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Numbers Chapter
Twenty-seven
Numbers 27
Chapter Contents
The daughters of Zelophehad apply for an inheritance
The
law of inheritances. (1-11) Moses warned of his death. (12-14) Joshua appointed
to succeed Moses. (15-23)
Commentary on Numbers 27:1-11
The five daughters of Zelophehad considered themselves as
left destitute
having neither father nor brother to inherit any land. Their
believing expectation that the word of the Lord would be performed in due
season
and their desire of an interest in the promised inheritance; and the
modest
candid manner in which they asked
without secret murmurs or
discontents
are a good example. They ask for a possession in the land of
Canaan. Herein they discovered
1. Strong faith in the power and promise of
God
concerning the giving of the land of Canaan to Israel. 2. And earnest
desire of a place and name in the land of promise
which was a type of heaven.
3. Respect and honour for their father
whose name was dear to them now he was
gone. He never had done any thing that might bar his children's claim. It is a
comfort to parents when they come to die
if though they have smarted for their
own sin
yet they are not conscious of any of those iniquities which God will
visit on their children. God himself gives judgment. He takes notice of the
affairs
not only of nations
but of private families
and orders them
according to his will. The petition is granted. Those who seek an inheritance
in the land of promise
shall have what they seek for
and other things shall
be added to them.
Commentary on Numbers 27:12-14
Moses must die
but he shall have the satisfaction of
seeing the land of promise. This sight of Canaan signified his believing
prospect of the better country
that is
the heavenly. Moses must die
but
death does not cut him off; it only brings him to rest with the holy
patriarchs. It is but to die as they died
having lived as they lived; and as
their end was peace
why should we fear any evil in the passage of that dark
valley?
Commentary on Numbers 27:15-23
Envious spirits do not love their successors; but Moses
was not one of these. We should concern ourselves
both in our prayers and in
our endeavours
for the rising generation
that religion may be maintained and
advanced
when we are in our graves. God appoints a successor
even Joshua; who
had signalized himself by his courage in fighting Amalek
his humility in
ministering to Moses
and his faith and sincerity in witnessing against the
report of the evil spies. This man God appoints to succeed Moses; a man in whom
is the Spirit
the Spirit of grace. He is a good man
fearing God and hating
covetousness
and acting from principle. He has the spirit of government; he is
fit to do the work and discharge the trusts of his place. He has a spirit of
conduct and courage; he had also the Spirit of prophecy. That man is not fully
qualified for any service in the church of Christ
who is destitute of the
graces and gifts of the Holy Spirit
whatever human abilities he may possess.
And in Joshua's succession we are reminded "that the law was given by
Moses
" who by reason of our transgression could not bring us to heaven;
but "grace and truth came by Jesus Christ
" for the salvation of
every believer.
── Matthew Henry《Concise Commentary on
Numbers》
Numbers 27
Verse 2
[2] And
they stood before Moses
and before Eleazar the priest
and before the princes
and all the congregation
by the door of the tabernacle of the congregation
saying
By the door of the tabernacle — Nigh unto which it seems was the place where Moses and the chief rulers
assembled for the administration of publick affairs
which also was very
convenient
because they had frequent occasion of recourse to God for his
direction.
Verse 3
[3] Our father died in the wilderness
and he was not in the company of them
that gathered themselves together against the LORD in the company of Korah; but
died in his own sin
and had no sons.
In his own sin —
For his own personal sins. It was a truth
and that believed by the Jews that
death was a punishment for mens own sins.
Verse 4
[4] Why
should the name of our father be done away from among his family
because he
hath no son? Give unto us therefore a possession among the brethren of our
father.
Be done away — As
it will be
if it be not preserved by an inheritance given to us in his name
and for his sake. Hence some gather
that the first son of each of these
heiresses was called by their father's name
by virtue of that law
Deuteronomy 25:6
whereby the brother's first
son was to bear the name of his elder brother
whose widow he married.
Give us a possession — In the land of Canaan upon the division of it
which though not yet
conquered
they concluded would certainly be so
and thereby gave glory to God.
