Numbers 10

VERSE 8

"And the sons of Aaron, the priests,

shall blow the trumpets; and they shall beto you for an ordinance for ever throughout

your generations" — Such an ordinance,

being "for ever", must have an

application today. And so it has, for Paulasks the question: "For if the trumpetgive an uncertain sound, who shall prepare

himself for the battle?" (1 Cor.

14:8). In this aspect, therefore, the trumpet

sound applies to the witness of theWord.

VERSE 9

"And if ye go to war in your landagainst the enemy that oppresseth you,

then ye shall blow an alarm with the

trumpets" — Cases of this are recorded

in Num. 31:6; Josh. 6:5; 2 Chron. 13:14.

The statement of this verse indicates the

use of the trumpets after the nation wasestablished in the land, when their purpose

as announcing the order of march asmentioned above ceased.

CHAPTER TEN

"And ye shall be remembered before

Yahweh your God" — The sounding of

the trumpets were to call to mind the

promise of Yahweh as well as to invokeHis help in time of need. They, therefore,

became a symbol for prayer as well as forthe witness of the Word (see Acts 10:6)

"And ye shall be saved from your

enemies" — As a theocracy the nationhad to rely upon God for success in battle(see Deut. 20:1-4). The statement promises

of this verse that if the people didtheir part, success in battle was assured(see Heb. 13:5-6).

VERSE 10

"Also in the days of your gladness, and

in your solemn days, and in the beginnings

of your months, ye shall blow with

the trumpets over your burnt offerings,

and over the sacrifices of your peace

offerings" — The trumpets were sounded

on days of national thanksgiving that

were celebrated with religious services,

such as the feasts of Dedication (John

10:22), and of Purim (Esther 9:19) which

were established later. They were blownin "the solemn days," that is days thatwere set aside as festivals under the Law,

such as are recorded in Numbers 28,29.

They were also blown at the beginningsof the months which were celebrated with

religious services (Psalm 81:3) as denoting

new beginnings. The sounding of thetrumpets was particularly associated withthe burnt offerings and peace offerings,

for the first celebrated the giving of oneself

to Yahweh, and the second, the

fellowship that was enjoyed as a result.

All such services should be sanctified by

prayer, and hence the use of the silver

trumpets. They were used both for warand for worship (cp. 2 Chron. 20:28; Psa.

81:3).

"That they may be to you for a memorial

before your God: I am Yahweh yourGod" — The word "memorial" signifies

a calling to remembrance. The purpose of

the trumpets, therefore, was to bringYahweh and His people together as one:

He called them to remembrance (v.9),

and they called Him to remembrance

(v.10).

The Preparations In The Wilderness are now completed (see

Chapter 1:1-10:10), and the tribes are ready to leave. A sense of

expectancypermeates the whole camp. The people have been at this one

location for the better part of a year (Exod. 19:1), and the time spent,

plus the intensive concentration on departure procedures, must have

increased their anticipations to a fever of excitement. During the period

of their sojourn at the Mount, they had received the Law twice, built and

dedicated the Tabernacle, organised the camp, and celebrated the

regular and special Passovers in commemoration of their deliverance

from Egypt. Their faces are now set towards the Land ofPromise.

But the journey that commenced so hopefully ended, disastrously at

the very borders of the Land. The people did not anticipate the problems

they experienced, and provoked Yahweh in the wilderness. Instead of

enjoying the triumph of faith, Israelexperienced the tragedy ofspiritual

shortsightedness. In the words of Peter, they "could notsee afar off, and

forgot that they were purged from their old sins" (2 Peter1:9). Yet their

failure stemmed from minor things. It commenced with but a little

matter: a measure of natural grumbling. In this a tremendous lesson is

taught. Grumbling is considered but a little sin; it is often excused as a

natural fault developed by circumstances. But it was the root cause of

Israel's failure (see Num. 11). When grumbling is permitted unchecked

it soon becomes habitual, and then isresorted to alltimes, spoiling every

endeavour (see Phil. 2:14; Jude 16). The grumbling on the part of a few

soon spread through the camp, and led to widespread dissatisfaction.

Soon the whole camp was complaining (Num. 11:10), and even the

leaders were divided one against the other (Num. 12:1). This attitude

demonstrated that thatgeneration was not ready for the Promised Land.

As they neared its borders the people viewed it doubtfully, wondering

whether it was really what they wanted. So they sent out spies. But the

faith of those spies having been undermined by the complaining in the

wilderness, caused them to cast doubts upon the ability of the people to

overcome the obstacles needful to conquer the land. Yahweh's help

was forgotten in the report presented. The Land was spurned by a

people whose eyes were centred upon present advantage rather than

future blessing, and the result was the consignment of that generation

to death in the wilderness. So the first generation failed because of the

people's provocation of Yahweh in the wilderness. This was due to

their lack of faith (Heb. 4:19), their short-sighted vision of the future.

THE CHRISTADELPHIAN EXPOSITOR CHAPTER TEN

CHAPTER TEN

JOURNEYING AT YAHWEH'S COMMAND

The second portion of this chapter records the departure

of the people from Horeb. There is a certain

amount of trepidation as to the problems they may encounter,

and Moses takes the opportunity of asking his

brother-in-law Hobab, who visits the camp, to throw in his

lot with Israel, and so enjoy the goodness that Yahweh has

promised the nation. But Hobab refused, and Moses is

taught that there is no need for help outside of what is

available from Yahweh alone.

The Departure — w. 11-13

These verses summarise the whole of the

journey from Horeb to Paran.

VERSE 11

"And it came to pass on the twentieth

day of the second month, in the second

year" — A comparison of this statement

with that of Exod. 19:1 reveals that the

duration of the stay at Horeb was about

eleven months.

"That the cloud was taken up from off

the tabernacle of the testimony" — Before

the movement of the cloud, Moses

had been informed by Yahweh that the

time for departure had come (Deut. 1:68).

At the same time, Moses sought

assistance in the heavy work of leading

the people, and this was granted him. At

the direction of Yahweh an election of

qualified leaders was arranged to appoint

counsellors and judges. These were organised

into an inner-council to assist

Moses and the princes in their heavy

labour (Deut. 1:9-18).

Moses' action in making these appointments

had been stimulated by the advice

of Jethro who visited the camp at Horeb

and made certain wise suggestions. The

account of this is given in Exodus 18,

which chapter chronologically should be

fitted in between Numbers 1:10-11, for

the following reasons:

(1) — Prior to Exodus 19, the people

were not as yet camped at Horeb (Exod.

19:1-2), but when Jethro visited Moses

they were already there (Exodus 18:5).

(2) — According to Moses' own

account, he complained of the heaviness

of the responsibility resting upon him in

regard to the people, just as they were

about to leave Horeb, at which time the

council was elected and set up (Deut. 1:918;

Exod. 18;24-26).

(3) — The appeal for help followed the

conversation with Jethro (see Num.

11:10-17; Exod. 18:13-26), and this took

place after the Law had been given

(Exod. 18:16), and evidently after the

Tabernacle had been set up.

The record in Exodus 18, therefore,

appears to be parenthetical, and historically

should be placed as the tribes were

waiting to leave Horeb. About this time,

Zipporah joined her husband, in order

that she might continue with him to the

Land of Promise. This became the cause

of dispute between Moses and the other

members of his family (Num. 12:1).

VERSE 12

"And the children of Israel took their

journeys out of the wilderness of Sinai;

and the cloud rested in the wilderness of

Paran" — This is a general summary of

the journeying from Horeb to the borders

of the land (see Num. 12:16; 13:3,26), the

(the Israel of God — Gal. 6:16).

CHAPTER TEN

details of which are then given (Num.

10:14-12:16).

"According to the commandment of

Yahweh by the hand of Moses" — The

cloud led the way, but further instructions

were received by Moses from Yahweh

as promised (Exod. 25:22). In Deut.

1:6-8, Moses records the first of those

commandments together with the encouraging

words of the angel at the time.

Those instructions, together with the advancing

cloud, guided the Israelites

through the terrible wilderness that

stretched from Sinai to Kadesh Barnea

that was to test their faith to the uttermost.

