have supposed; but in future, and eternal, and spiritual respects, a great deal more important than men have supposed.—H. W. Beecher.
Whatever else may be said about the Bible, I am sure no man can deny that it is the best book to guide men toward practical virtue and true holiness that has ever appeared in the world. Whatever may be the disputes about its origin, whatever may be the controversies and the doubts upon the various theories of inspiration, as a practical book, as a light to a man’s feet, and a lamp to his path, it has proved itself to be, and can, by investigation, be shown to be the wisest book to follow that is known.—Ibid.
(b) Learning, as well as office, is requisite for a minister. An unlearned scribe, without his treasure of old and new, is unfit to interpret God’s oracles. The priest’s lips shall preserve knowledge, is no less a precept to the minister than a promise to the people; we are unfit to be seers if we cannot distinguish between Hagar and Sarah. A minister without learning is a more cypher, which fills up a place and increaseth the number, but signifies nothing There have been some niggardly affected to learning, calling it man’s wisdom. If the moral saying of a poet or a philosopher, or, perhaps, some golden sentence of a father, drop from us, it is straight called poisoned eloquence, as if all these were not the spoils of the Gentiles, and mere handmaids unto divinity. They wrong us: we make not the pulpit a philosophy, logic, poetry-school; but all these are so many stairs to the pulpit. Will you have it? The fox dispraiseth the grapes he cannot reach. If they could beat down learning, they might escape censure for their own ignorance. For shame! Let none that have born a book dispraise learning. She hath enemies enough abroad. She should be justified of her own children. Let Babary disgrace arts, not Athens.—Thomas Adams.
(c) This world, with all its darkened societies, is but God’s large house, in which so many of His children cry in the night, but never see or find their father and as housewives do not kindle the household lamp at evening only to turn over it the big wheat measure to hide it or to quench it, but set it uncovered on its lamp-stand, that it may shed a cheerful gleam through all the room, so has our Heavenly House-Father, in mercy to His still darkened children, placed His saints on their conspicuous elevation of church-membership, that their clear light of Gospel knowledge and their reflected radiance of holy affections and Christlike deeds might spread abroad by open professsion and unconcealed well-doing, a blessed illumination. It is not that the Christian need pant after notoriety, or vaingloriously flash his little spark where he has no business. The House-Master who kindles as must place us, one on a loftier and one on a lower lamp-stand as it pleaseth Him. For us it is enough that we be content with the height or conspicuousness of our place, and cheerfully let such light as we have be seen as it may be, neither ambitiously envious nor timorously unfaithful. We are not free to descend from the stand on which He has put us, nor to hide our Christianity because we are looked at, any more than we are free to cease from shining because there are few to see us, or to flare the higher when many applaud.… As I have seen the glow-worm at late evening, by the silent side of an empty English lane, mount some tall spike of grass, and turn up its tiny lamp, content to hang head downwards, itself unseen, so that the exquisite soft green light which God had given it might be visible in its loveliness, so may one find in this world’s lowly and unfrequented paths Christ’s light-bearers, who shed each his own sweet love-light round a narrow circle of the dark, that the wayfarer who sees may praise, not his unsightly, and, sooth to say, concealed self, but that great Father in heaven who lit this faint taper upon earth, even as He lit the nobler fires which burn far up in heaven. But just as I have shut the poor glow-worm in a box or under an inverted dish, yet found that it spent all its radiance there unseen, only for sake of love and because shine it must, so will the true soul, whom his Lord’s all chance to imprison from shedding light on any human eye, rejoice no less to let his devout affections and gracious deeds be seen of Him who looks through the densest cover, and knows how to bestow an open reward.
Since, then, Jeans hath taught us that to be visible is no accident in Christian life, but the very condition of its usefulness, let us each with patient tendance trim our inward lamp, that in our hearts there may be the light of a sevenfold blessed grace; then let us not be ashamed with modest faithfulness to let that silent efficacious light of Christian character tell of us, that we have been shone upon by the face of Jesus; and of your Lord, that He is Light, and that in Him there is no darkness at all.—J. O. Dykes, M.A., D.D.
THE CONSECRATION OF THE LEVITES; OR, ASPECTS OF ACCEPTABLE CONSECRATION TO GOD
(Num_8:5-22)
Several of the homiletic suggestions arising out of these verses have already been noticed by us in our notes on the preceding chapters. Repetition of them is undesirable. They will be found on pp. 21–23; 48–53; 61–65. In this section of the history we have the account of the ordination of the Levites to the duties already assigned to them in chapters 3 and 4. They have been exchanged for the firstborn; and now they are consecrated to the work of their sacred calling. The order and ceremonies of their consecration were appointed by God; we shall regard that consecration as setting forth several aspects of acceptable consecration to God.
I. In acceptable consecration to God there is a practical recognition of the necessity of moral purity.
“Take the Levites from among the children of Israel, and cleanse them,” etc. (Num_8:6-7). Human nature is defiled by sin. Its springs of thought and feeling are corrupt. Heart and hands are both stained by evil in thought and deed. If we would approach unto God acceptably, we must seek spiritual cleansing. The offerings that are presented to God must be pure, and before man can offer himself to God, he must cleanse himself from sin (See Exo_3:5; Isa_1:11-18; 1Ti_2:8). Ministers of the Gospel are specially required to cultivate and exhibit moral purity in their life. They must translate the doctrine of their sermons into the practice of their life; they must be sound in doctrine and sincere in life. “Be ye clean that bear the vessels of the Lord.” “A bishop must be blameless,” etc. (1Ti_3:2-7). “In all things shewing thyself a pattern of good works,” etc. (Tit_2:7-8). “Being ensamples to the flock.” Let all Christians, and all ministers especially, cultivate this moral purity. But how may it be attained?
1. By personal effort. “Let them shave all their flesh, and let them wash their clothes, and so make themselves clean.” The cleansing elements provided by God in the Gospel are of no avail unless they are personally applied. “Wash you, make you clean,” etc. The innumerable white-robed multitude, before the throne and before the Lamb, “have washed their robes, and made them white in the blood of the Lamb.” “Purifying their hearts by faith.”
2 By Divine influence. Moses was commanded to cleanse the Levites: “And thus thou shalt do unto them to cleanse them: Sprinkle water of purifying upon them.” “Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you.” “The blood of Jesus Christ His Son cleanseth us from all sin,” &c. (1Jn_1:7-9). God both provides the cleansing element and blesses man’s cleansing efforts. “It is our duty to cleanse ourselves, and God’s promise that He will cleanse us.”
II. In acceptable consecration to God there is a practical recognition of the necessity of atonement for sin.
A young bullock was, by the Divine direction, offered to God as a sin-offering for the Levites (Num_8:8; Num_8:12). In this, two truths of vital importance were symbolically expressed.
1. That man needs forgiveness of sin and reconciliation with God. Man cannot truly serve God or commune with Him until these are attained by him.
2. That forgiveness of sin and reconciliation to God are to be attained through sacrifice. Christ Jesus came into the world “to put away sin by the sacrifice of Himself.… Christ was offered to bear the sins of many.” “In whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace.” (See remarks on the sin-offering in our exposition of chaps. Num_6:13-21, and Num_7:10-88). (a)
III. Acceptable consecration to God must be unreserved and full.
“A young bullock with his meatoffering of fine flour mingled with oil” was to be offered to God for the Levites as a burnt offering; which symbolically expressed the entire surrender of the offerer unto God. As the offering was entirely consumed upon the altar to the honour of God, so the offerer gave himself wholly to God. (On this point see our exposition of chaps. Num_6:13-21, and Num_7:10-88). Notice two points:—
1. God demands this entire consecration. “The Levites are wholly given unto Me from among the children of Israel,” etc., Num_8:16-18. (See pp. 50–53.)
2. Gratitude urges to this entire consecration. We have an intimation of this in this ceremony of consecration. The young bullock that was offered for a burnt-offering was to be presented to the Lord “with his meat-offering.” This meat-offering of fine flour mingled with oil was an appendage to the devotion implied in the burnt-offering: it was eucharistic—a symbolical expression of man’s gratitude for God’s goodness. The Apostle besought the Roman Christians “by the mercies of God” to present their bodies a living sacrifice, holy, acceptable unto God, as their reasonable service. “What shall I render unto the Lord for all His benefits toward me? I will offer to Thee the sacrifice of thanksgiving,” etc. Let us through Jesus Christ offer ourselves wholly and for ever unto God. (b)
IV. Acceptable consecration to God must be open.
The Levites were consecrated to the service of the Lord in the presence of all the congregation. “Thou shalt bring the Levites before the tabernacle of the congregation; and thou shalt gather the whole assembly of the children of Israel together” etc. (Num_8:9-12). “Whosoever shall confess Me before men, him will I confess also before my Father which is in heaven.” “If thou shalt confess with thy mouth the Lord Jesus,” etc. (Rom_10:9-10.) “Every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father.” Avoiding parade and ostentation on the one hand, and secrecy and undue reserve on the other, the true Christian both by word and deed acknowledges Christ as his Saviour and Lord. See Psa_66:15-16; Mar_5:19-20; Mat_5:14-16. (c)
V. Acceptable consecration to God is followed by religious service.
“And after that shall the Levites go in to do the service of the tabernacle of the congregation.… And after that went the Levites in to do,” etc. They were consecrated for this purpose, that they might “do the service of the children of Israel in the tabernacle of the congregation.” The consecration to God which is only a thing of profession and sentiment is worse than worthless; it is offensive in the sight of God, and baneful in its influence upon men. The true consecration is for service according to the will of God. In a special sense Christian ministers are the servants of God in the work of His Church; but every true Christian is also a servant of God. “We can serve God anywhere and everywhere, as well as in the pulpit or in the congregation. You may glorify God behind a counter just as in a cathedral; you may serve God sweeping a street as well as being a bishop.” In respect to the service of the Levites two things are indicated:—
1. In religious services there are different grades, and even the lowest grade is sacred and honourable. “I have given the Levites as a gift to Aaron and to his sons.… The Levites went in to do their service in the tabernacle of the congregation before Aaron and before his sons.” See pp. 48–50.
2. The faithful performance of religious services is of the greatest importance to society. “I have given the Levites to do the service of the children of Israel in the tabernacle of the congregation, and to make an atonement for the children of Israel: that there be no plague among the children of Israel, when the children of Israel come nigh unto the sanctuary.” (See explanatory notes on Num_8:19. and pp. 22, 23).
But the true and acceptable Christian consecration extends to all our life and work: he who is truly devoted to God will do all things as for Him. (d)
“If on our daily course our mind
Be set to hallow all we find,
New treasures still, of countless price,
God will provide for sacrifice.
As for some dear familiar strain
Untir’d we ask, and ask again,
Ever, in its melodious store,
Finding a spell unheard before;
Such is the bliss of souls serene,
When they have sworn, and stedfast mean,
Counting the cost in all t’ espy
Their God, in all themselves deny.
O could we learn that sacrifice,
What lights would all around us rise!
How would our hearts with wisdom talk
Along Life’s dullest, dreariest walk!
We need not bid, for cloister’d cell,
Our neighbour and our work farewell,
Nor strive to wind ourselves too high
For sinful man beneath the sky:
The trivial round, the common task,
Would furnish all we ought to ask:
Room to deny ourselves; a road
To bring us, daily, nearer God.”—Keble.
ILLUSTRATIONS
(a) The Lord did not study attractive æsthetics, He did not prepare a tabernacle that should delight men’s tastes; it was rich indeed, but so blood-stained as to be by no means beautiful. No staining of glass to charm the eye, but instead thereof the inwards of slaughtered bullocks. Such sights would disgust the delicate tastes of the fops of this present age. Blood, blood on every side; death, fire, smoke, and ashes, varied with the bellowings of dying beasts, and the active exertions of men whose white garments were all crimson with the blood of victims. How clearly did the worshippers see the sternness and severity of the Justice of God against human sin, and the intensity of the agony of the great Son of God who was in the fulness of time by His own death to put away all the sins and transgressions of His people! By faith come ye, my brethren, and walk round that blood-stained altar, and as you mark its four-square form and its horns of strength, and see the sacrifices smoking thereon acceptable to God, look down and mark the blood with which its foundations are so completely saturated, and understand how all salvation and all acceptance rests on the atonement of the dying Son of God.—C. H. Spurgeon.
(b) If you could know regrets in the realm of blessedness, would not these be the regrets, that you have not served Christ better, loved Him more, spoke of Him oftener, given more generously to His cause, and more uniformly proved yourselves to be consecrated to Him? I am afraid that such would be the form of the regrets of Paradise, if any could intrude within those gates of pearl. Come, let us live while we live! Let us live up to the utmost stretch of our manhood! Let us ask the Lord to brace our nerves, to string our sinews, and make us true crusaders, knights of the blood-red cross, consecrated men and women, who, for the love we bear Christ’s name, will count labour to be ease, and suffering to be joy, and reproach to be honour, and loss to be gain! If we have never yet given ourselves wholly up to Christ as His disciples, now hard by His cross, where we see His wounds still bleeding afresh, and Himself quivering in pain for us, let us pledge ourselves in His strength, that we give ourselves wholly to Him without reserve, and so may He help us by His Spirit, that the vow may be redeemed and the resolve may be carried out, that we may lire to Christ, and dying may find it gain.—Ibid.
(c) It is in all cases the instinct of a new heart, in its experience of God, to acknowledge Him. No one ever thinks it a matter of delicacy or genuine modesty entirely to suppress any reasonable joy, least of all any fit testimony of gratitude toward a deliverer and for a deliverance. In such a case no one ever asks, what is the use? where is the propriety? for it is the simple instinct of his nature to speak, and he speaks. Thus, if one of you had been rescued in a shipwreck on a foreign shore, by some common sailor who had risked his life to save you, and you should discover him across the street in some great city, you would rush to his side, seize his hand, and begin at once, with a choking utterance, to testify your gratitude to him for so great a deliverance. Or, if you should pass restrainedly on, making no sign, pretending to yourself that you might be wanting in delicacy or modesty to publish your private feelings by any such eager acknowledgment of your deliverer or that you ought first to be more sure of the genuineness of your gratitude, what opinion must we have in such a case of your heartlessness and falseness to nature! In the same simple way, all ambition apart, all conceit of self forgot, all artificial and mock modesty excluded, it will be the instinct of every one that loves God to acknowledge Him. He will say with our Psalmist, “Come and hear, all ye that fear God, and I will declare what He hath done for my soul.”—H. Bushnell, D.D.
(d) Holiness is the attribute of persons, places, times, or things, set apart by the will of God from common uses, and devoted to Himself. But by God’s own appointment, those who were thus consecrated to His service in Jewish times spent a great part of their life in work which in itself was of quite a secular character. The Levites, for instance, were not always praying, or preaching, or reading the scriptures, or offering sacrifices. When the nation was in the desert, the Levites had to take down the Tabernacle and set it up, and to carry the furniture from one camping-ground to another, just as the rest of the people had to take down their own tents and set them up again, and to carry their own goods from place to place. The work of the Levites was as hard as the work of the common people; but the work of the Levites was holy, because the Tabernacle was the Tent of God. They swept the courts of the Tabernacle, and when the Temple was built they swept the larger courts of the Temple; they kindled fires; they made incense; they stored wine and oil; they drew water; they killed animals; they learnt to play musical instruments; but there was nothing profane in their most menial occupations, for whatever they did, they did as God’s servants. They had charge of large revenues; but the revenues consisted of what the people offered to God. They acted as magistrates and administered the law; but the law which they administered was Divine. Even the priests had to change the show-bred, to burn incense, and to tend fires.
