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them, and which may go in be- son of Nun, a man in whom is fore them, and which may lead the spirit, and lay thine hand them out, and which may bring upon him: them in; that the congregation 19 And set him before Eleaof the LORD be not as sheep zar the priest, and before all the which have no shepherd. congregation, and give him a

18 And the LORD said unto charge in their sight. Moses, Take thee Joshua the

8 Gen. 41. 38. Judg. 3. 10.
18. Dan. 5. 14. Acts 6.3.
u Deut. 31. 7.

11. 29. 1 Sam. 16. 13, t Deut. 34. 9. Acts 6. 6.

1 K. 22. 17. Zech. 10. 2. Mat. 9. 36. 1 Pet. 2. 25.

both at home and abroad, in times of to Joshua, and the communication of peace and of war, and who may under the requisite spiritual gifts and endowtake the charge of defending them from ments for its right discharge. A simitheir enemies; for under this phrase lar ceremony obtained subsequently in of "going out and coming in before the primitive Christian church when them, of leading them out and bringing men were separated and set apart for them in,” all the offices of the supreme the discharge of special holy functions. magistracy are comprised. Hence Mo- See 1 Tim. 4:14. ses, when on the point of resigning the V. 19. Set him before Eleazar the government, uses this language of him- priest, and before all the congregation. self, Deut. 31:2, “I can no more go The relation which he was to sustain to out and come in.” The similitude is the high-priest and to the congregation, taken from the case of shepherds, whose made it fitting that this act of inauguracustom it is to go out and in before tion or consecration should be performtheir flocks, to lead them forth to their ed in the presence of all the people, that pastures, and then to bring them home they might thus signify their devout again to their folds.

reception of their new leader, as designated and appointed for them of the

Lord himself. - Give him a charge Inauguration of Joshua.

in their sight. Heb. “Thou shalt comV. 18. A man in whom is the spirit mand hiin.” We read the purport of That is, the Spirit of God, as manifest- this charge, Deut. 31:7, 8. “And Moed in the gifts and graces with which ses called unto Joshua, and said unto he was endowed. Thus, Deut. 34:9, him in the sight of all Israel, Be strong “And Joshua the son of Nun was full and of a good courage: for thou must of the spirit of wisdom; for Moses had go with this people unto the land which laid his hands upon him.” In this re- the Lord hath sworn unto their fathers spect he was an evident type of Him to give them; and thou shalt cause to whom the Lord “gave not the Spirit them to inherit it. And the Lord, he it by measure.” -1 Lay thine hand up- is that doth go before thee; he will be on him. Heb. sâmaktà, lean or impose with thee, he will not fail thee, neither thine hand upon him, i. e. thine hands, forsake thee: fear not, neither be disv. 23, and as it is rendered in the Gr. mayed.” In addition to this the Lord “ Thou shalt lay thine hands upon him.” himself gave Joshua a charge in the By this ceremony of the imposition of Tabernacle, Deut. 31 :14, of which it is hands was signified the transfer of the said, v. 23, “And he (the Lord) gave office of leader of Israel from Moses Joshua the son of Nun a charge, and

20 And thou shalt put some children of Israel with him, of thine honour upon him, that even all the congregation. all the congregation of the chil- 22 And Moses did as the dren of Israel may be " obedient. LORD commanded him : and he

21 And he shall stand before took Joshua, and set him before Eleazar the priest, who shall Eleazar the priest, and before ask counsel for him, after the all the congregation. judgment of Urim before the 23 And he laid his hands upLORD: at his word shall they go on him, and gave him a charge, out, and at his word they shall as the LORD commanded by come in, both he, and all the the hand of Moses.

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► 2K, 2. 9, 15. w Josh, 1.16, 17. 18, etc. 1 Sam. 22. 10. 23. 9. 30. 1.

* Judg. 20. y Ex. 28. 3.

E ver. 19.

said, Be strong and of a good courage; but a certain portion of them, so that for thou shalt bring the children of Is- the pre-eminence of Moses should rerael into the land which I sware unto main unimpaired. Of him alone could them; and I will be with thee.” The it be said, that “there arose not a procharge thus given tended at once to phet since in Israel like unto Moses." confirm the authority of Joshua, and The purport of the command is, regard to bind him more solemnly to the dis- Joshua no longer henceforth as a sercharge of his duties. As Moses also vant, but as a brother and an equal, gave him his instructions in the name united in joint commission with thyself, of God, he would be exempt from the and entitled to the ensigns and eviimputation of mercenary motives, while dences of thine own authority, whatJoshua would be strengthened in faith ever they may be. and diligence.