Verse 10
[10] And
if he have no brethren
then ye shall give his inheritance unto his father's
brethren.
No brethren —
Nor sisters
as appears from Numbers 27:8.
Verse 11
[11] And if his father have no brethren
then ye shall give his inheritance
unto his kinsman that is next to him of his family
and he shall possess it:
and it shall be unto the children of Israel a statute of judgment
as the LORD
commanded Moses.
A statute of judgment — A statute or rule
by which the magistrates shall give judgment in such
cases.
Verse 12
[12] And
the LORD said unto Moses
Get thee up into this mount Abarim
and see the land
which I have given unto the children of Israel.
Abarim —
The whole tract of mountains was called Abarim
whereof one of the highest was
called Nebo
and the top of that Pisgah.
Verse 13
[13] And
when thou hast seen it
thou also shalt be gathered unto thy people
as Aaron
thy brother was gathered.
Thou shalt be gathered unto thy people — Moses must die: but death does not cut him off; it only gathers him to
his people
brings him to rest with the holy patriarchs that were gone before
him. Abraham
Isaac and Jacob were his people
the people of his choice
and to
them death gathered him.
Verse 15
[15] And
Moses spake unto the LORD
saying
And Moses spake unto the Lord — Concerning his successor. We should concern ourselves both in our
prayers and in our endeavours for the rising generation
that God's kingdom may
be advanced among men
when we are in our graves.
Verse 16
[16] Let
the LORD
the God of the spirits of all flesh
set a man over the congregation
The Lord of the spirits of all flesh — God of all men: the searcher of spirits
that knowest who is fit for
this great employment; the father and giver and governor of spirits
who canst
raise and suit the spirits of men to the highest and hardest works.
Verse 17
[17]
Which may go out before them
and which may go in before them
and which may
lead them out
and which may bring them in; that the congregation of the LORD
be not as sheep which have no shepherd.
Go out before them —
That is
who may wisely conduct them in all their affairs
both when they go
forth to war
or upon other occasions
and when they return home and live in
peace. A metaphor from shepherds
who in those places used not to go behind
their sheep
as ours now do
but before them
and to lead them forth to their
pasture
and in due time to lead them home again.
Verse 18
[18] And
the LORD said unto Moses
Take thee Joshua the son of Nun
a man in whom is the
spirit
and lay thine hand upon him;
The spirit —
The spirit of government
of wisdom
and of the fear of the Lord.
Lay thy hand — By
which ceremony Moses did both design the person and confer the power
and by
his prayers
which accompanied that rite
obtain from God all the spiritual
gifts and graces necessary for his future employment.
Verse 19
[19] And
set him before Eleazar the priest
and before all the congregation; and give
him a charge in their sight.
Before all the congregation — That they may be witnesses of the whole action
and may acknowledge him
for their supreme ruler.
Give him charge —
Thou shalt give him counsels and instructions for the right management of that
great trust.
Verse 20
[20] And
thou shalt put some of thine honour upon him
that all the congregation of the
children of Israel may be obedient.
Put some of thine honour — Thou shalt not now use him as a servant
but as a brother and thy
partner in the government
that the people being used to obey him while Moses
lived
might do it afterward the more chearfully.
Verse 21
[21] And
he shall stand before Eleazar the priest
who shall ask counsel for him after the
judgment of Urim before the LORD: at his word shall they go out
and at his
word they shall come in
both he
and all the children of Israel with him
even
all the congregation.
Who shall ask counsel for him — When he requires him to do so
and in important and difficult matters.
Of Urim —
Urim is put for both Urim and Thummim.
Before the Lord —
Ordinarily in the tabernacle near the second veil setting his face to the ark.
At his word —
The word of the Lord
delivered to him by the high priest.
