Notes of the Feasts of the Lord.
No 5:
THE FEAST OF TRUMPETS,
Lev, xxiii, 23-25,
We have seen in preceding lectures how deeply the element of time enters into the wondrous revelation of the will of God to man; how days and weeks and years are all sanctified to the service of God, and blessed to the use of man by the institution of daily morning and evening sacrifice; by the service of the weekly sabbath, and by the celebration of special days and weeks of annual recurrence.
We have now before us the commandment regarding the observance of the first day of the seventh month, which leads us naturally to observe that the regular ordinary monthly solemnity called the new moon, though not specified among the feasts in this 23rd chapter of Leviticus, was, nevertheless, an integral part of the law of Moses to all Israel, and was celebrated on the day of the new moon by a sacrifice, of which we read in Numb, xxviii, 11-15, and a feast, as we learn from 1Sam.xx.5,18.
The subdivision of time into months of Divine origin, as is that into weeks; although as to the names of the months nothing positive can be said.
The Jewish names of these are of Caldean of Persian, as ours are of Roman origin.
The reckoning of time from the day of the conjunction of the moon with the meridian of the sun, leads us to think of the changes of aspect of the former towards the earth which are no doubt designed to reach us much spiritual truth.
It is said in the beginning that the lesser light was to rule the night, as the greater-the sun-was to rule the day; and this is repeated in Psalm cxxxvi.7,8,9, where the mercy of the Lord is sung.
To give light upon the earth is by no means the whole, nor even the chief purpose of these heavenly bodies, for we read: "Let them be for signs, and for seasons, and for days and years; and let them be for lights in the firmament of the heaven, to give light upon the earth; and it was so." Gen.i.14,15.
The first thing named is "Signs".
Now we know of Whom the sun is a sign or symbol, even of our Lord, the Sun of Righteousness, the true Light that lighteth every man; but of whom or of what is the moon a sign ?.
This may be easily inferred from the fact, that the moon receives all her light from the sun, and reflects it in his absence upon the earth; and from the words, "ye are the light of the world," addressed to His disciples by Him, Who says of Himself: "I am the Light of the world". John viii, I2; ix.5; Matt. v, I4.
Of this truth the Jews had an intimation. Ps, lxxxix,37; civ, Ig.
But we may not dwell further on this at present. Our subject in this Lecture is the Feast of the first day of the seventh month, by which time the vintage had been finished, and thus the way prepared for the Feast of Tabernacles, which was after the ingathering at the end of the year.
This seventh month was also the beginning of the Jewish civil year, and the first day of it was distinguished from the first day of other months, not only by the presentation of an additional burnt-offering--see Numb. xxix, 1-6, specially verse 6; but by a very peculiar service, called in our text "a memorial of blowing of trumpets."
In order to be able to apprehend the meaning and importance of this rite, we must turn to another part of the Law.
In the 10th chapter of Numbers we find the commandment given to Moses, to make: "two trumpets of silver," each of them "of a whole piece," to be used "for the calling of the assembly, and for the journeying of the camps". v, 2.
After the directions for the sounding of these, whether for the assembly of all the people, v,3; or of the princes, the heads of the thousands of Israel, v. 4; or for the marching of the camps, vv.5, 6; we read, that the ministry of blowing with these trumpets was committed to the priests, the sons of Aaron, and that this was to be a perpetual ordinance, v.8.
Then follow these words, which are for our present inquiry of chief importance as showing the gracious purpose of God towards His people in this institution: "And if ye go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets; and ye shall be remembered before the Lord your God, and ye shall be saved from your enemies. Also in the day 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; that they may be to you for a memorial before your God: I am the Lord your God". vv,9,1O.
These then are the uses of the trumpets of silver in the hands of the priests.
We further observe in our text, Lev.xxiii, the word "memorial" a memorial of blowing of trumpets". This word occurs some thirty-four times in the Scriptures; and generally in connection with something of supreme importance; such as:
Exod. iii, 15:
The name of God, His memorial for
ever."
Xii, 14, The day of the Passover,"
xiii, 9: The feast of unleavened bread."
xvii. I4-The purpose to exterminate
Amalek."
xxviii, 12, The names on the stones of the Ephod,
xxx, 16, The atonement or ransom money.