A great part of the work that was done by Priests and Levites was in itself mere secular work; but they and their work were “holy,” because they were set apart to God’s service, and because their work was done for God, and in obedience to God’s commandments. A great part of the work that must be done by Christian people in our times is in itself mere secular work. It has to be done at the carpenter’s bench, at the blacksmith’s anvil, in the kitchen, behind a draper’s counter, at the desk in a merchant’s office, on the box of an omnibus, on the platform of a locomotive, in the van of a railway guard, in cotton mills, in bank parlours, in the private rooms of newspaper editors, in political committees, at School Boards, in Government offices, in Parliament;—and if there is hearty, unreserved consecration to God, if God’s will is the law by which all the work is controlled, if God’s honour is the end to which all the work is devoted, the “secular” work, however earnestly it is done, is no more inconsistent with saintliness than were the menial duties of Priests with their “consecration” to the duties of their priesthood. The Priests would have been unfaithful to the solemnities with which they were set apart to their holy office if, in the conceit and fastidiousness of priestly pride, they had neglected their menial duties under the pretence of maintaining their sanctity. Christian men are equally unfaithful to their nobler calling if, under the influence of a similar conceit and fastidiousness, they regard what they call secular work as “common and unclean,” and refuse to discharge obvious duties under the pretence of keeping their holiness untainted.
But holiness is something more than a faultless morality. The difference between a holy man and a moral man is the difference between a Temple or a Church and a house. You may erect a very noble building; the design may be stately; the proportions magnificent; there may be plenty of space, and air and light; the walls may be of pure white marble like the walls of Italian palaces; the decorations may be perfectly beautiful; but if you build it for yourself it is a House, and not a Temple. It was not the splendour of the building on Mount Moriah that made it a Temple, but the Divine uses to which by Divine appointment it was consecrated Nor does Holiness consist in fidelity to certain occlesiastical traditions You may build a House in the style of a Church; there may be have and transepts and chancel; there may be clustered columns, and the windows may be glorious with crimson and purple and gold; but if the building is for yourself and for your private uses, it is no Church, but a mere House. And, on the other hand, no matter how poor and mean our life may look to common eyes, it is sacred—every part is sacred—if we have consecrated ourselves to God. The tent which was God’s Tabernacle in the wilderness was more awful and august than the palaces of kings. Everything depends on the law which we are trying to obey, and the Master whom we are trying to serve. Holiness is the result of the consecration of our whole life to God. It requires that we should make God’s will our supreme law, and that we should do God’s will for God’s glory.—R. W. Dale, M.A., D.D.
THE DIVINE MASTER AND HIS HUMAN SERVANTS
(Num_8:23-26).
We have here the Divine directions as to the period of the Service of the Levites. The manner in which these directions are introduced—“And the Lord spake unto Moses, saying;” the words which immediately follow these directions—“Thus shalt thou do unto the Levites touching their charge;” and their position in the history, immediately after the ordination of the Levites to their sacred duties, show that they are intended to be the fixed law for the service of the Levites at the sanctuary. In chap. 4 Num_8:3, Moses was commanded to number the Levites “from thirty years old and upward oven until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation,” while in the text the period of service is fixed from twenty-five years old and upward until fifty years old. That numbering had reference especially to the carriage of the tabernacle from place to place during the wanderings in the wilderness, a laborious service requiring the strength of mature manhood; whereas the directions of the text refer to the entire service of the tabernacle, which, when it was stationary, could be performed without difficulty by persons of twenty-five years of age. At a subsequent period the age at which the Levites began their service was fixed at twenty years, because the tabernacle being permanently placed upon Mount Zion, they were no longer required to “carry the tabernacle, nor any vessels of it for the service thereof” (1Ch_23:24-32).
The text suggests the following Homiletic points:—
I. The necessity of fitness for the Divine service.
Though the Levites entered upon their service at the age of twenty-five years, they took no part in its heaviest duties until they had attained thirty years, and thorough physical fitness; and when at fifty years that fitness began to fail, they were released from the severe duties, and employed only in such as would not try their physical powers. God requires fit instruments for His work. He can use any instrumentality whatsoever, or He can accomplish His purpose without any instrumentality; but His rule is to use those instruments who are best adapted for the accomplishment of His purposes. The arrangement of the service of the Levites shows this. The calling and career of such men as Joseph, Moses, David, John the Baptist, Paul, show this. In learning any handicraft or trade, years are spent under instructors: for the practice of law or medicine men must have special and careful training: and is it not important that they who engage in religious services should be qualified for such services? Let all religious workers do their utmost to prepare themselves for their important and sacred duties: let them study, pray, &c. (a)
Let Christian ministers especially be conscientious and painstaking in this respect. (b)
II. The variety of employment in the Divine service.
In their life in the wilderness there was Levitical service suited to young men of twenty-five years of age, there was severe labour for men from thirty to fifty years of age, and there was honourable and easy service for those who were fifty years old and upward. (See explanatory notes on these verses). The aged Levites had the oversight of the furniture of the tabernacle, and were probably engaged in instructing the young men, and in guarding the tabernacle against the approach of any prohibited persons. In the service of God to-day there is room for workers of every kind and degree of faculty; there is ample scope for the enthusiasm of youth, the strength of manhood, and the ripe experience of age. The able reasoner, the eloquent orator, the skilful manager of affairs, the patient plodding worker, the sympathetic visitor of the sick and sorrowful, the gifted and loving teacher, the prevailing intercessor at the Throne of Grace, the unobtrusive and kindly tract distributor, even the worn and weary sufferer, calm, and sweetly submissive to the Divine will, each and all have their sphere and their mission in the service of God. In this we have—
1. An encouragement to persons of feeble powers and narrow opportunities to try to do good. (c)
2. A rebuke to those who plead inability as an excuse for their indolence in religious service. Use the ability you have, however small it may be; and by so doing you will increase it. God holds us responsible only for the ability we have or may have, not for that we have not and cannot obtain. (See pp. 40, 41).
III. The care of the Great Master for His servants.
He will not have His servants overburdened; His youthful servants He will not prematurely call to posts of severe labour or solemn responsibility, and for those who “have borne the burden and heat of the day” He arranges an eventide of honourable and restful service. He calls men to work for which they are adapted; and if in their work any severe strain be imposed upon them, He giveth unto them more grace. His yoke is easy and His burden is light. He graciously sustains every worker in his toil, gives to every worker sweetest joy in his toil, and will gloriously reward even the smallest service of the feeblest worker. (d)
“How blessed from the bonds of sin,
And earthly fetters free,
In singleness of heart and aim,
Thy servant, Lord, to be!
The hardest toil to undertake
With joy at Thy command,
The meanest office to receive
With meekness at Thy hand!
How happily the working days
In this dear service fly,
How rapidly the closing hour,
The time of rest draws high!
When all the faithful gather home,
A joyful company,
And ever where the Master is,
Shall His blest servants be.”—Spitta.
Conclusion.
This subject supplies—
1. Encouragement to enter into this service. “Come thou with us,” etc.
2. Encouragement to persevere in this service. A glorious reward awaits those who patiently continue in well doing.
ILLUSTRATIONS
(a) You have read in history of that hero who, when an overwhelming force was in full pursuit, and all his followers were urging him to more rapid flight, coolly dismounted to repair a flaw in his horse’s harness, While busied with the broken buckle, the distant crowd swept down in nearer thunder; but, just as the prancing hoofs and eager spears were ready to dash upon him, the flaw was mended, and, like a swooping falcon, he had vanished from their view. The broken buckle would have left him on the field a dismounted and inglorious prisoner; the timely delay sent him in safety back to his comrades. There is in daily life the same luckless precipitancy, and the same profitable delay. The man who, from his prayerless awakening, bounces into the business of the day, however good his talents and great his diligence, is only galloping upon a steed harnessed with a broken buckle, and must not marvel if, in his hottest haste or most hazardous leap, he be left ingloriously in the dust; and though it may occasion some little delay beforehand, his neighbour is wiser who sets out all in order before the march begins.—James Hamilton, D.D.
(b) I believe that at bottom most people think it an uncommonly easy thing to preach, and that they could do it amazingly well themselves. Every donkey thinks itself worthy to stand with the king’s horses; every girl thinks that she could keep house better than her mother; but thoughts are not facts, for the sprat thought itself a herring, but the fisherman knew better. I daresay those who can whistle fancy that they can plough; but there’s more than whistling in a good ploughman; and so let me tell you there’s more in good preaching than taking a text, and saying firstly, secondly, and thirdly, I try my hand at preaching myself, and in my poor way I find it no very easy thing to give the folks something worth hearing; and if the fine critics, who reckon us up on their thumbs, would but try their own hands at it, they might be a little more quiet. Dogs, however, always will bark, and what is worse, some of them will bite, too; but let decent people do all they can, if not to muzzle them, yet to prevent their doing any great mischief.—C. H. Spurgeon.
(c) In order to serve Christ acceptably, we have not to revolutionize our lot, nor to seek other conditions than those Providence supplies. The place is nothing; the heart is all. Chambers of patient invalids, beds of submissive sickness, obscurity, weakness, baffled plans,—a thousand nameless limitations of faculty, of opportunity, of property,—all these are witnesses of silent but victorious faith. In all of them God is glorified, for in all of them His will is done. Out of all of them gates open into heaven and the joy of the Lord. Mercifully the Father has appointed many ways in which we may walk toward His face, and run on His errands. Work is the way for strength; lying still is the way for infirmity. If only there are trust and prayer in both, there is some instruction in a picture I have read of, which represents the lives of twin brothers diverging from the ceadle. One, by study, becomes a learned and skilful physician, reaching great riches and honour by administering to the sick. The other has no talent for books, and no memory, and no science; he becomes a poor strolling musician, but spends his days in consoling, by his lute, sufferings that are beyond all medicine. The brothers are shown meeting at the close of their career. The vagrant is sick and worn out, and the brother prescribes for him out of his learning, and gathers ingenious compounds for his relief; but, meantime, he to whom God gave another gift touches his instrument for the solace of the great man’s shattered nerves, and heals his benefactor’s disordered spirit.—F. D. Huntington, D.D.
Out of this whole structure of the human body, every little muscle, every single cell, has its own secretion and its own work; and though some physicians have said this and that organ might be spared, I believe there is not a single thread in the whole embroidery of human nature that could be well spared—the whole of the fabric is required. So in the mystical body, the Church, the least member is necessary; the most uncomely member of the Christian Church is needful for its growth. Find out, then, what your sphere is, and occupy it. Ask God to tell you what is your niche, and stand in it, occupying the place till Jesus Christ shall come and give you your reward. Use what ability you have, and use it at once.—C. H. Spurgeon.
(d) I know your gifts to His Church, and His poor, are necessarily but little, for yours is the poor widow’s portion perhaps, and you can give only your two mites; but I know that, as they fall into the treasury, Jesus sits over against the treasury and hears sweet sounds in the dropping of your gifts. I know your life is such that you mourn over it every day, but still you do serve God in it, and you long to serve Him more, and that love of yours is written in the books of the King’s record, and you shall be His in the day when He makes up His jewels; and your works shall be His too, for your works shall follow you to the skies when you rise in Jesus, and your reward even for a cup of cold water shall be as sure as it will be gracious, and your entrance into the joy of your Lord shall certainly be bestowed upon you according to the grace which is in Christ Jesus, by which he has accepted you.—Ibid.
SERVICE
(Num_8:24)
The Levitical service in the wilderness was very severe; it required strong, able-bodied men. There were, in addition to the ministrations in the tabernacle, many heavy weights to carry. (It is computed by some that the metal of the tabernacle alone weighed 10 tons, 13 cwts., 24 lbs., 14 ozs., beside skins, hangings, cords, boards, and posts). In David’s time we read they began at twenty years of age; but in the wilderness they did not fully engage in the more laborious service until thirty, although the time for their assisting was fixed at twenty-five.
I. The service God demands of all Levites.
Every Christian should be a priest, ever ministering in His temple.
1. Burden-bearing. How often Christians murmur about their burdens, as though they were not honoured in being permitted to bear anything for God.
2. Singing. The Levites sang and played on instruments. Sing the song of gratitude and contentment.
3. Studying of the law. “Search the Scriptures.”
4. Attendance on the ordinances of the sanctuary. There is a special blessing for those who worship in God’s house.
II. God demands the service in our prime.
“From twenty and five.” We must give God the best we have. The lamb must be without blemish; the fruit the first and choicest, to show our love and gratitude.
III. God demands this service when it can be most easily rendered.
God did not ask of the Levites, nor does He of us, impossibilities. The very young and the old were exempt from the bearing of the heavier burdens. God suits the burden to the back. All he asks is that we shall do what we can.—R. A. Griffin.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
J. R. Dummelow1909 · Public DomainOn v1The Lighting of the Golden Lamps. The Consecration of…
The Lighting of the Golden Lamps. The Consecration of the Levites
1-4. See on Exo_25:31-40; Exo_27:20, Exo_27:21.
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5-26. This is the fulfilment of the injunetion in Num_3:5 to Num_13:7. Water of purifying] RV 'of expiation.' This ceremonial cleansing symbolised the inward purity required in those who bore the vessels of the Lord.
II. Offer the Levites. for an offering of the children of Israel] RV 'offer (lit. 'wave') the Levites.. for a wave offering, on the behalf of the children of Israel.' The Levites were solemnly set apart by the representatives of the people laying their hands upon them, and they were also 'waved' before the Lord as being that portion of the nation specially devoted to the service of God. How the 'waving' was done is not certain, whether the Levites were led backwards and forwards by Aaron in the direction of the Holy of Holies, or whether Aaron merely waved his hands over them: see on Exo_29:24.
16. The Levites are accepted as the substitutes in the service of the tabernacle for the firstborn among the children of Israel, who are now redeemed by a money payment of five shekels: see Exo_13:13 and cp. Num_18:15, Num_18:16.
19. Plague] see on Num_1:53. When.. come nigh] RM 'through coming nigh.'
24. Twenty and five years] see on Num_4:3.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein1922 · Public DomainOn v16. The Consecration of the Levites
6. The Consecration of the Levites
CHAPTER 8
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1. The lighting of the candlestick (Num 8:1-4)
2. The consecration of the Levites (Num 8:5-22)
3. The charge to the Levites repeated (Num 8:23-26)
The candlestick is the type of Christ as in the sanctuary, that is, Christ in glory. The lighting of the seven lamps introduced in the beginning of the wilderness book is of blessed meaning. The seven lamps were to illuminate the candlestick of beaten gold, throw their light upon the candlestick so that the gold and beautiful workmanship might be seen. The oil in the seven lamps represents the Holy Spirit. Spiritually applied we have the picture here of the Spirit of God shedding light upon Christ. For this He is given to His people, to glorify Christ. And this is the great need of the people of God in their journey through the wilderness. The eyes of the pilgrim and stranger, the passenger passing through the wilderness, must be fixed upon Christ in glory.
The consecration of the Levites consisted in sprinkling with water, shaving the whole body, washing of their clothes. They had to stand before the tabernacle of the congregation and the whole assembly of the children of Israel was gathered together. The children of Israel had to put their hands upon the Levites. The whole congregation became thus identified with the service of the Levites. The Levites represented the entire congregation of Israel and served in their behalf. The sprinkling with water in their consecration stands typically for the purification from sins. This they could not do for themselves, another had to do it. But the sharp razor they were able to take to remove from their bodies all the hair, which stands for that which belongs to the flesh, the old nature. They had also to wash their clothes, which typically signifies the water (the Word) applied to our habits and to our ways. The lessons are many. He who would be a true Levite in service must constantly use the sharp knife of self-judgment to remove all what is of self.
Their period of service was fixed. It was uniform, from 25 to 50 years. It was a gracious provision that at 50 the Levite was permitted to retire from the harder work. There is no clash here with the statement of chapter 4. From 25 to 30 they could do the lighter work of the tabernacle, even as the Levites over 50 years were exempt from the harder tasks. The Lord still fixes the period in which His servants are to serve Him, as He also looks out for their comfort (Joh 21:12; Joh 21:18-19).
