Duty of Priests When Out of Public View
WHEN OUT OF PUBLIC VIEW IN THE HOLY PLACE
“THAT THOU MATEST KNOW HOW THOO OCQHTEST TO BEUATK TBYSKLr IK
THE HOUSE OF dOD, WHICH IS THE CUOSCH OF THE LIVtMO GOO.” 1 1101
m. 15.
CHAPTER XXIV. Vees. 1-9.
DUTY OP THE PRIESTS IN REGARD TO THE GOLDEN CANDLE-STICK.
Vers. 1, 2, 3, 4. “And the Lord spake unto Moses, saying, Command the children of Israel that they bring unto thee pure oil oUve beat«a for the light, to cause the lamps to burn continually. Without the veil of the testimony, in the tabernacle of the congregation, shall Aaron order it from the evening unto the morning, before the Lord continually; it shall be a statute forever in your generations. He shall order tliu lamps upon the pure candlestick before the Lord continually.”
Here are some directions referring neither to the priest’s public duty, nor yet to his domestic, but to his official duties when withdrawn from the sight of men in the holy place — what may be called his private official duties.
The people are to bring the oil. Asher must send up to the holy place the produce of his olive-trees, and every i Israelite must learn to feel an interest in the unseen work of the sanctuary. And not only must they bring it — they must bring it “pure,” clear and unmixed, and “beaten,” prepared with care. By thus prescribing to the people the duty of bringing the oil for the lamps to the priests well prepared, they were made to feel that they, as much as the priests, had an interest in the transactions of the holy place. It was equivalent to a declaration that the seven-lamped candlestick burnt there for them. And so it did. That golden candlestick, with its seven lamps at the end of the seven branches, was a type of God’s Church standing in Christ (He is the shaft of gold), and supplied by the Spirit with light and life; or, to put the same truth in a different form, it was Christ holding up his Church (the seven branches), while the Holy Spirit was the indwelling light and life of each. Each Israelite had, therefore, a special interest in these lamps.
They burned “continually” (T’opi), that is, from day to day, like the “continual burtit-offering’” or daily sacrifice.* The lamps were kindled every morning at break of day, and burned till evening. At evening they were trimmed again, and burned on till the dawn of day. Hence we find in 1 Sam. iii. 3,t it was set in
* It has been remarked, that 2 Sam. ix. 7, 13, is an instance that explains ■flie true force of -iiain- Mephibosheth ate bread at David’s table “continually.” Hence some explain 1 Thess. v. 17, as nothing more than “Pray at stated times without allowing interruption.” But that passage includes much more, viz., a frame of mind which never felt indisposed for prayer.
f In “The Tabernacle of Moses,” by Rev. W. Mudge (a very excellent and refreshing work), this passage is quoted as proving the spread of corruption in Eli’s days. But it is not so, if our view is right; and Witsius (De Mysterio Tabern.) maintains the view we have given.
428 DUTIES OF PRIESTS WHEN OUT OF PUBLIC VIEW.
order at sunset, that it might burn till the oil was exhausted; and when they found it gone out in ike morning’, they set it in order again for the day, and it burnt till evening. It was allowed to go out for want of oil and trimming, in order to teach our need of, and dependence upon, the Holy Spirit for every moment’s light and life, and upon the priest’s care — even the watchful care of Jesus. “Order them from eveningtill morning” points to a yet more special point. They burned during the night, until near the dawn, as a type of the Church giving light, but getting very dim as the daybreak approaches. Perhaps the burning during day might signify the need of another light than the blaze of nature, even at its noon..
The candlestick stood “pure” (i. e., its golden shaft and branches kept ever free from what might dim their brightness), in the holy place, on the outside of the veil that hung between to divide this place from the holiest of all, where stood “the testimony.”*
Let us turn aside for a time to view more leisurely this great sight. We on earth are interested in it; for it stands not in the holiest of all, which is heaven, but in the holy place, which represents Spiritual or heavenly things enjoyed on earth. - True, it speaks primarily to Israel; for his is the one candlestick with its seven branches, giving light in a dark world. But since his day, this same figure or type has been used by Jesus — our High Priest after the order of Melchizedec — to repre-
* nsn. Is this word specially a name for the ark, wherein the lav was deposited, and which so testified to the law’s demands, and magnified it, by the blood sprinkled above i Out of that closed ark, when so sprinkled, a voice was proclaiming the lawgiver’s holy, holy, holy name in accents of love. And this is the testimony needed by a sinner. sent his scattered churches among the Gren tiles. (See Rev. i. 20.) What, then, did Israel see in the golden candlestick and its lamps?
