James Comper Gray.

The Biblical museum : a collection of notes, explanatory, homiletic, and illustrative, on the Holy Scriptures, especially designed for the use of ministers, Bible students, and Sunday school teachers (Volume 1) online

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the camp.

'J he nrcesslti/ of holiness.— \i a physician were called to see a
patient who had a cancer on his breast, the only thing to be done
would be to cut it out from the roots. The physician might give
palliatives, so that the patient would have less pain ; or he might
I make his i)atient believe it was no cancer, or forget that he had
a cancer near his vitals : but, if the physician were to do this

Cap. xxix, 15—24.1



B.C. I4i(i.

instead of removing- the evil, he would be a wicked man, and the

enemy of his patient. The man's case was such, that the only

favour which could be conferred upon him would be to cut out

the cancer. Now all ag-ree that sin is the great evil of the soul

ot man. Nothing- can make man more spiritually happy here, or

fit him for happiness hereafter, than the removal of sin from his

nature. Sin is the plague-spot on the soul, which destroys its i offering; (-2) A

peace, and threatens its destruction unless removed. It is there- 1 )'"'""^ " f faring

fore certain that if the love of God were manifested towards |;^.|. ^ P^ace

man, it would be in turning man from sin which produces misery,

to holiness which produces happiness.''

scribed was fol-
lowed by the
olilation of their
sacrifices for
Aaron and hia
sons: (1) A sin-

offering."" — Hush.
d J. B. Walker.

and . • an offering:
ram I *^*^® ^o^


15 — 18. (15) shalt . . ram, i.e. one of the two, v. 1.

hands, as acknowledging that they were sinners, upon . . . , ^j^g^^^

believing their sin to be transferred. (16) blood, « without'
shedding of which no remission. (17) "wash, etc., this signified
that entire holiness, see 1 Thess. v. 23.* (18) s"weet savour,'^
lit. a savour of rest, i.e. an appeasing odour pacifying Divine

The rujhteousness of Christ. — Before you stands a bath, as it is
called, — a large vessel full of acid liquor. At one end, immersed
in the fluid, hangs a sheet of silver ; while above, and passing
from side to side, is extended a thread of metal ready to be con-
nected with a powerful battery, which, when I saw the process,
was concealed in a room below. A vessel of common metal, being
produced, was hung on the wire, and plunged into the bath ; in
which, I may remark, the fluid was so clear, that you could see
to the bottom. The wire on which it was suspended was then

connected with the electric battery : and what happened ? A 1 ^}^^ J"^*' ' ^"T

Til ij_ -r> i" ii • ^ J. i\ ^ dcrs them also

very remarkable result. B\ means or the mighty though unseen p^j.^. ^^^ perma-

agent that was thus brought into action, the particles of silver ineut; in mode-
were taken from the sheet of it. and. passing invisibly through! r^^^ing them,
the ti-anslucent fluid, were transferred to the vessel that had been I ^^^J^^^^ and'appS
immersed in the bath. No sound accompanied the mysterious | tite; in intprdi.^.t-
process, no violent action, no sign of motion ; the eye saw nothing | i<ig those which
but the dull metal beginning to assume a brilliant appearance ;}^J,*g(^j,^J^l^eis our
and in time, through what looked more like magic than common I ^^esires to

a 1 Pe. L «.

6 Trapp.

c Ge. vii'i.
Eph. V. 2.

d See Bush.

"Virtue is the
nursing - mother
of all human
pleasures, who,
in rendering

art. this base metal shone in a coating of the purest silver. Such j that she allows;
a change, but far greater and more thorough, is wrought on ^^® j ^"'V'^fj ^ g^"a*i
soul through the unseen and almighty influence of the Holy | ^^^^^her, abun-
Spirit. as soon as faith has established a connection between the ! dantiy allows all
Saviour and the sinner. Righteousness is withdrawn from the i that nature re-
former, and transferred to the latter. In the words of an inspired | ^^^^eij, irnot S
apcstle. the believer puts on Christ, to stand before God covered i lassitude." — So-
with those merits, and justified by that righteousness, which tr«/e5.
makes a sinner just. If this process of art suggested that re-(
semblance, it prei^ented under one aspeet a mighty difl'erence. j S^ee ^aui-in Pta
Robbed of its precious metal, what was once a sheet of silver j ^^^j .^is.^'^l' j/a
became in time a dull, attenuated, worthless thing. Its treasures , ^/^^^V jyji. 509.
were exhausted, Christ's never arc : it could coat and cover a I

certain number, no more : but in Him there is righteousness for
4ill the world, enough of mercy in the Father, of merit in the Son,
and of ^race in the Spirit, for every child of guilt. "^