V. 21. He shall stand before Eleazar V. 20. Thou shalt put (some) of thine the priest, etc. Notwithstanding his honor upon him. Heb. “Thou shalt high position as head of the Israelitish give of thine honor, majesty, or glory, host, he shall still be required to renupon him.” The inserted word “some” der a suitable deference to the priest, is perhaps implied, though not abso- and upon all proper occasions to prelutely necessary. The spiritual gifts sent himself before him, and avail himand endowments conferred upon Moses self of his counsels and intercessions. rendered him honorable in the sight of By the priest's “asking counsel for him the people, and the communication of after the judgment of Urim,” is meant these gifts to Joshua was apparently a that he should assume the Ephod, in divesting of himself of a portion of which was the breastplate, whereunto them, and putting them upon his suc- were affixed the Urim and Thummim, cessor. In like manner, it is said, of the medium of oracular responses from the seventy elders chosen to assist the Lord. On this subject we refer the Moses in the government of Israel, ch. reader to our Note on Ex. 28:30, where 11:17, that God would take of the it is treated at length. From 1 Sam. spirit which was upon him and put it 23: 6, we learn that when Saul would upon them. Joshua was not, indeed, have consulted the Lord by Urim, he to have the full measure of Moses' gifts, I answered him not.

offering, and my bread for my CHAPTER XXVIII.

sacrifices made by fire for a ND the LORD spake unto sweet savour unto me,

shall

ye observe to offer unto me in their 2 Command the children of due season. Israel, and say unto them, My

A`Moses

, saying

,

a Lev. 3. 11.

CHAPTER XXVIII.

month of the last year of their travels

in the wilderness.- - My offering The stated Sacrifices re-enjoined.

(and) my bread, etc. Rather according V. 2. Command the children of 18- to the Heb. “My offering, (even) my rael, and say unto them, etc. The peo- bread,” as the conjunction “and” is ple having now been numbered, a wanting in the original. “Offering" is leader in the place of Moses appointed, moreover there expressed by“ korban,” and orders for the distribution of the equivalent to gift, of which we have forland given, the Most High is pleased to merly given a full explication. See espere-enact the ordinances touching the cially Note on Lev.1:2. The following is stated oblations to be made upon his the literal rendering of the whole verse: altar in the order of daily, weekly, “Command the children of Israel, and monthly, and annual. The regular say unto them, Mine oblation, my bread routine of sacrifices and services per- for my fire-(offerings), the savor of my taining to the Tabernacle had doubtless rest, ye shall observe to offer unto me been very much interrupted, if not in their due season.”- - My bread wholly omitted, during the last thirty- for my sacrifices, etc. Chald. “The eight years while wandering to and fro bread ordained for my oblations.” Unin an unsettled state through the desert, der the term “ bread” is included all and as the generation now living was kinds of food, even the flesh itself, or mostly unborn when the ritual system the fat of sacrifices, as is remarked in was at first given from Mount Sinai, it the Note on Lev. 3:11.- A sweet seemed proper to enjoin anew the ob- savor unto me. Heb. “The savor of servance of the sacred rites, that they my rest.” Implying that the savor or might have no excuse for neglecting odor of sacrifices had the effect of quietthe punctilious performance of them ing or pacifying the divine displeasure, when fully established in the land of and causing the services of the people Canaan. They were now, moreover, to be acceptable to him. Gr. “For a about entering upon a career of war, savor of sweetness." Chald. “To be and as they might be tempted to regard accepted with favor.”- - In their due this as a species of dispensation from season. Heb. “In his appointed time.” the regular offering of the appointed At the season especially appointed and sacrifices, the Lord is particular to re- prescribed by the Lord himself. Gr. peat his injunctions on this score main-“In my feasts;" as the original word ly in the form in which they were given for “appointed time” is used also for in Exodus and Leviticus, but with here a solemn feast appointed by God. See and there new explanations and ampli- Lev. 23:2, with the Note. Every sacfications as occasion seemed to demand. rifice is here limited to its specified seaIt is deemed probable that these direc- son, so that if it were passed over the tions were delivered in the eighth omission was not to be attempted to be

3 And thou shalt say unto 5 And a tenth part of an them, This is the offering made ephah of flour for a meat-offerby fire which ye shall offer unto ing“, mingled with the fourth the LORD; two lambs of the first part of an hin of beaten oil. year without spot, day by day, 6 It is a continual burntfor a continual burnt-offering offering, which was ordained in

4 The one lamb shalt thou mount Sinai for a sweet savour, offer in the morning, and the a sacrifice made by fire unto the other lamb shalt thou offer at LORD. even;

7 And the drink-offering • Ex. 29. 38. • Ex. 12. 6.

e Ex. 29. 40, etc.

d Lev. 2.1. e. 15. 4.