Did they not, first of all, see, as it were, the true vine spreading out its many branches? They saw seven branches proceeding from one stem or shaft, each branch adorned with “knots and flowers.” The massy shaft upheld the whole — the seven-fold or complete, array of branches. Next; whether or not they knew it, it is revealed now. Rev. iv. 8, that the seven lamps of fire were typical of the seven-fold Spirit of God.
How beautiful the truth exhibited here I Christ is the golden candlestick. He bears up all the branches; every Church and evety member would give way, and fall with a crash to the dust, if he were to withdraw his upholding strength. Flowers, light, oil, are first in him, and belong to his Church because it stands on him. Were Christ to sink — had he sank in Gethsemane — then all would have sunk! Enoch’s three hundred years’ walk with God, Moses’ forty days’ and nights’ com- ( munion, Abraham’s sacrifice of Isaac — all the graces, holiness, beautiful walk, of all the saints in Old Testament times, would have availed nothing had they not been on the golden shaft. To him, therefore, we ever sing, “To him that is able to keep you from falling.’” (Jude 24.)
*’ The olive-oil feeding the Jiame of every lamp is the Holy Spirit. In 1 John ii. 27, “The anointing” is the work of the Holy Spirit; and in Rev. iii. 1, Christ is represented as giving the Holy Spirit, who is the oil to each candlestick. All /eg-A^ was from the pure oil; alljj’ grace is from the Spirit, and Christ pours in the Spirit to his own, as tbo priest pjiired oil into liie lamps. “from morning to evening, continually.” Without oil, the wick of the lamp would be extinguished in noisome fumes, after a short blaze; without the Holy Spirit, the Church and every member of the Church, would sink into darkness like that of the world around them, and their profession would only leave behind most offensive remembrances. Thus, then, is Jesus giving out the Holy Spirit to his Churches.
The priest setting the lamps in order daily represents Christ causing his people daily to receive and give forth light and life. In the midst of a dark world, believers are set up as lights. See Phil. ii. 15; Matt. v. A6. They should be as the Baptist, “burning and shining lights.” They should be represeqrtativcs of Christ himself, who “shone as the light in darkness.” And they must shine — 1. Not by natural gifts, but by grace. There must be the beaten oil, pressed out of Israel’s olive-trees; not merely talent, or natural fervor and benevolence. 2. Clearly. There were golden snuffers for these lamps, and the use of them was committed to the priest who went in to set things in order. Believers must have their gifts and graces jstirred up, so that there be no dulness, indecision, languor. When, you feel a little pride stealing in, or love of pxaise, or fondness forV comforts, or earthly cares, go then, believer, to the priest f let him dress the lamp. 3. Constantly. Every day in succession shine as before; never hide the light. If there* be a place where it is not duty to speak, yet there is no place where it is not duty to think and feel for God. 4. Calmly; for the light of these lamps did not sputter as it burned. The oil was pure. Believers must have the lamb-like spirit of Jesus, putting away all admixture of human temper; not reproving with the heat of human passion, nor harshly upbraiding the obstinate sinner, not, impatient or hasty or fierce, even when enormous wickedness and deceit appear. A calm light generally shines full. 5. In the face of the world. Cast your light fair on the world’s sins, that they may see them. Point out their ungodliness, their lawlessness, their unbelief. Reprove their acts of Sabbath profanation. Check them when they swear in your presence. Bear your testimony where the truth is denied iji y’Jur presence. Never be afraid of dazzling the world with too much light; but plainly show them that they are wholly sinful, wholly ruined, wholly helpless; and speak of a present, immediate, free, full pardon in the Saviour. 6. So as to show) the golden table and tJii- golden altar. The light of the candlestick did sS?^” Was not this pomting the eye to Christ, who died and who is risen? The bread on the table is Christ who gave his life forjas; the golden altar and its incense is Jesus exalted and accepted. Here is] full salvation. 7. As if yuu alone were responsible for the enlightening of the dark world. The candlestick was the only light; so is the Church. And let every member feel responsibility. Perhaps if you shine not, some soul shall be left forever in darkness. If one lighthouse on the sea-shore were obscured, how many ships might be lost in consequence; especially if formerly that lighthouse used to direct to the haven. Oh! then, how
many may perish if you backslide and shine not as before! This is our time for shining. When Jesus comes, his light will dim ours; we shall shine with him, but our
j; privilege of bringing others shall be ended. When the «un rises, the vessel needs no more the help of the beacon light.