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann1924 · Public DomainOn v1The Lighting of the Sanctuary Lamps
The Lighting of the Sanctuary Lamps
v. 1. And the Lord spake unto Moses, saying,
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v. 2. Speak unto Aaron and say unto him, When thou lightest the lamps, apparently the chief daily function of the high priest in those days, and a very important part of the officiating priest’s work at a later period, the seven lamps shall give light over against the candlestick. Cf Exo 25:37. The lamps were to be placed in their sockets on the candlestick in such a manner as to throw their light toward the front, thereby illuminating the Holy Place. This custom has a very definite significance in this connection, for Israel was at all times to be such a people before the Lord as to let its light shine in the darkness of this world.
v. 3. And Aaron did so; he lighted the lamps thereof over against the candlestick, so that they shone forward or toward the east from the veil which screened the Most Holy Place, as the Lord commanded Moses.
v. 4. And this work of the candlestick was of beaten gold, of fine chased work, unto the shaft thereof, unto the flowers thereof, was beaten work, Exo 25:31-39; according unto the pattern which the Lord had showed Moses, so he made the candlestick. Stress is again laid upon the fact that the candlestick conformed exactly to the pattern which Moses saw on the mountain.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv1, 3must give light in front
Tyndale Open Study Notes2022 · CC BY-SA 4.0On v18:1-4 Here are specific guidelines for the placement of…
8:1-4 Here are specific guidelines for the placement of the elaborate lampstand (Hebrew menorah; see Exod 25:31-40) in the Tabernacle. Since the inside of the Tabernacle was dark, the illumination provided by this stylized tree of lamps aided Israel’s worship.
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On vv2, 4 To that part which is over against the Candlestick,…
To that part which is over against the Candlestick, Exod. 25:37.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3–4 Num 8:3 And Aaron did so; he lighted the…
Num 8:3 And Aaron did so; he lighted the lamps thereof over against the candlestick, as the LORD commanded Moses.
Ver. 3. He lighted the lamps.] This candlestick, on the south side of the tabernacle, over against the table, figured the law of God shining in his Church; {Pro 6:23 2Pe 1:19} and the lighting of one lamp from another, showed the opening of one text by another. The Rabbins have a saying, Nulla est obiectio in lege quae non habet solutionem in latere; i.e., there is not any doubt in the law, but may be resolved in the context.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2, 4 i.e. Either,
i.e. Either,
1. On every side of the candlestick. So the candlestick is here put for the bulk or shaft of the candlestick, as Exo 25:31,35, and the lamps, when they were lighted, were put into the branches of the candlestick, and take it out upon occasion. Thus the meaning is, that all the lamps were to be lighted on that part which was towards the middle, looking that way whence they had their light; for the middle lamp was lighted with the fire of the altar, and from that the other lamps received light. But against this sense it is objected, that the lamps could not be otherwise ordered, but that they must give light round about the candlestick, and therefore that sense seems to make this direction idle and frivolous. Or,
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2. On that part which is before the candlestick, Heb. over against the face of the candlestick, i.e. in that place towards which the candlestick looked, or where the candlestick stood in full view, i.e. upon the north side, where the table of shewbread stood, as appears from hence, because the candlestick stood close to the boards of the sanctuary on the south side, Exo 26:35. And thus the lights were on both sides of the sanctuary, which was fit and necessary, because it was wholly dark in itself, and had no window in it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v1 Directions were given long before this for the making…
Directions were given long before this for the making of the golden candlestick (Exo 25:31), and it was made according to the pattern shown to Moses in the mount, Exo 38:17. But now it was that the lamps were first ordered to be lighted, when other things began to be used. Observe, 1. Who must light the lamps; Aaron himself, he lighted the lamps, Num 8:3. As the people's representative to God, he thus did the office of a servant in God's house, lighting his Master's candle; as the representative of God to the people, he thus gave them the intimations of God's will and favour, thus expressed (Psa 18:28), Thou wilt light my candle; and thus Aaron himself was now lately directed to bless the people, The Lord make his face to shine upon thee, Num 6:25. The commandment is a lamp, Pro 6:23. The scripture is a light shining in a dark place, Pe2 1:19. And a dark place indeed even the church would be without it, as the tabernacle (which had no window in it) without the lamps. Now the work of ministers is to light these lamps, by expounding and applying the word of God. The priest lighted the middle lamp from the fire of the altar, and the rest of the lamps he lighted one from another, which (says Mr. Ainsworth) signifies that the fountain of all light and knowledge is in Christ, who has the seven spirits of God figured by the seven lamps of fire (Rev 4:5), but that in the expounding of scripture one passage must borrow light from another. He also supposes that, seven being a number of perfection, by the seven branches of the candlestick is shown the full perfection of the scriptures, which are able to make us wise to salvation. 2. To what end the lamps were lighted, that they might give light over against the candlestick, that is, to that part of the tabernacle where the table stood, with the show-bread upon it, over against the candlestick. They were not lighted like tapers in an urn, to burn to themselves, but to give light to the other side of the tabernacle, for therefore candles are lighted, Mat 5:15. Note, The lights of the world, the lights of the church, must shine as lights. Therefore we have light, that we may give light.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–4 And the Lord spake unto Moses,.... Whether immediately after…
And the Lord spake unto Moses,.... Whether immediately after the offerings of the princes, or at another time, is not certain; Aben Ezra thinks it was in the night God spake unto him, because then the lamps were lighted and burning:
saying; as follows.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 4 Directions concerning the lamps, ver. 1-4. Concerning cleansing the…
Directions concerning the lamps, ver. 1-4. Concerning cleansing the Levites, ver. 5-8. Concerning the presenting them to God, ver. 9-22. Concerning their age and service, ver. 23-26.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 4 Directions how the lamps are to be lighted, 1-3.
CHAPTER VIII
Directions how the lamps are to be lighted, 1-3.
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How the candlestick was formed, 4.
The Levites to be consecrated to their service by being cleansed,
sprinkled, shaved, purified, and their clothes washed, 5-7.
To offer a meat-offering and a sin-offering, 8.
The people to put their hands upon them, 9, 10.
Aaron is to offer them before the Lord, 11.
The Levites to lay their hands on the heads of the bullocks,
&c., 12.
The Levites are taken to assist Aaron and his sons in the place
of all the first-born of Israel, 13-19.
Moses and Aaron do as they were commanded, the Levites are
presented, purified, and commence their service, 20-22.
They are to begin their service at twenty-five years of age, and
leave off at fifty, 23-25.
After this they shall have the general inspection of the service, 26.
NOTES ON CHAP. VIII
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 4 Num 8:1. This and what follows concerning the Levites,…
Num 8:1. This and what follows concerning the Levites, seems to have been delivered after the order for giving them to the priests, and settling their several charges, Num 3:4.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v1 The actual lighting of the lamps (compare the marginal…
The actual lighting of the lamps (compare the marginal references) was to be done to set forth symbolically the special presence which God had now Num 7:89 actually established among His people.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v2 Looketh. This candlestick stood on the south side, with…
Looketh. This candlestick stood on the south side, with one branch extending towards the altar of incense, on the east; and the other to the west, so as to give light to the loaves of proposition, on the north, Exodus xxv. 31. (Calmet) --- It was intended to illumine the holy of holies, where a sort of feast was prepared for God, and where no windows were found. (Menochius) --- Hebrew simply, "When thou lightest the lamps, the seven lamps shall give light over against," upon, or near to "the candlestick." (Haydock) --- The lamps might be separated from the branches and stem of the candlestick. (Du Hamel)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 The office of Moses; the functions of Aaron; and…
The office of Moses; the functions of Aaron; and the service of the Levites
Num_8:1-26
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1And the Lord spake unto Moses, saying, 2Speak unto Aaron, and say unto him, When thou 1lightest the lamps, the seven lamps shall give light 2over against the candlestick. 3And Aaron did so; Hebrews 3 lighted the lamps thereof bover against the 4candlestick, as the Lord commanded Moses. And 4this work of the candlestick was of 5beaten gold; 6unto the shaft thereof, unto the flowers thereof, was ebeaten work: according unto the 7pattern which the Lord had shewed Moses, so he made the candlestick.
5And the Lord spake unto Moses, saying, 6Take the Levites from among the children of Israel, and cleanse them. 7And thus shalt thou do unto them, to cleanse them: Sprinkle 8water of purifying upon them, and 9let them shave all their flesh, and let them wash their clothes, and so make themselves clean. 8Then let them take a young bullock with his 10meat offering, even fine flour mingled with oil, and another young bullock shalt thou take for a sin offering. 9And thou shalt bring the Levites before the 11tabernacle of the congregation: and thou shalt gather the whole 12assembly of the children of Israel together. 10And thou shalt bring the Levites before the Lord: and the children of Israel shall 13put their hands upon the Levites: 11And Aaron shall 14offer the Levites before the Lord for 15an offering 16of the children of Israel, that they 17may execute the service of the Lord. 12And the Levites shall lay their hands upon the heads of the bullocks: and thou shalt offer the one for sin offering, and the other for a burnt offering, unto the Lord, to make an atonement for the Levites. 13And thou shalt set the Levites before Aaron, and before his sons, and 2offer them for 3an offering unto the Lord. 14Thus shalt thou separate the Levites from among the children of Israel: and the Levites shall be mine. 15And after that shall the Levites go in to do the service of the 1tabernacle of the congregation: and thou shalt cleanse them, and 2offer them for 3an offering. 16For they are wholly given unto me from among the children of Israel; instead 18of such as open every womb, even instead of the firstborn of all the children of Israel, have I taken them unto me. 17For all the firstborn of the children of Israel are mine, both man and beast: on the day that I smote every firstborn in the land of Egypt I sanctified them for myself. 18And I have taken the Levites 19for all the firstborn of the children of Israel. 19And I have given the Levites as a 20gift to Aaron and to his sons from among the children of Israel, to do the service of the children of Israel in the 1tabernacle of the congregation, and to make an atonement for the children of Israel: that there be no plague among the children of Israel, when the children of Israel come nigh unto the sanctuary. 20And Moses, and Aaron, and all the congregation of the children of Israel, did to the Levites according unto all that the Lord commanded Moses concerning the Levites, so did the children of Israel unto them. 21And the Levites 21were purified, and they washed their clothes; and Aaron 2offered them as an 2offering before the Lord; and Aaron made an atonement for them to cleanse them. 22And after that went the Levites in to do their service in the ltabernacle of the congregation before Aaron, and before his sons: as the Lord had commanded Moses concerning the Levites, so did they unto them.
23, 24And the Lord spake unto Moses, saying, This is it that belongeth unto the Levites: from twenty and five years old and upward they shall 22go in 23to wait upon the service of the 1tabernacle of the congregation: 25And from the age of fifty years they shall 2425cease waiting upon the service thereof, and shall serve no more: 26But shall minister with their brethren in the 1tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge.
TEXTUAL AND GRAMMATICAL
[Num_8:7. הִטֶּהָרִוּ for הִטָּהֲרוּ see Green, § 63, 1 a, 121, 3. Comp. 2Ch_30:18.
Num_8:16. בְּכוֹר כֹּל for בָּל־בְּכוֹר, comp. Num_3:13.—Tr.].
EXEGETICAL AND CRITICAL
1. Speak unto Aaron, etc., Num_8:1-4. The most important function of the high-priest at the head of the military expedition of God’s people appears here to be that he shall provide well for the candlestick of the Tabernacle, and so set the lights that they shall all shine forwards from the candlestick. Herewith the chronicler finds it not superfluous to lay stress again upon the fact, that the candlestick was made of gold, that it was of solid gold and was entirely conformed to the vision of Moses on the mountain. Every word is a condemnation of the pretended middle-age of Aaron. See the comments on Exo_25:31-40.
2. Take the Levites from among the children of Israel, etc., Num_8:5-25. The Levites are set apart as a body of servants for the Tabernacle. In regard to their installation: a. they are purified according to an intensified conception of Levitical purity, but not sanctified after the manner of the priests. The purification takes place in three acts. First: Sprinkling with sin-water. For various explanations of what water is meant see Keil, in loc. [The water mixed with ashes of the red heifer. Numbers 19, Lyra, Estius, Ainsworth; see on Num_5:17.—Tr.]. It was probably water mingled with the ashes of the sin-offering (Lev_3:12), an anticipation of the later ritual water of purification (Numbers 19). Second: Shearing the hair, and indeed that of the whole body. Yet it is not meant that they should make themselves bald as in the case of lepers; but only a cropping is meant, whereby also the notion is limited with respect to the body. Third: Washing the clothes. b. The consecration sacrifice. Two bullocks are destined for the sacrifice; one for a burnt-offering combined with a meal-offering, the other for a sin-offering. Next the Levites are placed before the Tabernacle amid the assembly of the whole congregation. The children of Israel (Keil says, only the princes of the tribes?) lay their hands on them, for they are to represent the congregation. c. But Aaron was to wave them from the children of Israel [Num_8:11]. Here the notion of waving becomes especially clear; by a symbolical act they are severed from the congregation, shaken loose, so to speak. Keil supposes that Aaron in a solemn way led the Levites up to the altar and then back. But this would have been no sufficient symbolism of the thought. If the assembly of the people stood opposite them, then the Levites were alternately led to it and then again led back from it, of course in the direction of the altar of burnt-offering (Num_8:11; Num_8:13-14). [“Most likely Aaron pointed to the Levites, and then waved his hands as in ordinary cases of making this offering. The multitude of the Levites seems to preclude the other modes suggested.” The Bib. Comm.—Tr.].
Then follows the sacrificial act of the Levites, and after that they are given over to Aaron as a staff of servants, with which the waving is once more mentioned, as if their dissolution from the people and their consecration for Aaron were to be distinguished. Next follows a repeated explanation concerning the destination of the Levites to represent the first-born of the nation in the service of Jehovah (Num_8:15-19, comp. Num_4:4-33). Jehovah had acquired the first-born for Himself by sparing the first-born in Egypt. He exchanged the Levite for them; but these, the Levites in the narrower sense He in turn gave to Aaron and his sons, to attend the service of the Sanctuary, which, properly, the children of Israel had to care for. By this representation they constitute an atonement (לְכַפֵּר) for the children of Israel in as far as the latter would thus be restrained from coming too near to the Sanctuary, which would be followed by a calamity. It is furthermore narrated that the prescribed acts of consecration took place, and that thereupon the Levites entered in, i. e., not into the Temple [Tabernacle], but into their service in the fore court. [Num_8:19. “It is a very great kindness to the Church, that ministers are appointed to go before them in the things of God, as guides, overseers and rulers in religious worship, and to make that their business. When Christ ascended on high He gave these gifts. Eph_4:8; Eph_4:11-12.” M. Henry.—Tr.]
3. This is it that belongeth unto the Levites, etc., Num_8:23-26. Here are given supplementary limitations of the Levitical term of service. “From twenty-five years of age to fifty they are fit for going forth as a military expedition in the service of the Tabernacle. After this period they are exempt from this service; yet they are to remain as helps to the Levites in discharging their functions in the Tabernacle. “מִשְׁמֶרֶתַ in contrast with עֲבֹדָה the over-sight of all the vessels of the Tabernacle; comp. שָׁמַר אֶת־הַכֵּלִים Num_3:8; עבדה the service, e. g., in taking down and setting up the Tabernacle, its purification, carrying water and wood for the altar and sacrificial service, slaughtering the sacrificial beasts for the general daily and festival sacrifices of the congregation, etc., Num_8:26 b.” Keil. Keil also calls to mind that David, according to 1Ch_23:24, drew the Levites into service as early as their twentieth year and on, “because the Levites had no longer to carry the Tabernacle and all its vessels.” One might also conjecture that in chap. 4 the thirty years were originally appointed only for the Kohathites, because these stood next to the priests, and had to carry the sacred vessels, but that, by misunderstanding of later copyists, the number thirty was ascribed also to the Gershonites and Merarites. [“It is remarkable, that no law was made concerning the age at which the priests should begin to officiate; and though various blemishes disqualified them for the service of the Sanctuary, yet they continued their ministrations till death, if capable. On the other hand, nothing is said concerning any bodily defects or blemishes disqualifying the Levites, but the time of their service is expressly settled. Their work was far more laborious than that of the priests, it is probable that, without necessity, the priests would not begin very early to officiate; and the wisdom and experience of age would increase, rather than diminish, their fitness for the sacred duties of their office.” Scott. Tr.]