See it described: Deut. 1:19; 8:15;

Jer. 2:6.

The Order Of The Tribes — w . 14-28

The most orderly arrangements are

made for the march of the tribes and the

transfer of the Tabernacle from place to

place: an object lesson for the orderly

arrangement of Ecclesial matters in this

day and generation.

VERSE 14

"In the first place went the standard of

the camp of the children of Judah according

to their armies" — Judah was situated

on the north eastern corner of the Tabernacle,

and from that vantage point led the

tribes. The term "armies" is given in the

plural, because there were three tribal

hosts in each camp (Num. 1:3).

"And over his host was Nahshon the

son of Amminadab" — The heads of the

tribes are given in the same order as in

Numbers 7. Therefore, as Israel marched

from point to point, it proclaimed the

message of the names there given.

VERSE 15

"And over the host of the tribes of the

children of Issachar was Nethaneel the son

of Zuar" — For the meaning and significance

of the names, see the note on Ch.

7.

VERSE 16

"And over the host of the tribe of the

children of Zebulun was Eliab the son of

Helon" — In addition to the names of the

princes, the significance of the names of

the tribes also proclaimed a message as

earlier notes on Numbers have indicated.

The first three tribes proclaim, Praise,

Reward, Dwelling.

THE CHRISTADELPHIAN EXPOSITOR

VERSE 17

"And the tabernacle was taken down"

The order of march is so described by

Bro. Roberts in The Law of Moses, p.

311: "

VERSE 18

"And the standard of the camp of

Reuben set forward according to their

armies: and over his host was Elizur the

son of Shedeur" — In the marching of the

tribes the natural firstborn gave precedence

to Judah, the appointed firstborn.

THE CHRISTADELPHIAN EXPOSITOR

In fulfilment of the type, the natural

firstborn (Israel after the flesh) gives

precedence to the appointed firstborn

(the Israel of God — Gal. 6:16).

VERSE 19

"And over the host of the tribe of the

children of Simeon was Shelumiel the son

of Zurishaddai" — See Num. 1:6.

VERSE 20

"And over the host of the tribe of the

children of Gad was Eliasaph the son ofDeuel" — See note Num. 1:41.

VERSE 21

"And the Kohathites set forward, bearing

the sanctuary" — They carried thefurniture of the sanctuary: the ark, table,

lampstand, altar etc. Special arrangements

were made for them to enter the

normally prohibited sections of the MostHoly and Holy places for this purpose(see Num. 4:15-20). First Aaron and hissons entered the Holy Place and carefullyremoved the dividing veil to cover theArk which then had further coverings laidupon it. Only when all the furniture wascovered as directed could the Levites

approach to carry it (Num. 4:4-15).

"And the other did set up the tabernacle

against they came" — The Gershonites

and the Merarites set up theTaBernacle, ready for the holy furnitureto be installed therein. Describing thisverse, Bro. Roberts notes in The Law of

Moses p. 312:

"On arriving at a new site, the campspitched in the same order. The host of

Judah, at the head of the procession,

came to a halt first, and put up their

tents. The wagons behind them stopped

at the same time, and the priests in

charge got out the pillars and court hangings,

and the boards and bars of the

tabernacle, and put up the empty structure

in readiness to receive the altars and

holy vessels on the arrival of the Kohathites

in the rear. Then the host of the

Reubenites turned aside to the right, andformed their camp at the due distance;

then the Kohathites came up, and foundthe tabernacle ready to receive the ark

and the holy vessels. Then the host of

Ephraim formed camp on the groundwhere they stood, and the host of Danbehind them defiled to the left and went

forward to their camping ground on thenorth of the tabernacle."

CHAPTER TEN

VERSE 22

"And the standard of the camp of thechildren of Ephraim set forward according

to their armies; and over his host wasEnshama the son of Ammihud" — Elishama's

name signifies God (El) hears the

people of glory. This was a most appropriate

name for one following the Kohathites

bearing the holy vessels.

VERSE 23

"And over the host of the tribe of the

children of Manasseh was Gamaliel the

son of Pedahur" — See note Num. 1:10,

for the significance of the name etc.

VERSE 24

"And over the host of the tribe of the

children of Benjamin was Abidan the sonof Gideoni" — See Num. 1:11.

VERSE 25

"And the standard of the camp of thechildren of Dan set forward, which was

the rereward of all the camps throughouttheir hosts: and over his host was Ahiezer

the son of Ammishaddai" — The camp ofDan which was stationed to the north of

the Tabernacle brought up the rear of themarching tribes. The word "rereward" isrendered rearward in the R.V. It is derived

from a Hebrew word signifying to

gather up, and is here used in the sense ofgathering up the rest of the tribes. Thesignificance of the names of the princesleading the tribes under Dan speak of theconquest of sin by the antitypical Judge(Dan), the Lord Jesus Christ. See notes

on Num. 1:12.

VERSE 26

"And over the host of the tribe of the

children of Asher was Pagiel the son ofOcran" — See Num. 1:13.

VERSE 27

"And over the host of the tribe of the

children of Naphtali was Ahira the son ofEnan" — See note Num. 1:15.

VERSE 28

"Thus were the journeys of the childrenof Israel according to their armies whenthey set forward" — It is significant thatwhereas Numbers 1 lists the tribes according

to natural birth, this chapter lists

them according to divine arrangement.

The four leading tribes pronounce the

CHAPTER TEN

sentence: Praise Him (Judah), for See

a son (Reuben), who shall provide Double

fruit (Ephraim), at the Judgment (Dan).

In their journeyings the Israelites, likeAbram, moved into a land that God

showed them, not knowing where they

went, nor where they would next rest.

The marching order was as follows:

JUDAH — Praise Him

Isaachar — He will reward

Zebulun — With a permanent dwelling

Gershonites and Merarites carrying the

coverings and supports of the Taber

nacle.

REUBEN — See a son

Simeon — hear him

Gad — join his company

The Kohathites bearing the holy vessels

of the Sanctuary.

EPHRAIM — Double fruit (will be

granted).

Manasseh — those forgetting(the flesh)

Benjamin — And reaching to the Son

of the Right Hand.

DAN — The Judgment

Asher — will provide blessings

Naphtali — to those who wrestle successfully.

Moses Invites Hobab to Join Him — vv.

29-32

When Jethro visits the Israelite camp

bringing Zipporah and her two sons with

him, Moses, in explaining the purpose of

Yahweh withIsrael, preaches theGospelto

him. Jethro confirms his acceptance of 

Bamidbar 10 Orthodox Jewish Bible (OJB)

The setting forth of the 4 camps

àThey have been at the foot of Horeb for almost a year (Exod. 19:1). One last item of preparation remains: the making of silver trumpets according to the Word of Yahweh, and instructions on their use. They learn that readiness to move, or to act, is not enough; their movements and actions must be governed by God, and they must learn to co-operate with Him. When that lesson is learnt the Israelites are ready to commence their march. *

The sounding of the chatsotserath trumpets brought theAssembly before Yahweh (Num. 10:3), guided the people intheir wanderings (v. 5), regulated their order of march (v. 6),

brought them into remembrance before Yahweh in times of need (v. 9), ensured relief from oppression (v. 9), and presented them acceptably before Him in memorial worship (v. 10).*

1 And Yahweh spake unto Moses [Moshe], saying,

2 Make thee two [Jew and Gentile - Abrahamic faith] trumpets [tzotzerot] of silver [Redemption]; of a whole piece shalt thou make them: that thou mayest use them for the calling of the assembly [Edah], and for the journeying of the camps [setting out of the machanot].

The primary use was: (1) for ordering the march; (2) for endorsing the worship.

There were at least three different kinds of trumpets used by the Israelites. The Hebrew

word for "trumpets" in this place is chatsotserath, from a root word signifying"to surround (as with a stockade), or to separate" (Strong's).

They were long, straight and narrow, with an expanded mouth, and therefore differed from the curved ram's horn or cornet, known as the shophar trumpets. The chatsotserath trumpets are depicted among the other spoils of the Temple on the Arch of Titus built after the destruction of Jerusalem by the Romans.

