From Sinai to Kadesh: Notes of Bible Readings on the Book of Numbers

MANY mistakes have been made by taking Israel as a type of the church. That will not do at all. The things which happened to them were types; and “whatsoever things were written afore-time, were written for our learning.” As we have often noticed, each book has its own character. Genesis is the beginning, and there we have the beginning of almost everything; it has been aptly called the “seed-plot of the Bible.” The germs of almost everything are in Genesis. Then Exodus, is the book of one subject, which is not in Genesis―redemption; Exodus is “the book of redemption.” First, the people needing redemption; then redemption accomplished; then the result of redemption―God dwelling in the midst of a redeemed people. Directly the tabernacle is finished, God takes possession; and He speaks to Moses of those wondrous typical offerings in Leviticus―the book of worship and priesthood. Numbers is the book of wilderness experience, and gives us the account of the various incidents that occurred in their journeys.

Leviticus covers one month of their pilgrimage; this book covers thirty-eight years and ten months. They cross the Red Sea, and from there to Kadesh-barnea was eleven days’ journey; but the Psalms tell us they despised the pleasant land; they would not go up and take possession; and when they did attempt it in defiance of Jehovah, they were defeated, and had to turn back to the wilderness; and God in His mercy turned back with them. When they did go up and take possession, they were proved to be utterly wrong in not carrying out their duties in executing judgment on the guilty races of Canaan; yet it was permitted of God for their good. So God sees more than we see, and nothing can happen to any of us without His commission or permission.

And Jehovah spoke to Moses in the wilderness of Sinai in the tent of meeting, on the first of the second month, in the second year after their departure from the land of Egypt, saying (1:1).

The tabernacle was set up on the first day of the first month. They had been away from Egypt thirteen months now; their journeyings had occupied one month, and they had been resting at Sinai twelve months. Each tribe is brought before us, and though comparatively so short a time had elapsed since they came out of Egypt, there was most wonderful order. God was carrying a redeemed people through the wilderness, and one important thing was for them to know their pedigree. What a large number of Christians are uncertain about their pedigree, and would not like to say, but think it humility and pleasing to God to doubt, whether they are God’s children, and sure of it!

We get our pedigree in John 1:12, 13. It should read: “children,” not “sons,” there. We are not sons of God by new birth: we are children by new birth; sons by adoption. “Which were born, not of blood,” not of natural descent; “not of the will of flesh, nor of the will of man, but of God.” God teaches us then in the very first chapter of this Gospel, that He is our Father. James tells us that “By His own will He begat us by the word of truth;” Peter tells us, “Being born again, not of corruptible seed, but of incorruptible, by the word of God;” John, in his Epistle, “Beloved, now are we the children of God.” John reserves the title of Son for One only, with one exception. In Rev. 21:7 he calls believers sons; and that is the only exception in his writings.

“Behold, what manner of love the Father hath bestowed upon us, that we should be called the children of God;” and it also tells us that even a babe in the family knows his sins forgiven, and knows the Father (1 John 2:12, 13). So to doubt the word of God about it, if I am a believer in the Lord Jesus Christ, is a very serious thing; and there is no support in that word for such an attitude in one who professes to believe. Besides, His Spirit witnesses with our spirit that we are the children of God.

Adoption is characteristic of Christianity; it supposes, as Galatians teaches, I am no longer a novice, but that I have got the Holy Spirit; and “because ye are sons,” brought into that liberty, “God hath sent forth the Spirit of His Son into our hearts, crying Abba Father.” So if we consciously, not as a formal thing, but really, can go before God, and know He has made us conscious of the relationship, and can say “Abba Father,” we have the Spirit of adoption.

