Billeder på siden
PDF
ePub

213

THE BOOK OF LEVITICUS.

Q. From whom does this book derive its name? and what does it contain?

A. This book derives its name from the Levites, who were set apart to be the ministers of the sanctuary, and the instructors of the people. It contains, therefore, an account of the appointment and consecration of the Levitical priesthood, and of the typical sacrifices which they were commanded to offer, and the ministerial services which they were to perform; and also of sundry moral laws, the observance of which they were to teach and enforce. Such of these laws as are still universally applicable to the Church of God, may be found in the other books of the Pentateuch, to which we may therefore at once pass on, under the sanction of the Gospel assurance that "the priesthood being changed, there is made of necessity a change also of the law." (Heb. vii. 12, and context.)

214

THE BOOK OF NUMBERS.

Q. Explain the title of this book.

A. The book of Numbers is so called because it contains "the sum of all the congregation of the children of Israel after their families, with the number of their names, as Moses and Aaron numbered them by the command of the Lord. . . . . . in the wilderness of Mount Sinai." (See chap. i.) The first ten chapters are chiefly occupied with an account of these numbers, and of sundry regulations and enactments which exclusively concerned the Israelites. Our Catechetical Readings in this book may therefore commence with

CHAPTER XI.

Q. Verse 4. "The mixt multitude that was among them." Explain who these were, and point out the great danger arising to the people of God from their holding intercourse with those who are alienated from Him.

A. In Exod. xii. 38 we read of "a mixed multitude" that went up with the children of Israel out of Egypt, and it seems certain that the same people are here again referred to. It is probable that, during the long sojourn of the Israelites in Egypt, some of them had intermarried with the people of that country, or had at least formed connexions and friendships with them, which they had no wish to dissolve; but putting aside every conjecture of this kind, it ap

pears perfectly natural that such of the Egyptians as had no particular tie of kindred or of occupation at home, should have followed a people who were evidently favoured of Jehovah, and whose friendship, even in a worldly point of view, was therefore most desirable.

The danger arising to the people of God from such intercourse is evident from the record that when this mixt multitude began to lust after the good things of Egypt, "the children of Israel also wept again, and said, Who shall give us flesh to eat?" Nor is this the only scriptural example of the danger of evil companionship a danger the more imminent because often unsuspected. When Eve began to listen to the serpent, she little imagined that she had thus opened the fatal door by which "sin entered into the world, and death by sin; and so death passed upon all men." (Rom. v. 12.) This warning record meets us at the very commencement of the inspired book, and throughout its pages we may trace, again and again, the truth of the Apostle's assurance, that "evil communications corrupt good manners;" (1 Cor. xv. 33) an assurance which is peculiarly striking, not only because of its brevity and conciseness, but also because of the position which it occupies in the midst of that sublime chapter which argues so convincingly of the day of resurrection, when "the Son of Man shall send forth his angels, and they shall gather out of his kingdom all things that offend." (Matt. xiii. 41, and context.)

Q. Verses 11-15.-What is the lesson to be gained from this complaint of Moses, so strikingly opposed as it is to his characteristic meekness?

A. We may learn to watch against that natural corruption of heart which renders even the best servants of God liable to sin against Him. If Abraham failed in faith, (Gen. xii. 11-13, and xx. 2) Moses in meekness, as he did in this instance, and at the waters of Meribah, and Job in patience, (Job iii.) it well be

comes us to watch and pray that we enter not into temptation.

Q. Verse 23.-What two attributes of the Divine character are here enforced upon the consideration of Moses? "Is the Lord's

A. Omnipotence and faithfulness. hand waxed short?" is a question calculated at once to awaken a consideration of the Lord's omnipotence. “Thou shalt see now whether my word shall come to pass unto thee or not," is an assurance which must also awaken a conviction of His faithfulness; and the lesson which we are thus taught may be rehearsed in the words of St. Peter, "Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: casting all your care upon him, for he careth for you." (1 Pet. v. 6, 7.)

Q. Verses 27-29.-Refer to a passage in the ministry of our blessed Lord which is strikingly coincident with this passage in the ministry of his prototype.

A. It is recorded of our Lord's disciples that "there arose a reasoning among them, which of them should be the greatest. And Jesus perceiving the thought of their heart, took a child and set him by him, and said unto them, Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same shall be great: And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us. And Jesus said unto him, Forbid him not: for he that is not against us is for us." (Luke ix. 46-50.) St. Mark, in the parallel passage, gives this striking addition: "There is no man which shall do a miracle in my name, that can lightly speak evil of me." (Mark ix. 39.)

Surely, in this record, the lesson is made so plain "that he may run that readeth it;" (Hab. ii. 2) and the same lesson may be found in the words of the

Apostle Paul: "Who art thou that judgest another man's servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand." (Rom. xiv. 4, and context.)

Q. Verses 31-34.-What lesson may be derived from this record?

A. We have here a striking example of the real evil of a complaining spirit. The Psalmist, in rehearsing this incident, refers to the mighty works which the Lord had done for his people, and then goes on to speak of their rebellious ingratitude: "They soon forgat his works; they waited not for his counsel: but lusted exceedingly in the wilderness, and tempted God in the desert. And he gave them their request; but sent leanness into their soul." (Ps. cvi. 13-15.) The leanness of satiety and disgust was the immediate result of the gift which they had so passionately longed for, and so presumptuously asked; and thus the Lord still often vindicates the wisdom of his providential dealings with his people. Temporal blessings which have been impatiently demanded, rather than humbly and submissively asked, are sometimes given as the precursors and agents of temporal judgments. Blessed are they who are enabled to discern the hand of mercy in such judgments, and who can feel, with St. Paul, that "when we are judged, we are chastened of the Lord, that we should not be condemned" (1 Cor. xi. 32) in that great day when the Lord shall convince even the most obdurate "of their hard speeches which ungodly sinners have spoken against him. These (it is added) are murmurers, complainers, walking after their own lusts." (Jude 15, 16.)

L

« ForrigeFortsæt »