"Of a whole piece shall thou make them" — The rendition is incorrect. The Hebrew miqshah, rendered "whole piece" signifies beaten work, or hammered work as it is given in The Interlinear Hebrew Greek English Bible. "Beaten work" suggests trial...

The word "assembly" is edah, the feminine form of ed, "witness," ... the Israel Ecclesia

...The trumpets sounded to proclaim that the time to move had come, after which the cloud would lead the way... In Corinthians 14:8, Paul makes reference to the use of the

trumpets as relating to the clear, certain instruction regarding the will of Yahweh (v. 9); as well as the necessity for plain, direct, easily-understood, scripture-motivated expressions in

prayer (v. 14). He declared:

"If the trumpet give an uncertain sound, who shall prepare himself to the battle."

The reference obviously is to the two silver trumpets... Exposition of the word, and prayer, should be like the sound of those silver trumpets: clear, fervent, determined, insistent.

The record in 2 Chron. 5:13, 29:27 states that

"the trumpeters and singers were as one"

(suggesting fellowship), and that "the song of Yahweh began with the trumpets."

The sweet, insistent, penetrating, dominating and commanding notes of the silver trumpets commenced the song of Yahweh in the Temple services. The antitype, in understanding and in prayer, should do so inasmuch as in worship Yahweh's people become "as one".

There was distinction of sound in the notes of the trumpets, each variation clearly denoting specific instructions to the people. Upon this Paul comments in 1 Cor. 14:6-7 in referring to the many-sided exposition of Yahweh's will:

"What shall Iprofit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine? And even things without life giving sound . . . except they give a distinction in the sounds, how shall it be known ... "

The trumpets were sounded by the Priests, not the Levites,and therefore came with the highest authority in Israel; so theinstruction of worshippers must be from the Word itself.

The sounding of the trumpets organised the proper order in the marching arrangements of the tribes; so, again, in context with his reference to the trumpets Paul declares that Ecclesial matters should be arranged "decently and in order" (1 Cor. 14:40; Col. 2:5; Titus 1:5).

... the trumpets were used in times of emergency such as war (Num. 10:9), or in the presentation of offerings in times of worship (Num. 10:10).

They were sounded by Eleazar (El hath helped), and Ithamar (the place of the palm), and as the latter is shown to be the place of worship (Psa. 92:12), the joint names of the priests proclaimed that El will help those gathered in worship. *

*The Numbers Expositor - Bro HP Mansfield

[The priests] through the blowing of trumpets caIled the people to assemble or strike camp: in such cases the trumpet blast was a type of the voice of God caIling His People, and the trumpeters of Him who caIled.

Law and Grace Ch 10

àWhen the legislation was first delivered, after the death of Nadab and Abihu there were only two extant sons of Aaron available to blow, so two trumpets only (and they of silver to bring the merciful redemption from Egypt to mind) were made for their use. But the intention was clearly that each officiating priest should likewise blow, and in keeping with this fact, in course of time seven were used in David's reign (I Chron. 15: 24) and a hundred and twenty-four in Solomon's (2 Chron. 5: I2; 7: 6) *

3 And when they shall blow with them, all the assembly [Kol HaEdah] shall assemble themselves to thee at the door [entrance] of the tabernacle [Ohel] of the congregation [Mo'ed].

The word "blow" is from the Hebrew taqa — to clatter, clap, suggesting short staccato notes.

4 And if they blow but with one trumpet, then the princes [Nasi'im], which are heads of the thousands of Israel [Yisroel's thousands], shall gather themselves unto thee. [Moses typing Yahoshua]

Typical - the raising of the dead and their meeting with the Lord in the heavens.

àIt is that sounding by which the princes, heads of the thousands of Israel, are summoned to gather themselves together unto Christ, the King of Israel.

The sounding of only one trumpet brought only the princes of the tribes together. The word "thousands" in this statement is from the Hebrew 'eleph', being the first letter in the Hebrew alphabet.

This remarkable word, whilst designating the first letter in the alphabet, also does duty numerically for both one or a thousand. But it can also represent the head of a family, or the family itself. In that regard it presents the thought that One (even Yahweh) can become a family (the Redeemed in Him) which is actually the significance of the Name of Yahweh. *

5 When ye blow an alarm [a teruah], then the camps [machanot] that lie [camp] on the east parts shall go forward.

The word is teruw'ah, and denotes, probably, "a protracted or repeated blowing" (Rotherham). The word occurs in Jer. 4:19; 49:2; Zeph. 1:16. The word is also used for the sounding of the shophar (Lev. 23:24). In the case of the silver trumpets, the "alarm would probably commence with a few staccato notes, terminating in a long, drawn-out one.

... Judah would lead the way followed by Isaachar and Zebulun.

6 When ye blow an alarm [a teruah] the second time, then the camps [machanot] that [camp] on the south side [Reuben, Simeon and Gad] shall take their journey [set out]: they shall blow an alarm [teruah ] for their journeys [ settings out].

No mention is made of the North and West camps but it is reasonable to assume from v 5&6 that a there was a third and fourth trumpet blast announcing their moment to set out

...the Septuagint, at this place, adds the words: "And when you blow the third alarm, the camps on the west shall begin their march; and when ye blow thefourth alarm, the camps on the north shall begin their march."

.

7 But when the congregation [Kahal] is to be gathered together, ye shall blow, but ye shall not sound an alarm [ a teruah].

VERSE 7

"But when the congregation is to begathered together" — The word for "congregation"

is qahal, the Hebrew word for

Copper and

silver trumpets.

Ecclesia. It related to Israel as such (cp.

Acts 7:38).

"Ye shall blow, but ye shall not soundan alarm" — The word "blow" is taqa,

"to clap" and evidently relates to short,

staccato notes. The word also occurs in

vv. 3,4,5, but in those places is joinedwith other instructions. For example, to"blow an alarm" has the two wordstaqa

teruw'ah, the first short staccato notes,

the latter a long continuous note. In

carrying out the instruction of this versethe final, drawn-out note would be

omitted.

While prepared for war, but the lightnings and thunders not yet flashed forth from the throne (Apoc iv. 5), the trumpet of the Jubilee is sounded for the gathering together of the congregation of Israel from the four corners of the earth.

The sound of this trumpet is not an alarm for war (Num. x. 7). It is the "loud voice" of the class-angel that flies in mid-heaven, making proclamation of the good pertaining to the Millennial Aion; announcing that the time of its introduction has arrived, and inviting mankind of all nations and tongues, to fear the Deity and give glory to him, because the hour of his judgment is come (Apoc xiv. 7). "The Great Trumpet," says Isaiah,

"shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship Yahweh in the Holy Mount at Jerusalem" (xxvii. 13).

This testimony informs us that the blowing of the great Jubilee trumpet on the tenth of the seventh month, will ultimate in the return of Israel to their fatherland; but this return will not result without war.

The North will not give up, and the South will keep back, until both North and South are harvested, and gathered into the winepress of the wrath of God (xiv. 15,20). Assyria, or the North, and Egypt, or the South, will be the enemy oppressing them in their land. This being their condition, the ordinance appointed for their generations during the Mosaic Olahm, enjoined upon the priests to blow the two silver trumpets, with the assurance that the blasts thereof should cause them to be remembered before Yahweh their Elohim, and that consequently they should be saved from their enemies (Num. x. 9).

This was a prophetic memorial, the body or substance of which is of the Christ (Col. ii. 16,17). It signified, that in "their latter end," when oppressed by the enemy, "the Devil and Satan," the loud angel-voices sent forth out of the throne (Rev iv. 5), should proclaim war; and command the Son of Man in his white clouds of warriors, to thrust in the sharp sickle, and reap down their oppressors, and so save them from their enemies.

The "first voice," then, is the apocalyptic antitype of the Mosaic ordinance of the memorial of the blowing of the two silver trumpets, which were blown for the calling of the assembly, a holy convocation; and for the journeying of the camps.

This "first voice" is heard by the class of which John is the apocalyptic representative, before the pouring out of the Seventh Vial "INTO THE AIR;" by which a breach is made, through which, as "a door," the saints, who are raised under the Sixth Vial -- "the kings which are from the Sun's risings" -- who hear the first voice as of a trumpet speaking to them, enter into the heaven.