Lev, ii, 2, 9, 16, A portion of the meat offerings.
Numb xvi.40.The censers of Korah, Dathan, &c.
Josh iv, 7, The stones taken from the bed of Jordan.
It is also found in Matt. xxvi, I3--Mark xiv, 9, the anointing of our Lord's head, and Acts x.4, the prayers and alms of Cornelius.
All these passages show the importance of the special truths, which the Lord would have His people to bear in mind, and His care to eject this by the appointment of memorials of such varied kinds.
Our object will be attained in the first part of this Lecture by inquiring into those things, which, by the sound of the trumpets on the feast day specially set apart for that memorial, were recalled to the mind of the ]ews in the days of Moses; and afterwards noticing those subsequent occasions on which the sound of the trumpet is mentioned in connection with some important event, present or future, in the history of the Lord's cleanings with His people.
The very first occasion noted in Scripture where the sound or voice of a trumpet was heard, is that, where all Israel stood before the Lord at the foot of Mount Sinai.
Nothing can surpass the sublimity of the language employecl in Exod. xix, I6-20; ancl xx. I8-22.
From these passages, and from Deut, iv. 36; v. 4; and v. 22-26, it is clear that the sound which proceeded from the midst of the fire, the solemn sound of the trumpet, was none other than the voice of God.
In confirmation of this we read in Rev, 1.IO, "I was in the spirit," &c.; and that the voice was that of the Son of Man. v.II-I3.
And also, comparing 1 Cor. xv.52: "the trumpet shall sound, and the dead shall be raised", with John v, 28, 29: "The hour is coming, in the which all that are in the graves shall hear the voice of the Son of God-and shall come forth," we find the same truth.
In this feast of trumpets, therefore, the Jews had a memorial of that awful day of trembling, yet of comfort and blessing, when they heard from Sinai the voice of God, and saw something of His terrible glory.
This beginning of the revelation of the law to them was the assurance of the Lord's presence amidst His people; as the voice that proceeded from the burning bush had been the assurance to Moses of the same Presence a short time before.
In this memoriaI they celebrated the beginning of- the Lord's interference on their behalf; which was consummated in the giving of the Law, and the ratification of the covenants made with Abraham, Isaac, and Jacob in that further covenant, which constituted them the peculiar people of the Lord.
The sound of the trumpet, therefore, recalled to them the Voice of the living God.
Further, as we learn from Num. x, I 0 already quoted, the trumpets were blown over the burnt-offerings and the sacrifice of peace-offerings in the day of their gladness, and in their solemn days, and in the beginning of the months.
The voice of the trumpet on these occasions was to the faithful worshippers the assurance of the Lord's acceptance of their offerings; was the promise and pledge of the help from the sanctuary, and of that blessing of their convenant-keeping God, which was conveyed in the formal blessing of the priest with uplifted hand and words of peace at the close of the solemn service.
To this use of the trumpet apply Ps.1xxx1.3; xcviii,5,6; xlvii,5; and cl.3, all nature is an instrument- Man must give it breath; that is, words and melody.
Again, as above observed, the Jews reckoned the commencement of their civil year from this day of the Feast of Trumpets,; and as the seventh month was the most solemn of their ecclesiastical year, because of the celebration in it of the Great Day of Atonement, of the publication of the Sabbatical year and the year of Jubilee in their seasons, and especially of the grand crowning Feast of Tabernacles, is its felt to be a fitting introduction to this sacred month, that the first day of it is should be a peculiar day of memorial for the covenant people of God.
Of the signification of the other features of this day, viz., the Sacrifice of a bullock, a ram, seven lambs and a young goat, in addition to the ordinary and regular new-moon sacrifice of two bullocks and a ram, seven lambs and a goat, see Numb. xxviii. II-IS; xxix, 1-6, and of the Sabbath and the holy Convocation, we have already spoken in noticing similar sacrifices made on the seven days of the feast of unleavened bread, and on the day of the feast of harvest, and other holy days, at the close of the solemn se.