1 Corinthians 10 shows Israel’s experience in the wilderness is full of teaching for the believer. Look at that one chapter (Exod. 17), explained in verse 4. We get the smitten Rock; it takes us to Calvary. It was in the wilderness—a scene of desolation; there was no scene so desolate as Calvary, when the Lord Jesus was forsaken by all, and forsaken by God. The Rock is smitten, and out flows the water, type of the Holy Ghost. When it is water only, it means the word; running water, the Spirit. In result, we get conflict; they are opposed by Amalek. “The flesh lusteth against the Spirit, and the Spirit against the flesh.”

Four men there are typical of Christ and His blessed work for us while in the wilderness. Moses, the intercessor; Aaron, the High Priest; Hur, which means “purity,” significant of the Advocate, Jesus Christ the righteous; Joshua, the captain of salvation, leading them to victory—Christ in the power of the Spirit.

The Epistle to the Hebrews very solemnly gives us warning too. There is a reference to the wilderness in chapter 3:16. So we have different parts of the New Testament in which light is given on the types brought before us.

Then again, the wonderful order here is suggestive. It is all divine, all God’s arrangement. He is not the author of confusion. The New Testament tells us that. As to things in the assembly, it says, “Let all things be done decently and in order.” So He lays down instructions that in an open meeting there should only be three speakers. If you go into a meeting where half a dozen, or more, speak, they are not doing what God says is decent and in order. God has put the limit; and if that was seen, it would often keep those from taking part who cannot take part for edification; they would be slow about it. We ought to avoid what is free and easy; it is what the flesh likes, but it is not the liberty of the Spirit.

Take the sum of the whole assembly of the children of Israel, after their families, according to their father’s houses, by the number of the names, every male, according to their polls; from twenty years and upward, all that go forth to military service in Israel: ye shall number them according to their hosts, thou and Aaron (1:2, 3)

So from twenty years and upward they were all numbered, ―603,550. But the tribe of Levi was not numbered among them. The act of numbering carries with it the thought of appropriation. Then they had instruction how to proceed when numbering. When David numbered the people, I believe there was not only pride, but neglect of the word of God. We do not read anything about the half-shekel then. It pointed to Christ, and with God Christ is everything; and each individual, no matter where or what, needs Christ to make him right with God. As the old hymn-writer says:

“Both bad and good all need alike

The Saviour’s precious blood.”

The instruction in the parable was to “go out into the highways and as many as ye shall find, bid to the marriage.” And they brought in “all, both bad and good.” Absolutely, in the presence of God, there is “none that doeth good, no, not one;”

but comparing man with man you may speak of one as good, and another as bad. Joseph of Arimathea was a “good man;” but before God he had nothing to boast in. The young man called Jesus good, and the Lord said “Why callest thou Me good? There is none good but one, that is, God.” If that young man did not see in Him God manifest in flesh, he had no right to call Him “good.”

We get the twelve tribes here, and the leading men in each tribe; and this is used in a most wondrous way as we get on in the book.

The Levites were numbered separately, not as composing part of the army. Their place of service was in the sanctuary. As we know, God claimed all the firstborn of Israel when He went through the land of Egypt as Judge, and put a difference between the Israelites and the Egyptians, and gave them instruction about the blood, type of the precious blood of Christ. Then He claimed all the firstborn of man and cattle.

They could not offer an unclean thing to God, and if it was the firstling of an ass, ―an unclean animal, ―oh, how it speaks to us! If they did not redeem the firstling they had to break its neck. They had to redeem it with a lamb. We are “the ass,” and the broken neck, ―death and judgment, ―belongs to us. But the Lamb of God took our place in death and judgment, and gave us His place in life and righteousness. This is the divine plan, that all boasting is excluded, except in God and in Christ.

So we see the reason why they should not number the Tribe of Levi, because they were substituted for all the firstborn.

There were other particulars connected with them as specially belonging to the Lord. We get priesthood and worship in Leviticus; and, thank God, He has made us a holy priesthood, to offer up spiritual sacrifices; but Peter in the same chapter tells us that we are a royal priesthood to show forth the excellencies of Him that hath called us. What we have in Numbers is more in keeping with the royal priesthood; the holy priesthood in Leviticus. The only one acceptable to God is Christ. All we can present to God in our worship is Christ; and all the excellence we can show forth in our life is Christ. “For me to live is Christ;” that is showing forth His excellence.