Raised under the Sixth Vial, which has been pouring out upon the symbolical Euphrates for the last forty years of the present century, they await further developments. They await the smiting of the Nebuchadnezzar Image upon the feet, which is to manifest the temple of the Deity in the open heaven; and in the midst of that temple of holy ones, the Messianic Ark of his Covenant, whose propitiatory or mercy seat, is the crucified Nazarene (xi. 19)

Eureka 4.1.2.

The last period of the seventh trumpet is a momentous and terrible epoch in the world's history. It is the sounding of the voice of the Almighty Host, that is to make the world to tremble. Alluding to this, Isaiah says,

"All the inhabitants of the world, and dwellers on the earth, when He lifteth up an Ensign upon the mountains, tremble; and when He bloweth a trumpet, they shall hear" (18:3).

The prophet tells us, that this is to be at the time when Israel shall be brought to YAHWEH Tz'vahoth, in Mount Zion, as a present, to the place of the Name of YAHWEH Tz'vahoth; which, as Jeremiah testifies, will at that time be called "the throne of YAHWEH" (3:17; Isai. 24:23).

This is the trumpet of Israel's restoration among other events. This is manifest from Isaiah 27:12,13, which says,

"And it shall come to pass in that day, that YAHWEH shall beat off from the channel of the river (uphrates) unto the stream of Egypt (the Nile), and ye shall be gathered to one another, O ye children of Israel. And it shall be in that day, that the GREAT TRUMPET shall be blown, and they shall come who were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall bow down to YAHWEH in the holy mount at Jerusalem."

This great trumpet shall be blown, and Zechariah tells us by whom. In ch. 9:14, having told us previously, that Zion's Sons should be raised up to become a sword upon Greece, it is said,

"And YAHWEH shall be seen over them, and his arrow (the Ten Tribes) shall go forth as the lightning; and ADONAI YAHWEH (Yahweh's Lords) shall blow the trumpet, and shall go forth with whirlwinds of Teman. YAHWEH TZ'VAHOTH shall defend them, and they shall devour, and disregard the stones of the sling."

The trumpet blown is for the calling of the assembly, and for the journeying of the camps; first, for the gathering of the princes, the heads of the thousands of Israel; then for the convocation of all Israel; and thirdly, for war against their enemies -- the antitype of the Memorial of blowing of trumpets, and of the trumpet of the jubilee, on the first and tenth days of the seventh month (Num. 10; Lev. 23:24; 25:9).

The Sons of Deity, His kings and priests, shall blow the trumpet, and proclaim, as the roar of many and mighty waters, to the inhabitants of the world, that they are "the Beginning and the Ending," "the Elohim of all the earth" (Isai. 54:5), the Eternal Spirit multitudinously manifest in flesh.

Eureka 1.5.11

8 And the sons of Aaron [Bnei Aharon], the priests [ kohanim], shall blow with the trumpets [tzotzerot]; and they shall be to you for an ordinance [chukkat] for ever [olam]throughout your generations [dorot].

9 And if ye go to war [ into milchamah (battle)] in your land against the enemy that oppresseth you, then ye shall blow an alarm [a blast] with the trumpets [tzotzerot]; and ye shall be remembered before Yahweh your Elohim, and ye shall be saved from your enemies.

àThe blasts which [the priests] would blow would symbolically represent the voice of Israel uplifted in appeal for God's aid...

àThere was also one further ceremony which distinguished the opening day of each month. The instruction to Moses for the blowing of the two silver trumpets by the sons of Aaron concluded thus:

10 Also in the day of your gladness [simcha], and in your solemn days [moadim], and in the beginnings of your months [Rosh-Chodesh], ye shall blow with the trumpets [tzotzerot] over your burnt offerings [olot], and over the sacrifices [zevakhim] of your peace offerings [shelamim]; that they may be to you for a memorial before your Elohim: I am Yahweh your Elohim.

There are several points to be noted here. Firstly, this ceremony of blowing the trumpets was not peculiar to the "new moons"; it took place on all the "solemn days" of the calendar (that is - according to the now obsolete meaning of "solemn" as used in the A.V.- those annually recurring days distinguished by special rites and ceremonies).

Secondly, the blowing of the trumpets was associated with Burnt Offering and Peace Offering only, never with Sin Offering or Trespass Offering. The reason for this becomes plain when we next note that this blowing of trumpets over the Burnt Offering and Peace Offering constituted them "a memorial".

This form of memorial (zikkaron) implying a calling to remembrance (e.g., Exod. 12 : 14; 30: 16; Num. 16: 40) must, of course, not be confused with that portion of Meal Offering, etc., which was burnt upon the Altar (azkarah), and which, though also rendered by "memorial" in the A.V., has quite a different sense.

...So much, however, had the notions symbolized by Burnt Offering and Peace Offering to characterize God's People that on a number of special "set feasts" (R.V. for "solemn days") the nation had representatively through the priests to call God's attention, as it were, to its self-dedication, and to its fellowship with Him.

What reflective Israelite could see this significance in the ceremony without feeling constrained so to live that he could unblushingly and eagerly assent to it? How effectively it brought home to him the object of each day, or festival, with which it. was associated. Small wonder that the Psalmist sought to rouse his fellow-Israelites to more active worship, saying,

"Sing aloud unto God our strength: make a joyful noise unto the Elohim of Jacob. Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery. Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day" (Psa. 81 : 1-3).

None but those whose sincerity and service came up as a memorial before God (as did those of Cornelius centuries later-Acts 10 : 4) could be as enthusiastic as this over the sounding of the trumpets.

...The trumpets had to be blown over Burnt Offering and Peace Offering for a specific purpose-"that they may be to you for a memorial before your God". "For a memorial ... " The phrase virtually interprets itself, but there is no doubt whatever as to its meaning when we note the contents of the previous verse. There we find the command to the priests to blow an alarm with the trumpets

"if ye go to war in your land against the enemy that oppresseth you",

with the added promise, "and ye shall be remembered before the Lord your God, and ye shall be saved from your enemies".

The juxtaposition of the two ordinances is most enlightening: in each case an appeal was made to God to be mindful of His People, in the one because of their struggle against a literal oppressor, in the other because of their strife with a more sinister foe still, namely, Sin-the literal being once again the sign and symbol of the spiritual. In both cases Israel called upon God to save them, as His children, from the common enemy (Num. 10: 9-10). This they had to do through the priests, because the latter so naturally served as an objective representation of the whole Priestly People. *

The beginnings of months

NEW MOONS

Each new month was in effect a fresh beginning since the infant moon opened a new time-cycle. It was therefore an appropriate time for Israel to remember its own beginning as a nation before God, and to rededicate itself to His service.

Law and Grace Ch 10

On that day, the first day of the month--marked and dated by the advent of the new moon--there was to be a large addition to the daily sacrifice. There were to be seven lambs, two young bullocks, and one ram, besides the daily lamb of the morning and evening; and these additional burnt offerings were to be accompanied by proportional meat offerings and wine offerings in the quantities specified--(Num. 28:11-14)---in addition to which, there was to be an offering of one kid of the goats for a sin offering.

This was a more casual, yet a larger, form of special service than the Sabbath or the daily: once in thirty days as compared with once in seven days or twice in one day. Its occasion was the completion of a larger cycle of the divine beneficence to man. It takes the moon about thirty days to perform her circuit round the earth. All the benefits she confers in that circuit, we cannot know. Some of them we know.

She prevents stagnation in the waters of the earth by causing their rise and fall and so giving us the tides. She mitigates the darkness of night, and even imparts to it a silvery beauty, which is often more acceptable than the glory of the day. She exercises subtle magnetic influences on the condition of earth's inhabitants which we cannot estimate. She gives us a standard of time measurement which is of greater value than familiarity allows us to appreciate.

That the periodicity of such an ordinance in nature should be chosen as the occasion of a special recognition of man's relation to God, is significant. It shows that God finds pleasure in our appreciation of His works. It shows that He disapproves of the indifference that takes them all as a matter of course. There is a liability in men to do this. Accustomed to the automatic operations of the laws of nature, they are liable to become insensible to the eternal power and wisdom in which they have their root...

