Then the LORD said to Moses and Aaron, Sermons
1. Some enter on it too young. No hard and fast line can be drawn for all men and every service. One kind of service demands greater maturity than another, and one man ripens earlier than another. But the rule here prescribed to the Levites is a good one for the average of cases. To speak only of the Christian ministry: few men under twenty-five are ripe for it, and places of special trust would require a man of thirty. Undue baste is neither reverent nor safe. The first sermon of our blessed Lord was not preached till "he began to be about thirty years of age" (Luke 3:23); a touching and most suggestive example. 2. Some delay entering fill they are too old. This is most frequently seen in unofficial service. Many men, not destitute of piety, think it incumbent on them to give their prime so entirely to "business" that they have no time for anything else. Church work, home mission work, charity services, participation in these they look forward to as the employment of their leisure, after they shall have retired from business. That, at the best, is giving to the Lord not the first-fruits, but the gleanings. It will be found that, as a rule, it is not these tardy labourers whom God honours to be most useful. He honours those rather (thank God, they are many, and increasing in number) who consecrate to him a fair proportion of their strength when they are at their prime. 3. Some do not know when if is time for them to resign. The Levites' period of active service, whether it began at thirty, or twenty-five, or twenty, always ended at fifty. Not that the law thrust them out of the sanctuary when their term expired; that would have been cruelty to men who loved the service. They might still frequent the sanctuary, and perform occasional offices (see Numbers 8:26). But after fifty they ceased to be on the regular staff. Here too the rule has to be applied to the Christian Church with discrimination. For services which are characteristically mental and spiritual, a man's prime certainly does not cease at fifty. Nevertheless, the principle at the root of the rule is of undying validity and importance. The Levites' maintenance did not cease at fifty; and any Church system which does not make such provision as enables its ministers to retire when their strength fails is unscriptural and defective. On the other part, it is the duty and will be the wisdom of the Church's servants to seek retirement when they are no longer able to minister to the Lord with fresh vigour. - B.
Ye shall appoint you cities, to be cities of refuge for you I. The position of the homicide exposed to the stroke of the avenger IS A TYPE OF OUR POSITION IN OUR SIN. Few positions in the drama of life could be more tragic than that of the manslayer as he looks upon his victim and turns to flee with the speed of desperation to the nearest of the refuge cities. And is our case any the less tragic — difficult as it may be to realise it? Is there any sin we have done that is not pursuing us, or whose stroke will be lighter at last than that of the avenger of blood? No law is so sure as that of retribution.II. The position of the man-slayer with the city of refuge before him IS A TYPE OF OUR POSITION BEFORE THE CROSS. III. The position of the manslayer within the city of refuge is A TYPE OF OUR POSITION UNDER THE SHELTER OF THE CROSS. 1. His safety lies in his remaining within the city. In proportion as a man forgets Christ, the avenging power of sin will find him out and bring darkness on his soul. 2. On the death of the high priest the manslayer may safely leave the refuge (ver. 28). For then the arm of the avenger is arrested, and the whole land becomes as a city of refuge to the homicide. And was it not because in after years the death of God's great High Priest should set men free from the condemnation of their sin? Here for the first time we find a hint of a greater sacrifice than bullock or goat — a hint that He who is High Priest is also Himself the sacrifice. (W. Roberts, M. A.) 1. The first object aimed at in them was undoubtedly to save the condemned. The gospel is everything to a sinner, or it belies itself, it is nothing. It is either "a cunningly devised fable," a mockery of human woes, or it is a great remedy in a desperate case, an antidote for a mortal poison, help in a total wreck, life for the dead. 2. These cities had, however, a second end in view — they were undoubtedly intended to uphold and honour the Divine law. The Lord Jesus Christ humbled Himself and died to "magnify His law and make it honourable"; to show His creatures, in the very utmost stretch of His love, how "glorious He is in holiness," how determined to do or give up anything rather than suffer one of His commands to fail, rather than suffer the authority of His eternal statutes to be even suspected. Nothing establishes His law, nothing honours it, like His gospel; nothing goes half so far in proving its unchangeableness; the destruction of a universe could not have clothed it with such an awful glory. II. We come now to the second point we proposed to consider — THE MEANS BY WHICH THE PROTECTION OF THESE CITIES WAS OBTAINED. 1. The manslayer was, in the first instance, to enter one of them. It is one thing to have the name of Christ in our ears and on our lips, and another to have Christ Himself in our hearts, "the hope of glory." 