الكتاب المقدس

Expositor's Bible Commentary Numbers 10:1 And the LORD spake unto Moses, saying, 2. THE SILVER TRUMPETS Numbers 10:1-10 An air of antique simplicity is felt in the legislation regarding the two trumpets of silver, yet we are not in any way hindered from connecting the statute with the idea of claiming human art for Divine service. Instrumental music was of course rudimentary in the wilderness; but, such as it was, Jehovah was to control the use of it through the priests; and the developed idea is found in the account of the dedication of the temple of Solomon, as recorded in 2 Chronicles 5:1-14 , where we are told that besides the Levites, who had cymbals, psalteries, and harps, a hundred and twenty priests sounding with trumpets took part in the music. There is no need to question the early use of these instruments; nevertheless, the legislation in our passage assumes the settlement in Canaan, and times when defensive war became necessary and the observance of the sacred feasts fell into a fixed order. The statute is instructive as to the meaning of the formula "The Lord spake unto Moses," and not less as to the gradual accretion of particulars around an ancient nucleus. We cannot set aside the sincere record, though it may seem to make Jehovah speak on matters of small importance. But interpretation must spring from a right understanding of the purpose suggested to the mind of Moses. Uses found for the trumpets in the course of years are simply extensions of the germinal idea of reserving for sacred use those instruments and the art they represented. It was well that whatever fear or exhilaration the sounding of them caused should be controlled by those who were responsible to God for the moral inspiration of the people. According to the statute, the two trumpets, which were of very simple make, and capable of only a few notes, had their use first in calling assemblies. A long peal blown on one trumpet summoned the princes who were the heads of the thousands of Israel: a long peal on both trumpets called the whole congregation to the "tent of meeting." There were occasions when these assemblies were required not for deliberation, but to hear in detail the instructions and orders of the leader. At other times the convocations were for prayer or thanksgiving; or, again, the people had to hear solemn reproofs and sentences of punishment. We may imagine that with varying sound, joyful or mournful, the trumpets were made to convey some indication of the purpose for which the assembly was called. A sacred obligation lay on the Israelites to obey the summons, whether for joy or sorrow. They heard in the trumpet-blast the very voice of God. And upon us, bound to His service by a more solemn and gracious covenant, rests an obligation even more commanding. The unity of the tribes of Israel, and their fellowship in the obedience and worship of Jehovah, could never be of half so much importance as the unity of Christians in declaring their faith and fulfilling their vocation. To come together at the call of recurring opportunity, that we may confess Christ and hear His word anew, is essential to our spiritual life. Those who hear the call should know its urgency and promptly respond, lest in the midst of the holiest light there come to be a shadow of deep darkness, the midnight gloom of paganism and death. Again, in the wilderness, the trumpets gave the signal for striking the camp and setting out on a new stage of the journey. Blown sharply by way of alarm, the peals conveyed now to one, now to another part of the host the order to advance. The movement of the pillar of cloud, we may assume, could not be seen everywhere, and this was another means of direction, not only of a general kind, but with some detail. Taking Numbers 10:5-6 , along with the passage beginning at Numbers 10:14 , we have an ideal picture of the order of movement. One peal, sharply rung out from the trumpets, would signify that the eastern camp, embracing the tribes of Judah, Issachar, and Zebulun, should advance. Then the tabernacle was to be taken down, and the Levites of the families of Gershon and Merari were to set forward with the various parts of the tent and its enclosure. Next two alarms gave the signal to the southern camp, that of Reuben, Simeon, and Gad. The Levites of the family of Kohath followed, bearing the ark, the altar of incense, the great altar, the table of shewbread, and other furniture of the sanctuary. The third and fourth camps, of which Ephraim and Benjamin were the heads, brought up the rear. In these movements the trumpets would be of much use. But it is quite clear that the real difficulty was not to set the divisions in motion each at a fit time. The camps were not composed only of men under military discipline. The women and children, the old and feeble, had to be cared for. The flocks and herds also had to be kept in hand. We cannot suppose that there was any orderly procession; rather was each camp a straggling multitude, with its own delays and interruptions. And so it is in the case of every social and religious movement. Clear enough may be the command to advance, the trumpet of Providence, the clarion of the Gospel. But men and women are undisciplined in obedience and faith. They have many burdens of a personal kind to bear, many private differences and quarrels. How very seldom can the great Leader find prompt response to His will, though the terms of it are distinctly conveyed and the demand is urgent! God makes a plan for us, opens our way, shows us our need, proclaims the fit hours; but our unbelief and fear and incapacity impede the march. Nevertheless, through the grace of His providence, as Israel slowly made its way across the desert and reached Canaan at last, the Church moves, and will continue to move, towards the holy future, the millennial age. Turning now to the uses of the silver trumpets after the settlement in Canaan, there is first that connected with war. The people are presumed to be living peaceably in their country; but some neighbouring power has attacked them. The sounding of the trumpets then is to be of the nature of a prayer to the Divine Protector of the nation. The cry of the dependent tribes will be gathered up, as it were, into the shrill blast which carries the alarm to the throne of the Lord of Hosts. To the army and to the nation assurance is given that the old promise of Jehovah’s favour remains in force, and that the promise, claimed by the priests according to the covenant, will be fulfilled. And this will make the trumpet-blast exhilarating, a presage of victory. The claim and hope of the nation rise heavenward. The men of war stand together in faith, and put to flight the armies of the aliens. For the battles we have to fight, the conflicts of faith with unbelief, and righteousness with aggressive iniquity, an inspiration is needed like that conveyed to Israel in the peal of the silver trumpets. Have we any means of assurance resembling that which was to animate the Hebrews when the enemy came upon them? Even the need is often unrecognised. Many take for granted that religion is safe, that the truth requires no valour of theirs in maintaining it, and the Gospel of Christ no spirited defence. The trumpet is not heard because the duty to which all Christians are called as helpers of the Gospel is never considered. Messages are accepted as oracles of God only when they tell the trustful of safety and confirm them in easy enjoyment of spiritual privilege and hope. One kind of trumpet peal alone is liked-that which sounds an alarm to the unconverted, and bids them prepare for the coming of the Judge. But there are for all Christians frequent calls to a service in which they need the courage of faith and every hope the covenant can give. At the present time no greater mistake is possible than to sit in comfort under the shadow of ancient forms and creeds. We cannot realise the value of the promise given to genuine faith unless we abandon the crumbling walls and meet our assailants in the open ground, where we can see them face to face, and know the spirit with which they fight, the ensigns of their war. There is no brave thinking now in those old shelters, no room to use the armour of light. Christianity is one of the free forces of human life. Its true inspiration is found only when those who stand by it are bent on securing and extending the liberties of men. The trumpets that lift to heaven the prayers of the faithful and fill the soldiers of the Cross with the hope of victory can never be in the hands of those who claim exclusive spiritual