..."0 Lord, how great are thy works! Thy thoughts are very deep. A brutish man knoweth not; neither doth a fool understand this" (Psa. 92:5). "The works of the Lord are great, sought out of all them that have pleasure therein" (Psa. 111:2).

What man, who has made some great and clever thing, does not enjoy the appreciation of intelligent visitors? What man gets any satisfaction out of the unintelligent gaze of the uninitiated? If this be so with us, who are in the faint image of the Creator, we may understand why God should delight in the recognition of His works by the intelligent creatures He has made, and why He should have selected the completion of the moon's monthly journey for a special exercise in this direction.

There is an evident counterpart to the Mosaic monthly institution in the blessed age that is coming with the advent of the saints to power. It is" from one new moon to another", as well as from Sabbath to Sabbath, that all flesh appears in the temple courts to worship (Isa. 66:23).

It is "every month" or once a month, that the Apocalyptic wood of life (the saints) yields its fruit for the healing of the nations (Rev. 22:2), and it is "according to his months" that the literal tree on both sides of the temple river yields its fruit "whose leaf shall not fade, neither shall the fruit thereof be consumed . . . the fruit thereof shall be for meat, and the leaf thereof for medicine" (Ezek. 47:12).

There will be no monotony in a state of things in which the whole population is roused with the advent of every new moon in the heavens to a special service of worship and praise, and a special distribution of healing and blessing. The prospect of the Kingdom is a prospect of an endless succession of joyful activities.

Law of Moses Ch 20

11 And it came to pass on the 20th day of the 2nd month, in the 2nd year, that the cloud [Anan] was taken up from off the tabernacle [Mishkan] of the testimony [HaEdut].

They had been stationary in Horeb for over a year. The commencement of their setting out to the promised land would be a moment of great excitement following months of anticipation.

12 And the children of Israel [Bnei Yisroe] took their journeys [set out in their travels] out of the wilderness [Midbar] of Sinai; and the cloud [Anan] rested in the wilderness [Midbar] of Paran.

13 And they first took their journey according to the commandment of Yahweh by the hand of Moses [Moshe].

14 In the first place went the standard of the camp of the children of Judah according to their armies: and over his host was Nahshon the son of Amminadab.

Firts the camp of Judah on the East (Travelling Eastward).

15 And over the host of the tribe of the children of Issachar was Nethaneel the son of Zuar.

13 And they first set out according to the mouth of Hashem by the hand of

14 First in place went the degel of the machaneh of the Bnei Yehudah according to their tzivos; and over his division was Nachshon ben Amminadav.

15 And over the division of the tribe of the Bnei Yissakhar was Netanel ben Tzuar.

16 And over the host of the tribe of the children of Zebulun was Eliab the son of Helon.

17 And the tabernacle was taken down; and the sons of Gershon and the sons of Merari set forward, bearing the tabernacle.

Not long after the dedication of the tabernacle, Moses received orders to march for the promised land. It was no light matter to marshal such an immense body of people. The tribes, when at rest, were pitched in four camps, with the tabernacle in the centre of all.

Arrangements for the march were characterised by the consummate wisdom manifest in every part of the Mosaic system. At a blast from the two silver trumpets by the sons of Aaron at the door of the tabernacle, the east camp broke up and set forward.

Then the priests to whom the work had been allocated, took down the tabernacle and the pillars and the courts with their sockets, and went forward with the wagons, leaving the Kohathites behind, in charge of the holy vessels and furniture of the sanctuary.

Law of Moses

"And the sons of Gershon and the sons

of Merari set forward bearing the tabernacle"

— This provides a more precise

description of the method of conducting

the Tabernacle from place to place than is

given in Num. 2:17. There the statement

is simply made that the Tabernacle would

find a place in "the midst" of the marching

tribes, without specifying where it

was. Here we are told that the actual

structure of the Tabernacle was borne in

advance by the Gershonites and Merarites,

immediately behind the camp of

Judah. The purpose was to set it up in

readiness for the sacred utensils carried

by the Kohathites (v. 21).

The Gershonites had charge of the

Tabernacle coverings, the hangings of the

court, and so forth (see Num. 4:24-26).

The Merarites had the heaviest labour.

They had charge of the boards, bars,

pillars, and sockets (See Num. 4:29-33).

The wagons and oxen were apportioned

to these families of Levi according to

their labour (Num. 7:7-8), teaching that

Yahweh arranges for help to be provided

where it is needed.

18 And the standard of the camp of Reuben set forward according to their armies: and over his host was Elizur the son of Shedeur.

19 And over the host of the tribe of the children of Simeon was Shelumiel the son of Zurishaddai.

20 And over the host of the tribe of the children of Gad was Eliasaph the son of Deuel.

16 And over the division of the tribe of the Bnei Zevulun was Eliav ben Helon.

17 And the Mishkan was taken down; and the Bnei Gershon and the Bnei Merari set out, bearing the Mishkan.

18 And the degel of the machaneh of Reuven set out according to their tzivos (armies); and over his division was Elitzur ben Shedeur.

19 And over the division of the tribe of the Bnei Shim'on was Shelumiel ben Tzurishaddai.

20 And over the division of the tribe of the Bnei Gad was Elyasaph ben Deuel.

21 And the Kohathites set forward, bearing the sanctuary: and the other did set up the tabernacle against they came.

22 And the standard of the camp of the children of Ephraim set forward according to their armies: and over his host was Elishama the son of Ammihud.

23 And over the host of the tribe of the children of Manasseh was Gamaliel the son of Pedahzur.

24 And over the host of the tribe of the children of Benjamin was Abidan the son of Gideoni.

25 And the standard of the camp of the children of Dan set forward, which was the rereward of all the camps throughout their hosts: and over his host was Ahiezer the son of Ammishaddai.

21 And the descendants of Kehat set out, bearing the Mikdash; and they would erect the Mishkan before their arrival.

22 And the degel of the machaneh of the Bnei Ephrayim set out according to their tzivos (armies); and over his division was Elishama ben Ammihud.

23 And over the division of the tribe of the Bnei Menasheh was Gamli'el ben Pedahtzur.

24 And over the division of the tribe of the Bnei Binyamin was Avidan ben Gideoni.

25 And the degel of the machaneh of the Bnei Dan set out, which formed the rear guard of all the machanot throughout their tzivos; and over his division was Achiezer ben Ammishaddai.

26 And over the host of the tribe of the children of Asher was Pagiel the son of Ocran.

26 And over the division of the tribe of the Bnei Asher was Pagiel ben Ochran.

27 And over the host of the tribe of the children of Naphtali was Ahira the son of Enan.

27 And over the division of the tribe of the Bnei Naphtali was Achira ben Enan.

28 Thus were the journeyings of the children of Israel according to their armies, when they set forward.

28 Thus was the order of march of the Bnei Yisroel according to their tzivos (armies), when they set out.

29 And Moses said unto Hobab, the son of Raguel the Midianite, Moses' father in law, We are journeying unto the place of which Yahweh said, I will give it you: come thou with us, and we will do thee good: for Yahweh hath spoken good concerning Israel.

29 And Moshe said unto Chovav ben Reuel the Midyani, Moshe's khoten (father-in-law), We are traveling unto the place of which Yahweh said, I will give it you: Come thou with us, and we will do thee good; for Yahweh hath promised tov concerning Yisroel.

Moses invites his brother-in-law Hobab to go with them, promising him good. Jethro had returned to his home a year earlier, but Hobab had either stayed on with them at Sinai, or had come in the meantime. Jethro must have now been quite aged.

30 And he said unto him, I will not go; but I will depart to mine own land, and to my kindred.

30 And he said unto him, I will not go; but I will depart to mine own land, and to my moledet.

Hobab declines the invitation. Perhaps this was just a polite preliminary formality, as in the case of Abraham paying for his burying place.

31 And he said, Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes.

àMoses presses the appeal, showing it is not just a courteous form but an actual desire for the benefitting of Hobab's help.

We are not here told Hobab's decision, but from later circumstances it seems clear that a considerable body of Kenites did go with Israel-probably the whole group, for we have no reason to think they split their community.