19 — 9A. (10) slialt . . ram," etc.. see y. 15. (20) put . . ear, ^^^

dedication to God of the sense of hearing, thumb . . hand,! ° ei^^e
esecntive power dedicated, toe . , foot, obedience : their way a Le. viiL 2J.

« Dr. Guthria.

their wave-



[Cap. xxix. 2b -£8

B.C. 1491.

b He. is. 12, 22;
1 Pe. ii.6; Re. i.

e Oesenius, Rosen-
muller. Forskesp,
tee Ti/pics I 20,
25, .^9; ii39.

<f " As acknow-
ledging God's
and that naany
should come
from east, west,
north, and south,
to partalie of the
merits and
benefits of
Christ, our true
Sacrifice." —

e Anon.

"A part of the
blood of the ram
of consecration
was sprinkled
upon the ears of
Aaron and his
BODS, to remind
them always to
listen to the com-
mands of God;
upon their hands,
to enjoin the duty
of activity and
aeal in the ser-
vice of God ; and
upon their feet,
to symbolise
their walking iu
the ways of the
Law."— A'o/iicA.

/Dr, Burder.

their heave-

a Nu. xviii. 11,
18; De.xviii. 8.

"The waving
consisted in turn-
ing the offering
to all the four
parts of the earth
arid to heaven,
as a symbol that
it was destined
for the Lord of
heaven and
earth ; but the
Leaving was only
a movement of
the offering up

in life consecrated. (21) blood . . g-arments,* our robes made
white with the blood of the Lamb. (22) fat . . rump, perh. the
thick, fatty tail of Syrian sheep <= (oris laticavdata). for con-
secration, i.e. for consecrating the initiation of the priests into
their office. (23) loaf, etc., see v. 2. (24) wave offering, lit.
tliou shalt wave them a waving : the offering when made was
agitated, moved backwards and forwards, or up and down.**

Personal consecration. — I. That Christians are priests. As
such, they are Divinely chosen. They are the leaders of God's
worship, and repositaries of saving knowledge ; illustrious privi-
leges are theirs. They fulfil the office of intercession for their
fellow-men ; consecration is required in them. II. Some illus-
trations of the character of their consecration. Observe its
universality : blood on the extremes of the frame. — 1. The ear :
all intellectual faculties ; 2. Tlie thumb : all practical activities ;
3. The toe : all personal movements.'

Broad-tailed Si/rian skeep. — On the large tail of one species of
the eastern sheep, Russell (^Hist. of Aleppo, p. 51), after observing
that they are in that country much more numerous than those
with smaller tails, adds, " This tail is very broad and large, termi-
nating in a small appendix that turns back upon it. It is of a
substance between fat and marrow, and is not eaten separately,
but mixed with the lean )neat in many of their dishes, and also
often used instead of butter. A common sheep of this sort, with-
out the head, feet, skin, and entrails, weighs about twelve or
fourteen Aleppo rotoloes, of which the tail is usually three
rotoloes or upwards ; but such as are of the largest breed, and
have been fattened, will sometimes weigh about thirty rotoloes,
and the tail of these ten. These very large sheep, being about
Aleppo kept up in yards, are in no danger of injuring their tails ;
but in some other places, where they feed in the fields, the
shepherds are obliged to fix a piece of thin board to the under
part of their tail, to prevent its being torn by bushes and thistles,
as it is not covered underneath with thick wool like the upper
part. Some have small wheels to facilitate the dragging of this
board after them." A rotoloe of Aleppo is five pounds. With
this agrees the account given by the Abbe Mariti {Travels ihrough
Cijprus), " The mutton is juicy and tender. The tails of some
of the sheep, which are remarkably fine, weigh upwards of fifty
pounds." This shows us the reason why, in the Levitical sacrifices,
tJie tail was always ordered to be consumed by fiire./

25 — 28. (25) burnt- offer in g", not a whole burnt-offering,
but strictly & peace-offering. (26) wave, etc., see v. 24. (27)
heaye-oflfering','' perh. moved up and down, while the wave-
offering was moved to and fro. (28) even . . Lord, so should
we heave up our hearts to God in gratitude for His mercies.