2. But it was not enough for the manslayer to enter the city of refuge; to secure his permanent safety, we are told in this chapter that he must abide in it. Within its walls he was safe; a step out of them, he was once more at the avenger's mercy. And here we have another spiritual lesson taught us — the sinner who would be saved by Christ, must not only actually apply to Him for salvation, but must abide as a suppliant at His feet to his dying hour. And here we must stop; but the partial view we have taken of this ancient institution will remind us of the care which God manifested in it of two gracious objects. The first is the safety of the transgressor who seeks his safety in the way which God has prescribed. Another object secured in the appointment of these refuges, was the encouragement of the trembling offender. (C. Bradley, M. A.) II. THEIR CONVENIENCE FOR THE PURPOSE FOR WHICH THEY WERE SELECTED. 1. They were so situated that there was scarcely any part of the land of Israel more remote than a day's journey from some one of these cities, so that the distance was not too great for any one to escape thither. Placed, through the length of the land, on each side of the river Jordan, facility was thus afforded for crossing the river, if occasion required it, while the territory between the northern and southern boundaries of the country were regularly subdivided by them; the distance from the south border to Hebron, from Hebron to Shechem, from Shechem to Kadesh, and from Kadesh to the north border of the land, being nearly equal. 2. The way of access to these cities was also to be kept perfectly free from obstacles; as Moses commanded (Deuteronomy 19:3). The gospel is a highway, "the way of holiness: the unclean shall not pass over it; but the wayfaring men, though fools, shall not err therein" (Isaiah 35:8). Is not, then, the access to our refuge easy and plain? And, further, all the obstacles which the law, our depraved nature, and the machinations of Satan had placed in the way, have been graciously removed by our merciful Forerunner and High Priest. 3. It may be observed, also, in connection with this part of our subject, that these cities of refuge were in the inheritance of the priests and Levites (see Joshua 21.); so that the unhappy manslayer might there receive the consolations of religion, and enjoy communion with those who were specially set apart for God's service, the immediate attendants upon the altar. This may also be considered as an interesting and typical allusion to Him, who not only shelters from wrath and judgment, but guides our feet into the way of peace. enriches our souls with spiritual knowledge, and gives everlasting consolation, and good hope, through grace. 4. Lastly, we may remark, that all these cities were situated upon hills; thus serving to direct the distressed person who was fleeing thither, and to encourage him with the hope that, although the last part of his flight was up hill, he would soon be in a place of safety. A striking comparison. this, of Him whom "God hath exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel and forgiveness of sins," who, though once obscure and despised, is now highly exalted; who affirmed, "And I, if I be lifted up from the earth, will draw all men unto Me"; and who now sends forth the savour of His name into all lands, declaring that "whosoever believeth in Him shall not perish, but have everlasting life." III. THE SAFETY WHICH THEY AFFORDED. If once the unintentional manslayer entered into any one of these cities, the avenger of blood had no power to smite or kill him. Thus it is written in Joshua (Joshua 20:4-6), "When he that doth flee," &c. When we remark the particular directions given concerning these cities, and the repeated allusions made to them in various parts of Scripture, we may surely be warranted in concluding that they were, equally with other parts of the Jewish law, of a typical character. As such, therefore, we see in them an eminent type of the protection which Jesus affords to the distressed sinner, who is fleeing from the curse of the law, the penalty of death, and the wrath of God. No other prospect of relief is held out to the penitent transgressor, but in Christ. He is appointed by God the Father as the only way of escape from Divine vengeance. (R. S. Eaton, B. A.) The various provisions of this law afford an impressive illustration of the Divine regard for human life.I. IN THE INSTITUTION OF THE CITIES OF REFUGE AS A PROVISION THAT THE LIFE OF AN INNOCENT PERSON SHOULD NOT BE TAKEN AWAY. The adaptation of these cities for this purpose appears in — 1. Their accessibility from all places. A reference to the map of Canaan will show that these cities were so situated that one of them could be reached in a few hours from any part of the country. 2. Their accessibility to all persons. "For the children of Israel, and for the stranger." God's regard is not simply for the life of the Israelite, but for the life of man as man. II. IN THE LAWS BY WHICH THE TRIAL OF THE MANSLAYER WAS TO BE CONDUCTED. The Divine guardianship of human life is manifested in these laws at least in two respects. 1. In the clear discrimination between intentional and unintentional manslaughter. "If he smite him with an instrument," &c. (vers. 16-24). 