This would be natural and fitting, (and providentially beneficial to Israel in later years), for they were worshipers of the true God, and God had now especially chosen Israel to place His Name and Presence among. Israel hereafter were to be the center of the worship and knowledge of God.

There was reason to expect, too, that Israel would be a righteous and highly blessed nation in the earth-but perhaps the Kenites had already seen enough of them to be too confident on this score. Perhaps Hobab recognized that it was God's will that the Kenites be helpers of God's people, for that is the part they play hereafter.

Bro Growcott - BYT 2. 4

32 And it shall be, if thou go with us, yea, it shall be, that what goodness Yahweh shall do unto us, the same will we do unto thee.

33 And they departed from the mount of Yahweh three days' journey: and the ark of the covenant of Yahweh went before them in the three days' journey, to search out a resting place for them.

The ark of the covenant

In the typical Mosaic Tabernacle, the Ark stood in the Nave, or Most Holy Place. It was Yahweh's throne in Israel, on which He was said to sit between the Cherubim.

From thence proceeded all His decrees for peace or war issued through the Prince of the host, the High Priest of Israel. It was a symbol of great significance in its appointed place.

...The Nave and the Ark were beyond the Veil, which represents the flesh (Heb. x. 20). The opening of the nave is therefore equivalent to that which constitutes the nave, being no longer simply holy in the flesh, but most holy in spirit-nature, having passed from flesh to spirit.

The opening of the nave is a wonderful manifestation of power. It implies the descent of him, who is the resurrection and the life; the reorganization of the ashes of the saints, and the restoration to each of them of their identity; and their subsequent transformation into spirit-bodies by the instantaneous operation of the Spirit.

And when this process is complete, to give them a commanding position "in the heaven," that, as the Ark of the Covenant, they may be the depository of almighty power, and prepared for the work of ruling in righteousness all the kingdoms, or heavens, of the world, and retaining undisturbed possession of them for a thousand years.

Thus, the Ark of the Covenant seen in the opened nave, is the Deity in most holy manifestation -- manifested by spirit in Jesus and his Brethren "glorified together." Collectively they form the Ark and Cherubim, the Spirit answering to the manna, the budding almond-rod, and the testimony.

This is evident from the discourses of Jesus as recorded by John. The anointing Spirit, or Christ-Spirit, speaking by Jesus, declared, that he is the bread of life, or true manna; the resurrection, or budding rod; and the covenanted truth, or testimony.

The container of such a power is the chest, or ark thereof; and therefore styled the Ark of the Covenant -- of the New Covenant, the Abrahamic; with a blood-sprinkled propitiatory or mercy seat, even Jesus; and all in him who worshipped in the altar. This is the throne, the Eternal Spirit's throne, to be established as such in Jerusalem, the Mother City of the Kingdom of the Ancient of Days.

Eureka 11.4.3.

Three days' journey, to search out a resting place

The word rendered "resting place" is menuchah, a word that implies protection and security as well as rest. The confidence of the people in Yahweh was confirmed by this action. The verb "search out" signifies to spy out.

There is a remarkable type suggested by this incident. The Ark foreshadowed Christ. Indeed, it is specifically stated by Paul, that he is our mercy seat (rendered propitiation — Rom. 3:25). At his first advent, he went a "three days journey" seeking a resting place for his people, as did the Ark in the wilderness.

Thence afterwards, as in the wilderness wanderings the Ark was hidden in the midst of the marching tribes, the Lord having ascended into heaven, was found in manifestation hidden in the Ecclesias.

That is the case today awaiting his return.

The suggestion that the Ark went before the tribes only during the period of this "three days' journey" is supported by Rotherham's rendition:

"The Ark of the covenant was going before them, a journey of three days, to search out for them a resting place."

This strongly implies that this happened only during that three days' journey, as they moved into hostile country. Normally they were led by the cloud (Deut. 1:33). The relevance of this

suggestion is further enforced by the action of the Israelites in the days of Eli when at war with the Philistines. In the face of defeat the Ark was brought from Shiloh so that, as the people declared:

"It may save us out of the hand of our enemies" (1 Sam 4:3).

The Christadelphian Expositor

34 And the cloud of Yahweh was upon them by day, when they went out of the camp.

35 And it came to pass, when the ark set forward, that Moses said, Rise up, Yahweh, and let thine enemies be scattered; and let them that hate thee flee before thee.

36 And when it rested, he said, Return, O Yahweh, unto the many thousands of Israel.

31 And he [Moshe] said, Leave us not, please; forasmuch as thou hast da'as how we are to encamp in the midbar, and thou mayest be to us as eyes.

32 And it shall be, if thou go with us, yea, it shall be, that what tov Hashem shall do unto us, the same will we share with thee.

33 And they departed from the Mountain of Hashem three days' journey; the Aron Brit Hashem went before them in the three days' derech, to search out a menuchah for them.

34 And the Anan of Hashem was upon them by day, when they set out from the machaneh.

35 And it came to pass, when the Aron set out, that Moshe said, Rise up, Hashem, and let Thine enemies be scattered; and let them that hate Thee flee before Thee.

36 And when it rested, he said, Return, Hashem, unto the countless thousands of Yisroel.

Proverbs 6

1 My son, if thou be surety for thy friend, if thou hast stricken thy hand with a stranger,

2 Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth.

3 Do this now, my son, and deliver thyself, when thou art come into the hand of thy friend; go, humble thyself, and make sure thy friend.

4 Give not sleep to thine eyes, nor slumber to thine eyelids.

5 Deliver thyself as a roe from the hand of the hunter, and as a bird from the hand of the fowler.

Verses 1-5 give warning against committing and obligating ourselves. No one can foresee the future. The useful soldier of God is the one unencumbered (2 Tim. 2:4).

"No man that warreth entangleth himself with the affairs of this life: that he may please him who hath chosen him to be a soldier."

It is so easy to thoughtlessly put burdens on our backs and ropes around our necks that will hinder us in the way of life. Here is a first principle of wisdom. Here again is the dividing line between fools and wise.

Bro Growcott

6 Go to the ant, thou sluggard; consider her ways, and be wise:

7 Which having no guide, overseer, or ruler,

8 Provideth her meat in the summer, and gathereth her food in the harvest.

If any man be truly a son of God, he is after the Spirit, and minds the things of the Spirit. His tastes and affections and enterprises are all in that direction. Christ and his apostles are our examples in the case, and it is nothing short of treachery in the camp for anyone professing allegiance to them to teach that they are not our models, or that we are not to be expected to walk in their steps.

The new man in Christ is not negligent of the affairs of this life, but he attends to them in a different way, and with a different spirit and different objects from the old man he was before he became enlightened in the truth. To begin with, he has a God which he had not before, and from this results a faith unknown before, which prevents him from being fearful and anxious about this life's affairs, and from bestowing his exertions upon large schemes of self-provision.

He provides for his own, and is diligent in business because the new Master he has received requires it of him; but what he does, in this respect, he does to the Lord, and not to men, nor to himself, for he serves the Lord Christ

...If, in the exercise of his personal duties in business, plenty comes to his hand, he recognizes that he is a "steward of the manifold grace of God," and that having received much, much will be required at his hand in distributing to the necessity of the saints

... If he be poor, he remembers the widow's mite, and rejoices that, though little is in his hand, by the faithful use of what opportunity God has put in his power, he may lay up in store for himself in heaven a larger measure of divine approbation and blessing than those who "out of their abundance cast in much."

...The Spirit's point of view is his point of view. He looks at men and their affairs as Christ did, and takes the course he would have taken. For this reason he cannot be friends with the world. He will not be found partaking in the world's pleasures, or taking part in the world's enterprises.

He stands not in the way of sinners, nor sits in the seat of the scornful; but his delight is in the law of the Lord, and in His law doth he meditate day and night. In his eyes, vile men, however refined and ornamental, are despised; but he honoureth them that fear the Lord, however uncultivated or ungainly.

Seasons 1.67.

9 How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep?

Slumber is more than just lying in bed. It is mental drifting and inactivity -- spiritual laziness -- natural self-indulgence and self-pleasing (Rom. 13:11-12)

We are placed here for worthwhile activity and WORK. The purpose of our life is to serve God in joy and enthusiasm to the fullest limit of our mortal powers, as a training for future eternal service in the tireless powers of the divine nature.