Gmlty offerings.— M3JU.J of the mosques at Cairo are doubtless
monuments of sincere piety ; but not a few have certainly
originated in ways far from creditable to their founders. I
passed by one, a handsome building, respecting which I was told
the following anecdote : — The founder, on the first occasion of
opening his mosque for the ceremonials of the Friday prayers,
invited the chief 'Ulama to attend the service; and each of
these congratulated him before the congregation, by reciting
some tradition of the Prophet, or by some other words of an appo-
site nature, excepting one. Tliis man the founder addressed,

Cap. xxix. 29—37.]



asking wherefore he was silent. " Hast thou nothing- to say," he
asked, " befitting this occasion ?" The man, thus invited, readily
answered, " Yes. If thou hast built this mosque with money
lawfully acquired, and with a good intention, know that God
liath built for thee a mansion in paradise, and great will be thy
felicity. But if thou Raised this temple by means of wealth
unlawfully obtained, by money exacted from the poor by oppres-
sion and tyranny, know that there is prepared for thee a place
in hell, and evil will be the transit thither." The latter was
the case : and within a few hours after he had thus spoken, the
only one among the company of 'Ulama who had dared to utter
the language of truth on this occasion— to do which, indeed,
required no little courage— suddenly died, a victim, as well
known, of poison.^

29, 30. (29) garments . . him,« symbol of succession in
office : the robe of Christ's righteousness inherited by His people.
(30) seven days, perfect consecration: seven the perfect

The jmrish priest. —

A parish priest was of the pilgrim train ;

An awful, reverend, and religious man.

His eyes diffused a venerable grace,

And charity itself was in his face.

Rich was his soul, though his attire was poor

(As God hath cloth'd His own ambassador) ;

For such, on earth, his bless"d Redeemer bore.

AVith eloquence innate his tongue was arm'd :

Though harsh the ])recept, yet the people charm 'd ;

For, letting down the golden chain from high.

He drew his audience upward to the sky :

And oft with holy hymns he charm 'd their ears

(A music more melodious than the spheres) ;

For David left him, when he went to rest,

His lyre ; and after him he sung the best.*

31 — 37. (31) seethe, boil, prepare as food. (32) eat .. ram,
i.e. the remainder of the ram so prepared. (33) eat . . made,"
so there must be perfect union with Christ, the Lamb of God. the
great atoning sacrifice, stranger, prob. the term is here limited
to one not of Aaron's family. (34) burn . . fire, gi-atitude to be
prompt and complete : the thank-offering not kept till the morrow.
(35) things, office, garments, ceremonies, etc. (36) atone-
ment, expiations, f)i'opitiations, reconciliations : these for the
priests and the altar. (37) whatsoever . . holy,* priest,
victim, etc.

Meanhig of atonement. — The word atonement occurs but once
in the English translation of the New Testament, Ro. v. 1 1 ; but
the Greek word, of which in that case it is a translation,
raraXXoyjj, and the verb of the same origin and meaning,
KaTciWacjaoj (" to change, exchange, to reconcile "), occur together
ten times in the New Testament, viz. Ro. v. 10, twice; ver. 11 ;
xi. 15 ; 1 Co. vii. 11 ; 2 Co. v. 18, twice ;. ver. 19, twice ; and ver.
20. In every case the verb, is translated "to reconcile;" and,
except in Ro. v. 11, the noulS^ is rendered "reconciliation ;" the
mode of this reconciliation being clearl^j*- indicated, Ro. v. 10, viz..
" by the death, of His Son." Throughout the Old Testament the

B.C. 1491.

and down." -<

"Among tha
Jews the wave-
offering was
waved horizon-
tallj)- to the four
p duts, and the
heave - offering
heaved up and
down, to signify
ihatHe wasLord
of Hpaven and
tarth." — lioweo.
b Mrs. Poole,

days of
for duty

a Nu. XX. 26, 28.