2. In the absolute necessity for the evidence of at least two witnesses before a man could be adjudged guilty of murder. One witness might be mistaken in his view of the case, or might be prejudiced against the homicide; hence the importance of the testimony of at least two witnesses in the trial of such cases. III. IN THE PUNISHMENT OF THE INTENTIONAL MANSLAYER. "The murderer shall surely be put to death" (vers. 16, 17, 18, 21, 30). As an evidence of the regard of God for human life, this punishment has additional weight from two facts. 1. It could not be averted by any ransom. The crime was too heinous to be expiated by anything less than life itself. 2. It was insisted upon for the most solemn reason. The argument seems to be this: that the shedding of human blood defiled the land, that such defilement could be cleansed only by the blood of the murderer; that the Lord Himself dwelt in that land, and therefore it must be kept free from defilement; if the murder were committed, the murderer must be put to death. To spare the life of a murderer was to insult Jehovah by defiling the land wherein He dwelt. IV. IN THE PUNISHMENT OF THE UNINTENTIONAL MANSLAYER. When it was proved on the trial that the manslayer was perfectly free from guilty designs, that he had slain another entirely by accident, even then he had to bear no light punishment. He must leave his estate and worldly interests, his home and his family, and dwell in the city of refuge. His dwelling there closely resembled imprisonment; for if he left the city, and its divinely appointed suburbs, the Goel, if he should come upon him, was at liberty to put him to death. 1. Respect human life — that of others, and your own also. 2. Guard against anger; for it leads to murder, and in the estimation of Heaven it is murder. 3. Cultivate brotherly kindness and Christian charity. (W. Jones.) The son of a chieftain of the Macgregors was killed in a scuffle at an inn on the moors of Glenorchy, by a young gentleman named Lamont. The manslayer mounted his horse and fled, and though sharply pursued, in the darkness of the night succeeded in reaching a house. It happened to be the house of Macgregor himself. "Save my life!" cried Lament to the chieftain, "men are after me to take it away." "Whoever you are," replied Macgregor, "while you are under my roof you are safe." Very soon the pursuers arrived, and thundered at the gate. "Has a stranger just entered your house?" "He has; and what may be your business with him?... The man has killed your son! Give him up to our vengeance!" The terrible news filled the house with lamentation; but the chief with streaming tears said, "No; you cannot have the youth, for he has Macgregor's word for his safety, and as God lives, while he is in my house he shall stay secure." This story has been told for centuries to illustrate Highland honour. What shall we say of the older story, that illustrates Divine love? To Jew and Gentile, high and low, rich and poor, friend and enemy, the grace of Christ is free.Can you be safe too soon? Can you be happy too soon? Certainly you cannot be out of danger of hell too soon; and, therefore, why should not our closing with Christ, upon His own terms, be our very next work? If the main business of our life is to flee from the wrath to come, as indeed it is (Matthew 3:9), and to flee for refuge in Jesus Christ, as indeed it is (Hebrews 6:18), then all delays are highly dangerous, The manslayer, when fleeing to the city of refuge before the avenger of blood, did not think he could reach the city too soon. Set your reason to work upon this matter ; put the case as it really is: I am fleeing from the wrath to come; the justice of God and the curses of the law are closely pursuing me; is it reasonable that I should sit down in the way to gather flowers or play with trifles? For such are all other concerns in this world, compared with our soul's salvation.( J. Flavel..) As the manslayer, being to haste for his life unto one of the cities of refuge, was ordered to flee unto that city which was nearest to him, so it is the duty and privilege of the poor sinners, when they see their miserable condition, to haste immediately unto Christ, the great Saviour; and unto that in Christ, which they have the clearest discerning of, and so, in that regard, is the nearest unto them as being a suitable relief for that part of their misery which most sensibly affects them. And thus some souls, being most sensibly touched with the guilt and filth of sin, have a more clear revelation of the blood of Christ, in its excellency and suitableness to cleanse from all sin, and are enabled to haste unto this, as the immediate refuge set before them. Other souls are more sensible of their misery, as naked creatures, and have a more clear discovery of Christ as a suitable, glorious remedy, in regard to His righteousness, and these are enabled to run in His name, "The Lord our Righteousness," as the refuge that is next or most immediate unto them. And others, who have a more general sense of their misery, have a more general revelation of Christ's excellency, and are enabled to flee unto Him for refuge, as a complete Saviour that is every way suitable to their case. Though the distinct actings of faith on Christ in all these vary, yet in the main they agree, inasmuch as it is one Christ that is believed on for justification and life. They all flee unto Christ for refuge, and so are all safe, though one flees unto Him under one consideration, and another under another, according to that revelation they have of Him as suitable to their case. For though the soul's first actings of faith on Christ may more peculiarly respect one of His distinctive excellences than the rest, yet all are implied — faith acts towards a whole Christ. And those of His excellences, which were not at first so distinctly viewed and acted towards by the soul, are afterwards more fully discovered, and particularly dealt with.