authority, nor will they ever again sound the old Hebrew note. They inspire those who are generous, who feel that the more they give the more they are blessed, who would impart to others their own life that God’s love to the world may be known. They call us not to defend our own privileges, but to keep the way of salvation open to all, to prevent the Pharisee and the unbeliever from closing against men the door of heavenly grace. Once more; in the days of gladness and solemn feasting the trumpets were to be blown over the burnt offerings and peace offerings. The joy of the Passover, the hope of the new-moon festival, especially in the beginning of the seventh month, were to be sent up to heaven with the sound of these instruments, not as if Jehovah had forgotten His people and His covenant, but for the assurance and comfort of the worshippers. He was a Friend before whom they could rejoice, a King whose forgiveness was abundant, who showed mercy unto the thousands who loved Him and kept His commandments. The music, loud, and clear, and bold, was to carry to all who heard it the conviction that God had been sought in the way of His holy law, and would cause blessing to descend upon Israel. We claim with gentler sounds, those of lowly prayer and pleading, the help of the Most High. Even in the secret chamber when the door is shut we can address our Father, knowing that our claim will be answered for the sake of Christ. Yet there are times when the loud and clear hallelujahs, borne heavenward by human voices and pealing organ, seem alone to express our exultation. Then the instruments and methods of modern art may be said to bind the old Hebrew times, the ancient faith of the wilderness and of Zion, to our own. We carry out ideas that lie at the heart of the race; we realise that human skill, human discovery, find their highest use and delight when they make beautiful and inspiring the service of God. Numbers 10:11 And it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up from off the tabernacle of the testimony. 3. THE ORDER OF MARCH Numbers 10:11-28 The difficulties connected with the order of march prescribed in this passage have been often and fully rehearsed. According to the enumeration given in chapter 2, the van of the host formed by the division of Judah, men, women, and children, must have reached some six hundred thousand at least. The second division, headed by Reuben, would number five hundred thousand. The Levites, with their wives and children, according to the same computation would be altogether about seventy thousand. Then came "the two remaining camps, about nine hundred thousand souls. At the first signal six hundred thousand would have to get into marching order and move off across the desert. There could be no absolute separation of the fighting men from their families and flocks, and even if there were no narrow passes to confine the vast multitude, it would occupy miles of road. We must not put a day’s journey at more than ten miles. The foremost groups would therefore have reached the camping ground, let us say, when the last ranks of the second division were only beginning" to move; and the rear would still be on its way when night had long fallen upon the desert. Whatever obstacles were removed for the Israelites, the actual distance to be traversed could not be made less; and the journey is always represented as a stern and serious discipline. When we take into account the innumerable hindrances which so vast a company would certainly have to contend with, it seems impossible that the order of march as detailed in this passage could have been followed for two days together. Suppose we receive the explanation that the numbers have been accidentally increased in the transcription of records. This would relieve the narrative, not only here but at many points, of a burden it can hardly carry. And we remember that according to the Book of Nehemiah less than fifty thousand Jews, returning from Babylon at the close of the captivity, reconstructed the nation, so that it soon showed considerable spirit and energy. If the numbers as they stand in the Pentateuch were reduced, divided by ten, as some propose, the desert journey would appear less of a mere marvel. It would remain one of the most striking and important migrations known to history; it would lose none of its religious significance. No religious idea is affected by the numbers who receive it; nor do the great purposes of God depend on multitudes for their fulfilment. We can view with composure the criticism which touches the record on its numerical side, because we know the prophetic work of Moses and the providential education of Israel to be incontrovertible facts. It has been suggested that the order of march as described did not continue to be kept throughout the whole of the wilderness journey; that in point of fact it may have been followed only so far as Kadesh. Whether this was so or not it must be taken into account that for the greater part of the forty years there was absolutely no travelling: the tribes were settled in the wilderness of Paran. The proofs are incidental but conclusive. From a central point, where the cloud rested ( Numbers 10:12 ), the people spread themselves, we may suppose, in various directions, seeking grass for their cattle, and living for the most part like the other inhabitants of the district. Even if there were but three years of travelling in all, before and after the sojourn in the neighbourhood of Kadesh, there would be ample time for the movement from one place to another mentioned in the records. Numbers 10:29 And Moses said unto Hobab, the son of Raguel the Midianite, Moses' father in law, We are journeying unto the place of which the LORD said, I will give it you: come thou with us, and we will do thee good: for the LORD hath spoken good concerning Israel. HOBAB THE KENITE Numbers 10:29-36 THE Kenites, an Arab tribe belonging to the region of Midian, and sometimes called Midianites, sometimes Amalekites, were already in close and friendly relation with Israel. Moses, when he went first to Midian, had married a daughter of their chief Jethro, and, as we learn from Exodus 18:1-27 , this patriarch, with his daughter Zipporah and the two sons she had borne to Moses, came to the camp of Israel at the mount of God. The meeting was an occasion of great rejoicing; and Jethro, as priest of his tribe, having congratulated the Hebrews on the deliverance Jehovah had wrought for them, "took a burnt offering and sacrifices for God," and was joined by Moses, Aaron, and all the elders of Israel in the sacrificial feast. A union was thus established between Kenites and Israelites of the most solemn and binding kind. The peoples were sworn to continual friendship. While Jethro remained in the camp his counsel was given in regard to the manner of administering justice. In accordance with it rulers of thousands, hundreds, fifties, and tens were chosen, "able men, such as feared God, men of truth, hating covetousness"; and to them matters of minor importance were referred for judgment, the hard causes only being brought before Moses. The sagacity of one long experienced in the details of government came in to supplement the intellectual power and the inspiration of the Hebrew leader. It does not appear that any attempt was made to attach Jethro and the whole of his tribe to the fortunes of Israel. The small company of the Kenites could travel far more swiftly than a great host, and, if they desired, could easily overtake the march. Moses, we are told, let his father-in-law depart, and he went to his own place. But now that the long stay of the Israelites at Sinai is over and they are about to advance to Canaan, the visit of a portion of the Kenite tribe is made the occasion of an appeal to their leader to cast in his lot with the people of God. There is some confusion in regard to the relationship of Hobab with Jethro or Raguel. Whether Hobab was a son or grandson of the chief cannot be made out. The word translated father-in-law ( Numbers 10:29 ), means a relation by marriage. Whatever was the tie between Hobab and Moses, it was at all events so close, and the Kenite had so much sympathy with Israel, that it was natural to make the appeal to him: "Come thou with us, and we will do thee good." Himself assured of the result of the enterprise, anticipating with enthusiasm the high destiny of the tribes of Israel, Moses endeavours to persuade these children of the desert to take the way to Canaan. There was a fascination in the movement of that people who, rescued from bondage by