EXPOSITION
THE LIGHTING OF THE LAMPS (Numbers 8:1-4).
The Lord spake unto Moses. It does not appear when. The attempt of modern commentators to find a real connection between this section and the offering of the princes or the consecration of the Levites is simply futile. Such connection may be imagined, but the same ingenuity would obviously be equally successful if this section had been inserted in any other place from Exodus 37:1-2, to the end of this book. The more probable explanation will be given below.
When thou lightest the lamps. The command to light the lamps had been given generally ("they shall light the lamps thereof") in Exodus 25:37, and the care of them had been specially confided to Aaron and his sons ("from evening to morning") in Exodus 27:21. The actual lighting of the lamps for the first time by Moses is recorded in Exodus 40:25. In the face of these passages it is incredible that the lamps had not been regularly lighted by Aaron for more than a month before the offering of the princes. The seven lamps shall give light over against the candlestick. It is somewhat uncertain what this expression, here repeated from Exodus 25:37, means. The Targums give no explanation of it; the Septuagint merely renders verbally, κατὰ πρόσωπον τῆς λυχνίας φωτιοῦσιν; the Jewish expositors seem to have thought that the light was to be thrown inward towards the central shaft; most modern commentators, with more probability, understand it to mean that the lamps were to be so placed as to throw their light across the tabernacle towards the north side.
And this work of the candlestick. For the meaning of the details here given see Exodus 25:31, sq. According unto the pattern which the Lord had shewed Moses,—viz; in the mount (see Exodus 25:40) so he made the candlestick. This has been recorded in Exodus 37:17. The repetition of the statement in this place seems to be conclusive that these verses are out of their historical position, and that their insertion here is due to some fact connected with the original records with which we are not acquainted. It may be simply this, that these verses originally followed verse 89 of the previous chapter, and followed it still when it was inserted, for reasons already suggested, after the narrative of the offerings of the princes. Why, or how, such an admission should discredit the sacred narrative or imperil the truth of its inspiration it would be hard to say. The only thing really likely to imperil the sacred narrative is to persistently deny the obvious literary conclusions which arise from an honest consideration of the text.
HOMILETICS
THE SACRED LAMPS
In this section we have, spiritually, the Divine concern that the light of revelation should be made to shine out and to illumine the whole Church of God by the ministers of his word. Consider, therefore—
I. THAT THE REPETITION HERE OF WHAT HAD BEEN SUFFICIENTLY DECLARED BEFORE SHOWS THE DIVINE CONCERN ON THE SUBJECT. Even so there is nothing which more concerns God than that the light of his revelation in Christ should be made to shine abroad strong and clear.
II. THAT THE LAMPS WERE TO BE SO ARRANGED AS THAT THEIR LIGHT SHOULD BE THROWN RIGHT ACROSS THE HOLY PLACE, AND FALL UPON THE TABLE WITH ITS LOAVES. Even so the light of the gospel—without which the Church were in total darkness, as the holy place without the candelabrum—is to be so shed abroad as that it illumine the whole breadth of the Church, and fall especially upon the faithful, represented by the loaves of remembrance (John 8:12; Acts 13:47; Ephesians 5:14; 2 Peter 1:19).
III. THAT AARON DID SO, AS COMMANDED, AND THE LAMPS DID SO SHINE. Even so the light of revelation has never ceased to shine out in the Church, and to illumine the faithful—even if not always very brightly—amidst all the changes of time, and the commotions of the world.
IV. THAT IT IS REPEATED HERE (AS IF VERY IMPORTANT) THAT THE CANDELABRUM WAS WHOLLY OF BEATEN WORK, AND WAS MADE AFTER THE PATTERN IN THE MOUNT. As made of beaten work, it was of human art and much labour; as made after the pattern in the Mount, it was Divine in conception, and that even in detail. Exactly so is the Divine revelation which is the light of the Church on earth: in its outward presentation to the senses and the understanding of men it is beholden to human labour and elaboration; but in its essence, its "idea," it is Divine, proceeding from the mind of God.
V. THAT IT IS SPECIALLY RECORDED THAT IT WAS ALL OF GOLD FROM THE CENTRAL SHAFT TO THE ORNAMENTAL FLOWERS. Even so the revelation of God, which giveth light (Psalms 119:105), is altogether pure and precious from the main stem of sacred history even to the lightest flowers of sacred poetry.
HOMILIES BY D. YOUNG
THE LAMPS OF THE SANCTUARY
This passage is to be considered in connection with Revelation 1:9-66. Moses had revelations in Sinai even as John had in Patmos. Matthew 5:14-40 will serve for a link to connect the two passages.
I. THERE WAS A TIME TO LIGHT THE LAMPS. "When thou lightest the lamps." Dressing them was morning work: they were then ready for Aaron to light" at even" (Exodus 30:7, Exodus 30:8). The light was symbolic only when it was clearly useful. By day no light was needed, but it was fitting that at night the holy place of him who is light and in whom is no darkness at all, should be well illuminated. Seven is said to be a number of perfection; if we take it so seven lamps would denote perfect illumination. Similarly the Churches of Christ are to be as lamps in a darkened world, that by their light the things of God may be discerned. The words to the seven Churches are thus words to every Church, admonishing it to tend and replenish the lamp that has been lighted at even.
II. THE LAMPS WERE TO BE LIGHTED OVER AGAINST THE CANDLESTICK. This, taken together with the reference in Matthew 5:4 to the construction of the candlestick, seems to indicate that the candlestick with its richness and beauty was to be revealed by the lamps. Bezaleel and Aholiab had been specially endowed to make this and like elaborate work (Exodus 35:30-2; Exodus 37:17-2). If the Churches then are as the lamps, we may take the candlestick to signify the doctrines, the promises, the duties, the revelations to be found in the word of God. Law and gospel are intermingled by prophet and apostle in a splendour and richness of which Bezaleel's work was a feeble type. The candlestick supports the lamps, which in turn reveal the candlestick. The truths of God's word are in charge of his Churches. They rest upon that word, and their lives, conspicuous for abiding purity and brightness, must recommend the word. The lamps must reveal that the candlestick holds them, and it must be made obvious that the candlestick is for this purpose.
III. IT WAS AARON WHO LIGHTED THESE LAMPS, and so it is from Christ the true Aaron that every Church gets its light. We cannot recommend God's word by anything save the holy, beautiful, benign life which his Son, by the Spirit, can create within us. Then, and only then, will our light so shine that men will glorify our Father who is in heaven.
IV. THE LAMPS REVEALED THE GLORY OF AARON'S OWN VESTURE—those holy garments which were for glory and beauty. Read carefully Exodus 28:1-2, and then consider that Aaron arrayed in all these splendours was the type of the true Intercessor afterwards to come. That is an unworthy Church which does not reveal much of Christ; which does not, by the shining of its life, attract attention more and more to the glories of his person. We cannot glorify our Father in heaven, unless by glorifying the Son whom he has sent.
Lessons:—
1. That which is useful may also be beautiful, and in its use its beauty will be revealed.
2. The candlestick was something permanent, made of gold, and not needing renewal. We have no occasion for a new, an altered, or an increased gospel; all required of us is to show it forth, by daily replenishings from the beaten oil of the sanctuary.—Y.