" Beauty com-
monly produces
love, but cleanli-
ness preserves it.
Age itself is rot
uuamiable while
it is preserved
clean and unsul-
lied; like a piece
of metal con-
stantly k<'pt
smooth and
bright, we loot
on it with more
pleasure than on
a new vessel can-
kered with rust."
— Addhon.

b Chaucer.

the sin-
offering: for
I atonement
j a Le. X. 14.
I b Ex. XXX. 26, 29;
He. X. 11.
" We are saved
from nothing if
we are not saved
from sin. Little
sins are pioneers
of hell. The
backslider be-
gins with what
he foolishly eon-
siders triflingf
with little sins.
There are no
little sins. There
was a time when
all the evil that
has existed in the
wu rid was com-
prehended in one
sinful thought of
our first parenli



[Cap. xxix. 38— 44ii

B.C. 1491. word atonement is constantly used to signify the reconciliation

J ^nZ of God by means of bloody sacrifices, to men alienated from Him

ana all the now •'.-. — -'. . .

evil is the nu-
merous and
torrid progeny
of one little sin."
— //oire//.
"He that hath
Blight thoughts !

by the guilt of sin. The priest made atonement for the trans-
gressors of the law, by sacrifices, and it was forg-iven them.
Le. iv. 20 ; v. 6 ; vi. 7 ; xii. 8 ; xiv. 18 ; Nu. xv. 2.5. On the great
" day of atonement," the high priest made atonement, first for
his OA\Ti sins, by the sacrifice of a bullock ; and for the sins of all
the people, by the sacrifice of a goat ; and then the sins thua
^rP«t°.hS^/f'f I atoned for were confes^d and laid upon the head of the live

great though s of
God." -Dr. Owen,
e Dr Hodge.

the daily
a Nu. xxviii. 3;
2Ch. xiii. 10,11;
Jo. i 29 ; 1 Pe. i.
18, 19; He. vli.

* Ps. Iv. 17.

e 2 Ki. xvi. 15;
Dan. ix. 21.

"The .aidiles
among the Eo-
mans had their
doors always
standing open,
that all who had
petitions might
have free access

goat, and carried away ify him into oblivion, Le. xvi. 6 — 22.«

38 — 41: (38) now, the priests being consecrated and ini-
tiated, and atone«ient made for them, this . , altar, for the
whole people, two . . continually, « daily remembrance and
acknowledgment of sin. (39) one . . morning", acknowledging
the possibility of sinning. ' otlier . . even,^ acknowledgment of
sin. (40) tenth deal, i.e. an omer or tenth part of ephah. hin,
an Egyptian word : the hin = one-sixth of ephah. The fourth
of hin = therefore about a pint and a half, beaten oil, see
xxvii. 20. (41) even,c lit. between the two evenings : so the
Lamb of God was clfered. shalt . . morning', see v. 40. sweet
savour, see v. 18.

The aionement ilis gist of the Go.^pel. — The late Thomas, Earl
of Kinnoul, a short time before his death, in a long and serious
conversation with the Eev. Dr. Kemp, of Edinbm-gh, thus ex-
pressed himself : — '• I have ahvays considered the atonement the
character of the Gospel : as a system of religion, strip it of that
to them. The doctrine, and you reduce it to a scheme of morality, excellent,
fs^^alwIys^^reSl^^^^®^' ^^^ ^^^^^^ ^^ ^^® world never saw; but, to man, yi\ the
for the praye^rs of- ' P^'^^^^t ^^^*® of his faculties, absolutely impracticable. '"The
God's people."— atonement of Christ, and the truths immediately connected with
that fundamental principle, provide a remedy for all the wants
and weaknesses of our nature. Those who strive to remove those
precious doctrines from the Word of God do an in-eparable injury
to the grand and beautiful system of religion which it contains,
as well as to the comforts and hopes of man. For my own part,
I am now an old man, and have experienced the infirmities of
advanced years. Of late, in the course of a severe and dangerous
illness, I have been repeatedly brought to the gates of death.
My time in this world cannot now be long, bnt with truth I can
declare that, in the midst of all my past afflictions, my heart was
supported and comforted by a firm reliance upon the merits and
nected thoughts j atonement of my Saviour : and now, in the prospect of entering
■SrSv^iia J I ^^P°^ ^^ eternal world, this is the only foundation of my confi-
words a', all'"— I ^erice and hope." Resting on the sure foundation God has laid
W.Wm Humboldt i^ Zion, this venerable nobleman was released from a '• body of
dii. T. s. \ sin and dcaih," to be " for ever with the Lord," Dec. 27, 1787>