their Heavenly Friend, were on their journey to the land of His promise. This fascination Hobab and his followers appear to have felt; and Moses counted upon it. The Kenites, used to the wandering life, accustomed to strike their tents any day as occasion required, no doubt recoiled from the thought of settling even in a fertile country, still more from dwelling in any walled town. But the south of Canaan was practically a wilderness, and there, keeping to a great extent their ancestral habits, they might have had the liberty they loved, yet kept in touch with their friends of Israel. Some aversion from the Hebrews, who still bore certain marks of slavery, would have to be overcome. Yet, with the bond already established, there needed only some understanding of the law of Jehovah, and some hope in His promise to bring the company of Hobab to decision. And Moses had right in saying, "Come with us, and we will do thee good; for Jehovah hath spoken good concerning Israel." The outlook to a future was something which the Kenites as a people had not, never could have in their desultory life. Unprogressive, out of the way of the great movements of humanity, gaining nothing as generations went by, but simply reproducing the habits and treasuring the beliefs of their fathers, the Arab tribe might maintain itself, might occasionally strike for righteousness in some conflict, but otherwise had no prospect, could have no enthusiasm. They would live their hard life, they would enjoy freedom, they would die - such would be their history. Compared with that poor outlook, howgood it would be to share the noble task of establishing on the soil of Canaan a nation devoted to truth and righteousness, in league with the living God, destined to extend His kingdom and make His faith the means of blessing to all. It was the great opportunity of these nomads. As yet, indeed, there was no courage of religion, no brightness of enthusiasm among the Israelites. But there was the ark of the covenant, there were the sacrifices, the law; and Jehovah Himself, always present with His people, was revealing His will and His glory by oracle, by discipline and deliverance. Now these Kenites may be taken as representing a class, in the present day to a certain extent attracted, even fascinated, by the Church, who standing irresolute are appealed to in terms like those addressed by Moses to Hobab. They feel a certain charm, for in the wide organisation and vast activity of the Christian Church, quite apart from the creed on which it is based, there are signs of vigour and purpose which contrast favourably with endeavours directed to mere material gain. In idea and in much of its effort the Church is splendidly humane, and it provides interests, enjoyments, both of an intellectual and artistic kind, in which all can share. Not so much its universality nor its mission of converting the world, nor its spiritual worship, but rather the social advantages and the culture it offers draw towards it those minds and lives. And to them it extends, too often without avail, the invitation to join its march. Is it asked why many, partly fascinated, remain proof against its appeals? why an increasing number prefer, like Hobab, the liberty of the desert, their own unattached, desultory, hopeless way of life? The answer must partly be that, as it is, the Church does not fully commend itself by its temper, its enthusiasm, its sincerity and Christianity. It attracts but is unable to command, because with all its culture of art it does not appear beautiful, with all its claims of spirituality it is not unworldly; because, professing to exist for the redemption of society, its methods and standards are too often human rather than Divine. It is not that the outsider shrinks from the religiousness of the Church as overdone; rather does he detect a lack of that very quality. He could believe in the Divine calling and join the enterprise of the Church if he saw it journeying steadily towards a better country, that is a heavenly. Its earnestness would then command him; faith would compel faith. But social status and temporal aims are not subordinated by the members of the Church, nor even by its leaders. And whatever is done in the way of providing attractions for the pleasure-loving, and schemes of a social kind, these, so far from gaining the undecided, rather make them less disposed to believe. More exciting enjoyments can be found elsewhere. The Church offering pleasures and social reconstruction is attempting to catch those outside by what, from their point of view, must appear to be chaff. It is a question which every body of Christians has need to ask itself-Can we honestly say to those without, Come with us, and we will do you good? In order that there may be certainty on this point, should not every member of the Church be able to testify that the faith he has gives joy and peace, that his fellowship with God is making life pure and strong and free? Should there not be a clear movement of the whole body, year by year, towards finer spirituality, broader and more generous love? The gates of membership are in some cases opened to such only as make very clear and ample profession. It does not, however, appear that those already within have always the Christian spirit corresponding to that high profession. And yet as Moses could invite Hobab and his company without misgiving because Jehovah was the Friend and Guide of Israel and had spoken good concerning her, so because Christ is the Head of the Church, and Captain of her salvation, those outside may well be urged to join her fellowship. If all depended on the earnestness of our faith and the steadfastness of our virtue we should not dare to invite others to join the march. But it is with Christ we ask them to unite. Imperfect in many ways, the Church is His, exists to show His death, to proclaim His Gospel and extend His power. In the whole range of human knowledge and experience there is but one life that is free, pure, hopeful, energetic in every noble sense, and at the same time calm. In the whole range of human existence there is but one region in which the mind and the soul find satisfaction and enlargement, in which men of all sorts and conditions find true harmony. That life and that region of existence are revealed by Christ; into them He only is the Way. The Church, maintaining this, demonstrating this, is to invite all who stand aloof. They who join Christ and follow Him will come to a good land, a heavenly heritage. The first invitation given to Hobab was set aside. "Nay," he said, "I will not go; but I will depart to my own land and to my kindred." The old ties of country and people were strong for him. The true Arab loves his country passionately. The desert is his home, the mountains are his friends. His hard life is a life of liberty. He is strongly attached to his tribe, which has its own traditions, its own glories. There have been feuds, the memory of which must be cherished. There are heirlooms that give dignity to those who possess them. The people of the clan are brothers and sisters. Very little of the commercial mingles with the life of the desert; so perhaps family feeling has the more power. These influences Hobab felt, and this besides deterred him, that if he joined the Israelites he would be under the command of Moses. Hobab was prospective head of his tribe, already in partial authority at least. To obey the word of command instead of giving it was a thing he could not brook. No doubt the leader of Israel had proved himself brave, resolute, wise. He was a man of ardent soul and fitted for royal power. But Hobab preferred the chieftainship of his own small clan to service under Moses; and, brought to the point of deciding, he would not agree. Freedom, habit, the hopes that have become part of life-these in like manner interpose between many and a call which is known to be from God. There is restraint within the circle of faith; old ideas, traditional conceptions of life, and many personal ambitions have to be relinquished by those who enter it. Accustomed to that Midian where every man does according to the bent of his own will, where life is hard but uncontrolled, where all they have learned to care for and desire may be found, many are unwilling to choose the way of religion, subjection to the law of Christ, the life of spiritual conflict and trial, however much may be gained at once and in the eternal future. Yet the liberty of their Midian is illusory. It is simply freedom to spend strength in vain, to roam from place to place where all alike are barren, to climb