Verse 22
[22] And
Moses did as the LORD commanded him: and he took Joshua
and set him before
Eleazar the priest
and before all the congregation:
And Moses did as the Lord commanded him — It had been little to resign his honour to a son of his own. But with
his own hands
first to ordain Eleazar high-priest
and now Joshua chief ruler
while his own children had no preferment at all
but were left in the rank of
common Levites: this was more to his glory than the highest advancement of his
family could have been. This shews him to have had a principle which raised him
above all other lawgivers
who always took care to establish their families in
some share of the greatness themselves possessed.
── John Wesley《Explanatory Notes on Numbers》
27 Chapter 27
Verses 1-11
The daughters of Zelophehad.
Women’s rights--a parable
I want to use this incident for a twofold purpose.
I. In respect to
its general teaching.
1. I would exhibit for your imitation the faith which these five
young women
the daughters of Zelophehad
possessed with regard to the promised
inheritance.
2. There was this feature
too
about the faith of these five
women--they knew that the inheritance was only to be won by encountering great
difficulties.
3. I commend the faith of these women to you because
believing in
the land
and believing that it would be won
they were not to be put about by
the ill report of some who said that it was not a good land.
4. Being thus sure of the land
and feeling certain about that
we
must next commend them for their anxiety to possess a portion in it. Why did
they think so much about it? I heard some one say the other day
speaking of
certain young people
“I do not like to see young women religious; they ought
to be full of fun and mirth
and not have their minds filled with such profound
thoughts.” Now
I will be bound to say that this kind of philosophy was
accredited in the camp of Israel
and that there were a great many young women
there who said
“Oh
there is time enough to think about the good land when we
get there; let us be polishing up the mirrors; let us be seeing to our dresses;
let us understand how to put our fingers upon the timbrel when the time comes
for it; but as for prosing about a portion among those Hivites and Hittites
what is the good of it? We will not bother ourselves about it.” But such was
the strength of the faith of these five women that it led them to feel a deep
anxiety for a share in the inheritance. They were not such simpletons as to
live only for the present. These women were taken up with prudent anxious
thoughts about their own part in the land. And let me say that they were right in
desiring to have a portion there
when they recollected that the land had been
covenanted to their fathers. They might well wish to have a part in a thing
good enough to be a covenant-blessing.
5. But I must commend them yet again for the way in which they set
about the business. I do not find that they went complaining from tent to tent
that they were afraid that they had no portion. Many doubters do that; they
tell their doubts and fears to others
and they get no further. But these five
women went straight away to Moses. He was at their head; he was their mediator
; and then it is said that “Moses brought their cause before the Lord.” You
see
these women did not try to get what they wanted by force. They did not
say
“Oh
we will take care and get our share when we get there.” They did not
suppose that they had any merit which they might plead
and so get it; but they
went straight away to Moses
and Moses took their cause
and laid it before the
Lord. Dost thou want a portion in heaven
sinner? Go straight away to Jesus
and Jesus will take thy cause
and lay it before the Lord.
II. With a view of
giving the whole incident a particular direction--
1. Does it not strike you that there is here a special lesson for our
unconverted sisters? Here are five daughters
I suppose young women
certainly
unmarried
and these five were unanimous in seeking to have a portion where God
had promised it to His people. Have! any young women here who would dissent
from that? I am afraid I have! Do you not desire a portion in the skies? Have
you no wish for glory? Can you sell Christ for a few hours of mirth? Will you
give Him up for a giddy song or an idle companion? Those are not your friends
who would lead you from the paths of righteousness.
2. Has it not a loud voice
too
to the children of godly parents? I
like these young women saying that their father did not die with Korah
but
that he only died the ordinary death which fell upon others because of the sin
of the wilderness; and also
their saying
“Why should the name of our father
be done away from among his family because he had no son?” It is a good thing
to see this respect to parents
this desire to keep up the honour of the
family. (C. H. Spurgeon.)
The request of the daughters of Zelophehad; the rights of women
I. The request of
the daughters of Zelophehad.
1. Was presented in an orderly and becoming manner. “They stood
before Moses and before Eleazar the priest
” &c. (Numbers 27:2). The made their request a
regular manner
and to the proper authorities!