Lord, give us the light that shineth in the dark world, and make us shine ourselves, till the day dawn and the Daystar arise, whose beams shall gladden and sanctify our hearts to the full.*
DUTY OF PRIESTS IN REGARD TO THE GOLDEN TABLE.
Vers. 6, 6, 7, 8, 9. “And thou shalt take fine flour, and bake twelve cakes thereof: two tenth-deals shall be in one cake. And thou shalt set them in two rows, six on a row, upon the pure table before the Lord. And thou shalt put pure frankincense upon each row, that it may be on the bread for a memorial, even an offering made by fire unto the Lord. Every Sabbath he shall set it in order before the Lord continually, being taken from the children of Israel by an everlasting covenant And it shall be Aaron’s and his sons’; and they shall eat it in the holy place: for it is most holy unto him of the oflferings of the Lortl made by fire by a perpetual statute.”
The name appropriated to these loaves was n-^son cnb, “show-bread,” or the bread of presence ;: that is, bread fit to be, or honored to be, set in the presence of the King of Jeshuriin. 1. It was set before God in the holy place, just as the incense on the golden altar was ofl’ered to
In 2 Pet. i. 19, there may be a reference to the candlestick that shone in the holy place. As it continued to be used until the Jjord Jesus came, and a Church of living souls had received his healing beams into their hearts, so shall his word of prophecy continue to light the steps of his Church imtil their Lord come agaiaand substitute himself ior the vcord. The force of “In your hearts” may be this: “Until tho.^e hearts of yours, which at present receive the word that tells of Him, shall be shone ttptm by Himself.”’
f I’be article n in this connection defines the bread, according to ttaH rule of Hebrew grammar which says, “that when a compound idea, represented by one noun following another in the genitive, is to be expressed definitely, it is done by prefixing the article to the noun iii the genitive.” It is “ot “b’cad fM’ the ]!reserce,” Kit “/’••» pre tiice * read So T»,». Ixi’l 9, is simply,” His preaeiiceanyel.” No doubt ’ prexence-brtad,” and “pre»’ enee-a*igel,” were similar to Esther L 14; 2 Kings xxv. 19, who would bo called by the name “pretenee-men,” q. d., fit to stand, and honored to be, in presence of the king. God. It was thus a type of Jesus, on whom the Father’s delight was placed with infinite complacency, so that he might be said to be the food of heaven, He on whom Grod feasted with delight. And thus was represented the truth, “Grod gave his only-begotten Son.” It has been beautifully said, “Every sigh of Jesus was a crumb of imperishable bread to us.” (Mudge.) 2. These loaves stood on a pure, golden table, or a table made of Shittim-wood, overlaid with gold. Now, these materials were the very materials of the ark, expressing ChrisVs person, viz., his humanity that never saw corrujjjion (Shittim-wood), and his glorious Divinity (gold shining like New .Ferusalem streets). Is not this to teach that the food of our souls is the Son of Man from heaven; his person presenting his finished work to us in its ready, complete adaptation to our souls? 3. The twelve loaves exhibit this truth, that for each name on his breastplate the high priest has a full supply. And hence not one of these shall perish. At the same time, the supply for each was superabundant; it wjis two tenth-deals, two omers. Now, that was double the quantity for one individual’s wants. When manna fell, two omers was provision for two persons. As if to teach that there is a sufficiency in Jesus so great, that far more than ever come could be supplied out of his abundance. Yes, sinner, you may not know that your name is on his breastplate; but this you do know, that there is plenty on his table to satisfy you, and a welcome withal to you when you go to take it. You will cease to crave sooner far than He will cease to give. The blame of your perishing will never lie on the insufficiency of the provision. And, inasmuch as all this was managed by a priest — inasmuch as it was the priest’s duty to see that these loaves- were ever there in their place — inasmuch as no hand but a priest’s must touch that bread, does it not seem to say, that this provision is all for sinners; not for the holy and righteous, but for perishing sinners? 4. It was renewed weekly. Thus it never moulded. It was fresh at all times. - For so is the Antitype, ever fresh to us, as truly as in apostolic days. He never waxes old: this food never moulds. You may get the same joy in believing on him, the same peace, the same assurance that were found in apostolic days; and may be moved with the same love and zeal and holiness, iby feeding on the same primitive food. 5. And yet more: it will be on the morning of the Sabbath the seventh thousand year of earth, that He shall be set gloriously before his people in fresh fulness.