mountains lightning-riven, swept by interminable storms. And the true liberty is with Christ, who opens the prospect of the soul, and redeems the life from evil, vanity, and fear. The heavenward march appears to involve privation and conflict, which men do not care to face. But is the worldly life free from enemies, hardships, disappointments? The choice is, for many, between a bare life over which death triumphs, and a life moving on over obstacles, through tribulations, to victory and glory. The attractions of land and people, set against those of Christian hope, have no claim. "Every one," says the Lord, "that hath left houses, or brethren, or sisters, or father, or mother, or children, or lands, for My sake, shall receive a hundredfold, and shall inherit eternal life." Passing on, the narrative informs us that Moses used another plea: "Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou shalt be to us instead of eyes." Hobab did not respond to the promise of advantage to himself; he might be moved by the hope of being useful. Knowing that he had to deal with a man who was proud, and in his way magnanimous, Moses wisely used this appeal. And he used it frankly, without pretence. Hobab might do real and valuable service to the tribes on their march to Canaan. Accustomed to the desert, over which he had often travelled, acquainted with the best methods of disposing a camp in any given position, with the quick eye and habit of observation which the Arab life gives, Hobab would be the very adjutant to whom Moses might commit many details. If he joins the tribes on this footing it will be without pretence. He professes no greater faith either in Israel’s destiny or in Jehovah’s sole Godhead than he really feels. Wishing Israel well, interested in the great experiment, yet not bound up in it, he may give his counsel and service heartily so far as they avail. We are here introduced to another phase of the relation between the Church and those who do not altogether accept its creed, or acknowledge its mission to be supernatural, Divine. Confessing unwillingness to receive the Christian system as a whole, perhaps openly expressing doubts of the miraculous, for example, many in our day have still so much sympathy with the ethics and culture of Christianity that they would willingly associate themselves with the Church, and render it all the service in their power. Their tastes have led them to subjects of study and modes of self-development not in the proper sense religious. Some are scientific, some have literary talent, some artistic, some financial. The question may be, whether the Church should invite these to join her ranks in any capacity, whether room may be made for them, tasks assigned to them. On the one hand, would it be dangerous to Christian faith? on the other hand, would it involve them in self-deception? Let it be assumed that they are men of honour and integrity, men who aim at a high moral standard and have some belief in the spiritual dignity man may attain. On this footing may their help be sought and cordially accepted by the Church? We cannot say that the example of Moses should be taken as a rule for Christians. It was one thing to invite the co-operation with Israel for a certain specified purpose of an Arab chief who differed somewhat in respect of faith; it would be quite another thing to invite one whose faith, if he has any, is only a vague theism, to give his support to Christianity. Yet the cases are so far parallel that the one illustrates the other. And one point appears to be this, that the Church may show itself at least as sympathetic as Israel. Is there but a single note of unison between a soul and Christianity? Let that be recognised, struck again and again till it is clearly heard. Our Lord rewarded the faith of a Syrophoenician woman, of a Roman centurion. His religion cannot be injured by generosity. Attachment to Himself personally, disposition to hear His words and accept His morality, should be hailed as the possible dawn of faith, not frowned upon as a splendid sin. Every one who helps sound knowledge helps the Church. The enthusiast for true liberty has a point of contact with Him whose truth gives freedom. The Church is a spiritual city with gates that stand wide open day and night towards every region and condition of human life, towards the north and south, the east and west. If the wealthy are disposed to help, let them bring their treasures; if the learned devote themselves reverently and patiently to her literature, let their toil be acknowledged. Science has a tribute that should be highly valued, for it is gathered from the works of God; and art of every kind-of the poet, the musician, the sculptor, the painter-may assist the cause of Divine religion. The powers men have are given by Him who claims all as His own. The vision of Isaiah in which he saw Tarshish and the isles, Sheba and Seba offering gifts to the temple of God did not assume that the tribute was in all cases that of covenant love. And the Church of Christ has broader human sympathy and better right to the service of the world than Isaiah knew. For the Church’s good, and for the good of those who may be willing in any way to aid her work and development, all gifts should be gladly received, and those who stand hesitating should be invited to serve. But the analogy of the invitation to Hobab involves another point which must always be kept in view. It is this, that the Church is not to slacken her march, not divert her march in any degree because men not fully in sympathy with her join the company and contribute their service. The Kenite may cast in his lot with the Israelites and aid them with his experience. But Moses will not cease to lead the tribes towards Canaan, will not delay their progress a single day for Hobab’s sake. Nor will he less earnestly claim sole Godhead for Jehovah, and insist that every sacrifice shall be made to Him and every life kept holy in His way, for His service. Perhaps the Kenite faith differed little in its elements from that which the Israelites inherited. It may have been monotheistic; and we know that part of the worship was by way of sacrifice not unlike that appointed by the Mosaic law. But it had neither the wide ethical basis nor the spiritual aim and intensity which Moses had been the means of imparting to Israel’s religion. And from the ideas revealed to him and embodied in the moral and ceremonial law he could not for the sake of Hobab resile in the least. There should be no adjustment of creed or ritual to meet the views of the new ally. Onward to Canaan, onward also along the lines of religious duty and development, the tribes would hold their way as bef

Make thee two trumpets of silver. Numbers 10:1-10 The law of the silver trumpets J. Bayley, Ph. D. Revelation is to man as a trumpet-call from heaven; hence the prophets are often told to lift up their voices like a trumpet. The human race is a grand army of immortals. The journey of life is a series of marches intended by the Captain of our salvation to terminate in heaven. But whether this journey will be successfully accomplished or not depends upon our faithfulness to the directions of our Divine Head, the Lord Jesus Christ. I. THE LAW OF THE SILVER TRUMPETS is the law of the nature, uses, and objects of Divine revelation, when it is seen and felt as THE UTTERANCE OF DIVINE LOVE, AND THE AUTHORISED GUIDE and director of our journey to heaven. 1. And here we may remark how appropriate silver is as a correspondence to spiritual wisdom. It is white, brilliant, and precious. So is the spiritual meaning of the Word. Oh, may its sweet and silvery lessons be to us as dearest treasure! To teach us, then, that it is the spiritual sense of Divine revelation which is intended to guide us, guard us, and call us to heaven, the trumpets were made of silver. 2. They were two in number, but formed of one piece. The whole spirit of the Word is expressive of love to the Lord, and charity to man ( Matthew 22:37-40 ). To represent this twofold character of the spirit of the Word, then, there were two silver trumpets, not one only. Yet they were both formed out of one piece. For, indeed, the truth that we should love our neighbour comes out from the grander truth, that we should supremely love the Lord. The Apostle John states this very clearly ( 1 John 4:21 ; 2 John 1 ). Another idea is intimated by this command to make them of one piece; that, namely, of the entire harmony of the spiritual sense of the Word with itself. It is bright and coherent everywhere. It is silver, all of one piece. II. But let us turn now from the composition of the trumpets TO THEIR USE. 1. They were to be used to call the people to the assemblies (ver. 3). 