2. Was eminently fair and reasonable While their father
by reason of
sin
was
in common with the generation to which he belonged
excluded from the
promised land
yet he had not done anything for which his children should be
deprived of an inheritance therein.
3. Indicated becoming respect for their father. They vindicate him
from the guilt of sharing in any
of the rebellions except the general one; and they evince an
earnest desire for the perpetuation of his name and family.
4. Implied faith in the promise of God to give Canaan to the
Israelites.
5. Implied an earnest desire for a portion in the promised land.
II. The Divine
answer to their request.
1. Was given by Jehovah to Moses in response to his inquiries. Notice
here--
2. Commended the cause of the daughters of Zelophehad. “The daughters
of Zelophehad speak right.”
3. Granted the request of the daughters of Zelophehad. “Thou shalt
surely give them a possession
” &c. (Numbers 27:7).
4. Included a general law of inheritance. “And thou shalt speak unto
the children of Israel
” &c. (Numbers 27:8-11). Thus a great benefit
accrued to the nation from the request of the daughters of Zelophehad. (W. Jones.)
The daughters of Zelophehad
1. The rectification of things that are wrong sometimes seems to come from man and not from
God. Look at this case. It was the women themselves who began the reform.
Providence did not stir first. The five women gave this reform to the economy
of Israel. So it would seem on the face of the story
and many people look at
the face and go no farther
and so they blunder. Suggestions are from God. The
very idea
which we think our own is not our own
but God’s. “He is Lord of
all
” of all good ideas
noble impulses
holy inspirations
sudden movements of
the soul upward into higher life and broader liberty. This is His plan of
training men. He seems to stand aside
and to take no part in some obviously
good movements
and men say
“This is a human movement
a political movement
a
non-religious movement
” not knowing what they are talking about
forgetting
that the very idea out of which it all sprang came down from the Father of lights
that the very eloquence by which it is supported is Divinely taught
that the
very gold which is its sinew is His: they do not go far enough back in their investigation into the
origin of things
or they would find God in movements which are often credited to
human genres alone.
2. Everywhere the Bible is full of the very spirit of justice. It is
the Magna Charta of the civilised world. This is the spirit that gives the
Bible such a wonderful hold upon the confidence of mankind. Look at this case
as an example. The applicants were women. All the precedents of Israel might
have been pointed to as the answer to their appeal. Why create a special law
for women? Why universalise a very exceptional case? Why not put these people
down as sensational reformers? Yet
the case was heard with patience
and
answered with dignity. Oh
women
you should love the Bible! It is your friend.
It has done more for you than all other books put together. Wherever it goes it
claims liberty for you
justice for you
honour for you.