HOMILETICAL HINTS
Chap. 8. The candlestick and the Levites. What they have in common; the care of the glory of the Sanctuary, Their consuming themselves in the service of God. The candlesticks must cast their gleam forwards into the Temple. The service of the Levites at the sanctuary transmitted to the entire Christian Church. The universal priesthood of all believers should become active in their Levitical ministry.
Footnotes:
[1]settest up.
[2]in front of.
[3]set up.
[4]this was the work, omit was of.
[5]turned, or solid.
[6]from the foot to the flower.
[7]vision; image, Bunsen: form, Zunz.
[8]sin-water; atoning-water, Bunsen.
[9]Heb. let them cause a razor to pass over, etc.
[10]meal-offering.
[11]Tent of Meeting.
[12]congregation.
[13]lay.
[14]Heb. wave.
[15]Heb. wave offering.
[16]from among.
[17]Heb. they may be to execute, etc.
[18]of every first-birth that breaks the womb, etc.
[19]instead of.
[20]Heb. given.
[21]purified themselves.
[22]enter into the row of the.
[23]Heb. to war the warfare of, etc.
[24]Heb. return from the warfare of the service.
[25]go out of the row of the.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v2 Speak unto Aaron, &c.--The candlestick, which was made of…
Speak unto Aaron, &c.--The candlestick, which was made of one solid, massive piece of pure gold, with six lamps supported on as many branches, a seventh in the center surmounting the shaft itself (Exo 25:31; Exo 37:17), and completed according to the pattern shown in the mount, was now to be lighted, when the other things in the sanctuary began to be applied to religious service. It was Aaron's personal duty, as the servant of God, to light His house, which, being without windows, required the aid of lights (Pe2 1:19). And the course he was ordered to follow was first to light the middle lamp from the altar-fire, and then the other lamps from each other--a course symbolical of all the light of heavenly truth being derived from Christ, and diffused by His ministers throughout the world (Rev 4:5).
the seven lamps shall give light over against the candlestick--The candlestick stood close to the boards of the sanctuary, on the south side, in full view of the table of showbread on the north (Exo 26:35), having one set of its lamps turned towards the east, and another towards the west; so that all parts of the tabernacle were thus lighted up.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On v2 THE LAMPS, Num_8:1-4.
THE LAMPS, Num_8:1-4.
2. The seven lamps shall give light over against the candlestick — R.V., “in front of.” The Hebrew here is very explicit, yet it is difficult to imagine how the lamps on the candlestick are to give light over against its face or front. This face was the front shown by the seven arms, as they formed a straight line. Since the chandelier stood on the south side of the holy place, the face or front would be northward toward the table of show-bread, and not eastward toward the door of the tabernacle, so that more light was cast northward than eastward, inasmuch as a priest entering in would see the lamps all in a line as one light. The south side of the chandelier could not be called the front, because the lamps were not symmetrically constructed, the wick not being in the middle, but at the edge, so that the light was thrown upon one side, illumining this front space more than that behind. Throughout the Scriptures oil is a symbol of the Holy Spirit by which believers are filled with light and life. Zec_4:2-12; Mat_25:1-13; Act_10:38; Heb_1:9; 1Jn_2:20; 1Jn_2:27. The show-bread typifies Christ, the Bread of life. The chandelier pouring its full blaze northward upon the showbread beautifully sets forth the great office of the Spirit in the “holy place” of the sanctified heart. “He shall glorify me; for he shall receive of mine and show it unto you.” Joh_16:14, note.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 4 1–4. The Lampstand
1–4. The Lampstand
The golden lampstand (not ‘candlestick’ E.VV. [Note: .VV. The English Versions, i.e. Authorised and Revised.] ) stood in the Holy Place, on the south side, i.e. on the left of one entering from the court. It was the only source of light in the Tabernacle, the Holy of Holies being in darkness. The religious conceptions attaching to it in the time of the writer may be seen from Zec_4:1-6 a, Zec_4:10b – Zec_4:14. The full description of the lampstand is given in Exo_25:31-40.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2–4 (2) When thou lightest the lamps.—Better, When thou settest…
VIII.
(2) When thou lightest the lamps.—Better, When thou settest up the lamps. (Comp. Exo_25:37.) The golden candlestick was placed against the south wall of the Tabernacle, opposite to the table of shewbread, so that its seven branches were parallel to that wall, with its branches east and west, and consequently the seven lamps, one of which rested upon each of the seven branches, threw their light in front of the candlestick, i.e., towards the north wall, by which arrangement the furniture of the holy place was more effectually lighted than it would have been had the candlestick been placed facing the entrance, with its branches north and south.
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Over against.—Or, in front of.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
C. H. Mackintosh 1880 · Public Domain On v1 Numbers 8
Numbers 8
"And the Lord spake unto Moses, saying, Speak unto Aaron, and say unto him, When thou lightest the lamps, the seven lamps shall give light over against the candlestick. And Aaron did so; he lighted the lamps thereof over against the candlestick, as the Lord commanded Moses. And this work of the candlestick was of beaten gold, unto the shaft thereof, unto the flowers thereof, was beaten work: according unto the pattern which the Lord had showed Moses, so he made the candlestick." Verses 1-4.
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On reading the foregoing paragraph, two things claim the reader’s attention, namely, first, the position which the type of the golden candlestick occupies; and, secondly, the instruction which the type conveys.
It is not a little remarkable, that the candlestick is the only part of the furniture of the tabernacle introduced in this place. We have nothing about the golden altar, nothing about the golden table. The candlestick alone is before us, and that not in its covering of blue and of badgers’ skins, as in chapter 4, where it, like all the rest, is seen in its travelling dress. It is here seen lighted, not covered. It comes in between the offerings of the princes, and the consecration of the Levites, and sheds forth its mystic light according to the commandment of the Lord. Light cannot be dispensed with in the wilderness, and therefore the golden candlestick must be stripped of its covering, and allowed to shine in testimony for God, which, be it ever remembered, is the grand object of everything, whether it be the offering of our substance, as in the case of the princes; or the dedication of our persons, as in the case of the Levites. It is only in the light of the sanctuary that the true worth of anything or any one can be seen.
Hence the moral order of the whole of this part of our book is striking and beautiful; indeed it is divinely perfect. Having read, in chapter 7, the lengthened statement of the princes’ liberality, we, in our wisdom, might suppose that the next thing in order would be the consecration of the Levites, thus presenting, in unbroken connection, "our persons and offerings." But no. The Spirit of God causes the light of the sanctuary to intervene, in order that we may learn, in it, the true object of all liberality and service, in the wilderness.
Is there not lovely moral appropriateness in this? Can any spiritual reader fail to see it? Why have we not the golden altar, with its cloud of incense, here? Why not the pure table, with its twelve loaves? Because neither of these would have the least moral connection with what goes before, or what follows after; But the golden candlestick stands connected with both, inasmuch as it shows us that all liberality and all work must be viewed in the light of the sanctuary, in order to ascertain its real worth. This is a grand wilderness lesson, and it is taught us here as blessedly as type can teach us. In our progress through the Book of Numbers, We have just read the account of the large-hearted liberality of the great heads of the congregation, on the occasion of the dedication of the altar; and we are about to read the record of the consecration of the Levites; but between the one and the other, the inspired penman pauses, in order to let the light of the sanctuary shine on both.
This is divine order. It is, we are bold to say, one of the ten thousand illustrations which lie scattered over the surface of scripture, tending to demonstrate the divine perfectness of the volume, as a whole, and of each book, section, and paragraph therein. And we are glad - intensely glad to point out these precious illustrations to our reader, as we pass along in his company. we consider we are doing him good service herein; and, at the same time, presenting our humble tribute of praise to that precious book which our Father has graciously penned for us. Well indeed we know it does not need our poor testimony, nor that of any mortal pen or mortal tongue. But still it is our joy to render the testimony, in the face of the enemy’s manifold but futile attacks upon its inspiration. The true source and character of all such attacks will become more and more manifest, as we become more deeply, livingly, and experimentally acquainted with the infinite depths and divine perfections of the Volume. And hence it is that the internal evidences of holy scripture - its powerful effect upon ourselves, no less than its intrinsic moral glories - its ability to judge the very roots of character and conduct, no less than its admirable structure, in all its parts - are the most powerful arguments in defence of its divinity. A book that exposes me to myself - that tells me all that is in my heart - that lays bare the very deepest moral springs of my nature - that judges me thoroughly, and at the same time reveals to me One who meets my every need - such a book carries its own credentials with it. It craves not, and needs not, letters of commendation from men. It stands in no need of his favour, in no dread of his wrath. It has often occurred to as that were we to reason about the Bible as the woman of Sychar reasoned about our Lord, we should reach as sound a conclusion about it as she reached about Him. "Come," said this simple and happy reasoner, "see a man which told me all things that ever I did: is not this the Christ?" May we not, with equal force of reasoning, say, "Come, see a book which told me all things that ever I did; is not this the word of God?" Yes, truly; and not only so, but we may argue, a fortiori, inasmuch as the book of God not only tells us all that ever we did, but all we think, and all we say, and all we are. see Romans 3: 10-18; Matthew 15: 19.
But is it that we despise external evidences? Far from it. We delight in them, We value every argument and every evidence calculated to strengthen the foundations of the heart’s confidence in the divine inspiration of holy scripture; and, most assuredly, we have abundance of such material. The very history of the book itself, with all its striking facts, furnishes a broad tributary stream to swell the tide of evidence. The history of its composition; the history of its preservation; the history of its translation from tongue to tongue; the history of its circulation throughout earth’s wide domain - in a word, its entire history," surpassing fable, and yet true," forms a powerful argument in defence of its divine origin. Take, for example, that one fact of most commanding interest, namely, its having been kept for over a thousand years, in the custody of those who would have gladly consigned it, if they could, to eternal oblivion. Is not this a telling fact? Yes; and there are many such facts in the marvellous history of this peerless, priceless Volume.
But after allowing as wide a margin as may be desired, in the which to insert the value of external evidences, we return, with unshaken decision, to our statement, that the internal evidences - the proofs to be gleaned from the book itself - form as powerful a defence as can be erected with which to stem the tide of sceptical and infidel opposition.
We shall not, however, pursue any further this line of thought into which we have been led, while contemplating the remarkable position assigned to the golden candlestick, in the Book of Numbers. We felt constrained to say thus much in testimony to our most precious Bible, and having said it, we shall return to our chapter, and seek to gather up the instruction contained in its opening paragraph.
"And the Lord spake unto Moses, saying, Speak unto Aaron, and say unto him, when thou lightest the lamps, the seven lamps shall give light over against the candlestick." Those "seven lamps" express the light of the Spirit in testimony. They were connected with the beaten shaft of the candlestick which typifies Christ, who, in His Person and work, is the foundation of the Spirit’s work in the Church. All depends upon Christ. Every ray of light in the Church, in the individual believer, or in Israel by and by, all flows from Christ.
Nor is this all we learn from our type. "The seven lamps shall give light over against the candlestick." Were we to clothe this figure in New Testament language, we should quote our Lord’s words when He says to us, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." (Matt. 5: 16) Wherever the true light of the Spirit shines it will always yield a clear testimony to Christ. It will call attention not to itself, but to Him; and this is the way to glorify God. "The seven lamps shall give light over against the candlestick."
This is a great practical truth for all Christians. The very finest evidence which can be afforded of true spiritual work is that it tends directly to exalt Christ. If attention be sought for the work or the workman, the light has become dim, and the minister of the sanctuary must use the snuffers. It was Aaron’s province to light the lamps; and he it was who trimmed them likewise. In other words, the light which, as Christians, we are responsible to yield, is not only founded upon Christ, but maintained by Him, from moment to moment, throughout the entire night. Apart from Him we can do nothing. The golden shaft sustained the lamps; the priestly hand supplied the oil and applied the snuffers. It is all in Christ, from Christ, and by Christ.
And more, it is all to Christ. Wherever the light of the Spirit - the true light of the sanctuary - has shone, in this wilderness world, the object of that light has been to exalt the name of Jesus. ’Whatever has been done by the Holy Ghost, whatever has been said, whatever has been written, has had for its aim the glory of that blessed One. And we may say with confidence, that whatever has not that tendency - that aim, is not of the Holy Ghost, be it what it may. There may be an immense amount of work done, a great deal of apparent result reached, a quantity of that which is calculated to attract human attention, and elicit human applause, and yet not one ray of light from the golden candlestick. And why? Because attention is sought for the work, or for those engaged in it. Man and his doings and sayings are exalted, instead of Christ. The light has not been produced by the oil which the hand of the great High Priest supplies; and, as a consequence, it is false light. It is a light which shines not over against the candlestick, but over against the name or the acting’s of some poor mortal.
All this is most solemn, and demands our deepest attention. There is always the utmost danger when a man or his work becomes remarkable. He may be sure Satan is gaining his object, when attention is drawn to anything or to any one but the Lord Jesus Himself. A work may be commenced in the greatest possible simplicity, but through lack of holy watchfulness and spirituality on the part of the workman, he himself, or the results of his work, may attract general attention, and he may fall into the snare of the devil. Satan’s grand and ceaseless object is to dishonour the Lord Jesus; and if he can do this by what seems to be Christian service, he has achieved all the greater victory for the time. He has no objection to work, as such, provided he can detach that work from the name of Jesus. He will even mingle himself, if he can, with the work; he will present himself amongst the servants of Christ, as he once presented himself amongst the sons of God; but his object is ever one and the same, namely, to dishonour the Lord. He permitted the damsel, in Acts 16 to bear testimony to Christ’s servants, and say, "These men are the servants of the most high God, which show unto us the way of salvation." But this was simply with a view to ensnare: those servants and mar their work. He was defeated, however, because the light that emanated from Paul and Silas was the genuine light, of the sanctuary, and it shone only for Christ. They sought not a name for themselves; and, inasmuch as it was to them and not to their Master that the damsel bore witness, they refused the witness, and chose rather to suffer for their Master’s sake than to be exalted at His expense.
This is a fine example for all the Lord’s workmen. And if we turn, for an instant to Acts 3 we shall find another very striking illustration. There the light of the sanctuary shone out in the healing of the lame man, and when attention was drawn, unsought, to the workmen, we find Peter and John, at once, with holy jealousy, retiring behind their glorious Master and giving all the praise to Him. "And, as the lame man which was healed held Peter and John, all the people ran together unto them, in the porch that is called Solomon’s, greatly wondering. And when Peter saw it, he answered unto the people, ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk? The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified His Son Jesus."
Here we have, in very deed, "the seven lamps giving their light over against the candlestick;" or, in other words, the sevenfold or perfect display of the Spirit’s light in distinct testimony to the name of Jesus. "Why," said these faithful vessels of the Spirit’s light, "look ye so earnestly on us?" No need of the snuffers here. The light was undimmed. It was, no doubt, an occasion which the apostles might have turned to their own account, had they been so disposed. It was a moment in the which they might have surrounded their own names with a halo of glory. They might have raised themselves to a pinnacle of fame, and drawn around them the respect and veneration of wondering, if not worshipping, thousands. But had they done so, they would have robbed their Master; falsified the testimony; grieved the Holy Ghost, and brought down upon themselves the just judgement of Him who will not give His glory to another.
But, no; the seven lamps were shining brightly in Jerusalem, at this interesting moment. The true candlestick was in Solomon’s porch just then, and not in the temple. At least the seven lamps were there, and doing their appointed work most blessedly. Those honoured servants sought no glory for themselves; yea, they instantly put forth all their energies in order to avert the wondering gaze of the multitude from themselves, and fix it upon the only worthy One, who, though He had passed into the heavens, was still working by His Spirit on earth.