2. They were to excite to, and direct the journey of the people (vers. 5, 6). 3. They were to be sounded when an enemy appeared in their land to oppress them (ver. 9). 4. They were to be blown on the days of rejoicing (ver. 10). The first use of the trumpets, then, was to call the assemblies to the door of the tabernacle of the congregation, there to hear the will and decisions of the Most High. In like manner we are called by the silver trumpets of the Word to assemble together in the name and in the presence of that glorified Divine Man who said ( John 10:9 ). The whole spirit of the Word calls us to worship Him, and to learn of Him ( Revelation 19:10 ). When we have been to the Lord Jesus Christ in worship, and to learn His will, we shall find the second use of the silver trumpets will be unfolded to us. We must march on. Regeneration is a journey in which we advance from state to state, as from stage to stage in outward travel. We begin in Egypt, we must reach Canaan. The silvery music will call us forward. The import of its sound is this, Arise, for this is not your rest, for the whole land is polluted ( Isaiah 60:1 ). Arise, child of heaven, from the selfishness and darkness in which thou hast been enshrouded. Arise from the slavery and pollution of sin to the glorious liberty of the children of light. Move on. Next we are carried forward to the contemplation of the third use of the trumpets; to sound an alarm when the enemies within the land seek to oppress. We begin our regeneration by forsaking the grosser sins to which we have been accustomed, and we think we have left all that is offensive in the sight of heaven. We think we are wholly given up to God and goodness, and so we shall continue. Alas! we have in this but little conception of the wonderful nature with which we are endowed, or of the extent of the ramifications of evil. Each mind is a world in ruins. The soul is organised more astonishingly even than the body, and each organ or principle is more or less perverted. Were we left to ourselves, we might well turn back in despair, and die. But happily, what is impossible to man is possible with God. He can give us a new nature: He can give us the victory again and again: He can and will protect us. When, then, our internal enemies, the plagues of our own hearts, appear to us, and dispositions which we supposed were for ever done with are met again and again, let us not quail nor be dispirited. With Divine help we shall overcome them, and triumph until the last enemy is overthrown. But the Lord saves us by His Word. This is the lesson intended by the use of the silver trumpets which we are now considering. When, then, selfishness rises up in your lands to oppress you, go to the Divine Word, and hear its holy sound. Let its voice of love and mercy be heard in your spirit like the silvery tones of heavenly trumpets, and by its truth and power you will be saved. The last use of the trumpets was, that they should be blown on the days of solemn rejoicing. On our days of gladness we should see that all our feelings are such as are under the influence of the Holy Word. Were it not for sin, all our days, like those of heaven, would be days of gladness. The purification of our joys, then, is one of the great works of our regeneration. Let us blow with the silver trumpets on our days of gladness, and on our solemn days. There are states, which recur from time to time, of peculiar solemnity, when conscience is more than usually earnest with us: states of self-examination, states of solemn thought, states of recollection of mercies and blessings formerly received, states of self-dedication to high and holy objects; these are our solemn days. The period when we resolved to quit a period of evil, and entered upon our passover, or feast of unleavened bread; when we commenced the reception of the bread of heaven, though as yet to us tasteless, like unleavened bread; then comes the period when faith enables us, under its influence, to bring forth the first-fruits of a harvest of virtues and graces to be repeated for ever; and lastly, the feast of spiritual ingathering comes on, that matured state of the soul when charity rules in the heart, and perfect love casteth out fear. Blow with the silver trumpets over the solemn days. There are minor solemnities connected with the varied events of life which induce in thoughtful minds solemn states: the births, the marriages, and the deaths of those we love, the serious circumstances of our families and our country, all these make solemn days; let the spirit which rules over them be the spirit of love to the Lord, and charity to man. Blow the silver trumpets over the solemn days. There is mention made also of the beginning of the months, and as there is a perfect correspondence between outward nature and man's spiritual and interior existence, there is a correspondence in this respect also. The months are the times which depend upon the moon; and the moon is the symbol of faith in the soul. As faith has its variations in the soul, sometimes being bright and luminous, at others dim and obscure, its changes are represented by those of the moon. The beginning of a month is therefore the commencement of a new state of faith in the soul, when, after being in obscurity, we enter into clear and holy light on things Divine. The tree of life is said to bear twelve manner of fruits — one for every month; implying that in every state of mind, and in every change of circumstances in our Christian life, we may receive from the Lord within the power of bringing forth the appropriate works of piety and justice. At the beginning of our mental changes, in the attainment of new views on subjects of faith, we should observe that they are in harmony with the essential principles of the spirit of the Word, of love to the Lord, and charity to man. Blow the silver trumpets in the beginning of the months. And, lastly, over your burnt offerings, and over the sacrifices of your peace offerings. Our offerings at this day are all spiritual. Yet are we as truly called upon to make them as were the Jews. Life consists of fixed duties, and free will efforts. Let both be performed in the spirit of devoted self-dedication, under the Divine spirit of the Holy Word. The silver trumpet must sound over our burnt offerings and our sacrifices of peace offerings, that they may be to us a memorial before the Lord our God. In conclusion, let us be grateful for the provision by our adorable Lord of the interior truths of His Word, the silver trumpets of heaven. Let us seek to find them by reading, by thought and meditation, until we have individually realised the promise of our heavenly Father and Saviour, "For iron I will bring silver." When we have acquired the clear perception that all truth hangs upon the two grand laws of love to God and love to man, then let their silvery voice be heard over all the circumstances of our lives. Let them be heard calling us from Sabbath to Sabbath to the public worship of the Lord Jesus Christ — the Way, the Truth, and the Life. Let them be heard directing our attention to Him in our morning and evening devotions. When we have attained light and strength in prayer, they ever call us to march on to progress. Let us go forward with a glowing, firm, and fervent will, and then strengthen and confirm our progress by the light of a full and active intellect. ( J. Bayley, Ph. D. ) The trumpets of Providence J. Parker, D. D. The sacred trumpets are still sounded; they still call men to worship, to festival, to battle. If we have lost the literal instrument, we are still, if right-minded, within sound of the trumpets of Providence. We do not now go out at our own bidding; we are, if wise, responding to a Voice, wherever we may be found. Look at the men who are pouring forth in all directions every morning; stand, in imagination, at a point from which you can see all the stations at which men alight; so present the scene to the fancy that you can see every little procession hastening to its given point of departure; then bring on all the processions to the various points of arrival; read the faces of the men; take in the whole scene. What action; what colour; what expression of countenance! And if we had ears acute enough to hear, what various voices are being sounded by every life; what tumult; what desire; what intersection of paths; what imminent collisions! — and yet the whole scene moves on with a kind of rough order