T. Watson.

'• Prayer is in-
teuded to in-
ciease the devo-
tion of the
iudividual, bin if
the individual
himself prays he
requires no for-
mula; he pours
himself forth
much more ijatu-
lally in self-
ch sen and cun

the taber-
racle sanc-

a Ex. XXV. 2-2;
Le. xvi. 2; Nu
xxviii. 6.

h Ex. xl. 34; S
f'h. V. 14; vii. 1

42—44. (42) door,« etc., enti-ance of tent. (43) taber-
nacle,'' not so much tlic tabernacle as the space between it and
the altar. (44) sanctify, consecrate, make holy : Israel to be a
holy nation.

Ivfliitnce of the atonement. — Kazainak was a robber chieftain,

inhabiting the mountains of Greenland. lie came to a hut

,^'li«re a missionaiy was translating the Gospel of John. He

Hag." ii.' 7^8 : levanted to know what he was doing ; and when the missionary

Mai. iiL 1. I told him how the marks he was making were vrords, and how a

Cap. XXX, 1—5.]



book could speak, lie wished to hear what it said. The missionary
read the story of Chrisfs sufferings ; when the chief immediately
asked, " What has this man done ? has he robbed anybody ? has
he murdered anybody 1 " " No," was the reply : " he has robbed
no one, murdered no one ; he has done nothing wrong." — " Then
why doca hs suffer 1 why does he die ? " — " Listen I " said the mis-
sionary. " This man has done no wrong ; but Kazainak has done
wrong. This man has not robbed anyone ; but Kazainak has
many. This man has murdered no one ; but Kazainak has mur-
dered his brotner, Kazainak has murdered his child. This man
suffered that Kaizainak inight not suffer ; died, that Kaizainak
might not die." — '• Tell me that again," said the astonished chief-
tain ; and the hard-hearted murderer was brought to the foot of
the cross.

45, 46. (\r)) dwell . . Israel," a holy God among a con-
secrated people, will . . God,^ object of worship ; source of
blessing ; sure protection ; unerring guide, etc. (40) know, by
the fruits of My presence, the manifestations of My glory, the
communications of My will, that . . Egypt, I will be to them
in the future the mighty deliverer that I have been in the past.
that . . them,' this knowledge resulting in obedience and
reverence shall render possible for Me and pleasant to them My
dwelling among them.

GocV s presence amonrf His jJi'ojjle. — Take this text as illustrating
the following propositions :— I. That God docs condescend to
dwell amongst His people. II. That, in order to possess this
presence among us, He must be acknowledged as our Lord and
God : " will be their God." Kote the positiveness of the expres-
sion. "That I may dwell among them." See the condition on
which this depends. III. That if God's presence is really merited
by us, and bestowed upon us, great and unthought-of blessings
will be the result. ''

The Bivhie jiresence. — " I shall never forget," said a young
minister, " the last words of my dear mother as I started from
home to engage in business for myself. It was midnight. The
family had remained up to make the last evening at home as
pleasant as possible for the boy who was to go from them. The
time for parting arrived. My mother came to me, and putting
her arms around my neck, gave me a sweet kiss, and said in
tones so full of sweetness. ' My dear boy, live near to God.' I
shall never forget the sadness of that parting, the paleness of
that dear face, the tenderness of that farewell embrace, but I
remember them all, through the depth and force of that parting
sentence, ' My dear boy, live near to God.'"


B.C. 1491.