Many other illustrations might be drawn from the pages of the Acts of the Apostles; but the above will suffice to impress upon our hearts the great practical lesson taught in the golden candlestick, with its seven lamps. We are deeply sensible of our need of the lesson at this very moment. There is always a danger of the work and the workman being more the object than the Master. Let us be on our guard against this. It is a sad evil. It grieves the blessed Spirit, who ever labours to exalt the name of Jesus. It is offensive to the Father, who would ever be sounding in our ears, and deep down in our hearts, those words heard, from an open heaven, on the mount of transfiguration: "This is my beloved Son, in whom I am well pleased, hear ye him." It is in the most direct and positive hostility to the mind of heaven, where every eye is fixed on Jesus, every heart occupied with Jesus, and where the one eternal, universal, unanimous cry shall be, "Thou art worthy."
Let us think of all this - think deeply - think habitually; that so we may shrink from everything bordering upon, or savouring of, the exaltation of man - of self - our doings and sayings and thinkings. May we all more earnestly seek the quiet, shady, unobtrusive path where the spirit of the meek and lowly Jesus will ever lead us to walk and serve. In a word, may we so abide in Christ, so receive from Him, day by day, and moment by moment, the pure oil, that our light may shine, without our thinking of it, to His praise, in whom alone we have ALL, and apart from whom we can do absolutely NOTHING.
The remainder of the eighth chapter of Numbers contains the record of the ceremonial connected with the consecration of the Levites, to which we have already referred in our notes on chapter 3 and 4.
C. H. Mackintosh, Notes on the Pentateuch — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 2, 4 THE LIGHTING OF THE LAMPS (verses Exodus 37, to…
THE LIGHTING OF THE LAMPS (verses Exodus 37, to the end of this book. The more probable explanation will be given below.
Vers. 1-4. The sacred lamps.
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In this section we have, spiritually, the Divine concern that the light of revelation should be made to shine out and to illumine the whole Church of God by the ministers of his word. Consider, therefore
I THAT THE REPETITION HERE OF WHAT HAD BEEN SUFFICIENTLY DECLARED BEFORE SHOWS THE DIVINE CONCERN ON THE SUBJECT. Even so there is nothing which more concerns God than that the light of his revelation in Christ should be made to shine abroad strong and clear. (Mat_28:19, 20 Mar_16:15 1Co_9:16 2Co_4:4-7)
II THAT THE LAMPS WERE TO BE SO ARRANGED AS THAT THEIR LIGHT SHOULD BE THROWN RIGHT ACROSS THE HOLY PLACE, AND FALL UPON THE TABLE WITH ITS LOAVES. Even so the light of the gospel without which the Church were in total darkness, as the holy place without the candelabrum is to be so shed abroad as that it illumine the whole breadth of the Church, and fall especially upon the faithful, represented by the loaves of remembrance. (Joh_8:12 Act_13:47 Eph_5:14 2Pe_1:19)
III THAT AARON DID SO, AS COMMANDED, AND THE LAMPS DID SO SHINE. Even so the light of revelation has never ceased to shine out in the Church, and to illumine the faithful even if not always very brightly amidst all the changes of time, and the commotions of the world.
IV THAT IT IS REPEATED HERE (AS IF VERY IMPORTANT) THAT THE CANDELABRUM WAS WHOLLY OF BEATEN WORK, AND WAS MADE AFTER THE PATTERN IN THE MOUNT. As made of beaten work, it was of human art and much labour; as made after the pattern in the Mount, it was Divine in conception, and that even in detail. Exactly so is the Divine revelation which is the light of the Church on earth: in its outward presentation to the senses and the understanding of men it is beholden to human labour and. elaboration; but in its essence, its "idea," it is Divine, proceeding from the mind of God.
V THAT IT IS SPECIALLY RECORDED THAT IT WAS ALL OF GOLD FROM THE CENTRAL SHAFT TO THE ORNAMENTAL FLOWERS. Even so the revelation of God, which giveth light, (Psa_119:105) is altogether pure and precious from the main stem of sacred history even to the lightest flowers of sacred poetry.
HOMILIES BY D. YOUNG Vers. 1-4. The lamps of the sanctuary.
This passage is to be considered in connection with Rev_1:9-20. Moses had revelations in Sinai even as John had in Patmos. Mat_5:14-16 will serve for a link to connect the two passages.
I THERE WAS A TIME TO LIGHT THE LAMPS. "When thou lightest the lamps." Dressing them was morning work: they were then ready for Aaron to light" at even". (Exo_30:7, Exo_30:8) The light was symbolic only when it was clearly useful. By day no light was needed, but it was fitting that at night the holy place of him who is light and in whom is no darkness at all, should be well illuminated. Seven is said to be a number of perfection; if we take it so seven lamps would denote perfect illumination. Similarly the Churches of Christ are to be as lamps in a darkened world, that by their light the things of God may be discerned. The words to the seven Churches are thus words to every Church, admonishing it to tend and replenish the lamp that has been lighted at even.
II THE LAMPS WERE TO BE LIGHTED OVER AGAINST THE CANDLESTICK. This, taken together with the reference in verse 4 to the construction of the candlestick, seems to indicate that the candlestick with its richness and beauty was to be revealed by the lamps. Bezaleel and Aholiab had been specially endowed to make this and like elaborate work. (Exo_35:30-35 Exo_37:17-24) If the Churches then are as the lamps, we may take the candlestick to signify the doctrines, the promises, the duties, the revelations to be found in the word of God. Law and gospel are intermingled by prophet and apostle in a splendour and richness of which Bezaleel"s work was a feeble type. The candlestick supports the lamps, which in turn reveal the candlestick. The truths of God"s word are in charge of his Churches. They rest upon that word, and their lives, conspicuous for abiding purity and brightness, must recommend the word. The lamps must reveal that the candlestick holds them, and it must be made obvious that the candlestick is for this purpose.
III IT WAS AARON WHO LIGHTED THESE LAMPS, and so it is from Christ the true Aaron that every Church gets its light. We cannot recommend God"s word by anything save the holy, beautiful, benign life which his Son, by the Spirit, can create within us. Then, and only then, will our light so shine that men will glorify our Father who is in heaven.
IV THE LAMPS REVEALED THE GLORY OF AARON"S OWN VESTURE those holy garments which were for glory and beauty. Read carefully Exodus 28, and then consider that Aaron arrayed in all these splendours was the type of the true Intercessor afterwards to come. That is an unworthy Church which does not reveal much of Christ; which does not, by the shining of its life, attract attention more and more to the glories of his person. We cannot glorify our Father in heaven, unless by glorifying the Son whom he has sent.
Lessons:
1. That which is useful may also be beautiful, and in its use its beauty will be revealed.
2. The candlestick was something permanent, made of gold, and not needing renewal. We have no occasion for a new, an altered, or an increased gospel; all required of us is to show it forth, by daily replenishings from the beaten oil of the sanctuary. Y.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v1 When thou lightest the lamps.
Num_8:1-4
When thou lightest the lamps.
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The golden candlestick an emblem of the Church of God
I. The preciousness and sacredness of the church of God.
II. The light of the church of God.
III. The ministers of the church of God, and their function.
IV. The function of the church of God. I would not give much for your religion, says Spurgeon, unless it can be seen. Lamps do not talk; but they do shine. A lighthouse sounds no drum, it beats no gong; and yet far over the waters its friendly spark is seen by the mariner. So let your actions shine out your religion. Let the main sermon of your life be illustrated by all your conduct, and it shall not fail to be illustrious. Application:
1. To individuals. Are our lives luminous in the light of the Lord Jesus Christ?
2. To Churches. Are we making good our claim to a place in the Church of the living God by taking our part in performing the Divine function of that Church? Are we diffusing the light of God in Christ in this dark world? (W. Jones.)
Moulded and beaten work
(with Exo_32:4):--I have chosen these two texts to point out an instructive lesson regardng the easiness of sin and the difficulty of holiness. The material of the golden calf which Aaron constructed was poured into a mould and shaped without trouble; the material of the seven-branched candlestick had to be beaten out carefully and slowly with much toil and pains.
I. The pattern of the calf was easily constructed; it required no originality, no effort of thought, only an exercise of memory; and Aaron cast their golden jewels into the familiar mould, and out of it came the familiar image. So easy, so natural, so inevitable was the process, that Aaron used language regarding it which seemed to imply that, when he lighted the furnace and poured into the mould the molten gold, the image of the calf came out of its own accord. It may be further remarked that, in order to get the image sharp and clear out of the mould, Aaron must have put into the gold an alloy of some inferior metal, or it was already in the ornaments of the Israelites. And is this not true of all sin? It has a mould prepared for it in a world lying in wickedness, and in the deceitful heart of man. The pattern of sin is as old as Adam. The first transgression was not only the root, but also the type of every transgression, just as the whole plant is a development and modification of the primitive leaf, and constructed after its pattern. Why is it that we think so little of articles cast in a mould, in comparison with those wrought by hand? Is it not because these moulded articles are easily made, involving the smallest expenditure of toil or time or thought? They can be manufactured and multiplied by the thousand with the greatest ease once the mould is formed. The maker puts as little as possible of himself into them. He is not an artist, but a mere mechanic. The essence of all sin is a desire to get things in the easiest way--to run things into moulds, rather than to hew or carve or build them with slow, patient toil and care. And hence when persons do not take thought or trouble to do what is right, they always blame circumstances and not themselves for the wrong. When they do not resist temptation they say that they could not help themselves. Sin is regarded as a misfortune demanding pity, and not a wilful act drawing down condemnation.
II. The material of the seven-branched golden candlestick was not run into a mould already prepared for it. It was all hand-made work. It was the most elaborate of all the vessels of the sanctuary, because it represented the result of what all the other vessels typified and led up to--the light of the world, and yet it was beaten out of one solid piece of gold. The workman who fashioned it must have pondered minutely over every part, and bestowed immense labour and skill upon all its details; the pattern and symmetry of the whole must have been clearly in his mind, while from one mass of metal he beat out each shaft and floral ornament. The whole idea of it implied personal thought and toil and care. While it is easy for man to sin, it is difficult for man to be holy. He finds moulds for his sin lying ready to his hand, without any trouble. But he has to fashion, as it were, by the toil of his hands and the sweat of his soul, with the Divine help, the means by which he may be rescued from his sin and folly. We can mould a false diamond in glass or paste in a few minutes; but nature requires ages of slow, patient workmanship to crystallise the real diamond from the dark charcoal. We can cover common deal wood with an exquisitely grained veneer of walnut or mahogany at a small expense and with little effort; but the grain of the walnut or mahogany represents many years of strain and struggle, during which the tree grew its beautiful markings. Thus in the human world we can make easy imitations of moral and spiritual qualities, which when genuine can only be produced by slow, patient self-discipline, by many prayers and tears and toils. The paste diamond of religion, that glitters so brightly and deceives so many, can be manufactured in the mould of easy compliance with outward church duties and rites; the veneer of godliness can be assumed by a profession which costs nothing, and makes no demand of self-sacrifice upon the inner nature. But the deliverance from sin and the formation of holiness, which the salvation of Christ implies and involves, can only be through toil and suffering. (H. Macmillan, D. D.)
The littered lamp
Who must light the lamps? Aaron himself (Num_8:3). As the peoples representative to God, he thus did the office of a servant in Gods house, lighting his Masters candle. As the representative of God to the people, he thus gave them the significations of Gods will and favour, which is thus expressed (Psa_18:28). And thus Aaron himself was now lately directed to bless the people, The Lord make His face to shine upon thee (Num_6:25). The commandment is a lamp (Pro_6:23). The Scripture is a light shining in a dark place (2Pe_1:19). And a dark place indeed even the Church would be without it, as the tabernacle without the lamps, for it had no window in it. Now the work of ministers is to light these lamps, by expounding and applying the Word of God. The priest lighted the middle lamp from the fire of the altar; and the rest of the lamps he lighted one from another : which signifieth that the fountain of all light and knowledge cometh from Christ, who has the seven spirits of God, figured by the seven lamps of fire (Rev_4:5); but that in expounding of Scripture, one passage must borrow light from another. He also supposeth, that seven being a number of perfection, by the seven branches of the candlestick is showed the full perfection of the Scriptures, which are able to make us wise to salvation.
2. To what end the lamps were lighted; that they might give light over against the candlestick, i.e., to the part of the tabernacle where the table stood, with the shewbread upon it, over against the candlestick. They were not lighted like tapers in an urn, to burn to themselves, but to give light to the other side of the tabernacle, for therefore candles are lighted (Mat_5:15). The lights of the world, the lights of the Church, must shine as lights. Therefore we have light, that we may give light. (Matthew Henry, D. D.)
Men who would quench the light of truth
No light shone from the Ship Shoal Lighthouse, near Morgan City, U.S., on two consecutive nights in February. The unusual darkness at that point caused some surprise, but surprise was turned into indignation when the facts became known. One of the keepers had seen a man in a boat who needed assistance, his vessel being becalmed. The keeper kindly towed the boat to the lighthouse and treated the man hospitably. In the night the guest made a murderous attack on the two lighthouse-keepers, shooting both of them and inflicting dangerous wounds. He held possession of the lighthouse for forty-eight hours, during which he never lighted the lamps. Then, as he could not find food, he surrendered. A man more utterly depraved it is difficult to imagine. But there are many infidels who are trying to murder mens souls and to quench the warning light of the Bible.
Luminous centres:--The globe of the earth is surrounded by a mass of atmosphere extending forty or fifty miles above the surface. Each particle of air is a luminous centre, receiving its light from the sun, and it radiates light in every direction. Were it not for this, the suns light could only penetrate those spaces which are directly accessible to his rays. Thus, the sun shining upon the window of an apartment would illuminate just so much of that apartment as would be exposed to his direct rays, the remainder being in darkness. But we find, on the contrary, that although that part of the room upon which the sun directly shines is more brilliantly illuminated than the surrounding parts, these latter are nevertheless strongly illuminated. In the social world, too, there are luminous centres. These are noble souls, who, being especially blessed themselves, diffuse in every direction some of the blessings which they have received. Were it not for them, and their power of spreading brightness, goodness, and joy, the world would be indeed rayless and cold. (Scientific Illustrations.)
Secondary graces to be kept burning
On a dark stormy night, when the waves rolled like mountains, and not a star was to be seen, a boat was rocking and plunging near the Cleveland harbour. Are you sure this is Cleveland? asked the captain, seeing only one light from the lighthouse. Quite sure, sir, replied the pilot. Where are the lower lights? Gone out, sir. Can you make the harbour? We must, or perish, sir! And with a strong hand and a brave heart the old pilot turned the wheel. But, alas I in the darkness he missed the channel, and with a crash upon the rocks the boat was shivered, and many a life lost in a watery grave. Brethren, the Master will take care of the great lighthouse; let us keep the lower lights burning!