all its own. What has called these men together — and yet not together? — the trumpet! Some have heard the trumpet calling to controversy. Many of these men carry bloodless swords; they are well equipped with argument; they are about to state the ease, to defend the position, to repel, to assert, to vindicate righteousness, and to claim compensation for virtue outraged; they are soldiers; they have mapped out the battlefield in private; all their forces have been disposed within the sanctuary of the night, and presently the voice of genius and of eloquence will be heard in high wrangling, in noble contention, that so the wicked may claim nothing that is not his own, and the righteous have the full reward of his purity. They are going to the political arena to adjust the competing claims of nations, or causes; war is in their eyes; should they speak, they would speak stridently, with clear, cutting tone, with military precision and emphasis; they would hold no long parley with men, for they mean the issue to end in victory. Others have heard no such trumpet: they have heard another call — to peaceful business, to daily routine, to duty, made heavy alien by monotony, but duty still, which must be done according to the paces and beatings of the daily clock. They cannot resist that voice without resisting themselves. And other men, in smaller bands — more aged men — men who have seen service in the market field, in the political field, in the field of literature — how go they? Away towards sunny scenes, quiet meadows, lakes of silver, gardens trimmed with the patience and skill of love. They are men of leisure, men in life's afternoon. The sunbeam has been a trumpet to them; hearing it, they said, Who would remain at home to-day? All heaven calls us out, the great blue arch invites us to hospitality in the fields and woods, and by the riverside. All men are obeying a trumpet; the call is addressed from heaven to earth every morning. We may have outlived the little, straight, silver trumpet, turned up at the ends; but the trumpet invisible, the trumpet of Providence, the call of Heaven, the awakening strain of the skies — this we cannot outlive: for the Lord is a Man of war, and must have the battle continued: the Lord is a Father, and must have the family constituted in order; the Lord is a Shepherd, and must have the flocks led forth that they may lie down in the shadow of noonday. The trumpets were to be sounded by the priests. The pulpit should be a tower of strength to every weak cause. Were every Sabbath day devoted to the tearing down of some monster evil — were the sanctuary dedicated to the denunciation, not of the vulgar crimes which everybody condemns, but the subtle and unnamed crimes which everybody practises, the blast of the trumpet would tear the temple walls in twain! There are trumpets which call us in spiritual directions. They are heard by the heart. They are full of the tone of persuasion — that highest of all the commandments. The heart hears the trumpet on the Sabbath day. The trumpet that could sound an alarm is softened in its tone into a tender entreaty, or a cheerful persuasion, or a promise of enlarged liberty. Everything depends upon the tone. The trumpet may be the same, but the tone is different. We cannot take up the trumpet of the great player and make it sound as he made it. What is it, then, that plays the trumpet? It is the soul. If we knew things as we ought to know them, we should know that it is the soul that plays every instrument, that sings every hymn, that preaches every discourse that has in it the meaning of God and the behest of Heaven. The same trumpet called to festival and to war; so the gospel has two tones: it calls lovingly, sweetly, tenderly; and it sounds an alarm, making the night tremble through all its temple of darkness, and sending into men's hearts pangs of apprehension and unutterable fear. There is another trumpet yet to sound ( 1 Corinthians 15:52 ). The trumpet is not lost, then; it is in heaven, where the Ark of the Testimony is, where the Shekinah is, where the Tabernacle of God is. ( J. Parker, D. D. ) The institution of the silver trumpets C. H. Mackintosh. It sets forth, in the most distinct manner possible, that God's people are to be absolutely dependent upon, and wholly subject to, Divine testimony, in all their movements. A child may read this in the type before us. The congregation in the wilderness dared not assemble for any festive or religious object until they heard the sound of the trumpet; nor could the men of war buckle on their armour, till summoned forth by the signal of alarm to meet the uncircumcised foe. They worshipped and they fought, they journeyed and they halted, in simple obedience to the trumpet call. It was not, by any means, a question of their likings or dislikings, their thoughts, their opinions, or their judgment. It was simply and entirely a question of implicit obedience. Their every movement was dependent upon the testimony of God, as given by the priests from the sanetuary. The song of the worshipper and the shout of the warrior were each the simple fruit of the testimony of God. The silver trumpet settled and ordered every movement for Israel of old. The testimony of God ought to settle and order everything for the Church now. That silver trumpet was blown by the priests of old. That testimony of God is known in priestly communion now. A Christian has no right to move or act apart from Divine testimony. He must wait upon the word of his Lord. Till he gets that, he must stand still. When he has gotten it he must go forward, but is not by aught that strikes the senses that our Father guides us; but by that which acts on the heart, the conscience, and the understanding. It is not by that which is natural, but by that which is spiritual, that He communicates His mind. If the ear is circumcised, you will assuredly hear the silver trumpet. Till that sounds, never stir: when it sounds, never tarry. This will make all so clear, so simple, so safe, so certain. It is the grand cure for doubt, hesitancy, and vacillation. It will save us from the necessity of running for advice to this one and that one, as to how we should act, or where we should go. And, furthermore, it will teach us that it is none of our business to attempt to control the actions or movements of others. Let each one have his ear' open, and his heart subject, and then, assuredly, he will possess all the certainty that God can give him, as to his every act and movement, from day to day. Our ever gracious God can give clearness and decision as to everything. If He does not give it, no one can. If He does, no one need. ( C. H. Mackintosh. ) The silver trumpets Dean Law. The silver trumpets sent a piercing note. So should the gospel herald utter aloud the gospel news. Away with timid whisper, and a stammering tongue. Note, the trumpets were of one piece. So is the gospel message. It knows no mixture. Christ is all. No diverse metal soiled these trumpets. No intermingling error should soil pulpits. The type, moreover, fixes attention on the Christian as a worshipper — a pilgrim — a warrior — a son of joy. For let the occasions on which these trumpets sounded be now mere closely marked. 1. They call the people to God's sanctuary, it is a gospel ordinance that worshippers should throng the holy courts — that public prayer and praise should reverence the glorious name. 2. They give command to march. The Bible warns that earth is not our rest. We live a stranger-life. We occupy a moving tent. We hold a pilgrim-staff. 3. They sound for war. The life of faith is one incessant fight. Beneath the cross a sword is drawn, of which the scabbard is cast far away. Until the victor's crown is won, unflinching combat must go on. 4. In the grand feasts they cheer the worshippers around the bleeding victims. While the altar streams, and happy crowds look on, the heavens resound with these exulting clangs. The precept is obeyed ( Psalm 81:1 ). Believer, thus, too, the gospel teaches you to joy — to joy with heart abounding with melodious praise, when you in faith contemplate, and in worship plead, the meritorious death of Christ. ( Dean Law. ) The silver trumpets W. Jones. 1. The trumpets and their use were commanded by God. He blesses men, saves men by the use of the means which He has appointed. 2. The trumpets were to be blown by the priests. Every Christian is now a priest, but the ministers of the gospel are especially the heralds of the Divine messages. 