They were set in two rows (ver. 6) on the table. This was the most convenient position; and the priest standing before them would thus appear one who had full occupation for both his hands, a busy, ev«!r-busy priest, opening his hand liberally to supply the hungry through all the tribes of Israel.* Besides all this, Dr. Owen’s idea seems true, that in reference to the curse of the ground, Israel was taught how their food would be blessed
The frankincense (ver. 7) on the top of each row was similar in use to chap. ii. 15, 16. It denoted acceptance,
* In 2 Chron. iv. 19, Solomon is said to have made “the golden altar; the tables, also (riisnbsJn), whereon the show-bread was.” There were ten tables, and the Hebrew words are literally rendered, “And on them (viz., these tables) the thow bread,” — probably ten tables, each with twelve loaves. This vast increase of material in Solomon’s temple is remarkable throughout; four cherubim, ten lavers, ten candlesticks, all pointing to the amazing enlargement of vision and of fruition in the days of the Prince of Peace.
f Oti the Epistle to the Hebrews.
and that this bread was well-pleasing to the Lord; and when burned at the week’s end, instead of the loaves, it was in order that Aaron’s sons might feast on the loaves themselves. And this feeding on the loaves {vex. 9) while the frankincense ascended in sweet fragrance, seems to shadow forth Christ interceding for us at the very moment we are enjoying fellowship with him. Eaten in the courts of the sanctuary (” the holy place,” as chap, vi, 16) by those who had a right of constant access, exhibited Grod’s children enjoying fellowship and access to their Grod, keeping their eye all the time on the memorial presented in their behalf.
These loaves were to be “taken from the children of Israel” (ver. 8). The people were to supply them, just as ver. 2 commanded regarding the olive-oil for the lamps. Israel must feel that all this is done for their sakes.
And last of all, “the everlasting covenant,” ver. 8, and “perpetual statute,” ver. 9, throw a fence around to prevent neglect. As regularly as the Sabbath came on, the prepared loaves must be on the table. We must not put other food before the Lord’s people. Ministers dare not change it. “What mean those who set before Grod’s people a supply of eloquence, intellect, argument, or of history, or of speculation on the truth? Even if the table have on it a pile of duties, row upon row of graces and virtues, yet if Christ the life, and the food of life, be not there, the” everlasting covenant’’ is broken, the “perpetual statute” annulled.
AN EVENT THAT SOLEMNLY CONFIRMED THE AUTHORITY OF THE LAWS, BOTH TO ISRAELITES AND TO STRANGERS AMONG THEM, 10-16.
Vers. 10, 11, 12, 13, 14, 15, 16. “And the son of an Israelitish woman whose father was an Egyptian, lrent out among the children of Israel: and this son of the Israelitish woman and a man of Israel strove together in the camp; and Uie laraelitirh woman’n soa blasphemed* the name of the Lord, and cursed. And they brought him unto Moses; (and his mother’s name was Shelomith, the daughter of Dibri, of the tribe of Dan:) and they put bini in ward, that the mind of the Lord might be showed them. And the Lord spake unto Moses, saving, Briug forth him that hath cursed without the camp; and let all that heard him lay their haiuls upon his head, and let all the congregation stone him. And thou shalt speak unto the children of Israel, saying. Whosoever curseth his God shall bear his sin. And he that blasphemeth the name of the Lord, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name of the Lord, shall be put to death.”
In ver. 10, we should probably understand the words thus: “son of an Egyptian who was among the children of Israel,” that is, who was a proselyte in the midst of Israel.
