So natural to a Jew was the connection between joy and this feast, that Peter, on the hill of transfiguration, no sooner felt the strange, surpassing joy of the scene, than he seems to fancy, "This is the day of the Feast of Tabernacles." He fancies himself and his two brethren to be already dwelling under booths or tabernacles, when, lo! their joy is increased by the presence of three strangers who have come up among them-the Master, and Moses, and Elijah. He proposes to detain these, by twining booths for them also (Mark ix. 5), and so retain the exquisite joy which their presence caused; for his cup was running over. In all this we see, probably, a dim hint of the truth, viz., that the coming of Jesus shall indeed be the true time of the Feast of Tabernacles, and his presence the true source of that day's overwhelming bliss. Peter spoke confusedly; but his confused words are recorded, because in his very confusion he was led to utter more than he really knew or meant. It is when the Lord shall come in his glory, and his kingdom has been set up by him in power (Mark viii. 38; ix. 1), that the antitype of the Feast of Tabernacles shall arrive. Then is earth to be clothed with its new-created loveliness (Isa. xxxv. 1, 2), the very "trees of the wood rejoicing before the Lord" (Ps. xcvi. 12). Then shall Jesus give the thirsty all their desire, and they shall sorrow no more at all. "He that sees not the rejoicing of that day shall never see joy at all."

And the many sacrifices offered during these seven days (see Num. xxix. 12), all pointing to the Lamb of God, may intimate that Jesus shall be the chief object of delight in all that feast. It shall still be " Master, it is good to be here." Outward glory shall be like the case of a telescope, all intended to direct and fix the eye

on the Master himself. "Lo! this is our God, we have waited for him." The decrease of the sacrifices (one a day), as the week went on (Num. xxix.), may indicate that there will be always less and less need to point the redeemed to Jesus as the sum and centre of all; they will be so entirely satisfied of his being so-so completely bent over to entire oneness of feeling with him. It will become their only nature-the only thing natural to them to find Jesus their all in all. Oh, what are men who are "without Christ in the world!"

עצרת

The close of this season is called, in ver. 36, a "solemn assembly." This is the eighth day, already mentioned above; but we notice it here again. The word is peculiar, , "day of restraint," or rather, a day of closing and shutting up. It is applied to the close of the Feast of Unleavened Bread (Deut. xvi. 8), and perhaps ought always to be thus understood, viz., as denoting a solemn close.* On the eighth day, Israel returned to their houses, and rejoiced there. And some suppose the final state, after the days of Christ's kingdom, may be hinted at here" the ages to come"-the undescribed, unknown, but unutterably blessed eternity after the Thousand Years.

Ver. 44.

THE CONCLUSION OF THIS SUBJECT.

"And Moses declared unto the children of Israel the feasts of the Lord."

The Lord thus testifies that Moses was faithful, to the letter, in all he was commanded to do; and leaves us with an example before our eyes of true adherence to the

* Joel i. 14, signifies, "Hold the most solemn assembly you can, like the closing day in any of your feasts." Josephus uses άσαρθα,” a word formed from this, to denote the close of the Feast of Pentecost.

revealed will of our God. If we would at length enter into these happy scenes, let us be as Moses was in his generation. Let us follow the Lord fully. "O that thou hadst hearkened to my commandments; then had thy peace been as a river, and thy righteousness as the waves of the sea."

Duty of Priests

WHEN OUT OF PUBLIC VIEW IN THE HOLY PLACE.

"THAT THOU MAYEST KNOW HOW THOU OUGHTEST TO BEHAVE THYSELF IN THE HOUSE OF GOD, WHICH IS THE CHURCH OF THE LIVING GOD."-1 Tim. iii. 15.

CHAPTER XXIV. VERS. 1-9.

DUTY OF THE PRIESTS IN REGARD TO THE GOLDEN CANDLE

STICK.

Vers. 1, 2, 3, 4. And the Lord spake unto Moses, saying, Command the children of Israel that they bring unto thee pure oil olive beaten for the light, to cause the lamps to burn continually. Without the veil of the testimony, in the tabernacle of the congregation, shall Aaron order it from the evening unto the morning, before the Lord continually; it shall be a statute forever in your generations. He shall order the lamps upon the pure candlestick before the Lord continually."

HERE are some directions referring neither to the priest's public duty, nor yet to his domestic, but to his official duties when withdrawn from the sight of men in the holy place what may be called his private official duties.

The people are to bring the oil. Asher must send up to the holy place the produce of his olive-trees, and every

Israelite must learn to feel an interest in the unseen work of the sanctuary. And not only must they bring it -they must bring it "pure," clear and unmixed, and "beaten," prepared with care. By thus prescribing to the people the duty of bringing the oil for the lamps to the priests well prepared, they were made to feel that they, as much as the priests, had an interest in the transactions of the holy place. It was equivalent to a declaration that the seven-lamped candlestick burnt there for them. And so it did. That golden candlestick, with its seven lamps at the end of the seven branches, was a type of God's Church standing in Christ (He is the shaft of gold), and supplied by the Spirit with light and life; or, to put the same truth in a different form, it was Christ holding up his Church (the seven branches), while the Holy Spirit was the indwelling light and life of each. Each Israelite had, therefore, a special interest in these lamps.

They burned "continually" (2), that is, from day to day, like the "continual burnt-offering," or daily sacrifice.* The lamps were kindled every morning at break of day, and burned till evening. At evening they were trimmed again, and burned on till the dawn of day. Hence we find in 1 Sam. iii. 3,† it was set in

* It has been remarked, that 2 Sam. ix. 7, 13, is an instance that explains the true force of Mephibosheth ate bread at David's table "continually." Hence some explain 1 Thess. v. 17, as nothing more than 'Pray at stated times without allowing interruption." But that passage includes much more, viz., a frame of mind which never felt indisposed for prayer.

+ In "The Tabernacle of Moses," by Rev. W. Mudge (a very excellent and refreshing work), this passage is quoted as proving the spread of corruption in Eli's days. But it is not so, if our view is right; and Witsius (De Mysterio Tabern.) maintains the view we have given.