Thus from the very day of the institution of the Feast of Trumpets, the pious worshipper had much to recall to memory connected or associated with the sound of a trumpet; and much to occupy his spirit in realising the presence of God at the offering of the sacrifices; while all the promises given regarding the inheritance were the matters of hope, that filled him with joy and assurance that the Lord would not forsake His people, but accomplish all His gracious purpose in them and by them.
Before proceeding to speak of the spiritual import of this Feast, and its practical application to the Church of the New Testament, we shall refer briefly to those subsequent occasions in the history of Israel, which are in the minds of all students of Scripture associated with the blowing or sounding of trumpets, and which in successive generations formed so many points of joyous and grateful memorial awakened by the keeping of the Feast.
The fall of Jericho will naturally recur to every one, as the most prominent fact of this sort, as indeed it is.
We read in Joshua vi. The account of this, See vv, 1-S, 10, 15, 16, 20. Here the implicit obedience of Joshua to the Lord, and of all the priests and people to Joshua, mark the work done as one entirely of God.
Again we read, that Ehud, the Judge of Israel, blew a trumpet in the mountain of Ephraim and roused Israel, and delivered the land from the oppression of the Moabites, Judg. iii. 26-30.
Again we read of the deliverance of the Lord's people from Midian, through the faith and valour of Gideon and his 300 men with their trumpets and pitchers and burning lamps. Judg, vii, 16-22. See vi, 34, as to the gathering of Gideon's band.
Again, at the bringing up of the Ark of God from Kirjath-Jearim, 1 Chron. xiii, 5-8, and at the placing of it in the tent that David had prepared, 1 Chron, xv, 24, 28, and for the continual service before it until the temple was built, 1 Chron, xvi, 6, we find trumpets always mentioned among the instruments used in the worship of God; and, from what we have heard of the purposes for which the Lord commanded these to be made, we know that their solemn tones must have thrilled through the soul of every faithful Israelite, conveying assurance of the immediate presence of God, and of His mercy and grace put forth for the protection and blessing of His people.
Again, in the account of the dedication of the Temple by Solomon, and of the Lord's acceptance of that dedication, there is one speciality connected with the use of trumpets which deserves a passing word of comment.
We read that when all had been done connected with the setting of the Ark in the most holy place; when the priests were come out of the holy place; when the singers, all of them Levites, "with their sons and their brethren, being arrayed in white linen, having cymbals and psalteries and harps, stood at the east end of the altar, and with them an hundred and twenty priests sounding with trumpets: It came even to pass, as the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the Lord; and when they lifted up their voice with the trumpets and cymbals and instruments of musick, and praised the Lord, saying, For he is good; for his mercy endureth for ever: that then the house was filled with a cloud, even the house of the Lord so that the priests could not stand to minister by reason of the cloud: for the glory of the Lord had filled the house of God". 2 Chron, v, 12-I4.
Is it not remarkable that, on the day of Pentecost, when the foundations of the Spiritual Temple were laid, the number of the company, including the Apostles, who were all with one accord in one place, and became all filled with the Holy Ghost, was about one hundred and twenty-precisely the number of priests sounding trumpets at the dedication of the Temple in the days of Solomon.?
Again, when war had broken out between Israel and Judah, we find King Abijah calling thus to Jeroboam and all Israel: "Behold, God himself is with us for our captain, and his priests with sounding trumpets to cry alarm against you. 0, children of Israel, fight ye not against the Lord God of your fathers; for ye shall not prosper."
But Jeroboam caused an ambushment to come about behind them: so they were before Judah, and the ambushment was behind them.
And when Judah looked back, behold, the battle was before and behind: and they cried unto the Lord, and the priests sounded with the trumpets.
Then the men of Judah gave a shout: and as the men of Judah shouted, it came to pass, that God smote Jeroboam and all IsraeI before Abijah and Judah.
And the children of Israel fled before Judah: and God delivered them into their hand......Thus the children of Israel were brought under at that time, and the children of Judah prevailed, because they relied upon the Lord God of their fathers". 2 Chron. xiii, 12-16,18.
And long after this, when Hezekiah was carrying through his great work of reformation, sanctifying the desecrated temple, and restoring the holy order of God's worship, we read of "the Levites in the house of the Lord with cymbals, "&c., "and the priests with the trumpets" -2 Chron, xxix, 25-8.