In ver. 11, “Me name” stands alonet without the words “of Jehovah,” though in ver. 16 this addition is inserted. The expression, “The Name” beyond all doubt means Jehovah; and there may be a reference to this very passage in the New Testament passages, where we find the Lord Jesus mentioned thus, in order to show his high exaltation: “He hath given him a name that is above every name,” dfofia o inFQ nay dro/ia, (Phil. ii. 9.) If the Jews in Paul’s day were in the habit (as they are now) of not uttering the word “Jehovah,” but of substituting instead “Adonai,” or the phrase used here, “the name,” this clause would then have double significance to a Jew. The argument in Heb. i. may have a tacit
* Or, more correctly, “he uttered the name of the Lord, and then cursed him.” (Hengstenberg on Pentateuch, Dissert iii.)
f The Septuagint here have ro ioita KartifiiaaTQ; aad ver. 16, “iooitaui ri ifOfia Kvpiov.”
reference to the event before us. At all events, the passage before us is itself a remarkable instance of deep reverence for the Lord’s name; for what else can account for the peculiar phrase “the name’’’ except that the Holy Spirit here taught Moses to utter sparingly at such a time a name which men could learn to pronounce so rashly. Hence,” Jehovah’’^ is omitted twice, and “the name’^ stands alone. The solemn manner in which Exod. iii. 14, 15, records this title, gave origin to this special reverence, and suggested the expression,” The Nainey*
It seems as if this occurrence had taken place while Moses was within the tabernacle conversing with Grod. It is as if the people had come to the door of the tabernacle in quest of him, that he might hear the sad event, and go in and ask counsel of God with whom he was conversing. The introduction of it into this record of ceremonial rites is not without a meaning. It was an event fitted by its results to confirm the authority of Jehovah over Israel. Providence was seen co-operating with revelation for this end. Occasion was taken from this occurrence to exhibit some precepts that drew an outward fence round the pavilion of the Grreat King.
And the grace of Grod shone forth amid this dark cloud. For lo! he is dealing with a camp wherein such corruption springs up, and yet he goes on still with his revelations of love. That straw on the surface showed
* In Exofl. iii. 15, “memorial” dififers from the “name;” for “memorial” always contains a reference to the acts of God, e. g. his being the God who kept Abraham, Isaac, and Jacob. Whereas “/ am” refers to past, present and future nature. So Hengstenberg, o» Psalm xxx. 4, thinks that “metnoriaP’ is his historically manifested properties, his character exhibited in acts.
how the current ran. But the Lord was acting in pure grace amid a camp of sin.
The fact of the lad being the son of a Jewish mother and of aYi Egyptian father afforded occasion to show that the law applied equally and impartially to the Jew and to the stranger. And his being the son of a well-known woman, Shelomith (whose name might have suggested peacefulness to her son), daughter of Dibri, made the judgment passed on him appear the more impartial.
Moses went to the Lord, while the blasphemer lay in ward. The sentence is calm and deliberate. The Lord commands that he be stoned. Every witness lays his hands on the blasphemer’s head, as if to say, “Thy blood be on thyself;” and he is hurried beyond the camp, that is, beyond the place of blessing to the scene of curse — to where the sin-offering used to be burnt, probably. There he dies an awful death; and by his death leaves these warnings (ver. 15, 16) for all Israel. Even thus the sinner who despises “the name that is above every name”^hall perish. The swearer, the blasphemer, the rash and irreverent, the quarrelsome and passionate, they who sin grievously under the provocation of injury, or under the ignorance and stupefaction of strong drink, belong to the class before us. So also do all those who despise and lightly esteem “that name” of Jesus. And, lo! every hand is put on their head, pointing to the fact that they themselves are to blame for their ruin! Even thus the unbelieving man perishes under the awful certainty that he is most justly doomed. Amid the crash of the shower of stones, the blasphemer’s conscience louder far proclaimed to him that he deserved this doom; and, amid the flashing flames of the day of God, and the weeping and wailing and gnashing of teeth, the unbelieving man who rejected “the only name given under heaven whereby we must be saved” (Acts iv. 12), shall hear the thunder of his own accusing conscience, “The Lord is righteous, and I am self-destroyed.”