"Let us accept
diffyreni forms of
religion among
men, as we ac-
cept different
wherein ihere id
fetill but one hu-
! man nature ex-
pressed. Every
I genius has most
' power in his own
j language, and
cverj heart in ita
I own religion."—

the promise
of Divine

a Zech. ii. 10; Jo.
xiv. 17, 23; 2 Co.
vi. 16.
b Ee. xxi. 3.

c Jo. i. 14.
" The name of
the Deity is spelt
with four leiteis
in a majority of

j languages. Iir.

iLat. Dcii$; Fr.

\Dieu; Gk. Ttieos

i(0eos).- Ger. G It;

j 8caridin. Odin;

I Swed.tW(/,-hleb.

I Ad4f>} ; Syr. A dad;

I Pers. Syra; Tar-

' tar. Jd(jy; Span.

[Bias; K.Lnd.£gsi

I or Zeni; Turk.

[Addi; Egypt.

I A mun or Zent ,'
Japan. Zaj/(; Pe-

I ruviaa, Lian;
W a 1 1 a c h i a n,
Zt;ne; Etrurian,
Chur; Irish,
Dei/i; Arah.A[/a."
d A. G. Mitcnell.
'• Nothing can be
hostile to religion
which is agree-
able to justice."
— Gladstone.

the altar of

1 — 5. (1) altar . . upon,« lit. an incense-altar of incense, or,
an altar perf umatory of perfume. (2) cubit, etc., 1 ft. 9 in. long
and broad, and 3 ft. 6 in. high. (3) overlay, gild or plate, jits pattern,
crown, moulding. (4) two . . rings, one on each side. ^^c.
corners, inarg. ribs, prob. in the centre of the side under the
moulding. (5) staves . . gold, see xxv. 28.

The altar of incense (v. 1). — Introduction: — Rites and cere-
monies of the old dispensations symbolical of things higher and

aPs.cxli. 2;
vii. 26; Ee.




[Cap. xxx 6—10.

I better iinder the new. Reminders of truths, etc. This altar of
! incense may remind us of many things concerning- prayer. I.
Its size : not very large, the smallest altar. A good prayer need
not be long. God knows what we have need of. Like the Lord's
Prayer, it may include much. II. Its design : symmetrical.
Prayers should not be one-sided, but well-proportioned. Not all
about one thing, or too many things. There was a simple beauty
ject, if thou canst j about the altar. Foursquare, crown of gold. III. Its material :
m a k e that j choice, the best wood and metal. In prayer there may be the
P.'.^J^""? ^^^'^■°^" I "vvord of human infirmity and need; but there must be the fine
gold of truth, etc. IV. Its place : in the Holy Place, in front of
the vail that concealed the most holy. There should be prayer
bef. entering God"s house, as well as inside the house. V. Its
use : to burn incense, offering to God of holy desire, thanks-
praise. Kote — 1. This incense, carefully compounded of

B.C. 14iil.

•♦Eioh lime thou
Wishest to decide
Borti" e. terprise,
raise the eyes to
heavea, pray God
to ble*s thy pro-

plish thy wor
— L. Scitefei:

" Leave not off
praying to God; I
for eitner prav- i
ing will mall-e I giving,

taee leave off j the most precious ingredients. Not to be used for ordinary pur-
Binning, or con-
tinuing in sin will

/ uller.

"O, when the
hwart is full,

when bitter
thoughts come

poses. Prayer is holy to the Lord ; 2. The lamp was lighted
thee" desist i *^PP^^^^® when the incense was kindled. Prayer needs Divine

illumination : should bear the light as being without hypocrisy ;

3. The incense was burnt morning and evening. Our days

should begin and end with prayer.

The fable of JMldas: gold. — Bacchus once offered Midas his

choice of gifts. " He asked that whatever he might touch should

be changed into gold. Bacchus consented, though sorry that he
g i had not made a better choice. Midas went his way, rejoicing in his
utterance"^ an'd ! ii^wly-acquired power, which he hastened to put to the test. He
the poor com- j could scarce believe his eyes, when he found a twig of an oak,
mon words of which he had plucked, become gold in his hand. He took up a

Online LibraryJames Comper GrayThe Biblical museum : a collection of notes, explanatory, homiletic, and illustrative, on the Holy Scriptures, especially designed for the use of ministers, Bible students, and Sunday school teachers (Volume 1) → online text (page 60 of 67)