Finally, the list of these historical notices is closed by the instructive fact that when the temple had been destroyed, and the Lord's people led away captive to Babylon for seventy years, no sooner had the remnant of the faithful returned with Zerubbabel to Jerusalem, and set up again the altar of the God of Israel, and laid again the foundations of the House of the Lord, than we find the priests in their apparel with trumpets, &c,Ezra iii, 10, II.
Oh, how much is now recalled to the spirit of a Jew, who keeps alive the memory of the Lord's dealings with his fathers, by the cornet soundedannually in the Synagogue on the anniversary of the Day of Atonement.
The language of the poet is very applicable: "No portents now our foes amaze, Forsaken Israel wanders lone, Our fathers would not know They ways, And Thou hast left them to their own."
Now, seeing that all these things we have read are recorded for our learning, and that every point in the shadowy or typical institutions of the 01d Testament must have its corresponding reality in the New, that the worship in spirit and in truth ought to be in all points not less orderly and complete than that which was but a figure of it, we are unable to resist the conclusion that, whatever be the spiritual truth signified by the use of trumpets in the worship of God, in the assemblies of His people, in the directing of the movements of the camp of Israel, and in their proclamations and battles, that truth was designed of God to be a continuous or permanent part of the ministry of the Church of the New Testament; that the loss of it for a time is a detriment to the Church's welfare; and that the restoration of it should be sought with all earnestness by every faithful Christian.
From Heb, xii.19, compared with v, 25, we learn that the thing signified by the sound of the trumpet is none other than the voice of the Lord, the Word of ministry, the Word of power, and the Word of authority spoken in the assemblies of the Church by those whom He uses to bring His messages of teaching, guidance, rebuke, or consolation.
We know that this Word of apostolic power and prophetic light was in the beginning continually heard in all the assemblies of the saints, Acts iv, 3I ~ vi, 8, 1O; x. 44,46; xix, 6; xx. 2;3.
This application of the trumpet voice is confirmed largely by the recurrence of the expression, blowing or sounding a trumpet, so frequently met with in the books of the prophets, see Isa, xviii. 3; lviii.1; Jerem. iv, 5; vi,1,17; li.27-29; Ezek, xxxiii, 2-.7; Hos. viii.1; Joel ii, 1, 15; Amos iii, 6-8; Zech, lX, I4; and, need we add, 1 Cor. xiv, 6-8.
How solemn does this make every word of the books of the prophets and of the Epistles or Commandments of the Apostles of the Lord. See 2 Pet, iii, 2.
Every tone a blast of the trump of God !
And when we read of the final act which shall close this dispensation, the sounding of the trumpet that shall gather the elect from the four winds, from one end of heaven to the other, Matt, xxiv.31, of that trumpet which shall sound through the tombs of generations past, and summon forth those that sleep therein: all this becomes intensified, and we seem to hear the tones of that trumpet, that voice of the Son of God, which shall quicken life within the tomb, in every word of the Gospels, and every verse of the Epistles.
It was that voice as of a trumpet that John heard in Patmos, which dictated the Seven Epistles to the Churches in Asia; and we do not further allude to the seven trumpets of the Book of Revelation, each blast of which is followed by a stroke of judgement upon the earth or its productions, or the sea and them that trade therein, or the men who have departed from the Covenant of God, and are given up to be tormented of evil spirits.
We do not further allude to these than to observe how the use of the symbol of a trumpet for the voice of God pervades the Scripture from first to last: from Sinai to Patmos, from the giving of the law to Israel under the hand of Moses to the time when the echo of the seventh trumpet shall be heard in the great voices in heaven, which proclaim: "The kingdoms of this world are become the kingdom of our Lord, and of His Christ, and He shall reign for ever and ever" Rev. xi, I3,
It is this pervading character of the ministry of Christ in the power of the Holy Ghost, symbolised by the use of trumpets, that needs to be pressed upon the Christians of this generation.
We have seen how every one of the solemn feasts of the Lord prescribed to the Jews, as yet examined, applies to the Church in a way that renders the keeping of them a permanent spiritual exercise, an exercise of faith and hope and holy worship.