We shall find that the Levites could not choose for themselves. God meted out for them what each family should do. What they carried through the wilderness all showed forth Christ; the ark, the table of shewbread, the candlestick, etc. and the whole structure, had to be carried. Of course, wagons were provided for the heavier things, ―those hundred talents of silver, besides all the boards of the tabernacle. But some things were not to be wheeled through the wilderness, but carried on the shoulder.

When David imitated the Philistines, and had a new cart to carry the ark, it ended in disaster. If he had studied this book, it would have saved him from that. God made a distinction between the Levites and the priests. The priests covered up these things; the Levites had no right to touch them. So Uzza had no right to touch the ark.

The ark was covered with the veil; some things were covered with blue; and the only thing covered with a purple cloth was the brazen altar. Purple is not only a royal but an imperial color; it tells of the King of Kings and Lord of Lords. All who wrote the Old Testament testified beforehand of the sufferings of Christ and the glory that should follow. We get the sufferings in the altar of burnt offering; but the purple cloth tells us that the Holy Sufferer is going to have supreme authority.

There is the most perfect order here. What they gathered around was the sanctuary, and the most central thing there was the ark of the covenant, with the cherubim on each end with their faces towards the mercy-seat, looking on the blood.

I have no doubt God is pointing to what is true now; all the saints of God ought to be gathered around the Person of Christ. We have pointed out before the importance of that word in Matthew 28:20, though there are those who say it only means the prayer meeting. Prayer is connected with it, I know: but where two or three,” the divine limit; “are gathered,” (not “met,”―that is human will, but “gathered “by the Holy Ghost), “together,”―divine fellowship; “in My name,”―divine authority; ― “there am I,” ―a divine Person, “in the midst,” the divine center. A marvelous truth! Do you think in a town like B― the Holy Ghost would gather different companies, and call it to the name of the Lord? There is something very solemn in it.

There is an order, ―beautiful order; it is man’s will that interferes with God’s order. If we were all subject, our hearts subject, our wills subject, we should be together. Sin is lawlessness, ―doing man’s will. It is man doing his own will that separates the saints of God. They were all gathered around the sanctuary, where the ark had such a prominent place. If we were all subject, we should all be gathered around Christ.

The wilderness was a place of trial and conflict. That battle we spoke of just now was before this; but the real place of conflict is the land, as we find in Joshua. When they enter the land (type of the heavenly places), then they are warriors and we are told in Ephesians 6. “Take unto you the whole armor of God,” and “having done all, to stand.” It is the wiles of the devil we have to do with. It was as Captain of the Lord’s host He came to lead them to victory; and Ephesians tells us that in that warfare there is no armor for the back. We are not supposed to be defeated, or to be cowardly. The armor is all for facing the foe. It is nearly all defensive. The sword of the Spirit is offensive; all else is defensive.

The breastplate of righteousness is a wonderful defense. If we have not got it, the devil can easily get at us. He cannot touch us if we are dependent and obedient. We have failed in one or other if he touches us. It is practical righteousness there, having a conscience void of offense toward God and toward man. If a man is not right and his conscience is accusing him, Satan can get at him.

Then there is the shield of faith, and the helmet of salvation; and the feet shod with the preparation of the gospel of peace. Of course Joshua unfolds that truth in a very blessed way. Every saint ought to read Joshua and Ephesians together. They go together right through from the very beginning. So the offensive weapon is that word of God, the sword of the Spirit. Let it be a warning to us not to use the word of God as the sword of the flesh.

Chapter 10

WE have noticed there was no room left for man’s will. God required implicit obedience from all His redeemed ones. He chose for them. Nothing was left to their choice at all: it was all divine. This has its voice to us. It is the privileged place we occupy to know no will but that of the One we belong to. As far as we can see comparatively few realize it. There is a lot of self-seeking and self-choosing.