This alone is true living. Indolent self-pleasing is death --

"She (or he) that liveth in pleasure is dead while she liveth" (1 Tim. 5:6).

But (1 Cor. 15:58) --

"ALWAYS ABOUNDING in the work of the Lord."

-- is the joyful, purposeful, satisfying ideal of true living.

Bro Growcott

10 Yet a little sleep, a little slumber, a little folding of the hands to sleep:

11 So shall thy poverty come as one that travelleth, and thy want as an armed man.

12 A naughty person, a wicked man, walketh with a froward mouth.

Evil speaking is a characteristic of the world. So common is it that its heinousness is not perceived. God has pronounced it a crime. His hatred to it is repeatedly emphasised. Are we resisting or yielding to this popular sin? "Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice."

This commandment cannot be infringed with impunity. Woe to evil surmisers, false accusers, and tale bearers! Their conduct separates them from God. Gehenna is their certain goal. What righteous man is not pained to hear his brother maligned? Think you not that Christ shares this feeling? Let us not indulge in evil speaking under the unjustifiable notion that we think our brother is deserving of it.

God has provided rules for dealing with transgressors. These rules rigidly prohibit us allowing evil thoughts to rankle in our minds, much less of infusing them into others. Assuming that we have ground for righteous indignation, let us refrain from acting unscripturally. Let us follow an example set us—"being reviled, we bless, being persecuted, we suffer it, being defamed, we intreat."

The world from God's standpoint is incorrigibly bad—"the whole world lieth in wickedness." This truth the saints should keep vividly before them. Let us consider the significance of the expressions which the Scriptures apply to it:—vain—ignorant—rebellious—cruel—corrupt —dark—asleep—dead—blind—drunk—mad. If we keep these characteristics steadily before the mind, it will stimulate us to be circumspect—it will steel us to resist the deadly influences which assail us on every side. But though possessed of this character, the world serves a purpose. Otherwise it would not exist.

Neither would the faithful be made to struggle within it. "The creature was subject to vanity, not willingly, but by reason of him who hath subjected the same in hope."

The world is God's machinery, by means of which He produces that character which is essential for an eternal life in His kingdom. Christ prayed not that his disciples might be taken out of the world, but that they might be kept or guarded in it. To go the way of the world is fatal. To withstand it—though a painful and distressing exercise—evolves that spiritual strength and vigour which lead on victory. Let us realise the good that God is accomplishing in relating us to evil, and there will be more patience and less complaining.

Bro AT Jannaway.

The Christadelphian, March 1887

13 He winketh with his eyes, he speaketh with his feet, he teacheth with his fingers;

14 Frowardness is in his heart, he deviseth mischief continually; he soweth discord.

15 Therefore shall his calamity come suddenly; suddenly shall he be broken without remedy.

16 These six things doth the LORD hate: yea, seven are an abomination unto him:

17 A proud look, a lying tongue, and hands that shed innocent blood,

18 An heart that deviseth wicked imaginations, feet that be swift in running to mischief,

Planning sin is in some ways more vicious than the sin itself.

19 A false witness that speaketh lies, and he that soweth discord among brethren.

God demands utter TRUTH in the "inward parts" -- rigid integrity in the deepest well-springs of motive and intention -- regardless of consequence, which is the very opposite of natural, shifty human nature.

Sowing discord.

What terrible judgment is in store for such! And yet what a common, thoughtless fault it is!

All these things are the natural motions of the flesh, and will manifest themselves naturally in us all, unless honestly faced and rooted out -- especially the last.

So much is said with the secret (though never admitted, even to ourself) purpose of causing one person to be estranged from, or offended by, or think less of, another.

This is such an ingrained characteristic of the flesh that we are all guilty. It is so satisfying to the pride of the flesh to criticise and think evil. And this is the crowning abomination in the sight of God, but --

"Love covers a multitude of sins."

Bro Growcott - BYT 1.19

A fruitful source of discord is evil-speaking. Evil-speaking springs from many causes; from spite, envy, and sometimes from the careless, unthinking use of the "little member."

Evil-speaking in not necessarily false speaking, though for the most part it is so. A brother may speak evilly by retailing from a wrong motive the unquestionable failings of another. To defame by wilfully lying, or by making a statement upon insufficient data, is to practise the vice in its most abominable form. Let us endeavour under all circumstances to obey the divine commandment—

"Speak evil of no man."

Let us take heed lest any root of bitterness spring up and many be defiled (Heb. 12:15.) How can "unfeigned love of the brethren" co-exist with such practices as that of saying hard things against them, of wantonly circulating their failures, of cherishing unkindly feelings?

Let us not forget that by our words we are to be judged. The prevalence of evil-speaking, tale-bearing, and tittle-tattling, makes it doubly needful for us to be watchful in the matter. Let us not basely interpret brethren's motives. Neither let us aid the slanderer by encouraging and listening to him. "Speak not evil one of another, brethren."

Bro AT Jannaway

The Christadelphian, Feb 1888

20 My son, keep thy father's commandment, and forsake not the law of thy mother:

21 Bind them continually upon thine heart, and tie them about thy neck.

Forgetfulness in relation to Bible truth paves the way for doubt, doubt for denial, and denial for shame and death at the judgment. If we would safe-guard ourselves against unbelief and apostacy, we must not grow weary in reading.

This is no guess, but information vouchsafed in divine revelation. Where brethren "give attendance to reading," there will be no forgetfulness. God, in regard to His law, has put the matter very plainly—

"Meditate therein day and night" (Jos. i :8; Prov. vi: 21; Ps. lxviii: 5–8).

Forgetfulness is not the only cause of infidelity; but it is a cause, and a very potent one. It matters not how intelligent a man may be in the truth, how moral-minded from a phrenological point of view, he is bound to grow unfriendly with the truth, and ultimately to renounce it, if he cease to read, prayerfully and carefully, the word of his God.

Let all men, whether their brain-power be great or small, note this fact, and act wisely.

Bro AT Jannaway

The Christadelphian, March 1899

22 When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awakest, it shall talk with thee.

23 For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life:

Those only come to judgment who are responsible; and this rule holds good with Jew and Gentile. The responsible are those who are sufficiently enlightened to know the will of God, and do it or refuse. Who are sufficiently enlightened for this purpose, God only knows. There we must leave it. The principles of the truth are clear enough. Their personal applications are often doubtful.

The Christadelphian, Nov 1886

24 To keep thee from the evil woman, from the flattery of the tongue of a strange woman.

25 Lust not after her beauty in thine heart; neither let her take thee with her eyelids.

26 For by means of a whorish woman a man is brought to a piece of bread: and the adulteress will hunt for the precious life.

27 Can a man take fire in his bosom, and his clothes not be burned?

28 Can one go upon hot coals, and his feet not be burned?

29 So he that goeth in to his neighbour's wife; whosoever toucheth her shall not be innocent.

30 Men do not despise a thief, if he steal to satisfy his soul when he is hungry;

31 But if he be found, he shall restore sevenfold; he shall give all the substance of his house.

32 But whoso committeth adultery with a woman lacketh understanding: he that doeth it destroyeth his own soul.

33 A wound and dishonour shall he get; and his reproach shall not be wiped away.

34 For jealousy is the rage of a man: therefore he will not spare in the day of vengeance.

35 He will not regard any ransom; neither will he rest content, though thou givest many gifts.

Bro Growcott - BYT 1.19

Godly Resolutions

Our Loving heavenly father, In the name of our Lord Yahoshua Anointed we offer our thanksgiving to THEE

"WE will hear thee speak."—Ps. 85:8.

"WE will sing unto thee O Yahweh as long as we live."—Ps. 104:33.

"WE will run the way of thy commandments."—Ps. 119:32.

"WE will never forget thy precepts."—Ps. 119:93.

"WE will meditate on all thy works, and talk of thy doings."—Ps. 70:12.

"Though we walk through the valley of the shadow of death we will fear no evil."—Ps. 23:4.

"We will freely sacrifice unto thee."—Ps. 54:6.