Obligation to keep the light burning
It is one of the chief temptations of Christians, and not least of those whose candlestick is the lofty one of the pulpit, to think unduly of themselves. Our anxiety should be, not, What do you think of us? but, What do you think of our message? Not, Do you esteem the light-holder? but, Do you walk in the light? This truth has likewise its application, on the other hand, for the pew. You go away, and ask, How did you like the sermon? but go home to-day, and ask yourselves, How did you like the truth? You may be ever so well pleased with sermons, and be none the better; but, if you receive the truth, it will save your soul; if you light your candle at the fire of Gods altar, it will burn for ever. And while it shines for your own soul, it will shine through your life, as through lantern, for the good of others also. Only let your light shine before men, and they, seeing your good works, will glorify your Father in heaven. Let it! It is its property to shine, if it gets fair treatment. It is not a question of the numbers, or rank, or influence of those who shall see it. Eyes or no eyes, you have to shine. The gentian fringes the mountain glacier with its drapery of blue, though seldom a human eye may look upon it. The desert melon smells with a refreshing draught for the wayfarer, though not a human foot in half a century should pass that way. There God has placed it in readiness. If you help to light to heaven and happiness the humblest of Gods creatures, you have done a glorious work. The Admiralty order carries with it a lesson to the believer. Light the lamps every evening at sunsetting, and keep them constantly burning, bright and clear, till sunrising. There are no qualifications and no exceptions. If, in the worlds night, no lamp were dim, and no light kindled by Gods hand were shaded, it were happier for sinning and suffering humanity. It is only here we have the opportunity to shine in darkness. When the morning of the eternal day dawns upon us, our light shall be swallowed up in the surpassing glory, that needs no light from sun or moon. No bed or sofa is permitted in the watch-room of the lighthouse. None must be tempted to slumber at a post of so much responsibility. And, if such needful guarantees are taken for the safety of those who navigate our seas, is there less need for earnestness and watchfulness to remove peril from the way of those whose voyage must conduct either to glory or to ruin? No slumberous hours, no unguarded moments for those to whom the heavenly light has been entrusted. Nor must danger keep you back from duty. I have read of the keeper of an island lighthouse whose provisions were exhausted, whose frame was emaciated, and to whom the stormy sea for weeks suffered no access or relief, nightly lighting his lamp with an almost dying hand. Anything better than that no warning ray should stream across that perilous channel (R. H. Lundie, M. A,)
Importance of a small light
Once I was down a coalmine. The man who received me was black and grimy, but he had an honest heart, and his smile was like sunlight crossing the grime. Down in the bowels of the mountain, dark and cheerless, I noticed his little oil-lamp. I knew that there was a sun blazing away up in the solar universe, but what was that? What concerned me down in the pit was the miners little lamp, the wick so tiny, the oil so very scanty, the flicker of flame so little noticed, yet it was more precious to me at that time than the blazing sun. Oh believe me for effective work in the mass of a lost humanity, in the blackness and darkness of this fallen world, I believe Christ prizes more the little flicker of a humble Christian who will go and visit a sick one this Sabbath afternoon, than the blazing sun of this public assembly. Oh, you can cheer the heart of God by letting your light shine unnoticed by the world, but be assured that He notices it. (John Robertson.)
The glory of an unobtrusive light
The light of a true spiritual life must shine more or less conspicuously. From a gifted speaker or writer, it may stream out widely and afar, like the gleam of a beacon flaming from a mountain top. From an unendowed, retiring, obscure disciple, it may be only as the light of a lamp in a narrow room, noticed by few, yet not entirely lost to the view of men. A charming writer, speaking of such a modest soul, says: A tiny flitting bird of slight song may with careful scrutiny be seen twisting in and out of the drooping fir tassels. Many would pass it unnoticed, but the observant eye will detect the gleam of a gold circlet upon the tiny gold-crested wren. Thus men will pass unregarding many a noiseless, retired worker for God in some sphere of seclusion and shade. But they who watch and know will be aware at times of the light of a saints glory encircling the modest head.
Liberality and service viewed in the light of the sanctuary
Having read, in chapter 7., the lengthened statement of the princes liberality, we, in our wisdom, might suppose that the next thing in order would be the consecration of the Levites, thus presenting, in unbroken connection, our persons and offerings. But no. The Spirit of God causes the light of the sanctuary to intervene, in order that we may learn in it the true object of all liberality and service in the wilderness. Is there not lovely and moral appropriateness in this? Why have we not the golden altar, with its cloud of incense, here? Why not the pure table, with its twelve loaves? Because neither of these would have the least moral connection with what goes before or what follows after; but the golden candlestick stands connected with both, inasmuch as it shows us that all liberality and all work must be viewed in the light of the sanctuary, in order to ascertain its real worth. Those seven lamps express the light of the Spirit in testimony. They were connected with the beaten shaft of the candlestick which typifies Christ, who, in His Person and work, is the foundation of the Spirits work in the Church. All depends upon Christ. Every ray of light in the Church, in the individual believer, or in Israel by and by, all flows from Christ. Nor is this all we learn from our type. The seven lamps shall give light over against the candlestick. Were we to clothe this figure in New Testament language, we should quote our Lords words when He says to us, Let your light so shine before men, &c. (Mat_5:16). Wherever the true light of the Spirit shines it will always yield a clear testimony to Christ. It will call attention not to itself, but to Him; and this is the way to glorify God. This is a great practical truth for all Christians. The very finest evidence which can be afforded of true spiritual work is that it tends directly to exalt Christ. If attention be sought for the work or the workman, the light has become dim, and the Minister of the sanctuary must use the snuffers. It was Aarons province to light tile lamps; and he it was who trimmed them likewise. In other words, the light which, as Christians, we are responsible to yield, is not only founded upon Christ, but maintained by Him, from moment to moment, throughout the entire night. Apart from Him we can do nothing. (C. H. Mackintosh.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 Critical and Explanatory Notes
Critical and Explanatory Notes
Num_8:1-4. (Compare Exo_25:31-40; Exo_27:20-21; Exo_37:17-24; Exo_40:24-25). Here we have the command to actually light the lamps, and the statement of its fulfilment. “When Aaron is commanded to attend to the lighting of the candlestick, so that it may light up the dwelling, in these special instructions the entire fulfilment of the service in the dwelling is enforced upon him as a duty. In this respect the instructions themselves, coupled with the statement of the fact that Aaron had fulfilled them, stand quite appropriately between the account of what the tribe-princes had done for the consecration of the altar service as representatives of the congregation, and the account of the solemn inauguration of the Levites in their service in the sanctuary.”—Keil and Del.
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Num_8:5-22. Before entering upon their duties the Levites were to be consecrated to the office, and then formerly handed over to the priests.
Num_8:6. Cleanse them, טַהֵר; not קַדֵּש, to hallow or sanctify, used of the consecration of the priests (Exo_29:1; Lev_8:12).
Num_8:7. Water of purifying. Lit., “sin-water.” The water used for the cleansing of persons cured of leprosy (Lev_14:5), and the “water of separation” (Num_19:9), were both of them prepared with peculiar and significant ingredients. The “sin-water;” i.e., water designed to cleanse from sin, was doubtless taken from the water in the laver of the sanctuary, which was provided for the purification of the priests before they entered upon the performance of their duties (Exo_30:17-21).
Let them shave all their flesh. Margin: “Let them cause a razor to pass over,” etc. Keil and Del.: “ ‘They shall cause the razor to pass over their whole body, הֶעֱביר תַּעַר is to be distinguished from נִּלַּה. The latter signified to make bald or shave the hair entirely off (Lev_14:8-9); the former signifies merely cutting the hair, which was part of the regular mode of adorning the body.”
Num_8:10. The children of Israel shall put their hands upon the Levites. The princes of the tribes would do this as the representatives of their respective tribes. By this act they represented the transfer to the Levites of the sacred duties which were previously obligatory upon the whole nation in the persons of its first-born sons.
Num_8:11. And Aaron shall offer the Levites before the Lord for an offering. Lit., as in margin: “Shall wave the Levites before the Lord (as) a wave-offering.” “How this was to be done is not determined. Most likely, Aaron pointed to the Levites, and then waved his hands, as in ordinary cases of making this offering. The multitude of the Levites seems to preclude the other modes suggested, e.g., causing them to march backwards and forwards before the altar, or taking them round it. The ceremony of waving indicated (cf. Lev_7:30) that the offering was dedicated to God, and again, by grant from Him, withdrawn for the use of the priests. It was therefore aptly used at the inauguration of the Levites.”—Speaker’s Comm.
Num_8:12. The Levites shall lay their hands, etc. “By this imposition of hands, they made the sacrificial animals their representatives, in which they presented their own bodies to the Lord as a living sacrifice, well pleasing to Him.”—Keil and Del.
Num_8:16. The firstborn of all the children of Israel. Heb.: “The firstborn of every one of the,” etc.
Num_8:19. To make an atonement for the children of Israel. “i.e., by performing those services which were due from the children of Israel; the omission of which by the children of Israel would, but for the interposition of the Levites, have called down wrath from God.”—Speaker’s Comm.
That there be no plague among the children of Israel, etc., by reason of any irreverent, or otherwise improper performance of sacred duties, or any trifling with sacred things. (Compare Num_1:53.)
Num_8:21. And the Levites were purified. More correctly: “Purified them selves.”
Num_8:24. To wait upon the service of, etc. Heb., as in margin: “To war the warfare of,” etc. Keil and Del.: “To do service at the work of,” etc.
Num_8:25. Shall cease waiting upon the service. Heb., as in margin: “Return from the warfare of the service.” Keil and Del.: “Return from the service of the work, and not work any further.”
Num_8:26. To keep the charge, and shall do no service. “Charge, as distinguished from work, signified the oversight of all the furniture of the tabernacle (see chap, 3); work (service) applied to laborious service, e.g., the taking down and the setting up of the tabernacle, and cleaning it, carrying wood and water for the sacrificial worship, slaying the animals for the daily and festal sacrifices of the congregation,” etc.—Keil and Del.
Proceeding to view the chapter homiletically, in the first paragraph we have:
THE GOLDEN CANDLESTICK, AN EMBLEM OF THE CHURCH OF GOD
(Num_8:1-4)
The Golden Candlestick was part of the furniture of the Holy place, and was placed on the South side of that apartment. The full description of the candlestick is given in Exo_25:31-40; Exo_37:17-24. According to the Rabbins, the height of it was five feet, and the breadth of it, or the distance between the outer branches, three and a half feet. During the night the whole of the seven lamps were kept burning, but in the day there were only three. The weight of the entire candlestick was a talent, or one hundred and twenty-five pounds. It has been calculated to have been worth £5,076. Regarding the candlestick as an emblem of the Church, the text suggests—
I. The Preciousness and Sacredness of the Church of God.
The candlestick was of pure beaten gold, so also were the snuffers and snuff dishes. Much of the furniture of the sanctuary was made of pure gold—the mercy-seat, the cherubim, the dishes, spoons, covers, bowls, the pot which contained the manna; and many of the larger things were overlaid with hold (Exo_25:10-39). In so large a use of this, the costliest and most perfect of all metals, we have an intimation of the preciousness of the Church of God, and all its belongings. The people of God are highly esteemed by Him. “The precious sons of Zion, comparable to fine gold.” “The Lord taketh pleasure in His people.”) See Isa_49:15-16; Mal_3:16-17; Act_20:28; 2Ti_2:19.) “But the mere costliness of gold,” says Archbishop Trench, “that it was of all metals the rarest, and therefore the dearest, this was not the only motive for the predominant employment of it. Throughout all the ancient East there was a sense of sacredness attached to this metal, which still to a great extent survives. Thus ‘golden’ in the Zend-Avesta is throughout synonymous with heavenly or divine. So also in many Eastern lands while silver might be degraded to profane and every-day uses of common life, might as money pass from hand to hand, ‘the pale and common drudge ’twixt man and man,’ it was not permitted to employ gold in any services except only royal and divine.” The Church of God is a sacred institution. “Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people,” etc. “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?… The temple of God is holy, which temple ye are.”
II. The Light of the Church of God.
The light in the holy place is an emblem of the Word of God in His Church. His Word, His truth, including in this all which He has declared of Himself in revealed religion, is the light of the Church. “Thy Word is a lamp unto my feet, and a light unto my path.” “For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life.” Like its Divine Author, the Word of God is light in itself. “God has ordained His Gospel,” says Milton, “to be the revelation of His power and wisdom in Christ Jesus. Let others, therefore, dread and shun the Scriptures for their darkness; I shall wish I may deserve to be reckoned amongst those who admire and dwell upon them for their clearness. There are no songs comparable to the songs of Zion, no orations equal to those of the prophets, and no politics like those which the Scriptures teach.” The Word of God gives light to others, as the lamps on the candlestick gave light to the priests in the holy place. “It is a book full of light and wisdom,” says Sir Matthew Hale, “will make you wise to eternal life, and furnish you with directions and principles to guide and order your life safely and prudently. There is no book like the Bible for excellent learning, wisdom, and use.” The perfection of this light is shadowed forth by the Golden Candlestick, with its seven lamps. Seven is the number of mystical completeness; and the seven lamps set forth the full perfection of the Sacred Scriptures. (a)
III. The Ministers of the Church of God, and their Function.
Aaron and his sons, the priests, were to light the lamps in the Holy Place. It is the duty of ministers to expound and apply the teachings of the Word of God: not to use that Word to illustrate and confirm their own theories or the systems of other men; but reverently and earnestly to strive to ascertain its meaning and message, and to make that meaning and message clear and convincing to others. It is their sacred function to bring the light of the Divine Scriptures to bear upon the duties and experiences, the problems and perplexities, the sins and struggles of human life. It has been suggested that “the lighting of one lamp from another showed the opening of one text by another.” This work of the Gospel ministry, if it is to be well done, demands careful and suitable education, diligent and devout study, and the gracious help of the Divine Spirit. (b)
It is also necessary that the Christian minister should live well. His life should be luminous as well as his ministry. It was well said by Thomas Adams: “He that preaches well in his pulpit, but lives disorderly out of it, is like a young scribbler; what he writes fair with his hand, his sleeve comes after and blots.”
IV. The Function of the Church of God.
Like the Golden Candlestick, the Church is to be a light-bearer. The Church is not the light, but it is the bearer of light, that which holds it forth and causes it widely to spread abroad its rays. It has no light of its own, but it diffuses that which it receives from its Saviour and Lord. Every Christian is “light in the Lord,” and should show forth this light in the darkness of this world. He is called to this: “Ye shine as lights in the world, holding forth the Word of Life.” “Ye are the light of the world,” etc. (Mat_5:14-16.) “I would not give much for your religion,” says Mr. Spurgeon, “unless it can been seen. Lamps do not talk; but they do shine. A lighthouse sounds no drum, it beats no gong; and yet far over the waters its friendly spark is seen by the mariner. So let your actions shine out your religion. Let the main sermon of your life be illustrated by all your conduct, and it shall not fail to be illustrious.” (c).
Application.
1. To individuals: Are our lives luminous in the light of the Lord Jesus Christ?
2. To Churches: Are we making good our claim to a place in “the Church of the living God” by taking our part in performing the Divine function of that Church? Are we diffusing the light of God in Christ in this dark world?
ILLUSTRATIONS
(a). How large a space does a candle occupy? Just a little hole in the candlestick. But when it shines out to the poor traveller that has lost his way in the morass at midnight, how far it reaches! And to him how much it means, when it guides him to a highway, and to a hospitable place of residence! And how much it means on a rocky shore, when it gives light to a thousand ships with their imperilled mariners! It means safety. It does an important office-work, although it requires but a small space to stand in. And although the Word of God does not cover much ground, the ground that it does cover is so vital, and it stands so connected with man’s life here and hereafter, that it shines with a clear light. And he that takes heed to it will certainly find the harbour, the shore, the haven. It is transcendently important; in present and temporal, and human respects, not so important as men have supposed; but in future, and eternal, and spiritual respects, a great deal more important than men have supposed.—H. W. Beecher.
Whatever else may be said about the Bible, I am sure no man can deny that it is the best book to guide men toward practical virtue and true holiness that has ever appeared in the world. Whatever may be the disputes about its origin, whatever may be the controversies and the doubts upon the various theories of inspiration, as a practical book, as a light to a man’s feet, and a lamp to his path, it has proved itself to be, and can, by investigation, be shown to be the wisest book to follow that is known.—Ibid.
(b) Learning, as well as office, is requisite for a minister. An unlearned scribe, without his treasure of old and new, is unfit to interpret God’s oracles. The priest’s lips shall preserve knowledge, is no less a precept to the minister than a promise to the people; we are unfit to be seers if we cannot distinguish between Hagar and Sarah. A minister without learning is a more cypher, which fills up a place and increaseth the number, but signifies nothing There have been some niggardly affected to learning, calling it man’s wisdom. If the moral saying of a poet or a philosopher, or, perhaps, some golden sentence of a father, drop from us, it is straight called poisoned eloquence, as if all these were not the spoils of the Gentiles, and mere handmaids unto divinity. They wrong us: we make not the pulpit a philosophy, logic, poetry-school; but all these are so many stairs to the pulpit. Will you have it? The fox dispraiseth the grapes he cannot reach. If they could beat down learning, they might escape censure for their own ignorance. For shame! Let none that have born a book dispraise learning. She hath enemies enough abroad. She should be justified of her own children. Let Babary disgrace arts, not Athens.—Thomas Adams.