3. Every question should become the subject of social sympathy and
matter of religious reference. These women were heard patiently. It is
something to get a hearing for our grievances. Sometimes those grievances
perish in the very telling; sometimes the statement of them brings unexpected
help to our assistance. This case is what may be called a secular one; it is
about land and name and inheritance; and even that question was made in Israel
simply a religious one. In ancient Israel
with its priestly system
men had to
go to the leader and the priest first; in Christianity we can go straight to
God; we have no priesthood but Christ; the way to the throne is open night and
day. Oh
wronged and suffering woman
tell thy case to the Father! Oh
man
carrying
a burden too heavy for thy declining strength
speak to God about the weight
and He will help thee with His great power. (J. Parker
D. D.)
A rightful claim
It does the heart good to read such words as these at a time like
the present
when so little is made of the proper standing and portion of God’s
people
and when so many are content to go on from day to day
and year to
year
without caring even to inquire into the things which are freely given to
them of God. Nothing is more sad than to see the carelessness with which many
professing Christians treat such allimportant questions of the standing
walk
and hope of the believer and the Church of God. If God
in the aboundings of
His grace
has been pleased to bestow upon us precious privileges
as Christians
ought we not to seek earnestly to know what these privileges are? Ought we not
to seek to make them our own
in the artless simplicity of faith? Is it
treating our God and His revelation worthily
to be indifferent as to whether
we are servants or sons--as to whether we have the Holy Ghost dwelling in us or
not--as to whether we are under law or under grace--whether ours is a heavenly
or an earthly calling? Surely not. If there be one thing plainer than another
in Scripture
it is this
that God delights in those who appreciate and enjoy
the provision of His love--those who find their joy in Himself. “And the Lord
spake unto Moses
saying
The daughters of Zelophehad speak right: thou shalt
surely give them a possession of an inheritance among their father’s brethren;
and thou shalt cause the inheritance of their father to pass unto them” (Numbers 27:5-7). Here was a glorious
triumph
in the presence of the whole assembly. A bold and simple faith is
always sure to be rewarded. It glorifies God
and God honours it. Need we
travel from section to section
and from page to page of the holy volume to
prove this? Need we turn to the Abrahams
the Hannahs
the Deborahs
the
Rahabs
the Ruths of Old Testament times? or to the Marys
the Elizabeths
the
centurions
and the Syro-phoenicians of the New Testament times? Wherever we
turn
we learn the same great practical truth that God delights in a bold and
simple faith--a faith that artlessly seizes and tenaciously holds all that He
has given--that positively refuses
even in the very face of nature’s weakness
and death
to surrender a single hair’s breadth of the Divinelygiven
inheritance. Hence
then
we are deeply indebted to the daughters of
Zelophebad. They teach us a lesson of inestimable value. And more than this
their acting gave occasion to the unfolding of a fresh truth which was to form
the basis of a Divine rule for all future generations. The Lord commanded
Moses
saying
“If a man die
and have no son
then ye shall cause his
inheritance to pass unto his daughter.” Here we have a great principle laid
down
in reference to the question of inheritance
of which
humanly speaking
we should have heard nothing had it not been for the faith and faithful conduct
of these remarkable women. If they had listened to the voice of timidity and
unbelief--if they had refused to come forward
before the whole congregation
in the assertion of the claims of faith; then
not only would they bare lost
their own inheritance and blessing
but all future daughters of Israel
in a
like position
would have been deprived of their portion likewise. Whereas
on
the contrary
by acting in the precious energy of faith
they preserved their
inheritance; they got the blessing; they received testimony from God; their
names shine on the page of inspiration; and their conduct furnished
by Divine
authority
a precedent for all future generations. Thus much as to the
marvellous results of faith. But then we must remember that there is moral
danger arising out of the very dignity and elevation which faith confers on
those who
through grace
are enabled to exercise it; and this danger must be
carefully guarded against. This is strikingly illustrated in the further
history of the daughters of Zelophehad
as recorded in the last chapter of our
book. “And the chief fathers
” &c. (Numbers 36:1-5). The “fathers” of the
house of Joseph must be heard as well as the “daughters.” The faith of the
latter was most lovely; but there was just a danger lest
in the elevation to
which that faith had raised them
they might forget the claims of others
and
remove the landmarks which guarded the inheritance of their fathers. This had
to be thought of and provided for. It was natural to suppose that the daughters
of Zelophehad would marry; and moreover it was possible they might form an
alliance outside the boundaries of their tribe; and thus in the year of jubilee--that
grand adjusting institution--instead of adjustment
there would be confusion
and a permanent breach in the inheritance of Manasseh. This would never do; and
therefore the wisdom of those ancient fathers is very apparent. We need to be
guarded on every side
in order that the integrity of faith and the testimony
may be duly maintained. (C. H. Mackintosh.)
Woman is the conscience of the world
Now
to live as one
wishes
is said to be the rule of children. To live as one ought
is the rule of men. And it is the office of woman in the world to assist men to
live as they ought; to lift them to those higher levels of moral attainment
moral beauty
and power
which of themselves they will not gain. Woman has been
said to be the conscience of the world
and there is a profound truth in that.