3. The trumpets were to be blown in accordance with clear and well-understood instructions. When they were to blow one trumpet only, and when they were to blow both; when the short, sharp, broken notes, and when the long and continuous peal — these things were clearly explained and enjoined. There was to be no uncertainty as to the meaning of the signals. The meaning of the sounds of the gospel trumpet should be equally and unmistakably clear ( 1 Corinthians 14:7, 8 .) 4. The trumpets were to be blown at different seasons and for different purposes — for conventions, for journeyings, for battles, for festivals, &c. In this we have an illustration of the relation of the gospel ministry to the seasons and services of the Christian life.We proceed to offer some hints on the analogy. The silver trumpets were used I. FOR THE CALLING OF ASSEMBLIES. The ministry of the gospel should draw men together, even as the silver trumpets convened the assemblies of Israel. II. FOR SUMMONING THE PEOPLE TO ADVANCE. The Christian minister is required to summon the people to arise and "go forward" in their upward pilgrimage. He summons them to advance — 1. In personal holiness. He exhorts them to "follow on to know the Lord," to "grow in grace," to "forget those things which are behind," &c. ( Philippians 3:13, 14 ). 2. In personal and collective usefulness. He should incite both individuals and Churches to more diligent and devoted services in the cause of Christ. III. FOR ENCOURAGING THE PEOPLE IN BATTLE. Like the priests with the silver trumpets the minister of the gospel should — 1. Encourage Christians to battle against evil. 2. By inciting them to trust in God. He gives the victory. IV. FOR SUITABLY OBSERVING SEASONS OF SPECIAL INTEREST. 1. Seasons of joy. "In the days of your gladness ye shall blow with the trumpets," &c. The gospel aims at the consecration and promotion of human gladness. "That My joy might remain in you, and your joy might be full." "Rejoice in the Lord alway" "The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost." "Believing, ye rejoice with joy unspeakable and full of glory." The gospel forbids no pure delight, but hallows and increases it. 2. Seasons of solemnity. "In your solemn days ye shall blow with the trumpets," &c. There are many solemn days in life — days of mental conflict, of spiritual darkness, of social bereavement, &c. In such days the hopeful and helpful sounds of the gospel trumpet are peculiarly precious. 3. Closing and commencing seasons. "And in the beginnings of your months ye shall blow," &c. ( W. Jones. ) The silver trumpets We have here directions concerning the public notices that were to be given to the people upon several occasions — by sound of trumpet. In a thing of this nature one would think Moses needed not to have been taught of God, his own reason might teach him the convenience of trumpets; but their constitution was to be in everything Divine, and therefore even in this matter, as small as it seems. Moses is here directed — I. About THE MAKING OF THEM They must be made of silver; not cast, but of beaten work (as some read it); the matter and shape no doubt very fit for the purpose. He was now ordered to make but two, because there were but two priests to use them; but in Solomon's time we read of an hundred and twenty priests sounding with trumpets ( 2 Chronicles 5:12 ). The form of these trumpets is supposed to be much like ours of this day. II. WHO WERE TO MAKE USE OF THEM. Not any inferior person; but the priests themselves, the sons of Aaron (ver. 8). As great as they were, they must not think it a disparagement to them to be trumpeters in the house of God; the meanest office there was honour. able. This signified that the Lord's ministers should lift up their voice like a trumpet, to show people their sins ( Isaiah 58:1 ), and to call them to Christ ( Isaiah 27:13 ). III. Upon WHAT OCCASIONS THE TRUMPETS WERE TO BE SOUNDED. 1. For the calling of assemblies (ver. 2). Thus they are bid to blow the trumpet in Zion, for the calling of a solemn assembly together, to sanctify a fast ( Joel 2:13 ). Public notice ought to be given of the time and place of religious assemblies, for the invitation to the benefit of ordinances in general. "Whoever will, let him come." Wisdom cries in the chief places of concourse. But that the trumpet might not; give an uncertain sound, they are directed, if only the princes and elders were to meet, to blow only one of the trumpets; less should serve to call them together who ought to be examples of forwardness in anything that is good. But if the body of the people were to be called together, both the trumpets must be sounded, that they might be the farther heard. In allusion to this, they are said to be blessed that hear the joyful sound ( Psalm 89:15 ), i . e. , that are invited and called upon to wait upon God in public ordinances ( Psalm 122:1 ). And the general assembly at the great day will be summoned by the sound of the archangel's trumpet ( Matthew 24:34 ). 2. For the journeying of the camps; to give notice when each squadron must move, for no man's voice could reach to give the word of command. Soldiers with us, that are well disciplined, may be exercised by beat of drum. When the trumpets were blown for this purpose they must sound an alarm (ver. 5), a broken, quavering, interrupted sound, which was proper to excite and encourage the minds of people in the marches against their enemies; whereas a continued equal sound was more proper for the calling of the assembly together (ver. 7). Yet when the people were called together to deprecate God's judgments we find an alarm sounded ( Joel 2:3 ). At the first sounding, Judah's squadron marched; at the second, Reuben's; at the third, Ephraim's; at the fourth, Dan's (vers. 5, 6). And some think this was intended to sanctify their marches; for this was proclaimed by the priests, who were God's mouth to the people, not only the Divine orders given them to move, but the Divine blessing upon them in all their motions. He that hath ears let him hear that God is with them of a truth. 3. For the animating and encouraging of their armies when they went out to battle (ver. 9). "If ye go to war blow with the trumpets"; signifying thereby your appeal to Heaven, for the decision of the controversy, and your prayer to God to give you victory; and God will own this His own institution, and you shall be remembered before the Lord your God. God will take notice of this sound of the trumpet, and be engaged to fight their battles; and let all the people take notice of it, and be encouraged to fight His; as David, when he heard a sound of a going upon the tops of the mulberry-trees. Not that God needed to be awaked by sound of trumpet, no more than Christ needed to be awaked by His disciples in the storm ( Matthew 8:25 ), but where He intends mercy it is His will that we should solicit for it. Ministers must stir up the good soldiers of Jesus Christ to fight manfully against sin, the world, and the devil, by assuring them that Christ is the Captain of their salvation, and will tread Satan under their feet. 4. For the solemnising of their sacred feasts (ver. 10). One of their feasts was called the feast of trumpets ( Leviticus 23:23, 24 ). And it should seem they were thus to grace the solemnity of all their feasts ( Psalm 81:3 ), and their sacrifices ( 2 Chronicles 29:27 ), to intimate with what joy and delight they performed their duty to God, and to raise the minds of those that attend the services to a holy triumph in the God they worshipped. And then their performances were for a memorial before God; for then He takes pleasure in our religious exercises when we take pleasure in them. Holy work should be done with holy joy. ( Matthew Henry, D. D. . ) Significance of the silver trumpet G. Wagner. It is the voice of Him who came preaching peace, the proclamation of those of whom the prophet speaks ( Isaiah 52:7 ). For just as the two silver trumpets entered into every part of Israel's life, and their varied notes were always adapted to Israel's wants and position, so it is with the gospel. Its awakening power, its soothing promises, its sanctifying influence, is meant to consecrate every act of our lives, and move every thought of our hearts. Did the sound of the silver trumpets call the slothful or backsliding Israel to the tabernacle of the congregation, either to hear the will of God announced by Moses, or to worship? So does the voice of Jesus in the gospel invite us into the presence of God. It says to the slumbering heart, "Awake, thou that sleepest," &c. It says to the fearful and desponding, "Come boldly unto the throne of grace," &c. It says to the backsliding and