"We will be glad and rejoice in thy mercy."—Ps. 31:7.

"Our  tongues shall speak of righteousness, and of thy praise all the day long."—Ps. 35:28.

"Thou art Yahweh, our  refuge and fortress: our Elohim in whom we trust."—Ps. 91:2.

For WITH THY HELP we will be perfect before thee, through the merciful provision of the precious blood offering of thy holy one our high priest and faithful mediator in heaven, they beloved son.

amen

Gospel Prayers

Our Loving heavenly father, In the name of our Lord Yahoshua Anointed we offer our thanksgiving to THEE 

"Show us thy ways, O Yahweh; teach us thy paths, and lead us in thy truth."—Ps. 25:4, 5.

"Keep us as the apple of thine eye; hide us under the shadow of thy wings"—Ps. 17:8.

"Let the wickedness of the wicked come to an end; but establish the just."—Ps. 7:9.

"Arise, O Yahweh; let not man prevail; let the heathen be judged in thy sight."—Ps. 9:19.

"Do good in thy good pleasure unto Zion; build thou the walls of Jerusalem."—Ps. 51:18.

"that the salvation of Israel were come out of Zion."—Ps. 53:6.

"Let Elohim arise, let thine enemies be scattered; let them also that hate thee flee from before thee."—Ps. 18:4.

"Arise, Elohim, judge the earth: for thou shalt inherit all nations."—Ps. 82:8.

"Let thy hand be upon the man of thy right hand, upon the son of man whom thou hast made strong for thyself."—Ps. 80:15.

"Peace be within the walls of Jerusalem and prosperity within thy palaces."—Ps. 122:7.

"Arise, O Yahweh, into thy rest, thou and the ark of thy strength. Let thy priests be clothed with righteousness, and let thy saints shout for joy."—Ps. 132:8, 9.

"Thy kingdom come, thy will be done on earth as it is in heaven."

"Satisfy us early with thy mercy, that we may rejoice and be glad all our days."—Ps. 90:14.

"Let the nations be glad and sing for joy; for thou shalt judge the people righteously, and govern the nations upon earth."—Ps. 77.

"Send out thy light and thy truth: let them lead me; let them bring me to thy holy hill."—Ps. 43:5.

"Come, Lord Yahoshua."—Rev. 21.

In his name we offer all our thanks and praise to thee our loving father in heaven

Amen

The Christadelphian, Oct 1876

The power of death destroyed

Heb 2: 14

It has been objected that the putting-away of sin cannot have been the putting-away of the mortal nature, because Christ rose with the same nature, and it is said that the same infirmities clung to him until he was changed to immortality.

There is no evidence, however, that Jesus rose from the dead with the same infirmities that he had before he died: it is simply assumed, and we have quite as much reason for assuming the contrary; but as we do not desire to base any argument on a mere supposition, we pass it by.

As to Christ having risen with the same nature that he died with, this of course is admitted, but this fact is no proof that the sin he put away was not sin in the flesh, for the necessity for destroying sin in the flesh lay in the fact that it had the power of death, and that power had been destroyed in him when he rose from the dead.

So that even though he rose in the same nature that he had before his death—and even if his nature was in precisely the same condition—the power of sin over him had been destroyed, and God could then change him to immortality, so that his victory over sin might be thus perfected or perpetuated.

The body of sin, or the devil, having been destroyed, a way was thus opened for its destruction in others on their availing themselves of the appointed way, viz., immersion into the death and resurrection of Christ, by which they obtain the remission of sins, and a title to the redemption he obtained by his death and resurrection—using "resurrection" here in its fullest sense, as including resurrection to immortality.

The consistency of this plan may be seen in view of a principle exemplified in certain passages of Scripture, namely, that the removal of the punishment for a sin implies or involves the forgiveness of that sin. For instance, when God had decreed the death of Hezekiah, and then, in answer to Hezekiah's prayer, permitted him to live, Hezekiah said,

"Thou hast in love to my soul delivered it from the pit of corruption; for Thou hast cast all my sins behind Thy back,"

i.e., blotted them out.—(Isaiah 38:17.) The case of David also is perhaps to the point. When he had sinned "in the matter of Uriah the Hittite," and God sent Nathan to charge him with it, "David said unto Nathan, I have sinned against the Lord." And Nathan said unto David,

"The Lord hath put away thy sin; thou shalt not die."—(2 Sam. 12:13.)

Then, again, when Christ was about to cure the palsied man, he said to him, "Son, be of good cheer; thy sins be forgiven thee;" and when some of the Scribes said, "This man blasphemeth," Jesus said,

"Whether is easier, to say, Thy sins be forgiven thee, or to say, Arise, and walk? But that ye may know that the Son of Man hath power on earth to forgive sins, (then saith he to the sick of the palsy), Arise, take up thy bed, and go into thine house."—(Matt. 9:2–6.)

This would imply that the disease from which this man was suffering was a punishment for sin, and that the removal of the disease carried with it the forgiveness of his sins. Let us now apply this principle to the matter in hand. Death is the punishment for sin; Christ has "abolished" death, and therefore on men associating themselves with this abolition, by union with Christ, death is accounted as being prospectively abolished in them, and this therefore carries with it the forgiveness of their sins.

In bearing the condemnation resting on the sin-nature, of which Christ, in common with the rest of the race, was a partaker, and in being raised from the dead, the power of sin was destroyed, while at the same time God's law was not set aside, but was upheld in him, and therefore, on the basis of that destruction of sin, God can consistently forgive those who, believing "the truth," recognise that the evils resulting from the breaking of His law have been removed in Christ, and that they can obtain redemption through him alone—on their manifesting their recognition of this fact in the appointed way. Hence we read in Col. 2:10–13:—

"Ye are complete in him, who is the head of all principality and power: in whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who has raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened (or made alive) together with him, having forgiven you all trespasses."

The Christadelphian, Sept 1876

 the holy thing she bore was called a Son of Deity, and named JESUS (Luke 1:35, 31).

Thus,

"the Logos became flesh, and dwelt among us," says John, "and we beheld his glory, glory as of an only-begotten from the Father, full of grace and truth;" for "the law was given through Moses; the grace and the truth came through Jesus Anointed" (John 1:14, 17).

Now, "Theos was the Logos," says John; that is, Deity was the Word; and this Word became flesh in the manner testified.

Eureka 1.2.2.

If it be argued that Thus is referring to 30 years after the birth the following proves that not to be so...

The mystery of godliness is practically exhibited in the incarnation of the Word in the conception and anointing of Jesus; in the perfecting of his body at its resurrection, when Deity in Spirit was as visible to the apostles as Deity in Flesh had been to them before the crucifixion.

Eureka 2.0.

THE WORD MADE FLESH - DIFFERENT STAGES

S.B.‭—‬We have duly received,‭ ‬in common with you,‭ ‬a copy of Friend Jardine's second letter to the Editor of the‭ ‬Christadelphian,‭ ‬in response to our review of his first.‭ ‬We think it unnecessary to make it the subject of reply.‭ ‬We must refer to our review as containing all the answer required.‭ ‬The only point requiring notice is where the writer is able to quote from an early production of Dr.‭ ‬Thomas's,‭ ‬in support of his contention that the Word was not made flesh till the baptism of Jesus.‭ ‬This is best answered by the following quotation from a letter written by the Dr.‭ ‬in‭ ‬1870:

‭ "‬My faith and hope are what they have been for years,‭ ‬only that they are‭ ‬enlarged,‭ ‬strengthened and increased,‭ ‬because I have obeyed the exhortation of the apostle,‭ ‬and added to our faith knowledge‭"—(‬Christadelphian,‭ ‬August,‭ ‬1870,‭ ‬p.‭ ‬237.‭)

On the principle expressed in this extract,‭ ‬the Dr.‭ ‬came to see that the manifestation of God began with the birth of Jesus,‭ ‬and was perfected in two subsequent stages—his anointing of the Spirit and his resurrection.‭ ‬He was consequently able to say,‭ ‬only a year or so after writing the words quoted by Friend Jardine.

‭ "‬There was no Word made flesh till the birth of Mary's Son.‭"

The Christadelphian p581 ‭March 1, 1875