Her moral intuition is clearer
her moral affection is apt to be sweeter and
more powerful. It was the startled conscience of a Roman woman that almost held
Pilate back from his transcendent crime. It was the conscience of Blanche of
Castile which melted the noblest king France ever had
Louis IX. It was the
sense of righteousness in the Scotch
in the Dutch
in the French
in the
German women which upheld the Reformation and would not let it sink and die. It
was the conscience of the American women which was the one invulnerable
irresistible
unsilenced enemy of American slavery. Whatever statesmen might
plan about it
whatever political economists might think about it
whatever
merchants might dream about it
every woman’s heart knew
that was not blighted
and overshadowed by the influence of the present system
that it rested on a
lie
and it was that conscience in the American women sending half a million of
men out
its instruments and ministers
on the bloody field
which finally
overcame and swept from existence that detestable system. That conscience of
woman is the tower which society will always need to have developed and regnant
within it
and there is no other office so great. I do not care what
philosopher is expanding his vast system of philosophic thought; I do not care
what statesman is planning for his country’s future; I do not care what
architect is lifting the edifice into the air or is strewing the canvas with
the splendour of his own spirit
there is no other office so grand on earth as
that committed to woman--Christianly culture
in fellowship with God
of
bringing up her acute and dominant moral sense into contact with the minds of
men
that ultimate and supremest law of the universe
the law of righteousness
for which the planets and the stars were builded; she glorifies herself and she
glorifies God in that sublime ministry. (R. S. Storrs
D. D.)
Verses 12-14
Thou also shalt be gathered unto thy people
as Aaron thy brother
was gathered.
Why Moses must not enter Canaan
Eminent as he was in grace and holiness
he was not allowed to
enter with his people into the Land of Promise. This in itself must have been a
sore trial. But it was tenfold more so on account of the cause; it was a
judgment. He who was the meekest of men once spoke unadvisedly with his lips.
The reason
then
why Moses could not enter into the Land of Promise is
evident. Moses represents the law. Now we have seen that
as a believer
Moses
could not enter the Land of Promise
because on one occasion he “spake
unadvisedly with his lips.” But look at him as the representative of the Law
and what lesson does his inability to enter the Land of Promise rivet on our
hearts? This truth
that the law cannot bring us into the Land of Promise. There was a point
to which Moses could bring Israel
and then he must lie down and die
and his
work must be given into other hands
into the hands of Joshua
whose very name
shows that he was an eminent type of Christ. There is a point
too
up to which
the law may bring us. Where is it? It is to a knowledge of sin. “By the law
”
says St. Paul
“is the knowledge of sin.” “I had not known sin
” he says “but
by the law: for I had not known lust
except the law had said
Thou shalt not
covet” (Romans 7:7). One great purpose for which
the law is given is just to teach us what we are- utterly sinful
utterly lost
in ourselves. It requires perfect obedience; and
behold
in many things we
offend. It makes no provision for transgression
proclaims no forgiveness. It
can give no peace. The voice is terrible to the guilty. Whenever it fulfils its
true purpose in the soul it empties it of self-righteousness
lays it prostrate
in the dust
and makes it take the lowest place. Thus St. Paul says
“I through
the law am dead to the law
that I might live unto God” (Galatians 2:19). And
again
“Wherefore
the law was our schoolmaster to bring us unto Christ
that we might be
justified by faith” (chap. 3:24). Are you? Under Moses or Christ? What is your
hope of glory? Is it that you have not sinned so much as others? that your life
is very exemplary? that you leave no duty willingly unperformed
or service
unattended? Do you think that somehow or other Christ must be yours
if your
life is so excellent? Are these your thoughts? Then we must faithfully tell you
that you are still under Moses
still clinging to a broken law; and we must
remind you that the law can never bring you to heaven. It is Christ only who
can save you
and bring you into the Land of Promise--Christ only who can
reconcile you to God
and we can never come to Christ without utterly
renouncing our own righteousness
and our own works
as entitling us to God’s
favour. (G. Wagner.)
The death of Moses
Moses must die
but only as Aaron died before him (Numbers 27:13); and Moses had seen how
easily and cheerfully Aaron had put off the priesthood first
and then the
body. Let not Moses
therefore
be afraid of dying; it was but to be “gathered
to his people
” as Aaron was gathered. Thus the death of our near and dear
relations should be improved by us.