(c) This world, with all its darkened societies, is but God’s large house, in which so many of His children cry in the night, but never see or find their father and as housewives do not kindle the household lamp at evening only to turn over it the big wheat measure to hide it or to quench it, but set it uncovered on its lamp-stand, that it may shed a cheerful gleam through all the room, so has our Heavenly House-Father, in mercy to His still darkened children, placed His saints on their conspicuous elevation of church-membership, that their clear light of Gospel knowledge and their reflected radiance of holy affections and Christlike deeds might spread abroad by open professsion and unconcealed well-doing, a blessed illumination. It is not that the Christian need pant after notoriety, or vaingloriously flash his little spark where he has no business. The House-Master who kindles as must place us, one on a loftier and one on a lower lamp-stand as it pleaseth Him. For us it is enough that we be content with the height or conspicuousness of our place, and cheerfully let such light as we have be seen as it may be, neither ambitiously envious nor timorously unfaithful. We are not free to descend from the stand on which He has put us, nor to hide our Christianity because we are looked at, any more than we are free to cease from shining because there are few to see us, or to flare the higher when many applaud.… As I have seen the glow-worm at late evening, by the silent side of an empty English lane, mount some tall spike of grass, and turn up its tiny lamp, content to hang head downwards, itself unseen, so that the exquisite soft green light which God had given it might be visible in its loveliness, so may one find in this world’s lowly and unfrequented paths Christ’s light-bearers, who shed each his own sweet love-light round a narrow circle of the dark, that the wayfarer who sees may praise, not his unsightly, and, sooth to say, concealed self, but that great Father in heaven who lit this faint taper upon earth, even as He lit the nobler fires which burn far up in heaven. But just as I have shut the poor glow-worm in a box or under an inverted dish, yet found that it spent all its radiance there unseen, only for sake of love and because shine it must, so will the true soul, whom his Lord’s all chance to imprison from shedding light on any human eye, rejoice no less to let his devout affections and gracious deeds be seen of Him who looks through the densest cover, and knows how to bestow an open reward.
Since, then, Jeans hath taught us that to be visible is no accident in Christian life, but the very condition of its usefulness, let us each with patient tendance trim our inward lamp, that in our hearts there may be the light of a sevenfold blessed grace; then let us not be ashamed with modest faithfulness to let that silent efficacious light of Christian character tell of us, that we have been shone upon by the face of Jesus; and of your Lord, that He is Light, and that in Him there is no darkness at all.—J. O. Dykes, M.A., D.D.
THE CONSECRATION OF THE LEVITES; OR, ASPECTS OF ACCEPTABLE CONSECRATION TO GOD
(Num_8:5-22)
Several of the homiletic suggestions arising out of these verses have already been noticed by us in our notes on the preceding chapters. Repetition of them is undesirable. They will be found on pp. 21–23; 48–53; 61–65. In this section of the history we have the account of the ordination of the Levites to the duties already assigned to them in chapters 3 and 4. They have been exchanged for the firstborn; and now they are consecrated to the work of their sacred calling. The order and ceremonies of their consecration were appointed by God; we shall regard that consecration as setting forth several aspects of acceptable consecration to God.
I. In acceptable consecration to God there is a practical recognition of the necessity of moral purity.
“Take the Levites from among the children of Israel, and cleanse them,” etc. (Num_8:6-7). Human nature is defiled by sin. Its springs of thought and feeling are corrupt. Heart and hands are both stained by evil in thought and deed. If we would approach unto God acceptably, we must seek spiritual cleansing. The offerings that are presented to God must be pure, and before man can offer himself to God, he must cleanse himself from sin (See Exo_3:5; Isa_1:11-18; 1Ti_2:8). Ministers of the Gospel are specially required to cultivate and exhibit moral purity in their life. They must translate the doctrine of their sermons into the practice of their life; they must be sound in doctrine and sincere in life. “Be ye clean that bear the vessels of the Lord.” “A bishop must be blameless,” etc. (1Ti_3:2-7). “In all things shewing thyself a pattern of good works,” etc. (Tit_2:7-8). “Being ensamples to the flock.” Let all Christians, and all ministers especially, cultivate this moral purity. But how may it be attained?
1. By personal effort. “Let them shave all their flesh, and let them wash their clothes, and so make themselves clean.” The cleansing elements provided by God in the Gospel are of no avail unless they are personally applied. “Wash you, make you clean,” etc. The innumerable white-robed multitude, before the throne and before the Lamb, “have washed their robes, and made them white in the blood of the Lamb.” “Purifying their hearts by faith.”
2 By Divine influence. Moses was commanded to cleanse the Levites: “And thus thou shalt do unto them to cleanse them: Sprinkle water of purifying upon them.” “Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you.” “The blood of Jesus Christ His Son cleanseth us from all sin,” &c. (1Jn_1:7-9). God both provides the cleansing element and blesses man’s cleansing efforts. “It is our duty to cleanse ourselves, and God’s promise that He will cleanse us.”
II. In acceptable consecration to God there is a practical recognition of the necessity of atonement for sin.
A young bullock was, by the Divine direction, offered to God as a sin-offering for the Levites (Num_8:8; Num_8:12). In this, two truths of vital importance were symbolically expressed.
1. That man needs forgiveness of sin and reconciliation with God. Man cannot truly serve God or commune with Him until these are attained by him.
2. That forgiveness of sin and reconciliation to God are to be attained through sacrifice. Christ Jesus came into the world “to put away sin by the sacrifice of Himself.… Christ was offered to bear the sins of many.” “In whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace.” (See remarks on the sin-offering in our exposition of chaps. Num_6:13-21, and Num_7:10-88). (a)
III. Acceptable consecration to God must be unreserved and full.
“A young bullock with his meatoffering of fine flour mingled with oil” was to be offered to God for the Levites as a burnt offering; which symbolically expressed the entire surrender of the offerer unto God. As the offering was entirely consumed upon the altar to the honour of God, so the offerer gave himself wholly to God. (On this point see our exposition of chaps. Num_6:13-21, and Num_7:10-88). Notice two points:—
1. God demands this entire consecration. “The Levites are wholly given unto Me from among the children of Israel,” etc., Num_8:16-18. (See pp. 50–53.)
2. Gratitude urges to this entire consecration. We have an intimation of this in this ceremony of consecration. The young bullock that was offered for a burnt-offering was to be presented to the Lord “with his meat-offering.” This meat-offering of fine flour mingled with oil was an appendage to the devotion implied in the burnt-offering: it was eucharistic—a symbolical expression of man’s gratitude for God’s goodness. The Apostle besought the Roman Christians “by the mercies of God” to present their bodies a living sacrifice, holy, acceptable unto God, as their reasonable service. “What shall I render unto the Lord for all His benefits toward me? I will offer to Thee the sacrifice of thanksgiving,” etc. Let us through Jesus Christ offer ourselves wholly and for ever unto God. (b)
IV. Acceptable consecration to God must be open.
The Levites were consecrated to the service of the Lord in the presence of all the congregation. “Thou shalt bring the Levites before the tabernacle of the congregation; and thou shalt gather the whole assembly of the children of Israel together” etc. (Num_8:9-12). “Whosoever shall confess Me before men, him will I confess also before my Father which is in heaven.” “If thou shalt confess with thy mouth the Lord Jesus,” etc. (Rom_10:9-10.) “Every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father.” Avoiding parade and ostentation on the one hand, and secrecy and undue reserve on the other, the true Christian both by word and deed acknowledges Christ as his Saviour and Lord. See Psa_66:15-16; Mar_5:19-20; Mat_5:14-16. (c)
V. Acceptable consecration to God is followed by religious service.
“And after that shall the Levites go in to do the service of the tabernacle of the congregation.… And after that went the Levites in to do,” etc. They were consecrated for this purpose, that they might “do the service of the children of Israel in the tabernacle of the congregation.” The consecration to God which is only a thing of profession and sentiment is worse than worthless; it is offensive in the sight of God, and baneful in its influence upon men. The true consecration is for service according to the will of God. In a special sense Christian ministers are the servants of God in the work of His Church; but every true Christian is also a servant of God. “We can serve God anywhere and everywhere, as well as in the pulpit or in the congregation. You may glorify God behind a counter just as in a cathedral; you may serve God sweeping a street as well as being a bishop.” In respect to the service of the Levites two things are indicated:—
1. In religious services there are different grades, and even the lowest grade is sacred and honourable. “I have given the Levites as a gift to Aaron and to his sons.… The Levites went in to do their service in the tabernacle of the congregation before Aaron and before his sons.” See pp. 48–50.
2. The faithful performance of religious services is of the greatest importance to society. “I have given the Levites to do the service of the children of Israel in the tabernacle of the congregation, and to make an atonement for the children of Israel: that there be no plague among the children of Israel, when the children of Israel come nigh unto the sanctuary.” (See explanatory notes on Num_8:19. and pp. 22, 23).
But the true and acceptable Christian consecration extends to all our life and work: he who is truly devoted to God will do all things as for Him. (d)
“If on our daily course our mind
Be set to hallow all we find,
New treasures still, of countless price,
God will provide for sacrifice.
As for some dear familiar strain
Untir’d we ask, and ask again,
Ever, in its melodious store,
Finding a spell unheard before;
Such is the bliss of souls serene,
When they have sworn, and stedfast mean,
Counting the cost in all t’ espy
Their God, in all themselves deny.
O could we learn that sacrifice,
What lights would all around us rise!
How would our hearts with wisdom talk
Along Life’s dullest, dreariest walk!
We need not bid, for cloister’d cell,
Our neighbour and our work farewell,
Nor strive to wind ourselves too high
For sinful man beneath the sky:
The trivial round, the common task,
Would furnish all we ought to ask:
Room to deny ourselves; a road
To bring us, daily, nearer God.”—Keble.
ILLUSTRATIONS
(a) The Lord did not study attractive æsthetics, He did not prepare a tabernacle that should delight men’s tastes; it was rich indeed, but so blood-stained as to be by no means beautiful. No staining of glass to charm the eye, but instead thereof the inwards of slaughtered bullocks. Such sights would disgust the delicate tastes of the fops of this present age. Blood, blood on every side; death, fire, smoke, and ashes, varied with the bellowings of dying beasts, and the active exertions of men whose white garments were all crimson with the blood of victims. How clearly did the worshippers see the sternness and severity of the Justice of God against human sin, and the intensity of the agony of the great Son of God who was in the fulness of time by His own death to put away all the sins and transgressions of His people! By faith come ye, my brethren, and walk round that blood-stained altar, and as you mark its four-square form and its horns of strength, and see the sacrifices smoking thereon acceptable to God, look down and mark the blood with which its foundations are so completely saturated, and understand how all salvation and all acceptance rests on the atonement of the dying Son of God.—C. H. Spurgeon.
(b) If you could know regrets in the realm of blessedness, would not these be the regrets, that you have not served Christ better, loved Him more, spoke of Him oftener, given more generously to His cause, and more uniformly proved yourselves to be consecrated to Him? I am afraid that such would be the form of the regrets of Paradise, if any could intrude within those gates of pearl. Come, let us live while we live! Let us live up to the utmost stretch of our manhood! Let us ask the Lord to brace our nerves, to string our sinews, and make us true crusaders, knights of the blood-red cross, consecrated men and women, who, for the love we bear Christ’s name, will count labour to be ease, and suffering to be joy, and reproach to be honour, and loss to be gain! If we have never yet given ourselves wholly up to Christ as His disciples, now hard by His cross, where we see His wounds still bleeding afresh, and Himself quivering in pain for us, let us pledge ourselves in His strength, that we give ourselves wholly to Him without reserve, and so may He help us by His Spirit, that the vow may be redeemed and the resolve may be carried out, that we may lire to Christ, and dying may find it gain.—Ibid.
(c) It is in all cases the instinct of a new heart, in its experience of God, to acknowledge Him. No one ever thinks it a matter of delicacy or genuine modesty entirely to suppress any reasonable joy, least of all any fit testimony of gratitude toward a deliverer and for a deliverance. In such a case no one ever asks, what is the use? where is the propriety? for it is the simple instinct of his nature to speak, and he speaks. Thus, if one of you had been rescued in a shipwreck on a foreign shore, by some common sailor who had risked his life to save you, and you should discover him across the street in some great city, you would rush to his side, seize his hand, and begin at once, with a choking utterance, to testify your gratitude to him for so great a deliverance. Or, if you should pass restrainedly on, making no sign, pretending to yourself that you might be wanting in delicacy or modesty to publish your private feelings by any such eager acknowledgment of your deliverer or that you ought first to be more sure of the genuineness of your gratitude, what opinion must we have in such a case of your heartlessness and falseness to nature! In the same simple way, all ambition apart, all conceit of self forgot, all artificial and mock modesty excluded, it will be the instinct of every one that loves God to acknowledge Him. He will say with our Psalmist, “Come and hear, all ye that fear God, and I will declare what He hath done for my soul.”—H. Bushnell, D.D.
(d) Holiness is the attribute of persons, places, times, or things, set apart by the will of God from common uses, and devoted to Himself. But by God’s own appointment, those who were thus consecrated to His service in Jewish times spent a great part of their life in work which in itself was of quite a secular character. The Levites, for instance, were not always praying, or preaching, or reading the scriptures, or offering sacrifices. When the nation was in the desert, the Levites had to take down the Tabernacle and set it up, and to carry the furniture from one camping-ground to another, just as the rest of the people had to take down their own tents and set them up again, and to carry their own goods from place to place. The work of the Levites was as hard as the work of the common people; but the work of the Levites was holy, because the Tabernacle was the Tent of God. They swept the courts of the Tabernacle, and when the Temple was built they swept the larger courts of the Temple; they kindled fires; they made incense; they stored wine and oil; they drew water; they killed animals; they learnt to play musical instruments; but there was nothing profane in their most menial occupations, for whatever they did, they did as God’s servants. They had charge of large revenues; but the revenues consisted of what the people offered to God. They acted as magistrates and administered the law; but the law which they administered was Divine. Even the priests had to change the show-bred, to burn incense, and to tend fires.
A great part of the work that was done by Priests and Levites was in itself mere secular work; but they and their work were “holy,” because they were set apart to God’s service, and because their work was done for God, and in obedience to God’s commandments. A great part of the work that must be done by Christian people in our times is in itself mere secular work. It has to be done at the carpenter’s bench, at the blacksmith’s anvil, in the kitchen, behind a draper’s counter, at the desk in a merchant’s office, on the box of an omnibus, on the platform of a locomotive, in the van of a railway guard, in cotton mills, in bank parlours, in the private rooms of newspaper editors, in political committees, at School Boards, in Government offices, in Parliament;—and if there is hearty, unreserved consecration to God, if God’s will is the law by which all the work is controlled, if God’s honour is the end to which all the work is devoted, the “secular” work, however earnestly it is done, is no more inconsistent with saintliness than were the menial duties of Priests with their “consecration” to the duties of their priesthood. The Priests would have been unfaithful to the solemnities with which they were set apart to their holy office if, in the conceit and fastidiousness of priestly pride, they had neglected their menial duties under the pretence of maintaining their sanctity. Christian men are equally unfaithful to their nobler calling if, under the influence of a similar conceit and fastidiousness, they regard what they call secular work as “common and unclean,” and refuse to discharge obvious duties under the pretence of keeping their holiness untainted.