supplied by that oblation being offered was made dependent upon the reguat another day or time, as it is said larity with which this daily service was v. 10, “The burnt-offering of the sab- performed. So in our private and dobath in or on his sabbath.” Hence the mestic devotions, if we are remiss, in. Jewish saying, “If the time be past, constant, and irregular, allowing trithe oblation is past.” On the same fling or inadequate occasions to break ground Jeroboam, 1 Kings 12:32, 33, in upon the fixed routine of worship, who kept the feast of the seventh we shall be very certain to forfeit and month “in the eighth month,” is vir- lose the tokens of the Lord's presence tually rebuked for it, in its being said with us, and bring leanness into our that he did this “in the month which souls. he had devised of his own heart.” The V. 4. The one lamb shalt thou offer in general purport of the passage is there the morning. Heb.“Shalt thou make;" fore very explicit, that that which the a sacrificial term implying all that was Lord calls his food or bread is to be ren necessarily involved in the act of obladered to him with the utmost regularity tion, such as killing the victim, sprinin its appointed season, so that without kling its blood, cutting it in pieces, layviolence we may say, that as we are to ing and burning it on the altar, etc., as call upon him for our daily bread, he in indicated Lev. 1.- At even. Heb. like manner says to us, “Give me day “Between the two evenings." That is, by day my daily bread.”

in the afternoon, as will be seen ex

plained at length in the Note on Ex. The Daily Offering.

12:6. It pointed typically to the Lord's V. 3. Two lambs of the first year, etc. being offered in his crucifixion at the This is the daily sacrifice of two choice same hour. Comp. John 19 : 14. Matt. and perfect lambs, one for the morning 27 : 46, 50. and one for the evening, making an of- V. 5-8. Ordained in Mount Sinai. fering which was upon no account to be The order respecting the two lambs is intermitted, whatever additional sacri- repeated with little variation from Ex. fices might at any time be offered. It 29, but he spe ik. i more respecting the is therefore called the “continual burnt- concomitants of flour and wine, which offering,” of which a full account is are the bread and the beverage of the digiven in the Notes on Ex. 29 : 38–45, vine meal partaken from off the altar as where it will be seen that the continued from a table. The reference of this ordimanifestation of the divine presence , nance back to Mount Sinai, the scene of

thereof shall be the fourth part | gled with oil, and the drinkof an hin for the one lamb: in offering thereof. the holy place shalt thou cause

10 This is the burnt-offering the strong wine to be poured of every sabbath', beside the unto the LORD for a drink- continual burnt-offering, and his offering

drink-offering 8 And the other lamb shalt 11 And in the beginning of thou offer at even: as the meat- your months ye shall offer a offering of the morning, and as burnt-offering unto the LORD; the drink-offering thereof, thou two young bullocks, and one shalt offer it, a sacrifice made ram, seven lambs of the first by fire, of a sweet savour unto year without spot ; the LORD.

12 And three tenth deals of 9 And on the sabbath-day flour for a meat-offering, mintwo lambs of the first year with gled with oil, for one bullock; out spot, and two tenth deals of flour for a meat-offering, min 22. Seb. 10. 33. 16. 1. 13, 14. Ezek. 45. 17. Col. 2. 16.

f Ezek. 46. 4.

g c. 10. 10. 1 Chr. 23. 31. 2 Chr.

so much sanctity, would commend it the pears, from comparing vs. 9 and 10, more to their devout observance. To from which it is evident that the two each of the lambs was to be annexed, as lambs here spoken of were over and bread and drink requisite to the furni- above “the continual burnt-offering." ture of a table, about three quarts of This suggests to us the propriety of the finest flour, about a quart of pure doubling our devotions on the Sabgil for mixing with the flour, and as bath. much, we may suppose, of the strongest wine, to be poured upon the fire along Offering on the New Moons. with the rest. The action of the fire Vs. 11–15. In the beginning of your upon these materials was the Lord's months ye shall ofer, etc. The third consuming them, as one and the prin- stated sacrifice was monthly, being ofcipal party to the feast.- - Strong fered on the first day of every month. wine. “The richest and most gener- This is not, indeed, included in the list ous, and best-bodied wine they could of solemn feasts enumerated Lev. 23, get. Though it was to be poured out yet we find there was a celebration of upon the altar, and not drunk (they this kind to which special allusion is might therefore be ready to think the made, Num. 10:10, and which was disworst would serve to be so thrown tinguished by extraordinary sacrifices, away), yet God requires the strongest, by abstinence from servile labor, Am. to teach us to serve God with the best 8:5, by the sounding of trumpets, and we have.-Henry.

by sacred assemblies, 2 Kings, 4:23.

The design of this commemoration unThe Sabbath, or Weekly Offering.

doubtedly was not only to teach the Vs. 9, 10. And on the Sabbath day chosen people that all the separate portwo lambs, etc. The special feature of tious of time, whether days, weeks, the Sabbath or weekly offering is the months or years, were to be conseduplication of the lambs. This ap- | crated to the Lord as in reality his, and

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