1. As an engagement to us to think often of dying. We are not better
than our fathers or brethren; if they are gone
we are going; if they are
gathered already
we must be gathered very shortly.
2. As an encouragement to us to think of death without terror
and
even to please ourselves with the thoughts of it
it is but to die as such and
such died
if we lived as they lived
and their end was peace; they “finished
their course with joy”; why
then
should we fear any evil in that melancholy
valley? (Matthew Henry
D. D.)
Verses 16-23
Let the Lord
the God of the spirits of all flesh
set a man over
the congregation.
The spiritual leaders of men
I. The world’s
need of spiritual leaders.
1. The great majority of every generation are uninventive
unaspiring
cringing
servile
thoughtless
ignorant. They not only walk in
moral darkness
but lack the desire
if not the capacity
to struggle into the
light of moral principles.
2. Clearly
then
they require spiritual leaders
men who shall point
out to them the way of honesty
truth
purity
and holiness
marching before
them in all the stateliness of the Christly morality.
II. The genuine
type of spiritual leaders.
1. The true spiritual
leader must be a man. Not an idiot
not a charlatan
not a functionary. A “man”
is a person who has right convictions of moral duty
and honestly embodies them in his
daily life.
2. The true spiritual leader must be a man inspired by God. No man
can be a true moral leader of the people who has not within him
as the
all-animating and directing force
an unutterable abhorrence of wrong and an
invincible attachment to the right
whose whole nature does not beat and beam
with the soul of Divine morality.
III. The Divine
succession of spiritual leaders. They are all in the hands of God.
1. He takes the greatest spiritual leaders away by death.
2. He raises others to supply their place. One enters into another’s
labours. (Homilist.)
A model ordination service
I. That the person
ordained should be chosen of God for his work. Moses asked the Lord to “set a
man over the congregation
”
&c. (Numbers 27:16-17). “And the Lord said
unto Moses
Take thee Joshua
” &c.
So now the Christian minister should be--
1. Called by God to His work.
2. Appointed by God to his sphere of work.
II. That the
ordination is to the most important work.
III. That the
ordination should be conducted by tried men.
IV. The ordination
should be accompanied with the imposition of hands.
V. That the
ordination should include a charge to the ordained
“Give him a charge.” The
duties and responsibilities of the office should be laid before those who are being set apart to it;
and the experience of godly and approved men should be made available for the
direction of the
inexperienced. What wise and inspiring things Moses would say to Joshua in this
charge! What sage counsels drawn from his ripe experience! &c.
VI. That the
ordination should be conducted in the presence of the people. Moreover
such an
arrangement--
1. Is more impressive to the person being ordained. There present
with him are the immortal souls for whom he has to live and labour.
2. Tends to influence the people beneficially. As they hear of the
important duties and solemn responsibilities of their minister
they should be
awakened to deeper solicitude and more earnest prayer on his behalf
and to
heartier co-operation with him.
VII. The ordination
should confer honour upon the person ordained.
VIII. That a person
so chosen of God
should seek special direction from Him
and seeking
shall
obtain it.
1. A warning against self-sufficiency.
2. A source of encouragement and strength. (W. Jones.)
“The God of the spirits of all flesh”
I. The affecting
view here furnished of the agency and dominion of God in connection with the
human mind.
1. God imparts the powers of the spirit. We have nothing
self-derived.
2. He claims the affections of the spirit.
3. He heals the disorders and sympathises with the sorrows of the
spirit.
4. He alone can constitute the happiness of the spirit.
5. He will decide upon the future destiny of the spirit.
II. The moral uses
of these contemplations.
1. Let them teach you reverence for the human mind.
2. Let them impress you with thoughts of the vast importance of
personal religion.
3. Let them inspire you with practical efforts to benefit and bless
society. By education-by missions
&c.
4. Let them kindle hope for the prospects of the human race. (S. Thodey.)
──《The Biblical Illustrator》