Let us bear in mind that the Church needs the same power of the Spirit in presenting acceptable worship to God as in fulfilling her testimony to the world.
A very striking comment on Numb. x, 9 is found in Deut, xx, 1-1O,
And the proclamation of peace in this last verse illustrates the word of peace, which is the very essence of the gospel message, the rejection of which brings down on the impenitent the righteous judgement of God.
It is the same Word of the Lord that now invites an entreats, that shall one day judge the world; and it is the most solemn consideration that can engage our conscience and powers of thought, that a man can really utter the words of the Lord, and that the judgement of God follows upon this fact, that men hear through their brethren the word and commandments of God, and are responsible for discerning and obeying, or for despising and rejection the same.
It will assist us in rightly appreciating the force of this argument, if we bear in mind that there are two grand classes of symbols used in Scripture- the one of objects or operation in nature, independent of the action of man, such as sun, moon, stars, light, rain, dew, springs of water, mountains, rocks, wind; the other of objects absolutely requiting the action or co-operation of man, such as a crown, a harp, a key, a sword, a shield, a breastplate, a girdle, a helmet, a pen, a musical instrument of any kind, and, notably, a trumpet; all the operations of sowing and reaping, casting a net, building a house, giving or partaking feast; breaking and eating bread, drinking of a cup, presenting spiritual sacrifices, and all that is connected with the worship and sacraments of the Church-all these express at once the privilege and the responsibility ofman to use the things given him of God.
And, of these, the foremost place must ever be given to the distribution ofthe gifts of the Spirit to the members of the Body of Christ--see, as to witness-bearing, John xv, 26, 27, and, as to the exercise of spiritual gifts, Rom, xii,5 and 1 Cor, xiv, 1; 2 Cor, vi.1; Col. iii, 16; 1 Pet, iv. 1O,11.
Finally, we may remark that, as the Jews reckoned the commencement of their civil year from the day of the Feast of Trumpets, we draw the conclusion that it points eminently to that period when "time shall be no longer"; when the the mystery of God in His Church shall be finished; that it typifies the joy of His people at the commencement of that period of blessednes and peace--that era of the kingdom of Heaven which shall be fully ushered in when the harvest of the earth is gathered; for it comes in order before the Day of Atonernent and Feast of Tabernacles, thus pointing to the truth that before the blessed day when the "great voice out of Heaven" shall declare that "the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them and be their God". Rev, xxi, 3, a great day of trouble, and sorrow, and confession of sin must intervene.
For, connected as the blowing of the trumpet has ever been with the deliverance or doom of those in whose ear it is sounded, we hear also in these trumpet notes of joy and gladness, a mingling of warning and testimony of judgement to come, and infer that the blowing of the seven trumpets of Rev, viii., ix., and xi, has some anti-typical connection with this feast.
We have thus shown the spiritual import and practical application to the Church of the Feast of Trumpets. It is one that fills us with shame and sorrow-shame, that the voice of the Spirit is so seldom heard as of o1d in the assemblies of God's children; and sorrow, that so few lay it to heart as a thing to be grieved over and repented of, Human learning, worldly wisdom, fleshly power have usurped the place in the councils of the Churches where the voice of the One Counsellor given to be with the Church for ever brought the revelation of the mind of the Lord.
But it shall not ever be so. The Spirit must have free exercise if ever a large measure of spiritual life and health is to be enjoyed.
And no reformation or revival is really worthy of the name in which the manifestation of the primitive gifts of the Spirit is wanting or suppressed. When such a reformation occurs, certain it is that what is signified by the Feast of Trumpets will be the leading feature of it, to be observed and rejoiced in by all who have a right discernment of the true constitution, the high calling, and perfect worship of the Church--in other words, the voice of prophecy should be heard in every worshipping assembly of Christians, assuring them of the presence and favour of the Lord; should be heard in all the councils of the Church, giving light to those who are set to rule and guide and bless their brethren, in the Name of the Lord, from whom, even from Apostles and those ruling under them, will proceed the word of power and authority and judgement as a trumpet voice that giveth no uncertain sound. Amen.