But holiness is something more than a faultless morality. The difference between a holy man and a moral man is the difference between a Temple or a Church and a house. You may erect a very noble building; the design may be stately; the proportions magnificent; there may be plenty of space, and air and light; the walls may be of pure white marble like the walls of Italian palaces; the decorations may be perfectly beautiful; but if you build it for yourself it is a House, and not a Temple. It was not the splendour of the building on Mount Moriah that made it a Temple, but the Divine uses to which by Divine appointment it was consecrated Nor does Holiness consist in fidelity to certain occlesiastical traditions You may build a House in the style of a Church; there may be have and transepts and chancel; there may be clustered columns, and the windows may be glorious with crimson and purple and gold; but if the building is for yourself and for your private uses, it is no Church, but a mere House. And, on the other hand, no matter how poor and mean our life may look to common eyes, it is sacred—every part is sacred—if we have consecrated ourselves to God. The tent which was God’s Tabernacle in the wilderness was more awful and august than the palaces of kings. Everything depends on the law which we are trying to obey, and the Master whom we are trying to serve. Holiness is the result of the consecration of our whole life to God. It requires that we should make God’s will our supreme law, and that we should do God’s will for God’s glory.—R. W. Dale, M.A., D.D.
THE DIVINE MASTER AND HIS HUMAN SERVANTS
(Num_8:23-26).
We have here the Divine directions as to the period of the Service of the Levites. The manner in which these directions are introduced—“And the Lord spake unto Moses, saying;” the words which immediately follow these directions—“Thus shalt thou do unto the Levites touching their charge;” and their position in the history, immediately after the ordination of the Levites to their sacred duties, show that they are intended to be the fixed law for the service of the Levites at the sanctuary. In chap. 4 Num_8:3, Moses was commanded to number the Levites “from thirty years old and upward oven until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation,” while in the text the period of service is fixed from twenty-five years old and upward until fifty years old. That numbering had reference especially to the carriage of the tabernacle from place to place during the wanderings in the wilderness, a laborious service requiring the strength of mature manhood; whereas the directions of the text refer to the entire service of the tabernacle, which, when it was stationary, could be performed without difficulty by persons of twenty-five years of age. At a subsequent period the age at which the Levites began their service was fixed at twenty years, because the tabernacle being permanently placed upon Mount Zion, they were no longer required to “carry the tabernacle, nor any vessels of it for the service thereof” (1Ch_23:24-32).
The text suggests the following Homiletic points:—
I. The necessity of fitness for the Divine service.
Though the Levites entered upon their service at the age of twenty-five years, they took no part in its heaviest duties until they had attained thirty years, and thorough physical fitness; and when at fifty years that fitness began to fail, they were released from the severe duties, and employed only in such as would not try their physical powers. God requires fit instruments for His work. He can use any instrumentality whatsoever, or He can accomplish His purpose without any instrumentality; but His rule is to use those instruments who are best adapted for the accomplishment of His purposes. The arrangement of the service of the Levites shows this. The calling and career of such men as Joseph, Moses, David, John the Baptist, Paul, show this. In learning any handicraft or trade, years are spent under instructors: for the practice of law or medicine men must have special and careful training: and is it not important that they who engage in religious services should be qualified for such services? Let all religious workers do their utmost to prepare themselves for their important and sacred duties: let them study, pray, &c. (a)
Let Christian ministers especially be conscientious and painstaking in this respect. (b)
II. The variety of employment in the Divine service.
In their life in the wilderness there was Levitical service suited to young men of twenty-five years of age, there was severe labour for men from thirty to fifty years of age, and there was honourable and easy service for those who were fifty years old and upward. (See explanatory notes on these verses). The aged Levites had the oversight of the furniture of the tabernacle, and were probably engaged in instructing the young men, and in guarding the tabernacle against the approach of any prohibited persons. In the service of God to-day there is room for workers of every kind and degree of faculty; there is ample scope for the enthusiasm of youth, the strength of manhood, and the ripe experience of age. The able reasoner, the eloquent orator, the skilful manager of affairs, the patient plodding worker, the sympathetic visitor of the sick and sorrowful, the gifted and loving teacher, the prevailing intercessor at the Throne of Grace, the unobtrusive and kindly tract distributor, even the worn and weary sufferer, calm, and sweetly submissive to the Divine will, each and all have their sphere and their mission in the service of God. In this we have—
1. An encouragement to persons of feeble powers and narrow opportunities to try to do good. (c)
2. A rebuke to those who plead inability as an excuse for their indolence in religious service. Use the ability you have, however small it may be; and by so doing you will increase it. God holds us responsible only for the ability we have or may have, not for that we have not and cannot obtain. (See pp. 40, 41).
III. The care of the Great Master for His servants.
He will not have His servants overburdened; His youthful servants He will not prematurely call to posts of severe labour or solemn responsibility, and for those who “have borne the burden and heat of the day” He arranges an eventide of honourable and restful service. He calls men to work for which they are adapted; and if in their work any severe strain be imposed upon them, He giveth unto them more grace. His yoke is easy and His burden is light. He graciously sustains every worker in his toil, gives to every worker sweetest joy in his toil, and will gloriously reward even the smallest service of the feeblest worker. (d)
“How blessed from the bonds of sin,
And earthly fetters free,
In singleness of heart and aim,
Thy servant, Lord, to be!
The hardest toil to undertake
With joy at Thy command,
The meanest office to receive
With meekness at Thy hand!
How happily the working days
In this dear service fly,
How rapidly the closing hour,
The time of rest draws high!
When all the faithful gather home,
A joyful company,
And ever where the Master is,
Shall His blest servants be.”—Spitta.
Conclusion.
This subject supplies—
1. Encouragement to enter into this service. “Come thou with us,” etc.
2. Encouragement to persevere in this service. A glorious reward awaits those who patiently continue in well doing.
ILLUSTRATIONS
(a) You have read in history of that hero who, when an overwhelming force was in full pursuit, and all his followers were urging him to more rapid flight, coolly dismounted to repair a flaw in his horse’s harness, While busied with the broken buckle, the distant crowd swept down in nearer thunder; but, just as the prancing hoofs and eager spears were ready to dash upon him, the flaw was mended, and, like a swooping falcon, he had vanished from their view. The broken buckle would have left him on the field a dismounted and inglorious prisoner; the timely delay sent him in safety back to his comrades. There is in daily life the same luckless precipitancy, and the same profitable delay. The man who, from his prayerless awakening, bounces into the business of the day, however good his talents and great his diligence, is only galloping upon a steed harnessed with a broken buckle, and must not marvel if, in his hottest haste or most hazardous leap, he be left ingloriously in the dust; and though it may occasion some little delay beforehand, his neighbour is wiser who sets out all in order before the march begins.—James Hamilton, D.D.
(b) I believe that at bottom most people think it an uncommonly easy thing to preach, and that they could do it amazingly well themselves. Every donkey thinks itself worthy to stand with the king’s horses; every girl thinks that she could keep house better than her mother; but thoughts are not facts, for the sprat thought itself a herring, but the fisherman knew better. I daresay those who can whistle fancy that they can plough; but there’s more than whistling in a good ploughman; and so let me tell you there’s more in good preaching than taking a text, and saying firstly, secondly, and thirdly, I try my hand at preaching myself, and in my poor way I find it no very easy thing to give the folks something worth hearing; and if the fine critics, who reckon us up on their thumbs, would but try their own hands at it, they might be a little more quiet. Dogs, however, always will bark, and what is worse, some of them will bite, too; but let decent people do all they can, if not to muzzle them, yet to prevent their doing any great mischief.—C. H. Spurgeon.
(c) In order to serve Christ acceptably, we have not to revolutionize our lot, nor to seek other conditions than those Providence supplies. The place is nothing; the heart is all. Chambers of patient invalids, beds of submissive sickness, obscurity, weakness, baffled plans,—a thousand nameless limitations of faculty, of opportunity, of property,—all these are witnesses of silent but victorious faith. In all of them God is glorified, for in all of them His will is done. Out of all of them gates open into heaven and the joy of the Lord. Mercifully the Father has appointed many ways in which we may walk toward His face, and run on His errands. Work is the way for strength; lying still is the way for infirmity. If only there are trust and prayer in both, there is some instruction in a picture I have read of, which represents the lives of twin brothers diverging from the ceadle. One, by study, becomes a learned and skilful physician, reaching great riches and honour by administering to the sick. The other has no talent for books, and no memory, and no science; he becomes a poor strolling musician, but spends his days in consoling, by his lute, sufferings that are beyond all medicine. The brothers are shown meeting at the close of their career. The vagrant is sick and worn out, and the brother prescribes for him out of his learning, and gathers ingenious compounds for his relief; but, meantime, he to whom God gave another gift touches his instrument for the solace of the great man’s shattered nerves, and heals his benefactor’s disordered spirit.—F. D. Huntington, D.D.
Out of this whole structure of the human body, every little muscle, every single cell, has its own secretion and its own work; and though some physicians have said this and that organ might be spared, I believe there is not a single thread in the whole embroidery of human nature that could be well spared—the whole of the fabric is required. So in the mystical body, the Church, the least member is necessary; the most uncomely member of the Christian Church is needful for its growth. Find out, then, what your sphere is, and occupy it. Ask God to tell you what is your niche, and stand in it, occupying the place till Jesus Christ shall come and give you your reward. Use what ability you have, and use it at once.—C. H. Spurgeon.
(d) I know your gifts to His Church, and His poor, are necessarily but little, for yours is the poor widow’s portion perhaps, and you can give only your two mites; but I know that, as they fall into the treasury, Jesus sits over against the treasury and hears sweet sounds in the dropping of your gifts. I know your life is such that you mourn over it every day, but still you do serve God in it, and you long to serve Him more, and that love of yours is written in the books of the King’s record, and you shall be His in the day when He makes up His jewels; and your works shall be His too, for your works shall follow you to the skies when you rise in Jesus, and your reward even for a cup of cold water shall be as sure as it will be gracious, and your entrance into the joy of your Lord shall certainly be bestowed upon you according to the grace which is in Christ Jesus, by which he has accepted you.—Ibid.
SERVICE
(Num_8:24)
The Levitical service in the wilderness was very severe; it required strong, able-bodied men. There were, in addition to the ministrations in the tabernacle, many heavy weights to carry. (It is computed by some that the metal of the tabernacle alone weighed 10 tons, 13 cwts., 24 lbs., 14 ozs., beside skins, hangings, cords, boards, and posts). In David’s time we read they began at twenty years of age; but in the wilderness they did not fully engage in the more laborious service until thirty, although the time for their assisting was fixed at twenty-five.
I. The service God demands of all Levites.
Every Christian should be a priest, ever ministering in His temple.
1. Burden-bearing. How often Christians murmur about their burdens, as though they were not honoured in being permitted to bear anything for God.
2. Singing. The Levites sang and played on instruments. Sing the song of gratitude and contentment.
3. Studying of the law. “Search the Scriptures.”
4. Attendance on the ordinances of the sanctuary. There is a special blessing for those who worship in God’s house.
II. God demands the service in our prime.
“From twenty and five.” We must give God the best we have. The lamb must be without blemish; the fruit the first and choicest, to show our love and gratitude.
III. God demands this service when it can be most easily rendered.
God did not ask of the Levites, nor does He of us, impossibilities. The very young and the old were exempt from the bearing of the heavier burdens. God suits the burden to the back. All he asks is that we shall do what we can.—R. A. Griffin.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 The Lighting of the Golden Lamps. The Consecration of…
The Lighting of the Golden Lamps. The Consecration of the Levites
1-4. See on Exo_25:31-40; Exo_27:20, Exo_27:21.
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5-26. This is the fulfilment of the injunetion in Num_3:5 to Num_13:7. Water of purifying] RV 'of expiation.' This ceremonial cleansing symbolised the inward purity required in those who bore the vessels of the Lord.
II. Offer the Levites. for an offering of the children of Israel] RV 'offer (lit. 'wave') the Levites.. for a wave offering, on the behalf of the children of Israel.' The Levites were solemnly set apart by the representatives of the people laying their hands upon them, and they were also 'waved' before the Lord as being that portion of the nation specially devoted to the service of God. How the 'waving' was done is not certain, whether the Levites were led backwards and forwards by Aaron in the direction of the Holy of Holies, or whether Aaron merely waved his hands over them: see on Exo_29:24.
16. The Levites are accepted as the substitutes in the service of the tabernacle for the firstborn among the children of Israel, who are now redeemed by a money payment of five shekels: see Exo_13:13 and cp. Num_18:15, Num_18:16.
19. Plague] see on Num_1:53. When.. come nigh] RM 'through coming nigh.'
24. Twenty and five years] see on Num_4:3.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 6. The Consecration of the Levites
6. The Consecration of the Levites
CHAPTER 8
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1. The lighting of the candlestick (Num 8:1-4)
2. The consecration of the Levites (Num 8:5-22)
3. The charge to the Levites repeated (Num 8:23-26)
The candlestick is the type of Christ as in the sanctuary, that is, Christ in glory. The lighting of the seven lamps introduced in the beginning of the wilderness book is of blessed meaning. The seven lamps were to illuminate the candlestick of beaten gold, throw their light upon the candlestick so that the gold and beautiful workmanship might be seen. The oil in the seven lamps represents the Holy Spirit. Spiritually applied we have the picture here of the Spirit of God shedding light upon Christ. For this He is given to His people, to glorify Christ. And this is the great need of the people of God in their journey through the wilderness. The eyes of the pilgrim and stranger, the passenger passing through the wilderness, must be fixed upon Christ in glory.
The consecration of the Levites consisted in sprinkling with water, shaving the whole body, washing of their clothes. They had to stand before the tabernacle of the congregation and the whole assembly of the children of Israel was gathered together. The children of Israel had to put their hands upon the Levites. The whole congregation became thus identified with the service of the Levites. The Levites represented the entire congregation of Israel and served in their behalf. The sprinkling with water in their consecration stands typically for the purification from sins. This they could not do for themselves, another had to do it. But the sharp razor they were able to take to remove from their bodies all the hair, which stands for that which belongs to the flesh, the old nature. They had also to wash their clothes, which typically signifies the water (the Word) applied to our habits and to our ways. The lessons are many. He who would be a true Levite in service must constantly use the sharp knife of self-judgment to remove all what is of self.
Their period of service was fixed. It was uniform, from 25 to 50 years. It was a gracious provision that at 50 the Levite was permitted to retire from the harder work. There is no clash here with the statement of chapter 4. From 25 to 30 they could do the lighter work of the tabernacle, even as the Levites over 50 years were exempt from the harder tasks. The Lord still fixes the period in which His servants are to serve Him, as He also looks out for their comfort (Joh 21:12; Joh 21:18-19).
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 The Lighting of the Sanctuary Lamps
The Lighting of the Sanctuary Lamps
v. 1. And the Lord spake unto Moses, saying,
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v. 2. Speak unto Aaron and say unto him, When thou lightest the lamps, apparently the chief daily function of the high priest in those days, and a very important part of the officiating priest’s work at a later period, the seven lamps shall give light over against the candlestick. Cf Exo 25:37. The lamps were to be placed in their sockets on the candlestick in such a manner as to throw their light toward the front, thereby illuminating the Holy Place. This custom has a very definite significance in this connection, for Israel was at all times to be such a people before the Lord as to let its light shine in the darkness of this world.
v. 3. And Aaron did so; he lighted the lamps thereof over against the candlestick, so that they shone forward or toward the east from the veil which screened the Most Holy Place, as the Lord commanded Moses.
v. 4. And this work of the candlestick was of beaten gold, of fine chased work, unto the shaft thereof, unto the flowers thereof, was beaten work, Exo 25:31-39; according unto the pattern which the Lord had showed Moses, so he made the candlestick. Stress is again laid upon the fact that the candlestick conformed exactly to the pattern which Moses saw on the mountain.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3 must give light in front
must give light in front
"must shine towards the front"
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translationWords
Yahweh
Moses
Aaron
lamp
light
lampstand
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v1 8:1-4 Here are specific guidelines for the placement of…
8:1-4 Here are specific guidelines for the placement of the elaborate lampstand (Hebrew menorah; see Exod 25:31-40) in the Tabernacle. Since the inside of the Tabernacle was dark, the illumination provided by this stylized tree of lamps aided Israel’s worship.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.