(Dutton on Justification.). Let them marry to whom they think best; only to the family of the tribe of their father shall they marry. I. THE CASE STATED (vers. 1-4). These proceedings of the heads of this family were orderly, respectful, reasonable, and commendable.II. THE CASE ADJUDICATED (vers. 5-9). 1. The righteousness of the case was acknowledged. 2. The difficulty of the case was removed. 3. The decision in this case was made the law for all similar cases. 4. The decision of this case was of Divine authority. III. THE ADJUDICATION ACTED UPON (vers. 10-12). "They married their father's brothers' sons. By this it, appears," says Matthew Henry — 1. That the marriage of cousin-germans is not in itself unlawful, nor within the degrees prohibited, for then God would not haw countenanced these marriages. But — 2. That ordinarily it is not advisable; for, if there had not been a particular reason for it (which cannot hold in any case now, inheritances being not disposed of as then by the special designation of Heaven), they would not have married such near relations. The world is wide, and he that walks uprightly will endeavour to walk surely. (W. Jones.) 1. That marriage is a Divine institution.2. That the obligations involved in marriage are binding and sacred. I. THAT PERSONS SHOULD NOT BE COERCED IN MARRIAGE. 1. Personal choice as opposed to compulsion. 2. Personal affection as opposed to mere convenience. II. THAT THERE ARE IMPORTANT CONSIDERATIONS WHICH SHOULD REGULATE THE CHOICE IN RESPECT TO MARRIAGE. 1. As to property. 2. As to consanguinity. 3. As to health. 4. As to suitability. 5. As to character. (W. Jones.) No laws, however excellent, express, or multiplied, can reach every particular case which may arise; and still room will be left for the exercise of sound judgment and common sense. But when these are regulated according to the true meaning of the Word of God, and in dependence on Divine teaching, they will guide us through all perplexities, as far as our immediate duty is concerned. Yet the Lord frequently leaves us to feel our difficulties, that we may be habituated to reflect to search the Scriptures, and to trust Him more simply. All our inclinations ought to be subjected to the will of God: and in contracting marriage, future consequences to posterity, as well as to ourselves and our connections, should be taken into consideration. The Scriptures indeed suppose that esteem, affection, and preference are requisite in this important relation: but they know nothing of that irrational, ungovernable, and idolatrous passion, which, regardless of all consequences, and in defiance all authority, rushes headlong upon gratification; which is neither moderated by discretion, nor subordinated to the will of God; which is not rational esteem, nor tender friendship, nor congenial affection, but something vastly more rapturous, unintelligible, and undefinable: and which, with all its refinements, is inconsistent with common sense, the interests of society, the happiness of domestic life, and the Christian religion. Finally, though it is prudent to foresee and prevent disputes about temporal property, it would be better if we were equally quicksighted and attentive in respect of our spiritual and eternal interests. But "the children of this world are wiser in their generation than the children of light."(Thomas Scott.). People Aaron, Eleazar, Gershon, Gershonites, Ithamar, Kohath, Kohathites, Levi, Levites, Merari, Merarites, MosesPlaces SinaiTopics Aaron, Saying, Spake, Speaketh, SpokeOutline 1. The age at which the Levites were to serve, and the duration of the service4. The duty of the Kohathites 16. The charge of Eleazar 17. The office of the priests 21. The duty of the Gershonites 29. Of the Merarites 34. The number of the Kohathites 38. Of the Gershonites 42. And of the Merarites Dictionary of Bible Themes Numbers 4:1-20Library The Warfare of Christian Service'All that enter in to perform the service, to do the work in the tabernacle.' NUM. iv. 23. These words occur in the series of regulations as to the functions of the Levites in the Tabernacle worship. The words 'to perform the service' are, as the margin tells us, literally, to 'war the warfare.' Although it may be difficult to say why such very prosaic and homely work as carrying the materials of the Tabernacle and the sacrificial vessels was designated by such a term, the underlying suggestion is … Alexander Maclaren—Expositions of Holy Scripture Genealogy According to Luke. Numbers Links Numbers 4:1 NIVNumbers 4:1 NLT Numbers 4:1 ESV Numbers 4:1 NASB Numbers 4:1 KJV Numbers 4:1 Bible Apps Numbers 4:1 Parallel Numbers 4:1 Biblia Paralela Numbers 4:1 Chinese Bible Numbers 4:1 French Bible Numbers 4:1 German Bible Numbers 4:1 Commentaries Bible Hub |
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