Vers. 17, 18, 19, 20, 21, 22. “And he that killeth any man shall surely be put to death. And lie that killeth a beast shall make it good: beast for beast. And if a man cause a blemish in his neighbor; as he hath done, so shall it be done to him; breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him again. And he that killeth a beast, he shall restore it: and he that killeth a man, he shall be put to death. Ye shall have one manner of law, as well for the stranger, as for one of your own country: for I am the Lord your God.”
The quarrel of Shclomith’s son is still in view; and even it gives occasion to a statement of the Lord’s»mind. The fir§t table requires reverence to the Lord; this has been enjoined. The second table requires kindness to our fellow-men; this is enjoined in ver. 17-21. Murder, however men may allege the excuse of passion or of drunkenness, or the like, shall be punished by death; and lesser injuries by corresponding penalties. In the case of a beast (ver. 21), the crime is not to be so judged, though in that case too, the man must make restitution; but so precious in God’s sight is the life of man, that death must ever be the penalty of murder. Stranger or fellow-countryman, the rule must apply alike to both.
We see, 1, The Lord’’s Righteousness. His rule of equity and recompense is exhibited in judging the affairs of men. Men are taught his stern justice. 2. The Lord’s grace to men. He draws a fence round their lives, for their souls’ sake. As he was jealous for his own name, so is he for their safety. “Who is a God like unto thee?”
Moses is now appointed to decide such quarrels by fixed rules. How differently would he feel at this time frorr. what he did when too hastily he put himself forward in the quarrel between the Israelite and the Egyptian, and next day between the two men of Israel. Then he would have recompensed “breach for breach, tooth for tooth;” but to do so at that time was sinful in him. For he was not invested with authority; he was only giving vent to the natural feelings of righteous indignation at the sight of injustice perpetrated. Now, however, he acts as magistrate and “king in Jeshurun;” and when he enjoins •” tooth for tooth, eye for eye” it is not done as the scribes enjoined (Matt. v. 38); it is not done by way of private revenge, but as representative of the Holy One of Israel .-
.^.^ Ver. 23.” And Moses spake to the children of Israel, tlmt they should bring forth him that had cursed out of the camp, and stone him with stones. And the children of Israel did as the Lord commanded
Mo.oep.”
.Moses cai no back from meeting with the Lord. He told the people that the Lord commanded the guilty man to be led forth out of the camp — away from the place where blessing fell like dew, and over which the pillar hovered, and where Jehovah dwelt, to a spot beyond the circle of the blessing, and there be stoned. Behold the wretched blasphemer led forth I His head covered, after he has cast his last look on the happy tents of Israel and his weeping, widowed mother; his hands bound, his lips quivering, his steps slow and heavy! A silent group attend him, and multitudes gaze afar off. The sentence and the principles of it have been just uttered by Moses in, the name of God; and, with the conviction of his own desert plain even to himself, the man is Struck to the earth and crushed to death. “Without the camp” he lies, a spectacle to angels and to men.
Now, of what does that mangled and marred form emphatically speak to one that passes by? It speaks of the curse of an injured God. Each wound, left by the ponderous mass that some witness cast upon his shivering body, was an external representation of the infinite curse that cleaves to the condemned soul. And hence it is that when we see Jesus, “wounded and bruised,” “his visage so marred more than any man, and his form than the sons of men,” we therein see the marks of the curse having really fallen on him — the curse which our sins wreathed around him. The Father lays his hand on his holy head, as if pointing him out as guilty — but only guilty in our guilt — and every overwhelming curse is showered upon his head. “Surely he hath borne our griefs and carried our sorrows.” Never man spake like that man, and yet he seems visited with the same marks of tremendous wrath as this son of Shelomith.
The wrath is equally real in both cases, while the reason is very different, in either case. The mangled body of Shelomith’s son declared that the wrath due to him was poured out, and in exhausting its terrors had swept life away. Even so, the dead body of our Surety, all bruised and torn, declared to Joseph and Nicodemus as they wrapt it in the fine linen and spices, that the curse had fallen and had spent its fury on him. Oh, how they could have sung as they bore his body, his pale body, to the new hewn tomb without the gate, “Ohrist has redeemed us from the curse of the law, boiixf made a curse for us!”