to the guilty conscience, "Return unto the Lord thy God; for thou hast fallen by thy iniquity." It says, again, "Behold, I stand at the door and knock," &c. Did the sound of the silver trumpets bid Israel arise and follow the pillar of fire and cloud which went before them? So does the voice of Jesus bid us arise and journey onward. When our hearts are entangled by the secret influences of the world — when we begin to take up our rest in the love of the creature — then there is a still small voice full of warning, "Arise ye, and depart, for this is not your rest; it is polluted." Whensoever we rest contented with low attainments, losing sight of Him to whose image we ought to be conformed, the silver trumpets sound, bidding us press toward the mark for the prize of our high calling in Christ Jesus. As, too, Israel of old was called to engage in warfare with their enemies and God's, and one use of the silver trumpets was to summon them to preparation and to the field of battle, so has the Israel of God now a great conflict to engage in — a conflict with enemies seen and unseen, and the unseen more powerful than the seen. Yet, how seldom do we realise as we ought the greatness of the conflict, and the power of our spiritual enemies! and, consequently, we are too often off our guard. Hence it is that the silver trumpets are needed to summon us to the conflict. We require to be summoned to "endure hardness," as good soldiers of Christ Jesus ( 2 Timothy 2:3 ), that we may not, like Israel of old, turn back in the day of battle, but may feel and exclaim with David ( Psalm 18:32, 34, 35 ). And, once more, were the silver trumpets needed to consecrate all Israel's offerings, that they might be a memorial before the Lord? Oh, still more is it the gospel of Christ that does and can consecrate all acts of life and of worship! It is the word, too, of the gospel which explains to us the means of approach to God, and, still more, prepares our hearts for that communion. We should listen to the sound or the silver trumpet in every act of life, in every prayer, and over every offering. With this everything will become a memorial before the Lord. ( G. Wagner. ) The trumpet gospel Buffalo Christian Advertiser. One of the good doctors whom I often heard in my boyhood had a voice like the distant rolling of thunder. He exchanged pulpits with a neighbour, whose voice was peculiarly effeminate. It was a little voice, and withal quite musical. The doctor returned to his own congregation for the evening service. Arising in his place, he commenced with this preface, "My friends, you have to-day heard the gospel through a silver trumpet; but to-night you must hear it through a ram's horn." Alas! how many are charmed with the silver trumpet! Sweet morsels, drops of honey-dew, like globules of sugar-coated opiates, form the only compound suited to their taste. "Peel it, pare it, smooth it, trim it!" is their cry, "take away from it those distorted and hideous features! Fashion it, form it, compound with it some thrilling narrative, some pleasant story, and we will receive it." In other words, make it anything but the plain simple gospel, and it may become palatable. We have advanced to a strange pass in our tastes touching the gospel of the Son of God. ( Buffalo Christian Advertiser. ) Took their Journeys out of the wilderness. Numbers 10:11-13 Israel's journey through the wilderness an emblem of the Christian's state on earth J. Orton. While we are in this world we are passing through a wilderness, and our removes in it are only from one wilderness to another. The men of this world will dislike the comparison because the world is their portion, their all. But those whose chief business and governing desire is to get to heaven, and who have their conversation there, will acknowledge the emblem to be just, will dwell on it with pleasure, and derive instruction from it. This world is like a wilderness, as — 1. It is an uncomfortable state. 2. It is a dangerous state: dangerous to the Christian's virtue and peace, to the life and health of his soul, which are the main things that he regards and pursues. 3. It is an unsettled state, subject to continual changes and alterations. We enter on new relations in life, and promise ourselves much from them, but still it is a wilderness: if we have new pleasures we have new cares and sorrows, and if we double our joys we double our griefs too. In every stage of the wilderness we leave some of our friends behind us, the prey of the universal destroyer death, and we find the rest of the journey more tiresome and dangerous for want of their assistance and company. Some are confined long in the wilderness, beyond the usual period of human life. Sometimes they think themselves near the country for which they are bound, and then, like Israel, they are turned back again

10:1-10 Here are directions concerning the public notices to be given the people by sound of trumpet. Their laws in every case were to be Divine, therefore, even in this matter Moses is directed. These trumpets typify the preached gospel. It sounds an alarm to sinners, calls them to repent, proclaims liberty to the captives and slaves of Satan, and collects the worshippers of God. It directs and encourages their heavenly journey; stirs them up to combat against the world and sin, encouraging them with the assurance of victory. It leads their attention to the sacrifice of Christ, and shows the Lord's presence for their protection. It is also necessary that the gospel trumpet give a distinct sound, according to the persons addressed, or the end proposed; whether to convince, humble, console, exhort, reprove, or teach. The sounding of the trumpet of the gospel is God's ordinance, and demands the attention of all to whom it is sent. 10:11-28 After the Israelites had continued nearly a year at mount Sinai, and all was settled respecting their future worship, they began their march to Canaan. True religion begins with the knowledge of the holy law of God, and humiliation for sin, but we must go on towards perfection, in acquaintance with Christ and his gospel, and those effectual encouragements, motives, and assistances to holiness, which it proposes. They took their journey according to the commandment of the Lord, De 1:6-8, and as the cloud led them. Those who give themselves to the direction of God's word and Spirit, steer a steady course, even when they seem bewildered. While they are sure they cannot lose their God and Guide, they need not fear losing their way. They went out of the wilderness of Sinai, and rested in the wilderness of Paran. All our removes in this world are but from one wilderness to another. The changes we think will be for the better do not always prove so. We shall never be at rest, never at home, till we come to heaven, but all will be well there. 10:29-32 Moses invites his kindred to go to Canaan. Those that are bound for the heavenly Canaan, should ask and encourage their friends to go with them: we shall have none the less of the joys of heaven, for others coming to share with us. It is good having fellowship with those who have fellowship with God. But the things of this world, which are seen, draw strongly from the pursuit of the things of the other world, which are not seen. Moses urges that Hobab might be serviceable to them. Not to show where they must encamp, nor what way they must march, the cloud was to direct that; but to show the conveniences of the place they marched through, and encamped in. It well consists with our trust in God's providence, to use the help of our friends. 10:33-36 Their going out and coming in, gives an example to us to begin and end every day's journey and every day's work with prayer. Here is Moses's prayer when the ark set forward, Rise up, and let thine enemies be scattered. There are those in the world who are enemies to God and haters of him; secret and open enemies; enemies to his truths, his laws, his ordinances, his people. But for the scattering and defeating of God's enemies, there needs no more than God's arising. Observe also the prayer of Moses when the ark rested, that God would cause his people to rest. The welfare and happiness of the Israel of God, consist in the continual presence of God among them. Their safety is not in their numbers, but in the favour of God, and his gracious return to them, and resting with them. Upon this account, Happy art thou, O Israel! who is like unto thee, O people! God will go before them, to find them resting-places by the way. His promise is, and their prayers are, that he will never leave them nor forsake them.