The word of God has some solemn warnings for those who choose for themselves. In the Acts, you remember that although the apostles were sent into all the world to preach the gospel to every creature, yet it was not right for them to depart from the Lord’s leading. It is very noticeable in Acts 16. We could not think God would be more particular in giving guidance to His earthly people than to His heavenly people now. So we find in Acts 16:6, they are “forbidden of the Holy Ghost to preach the word in Asia.” Asia eventually became a very fruitful field in the gospel. We see the seven assemblies there taken to give us God’s history of the church on earth, in Revelation 2 and 3.

It is not the Continent of Asia, nor even that part now called Asia Minor, but a small Roman province in the west of Asia Minor, proconsular Asia; and in that district for a time they were not allowed to preach the gospel. Ephesus was the capital, and we know the place it afterward had in the history of the church. “After they were come to Mysia, they assayed to go into Bithynia; but the Spirit suffered them not.” So they were entirely under the guidance of the Spirit. “And a vision appeared to Paul in the night,” etc. (Acts 16:8-10).

We must remember those very ones we are now reading about were not privileged as we are, they had not all the word of God. We have it all, and in that word there is sufficient light for every step of every path: and if we all had been subject to it, we should all be together, and should not be in the divided state we are now. The opening verses of chapter 10 are intimately connected with the truth we have in the ninth. What we have here is testimony.

And Jehovah spoke to Moses, saying, Make thee two trumpet of silver; of beaten work shalt thou make them; and they shall serve for the calling together of the assembly, and for the journeying of the camps (10:1, 2).

“Make thee two trumpets of silver.” The material used would tell of redemption. It was God’s testimony founded on redemption for a redeemed people. They were supposed to know, according to the instruction God gave, what to do when these trumpets were sounded. Whether for the assembly, or for a journey, or for preparation for battle, whatever it was these circumcised people were supposed to know the meaning of the sound.

I was thinking of that word, in the figure used by the apostle, “If the trumpet give an uncertain sound, who shall prepare himself to the battle?” It has its own voice, its definite meaning. Each of these trumpets was made of a whole piece. Having two would be adequate testimony; and the “whole piece” would signify it was one, and not a divided testimony.

The sons of Aaron, the priests, shall blow with the trumpets; and they shall be to you for an everlasting statute throughout your generations (10:8).

The Levites had not to blow them. This is an important thing to notice. They had to be blown by priests, and a priest is ever a figure of intimate communion with God. The trumpet must be blown by those who knew intimacy and communion with God. Have these trumpets any connection with 1 Thessalonians 4:16? There is a good deal about trumpets in the New Testament: that is one reference to them. My mind was thinking about the difference between the alarm and the ordinary sound.

When they shall blow with them, the whole assembly shall gather to thee at the entrance of the tent of meeting. And if they blow with one, then the princes, the heads of the thousands of Israel, shall gather unto thee (10:3, 4).

They knew what it meant; and no doubt we shall know, ―every dear saint of God on the earth, and those in the graves, will hear and know the meaning of that trumpet sound which is called “the trump of God.” Everyone who belongs to Christ then living will have no time for surprise at all; it will be done instantaneously, in the twinkling of an eye. I think, from critical sources, it is even shorter than that, and means the “dropping of an eyelid.” This is always going on (the eye is cared for in that way); the lid dropping and rising; and unless we have our attention drawn to it, we do not notice it, because it is done so rapidly.

So then, we shall not be able to say, Lo here! or lo, there! Any moment we may hear it, and then we shall be gone. That will be an assembling shout, the shout of a Commander, an assembling shout of the Lord, corresponding with what we get here.

It is very lovely to think how it is put in 2 Thessalonians 2:1. The coming of the Lord Jesus Christ is sometimes spoken of in a general way, and sometimes particularized, the coming for His saints, or the coming with His saints. Here it is His coming for His saints. We respond to His assembling shout, and we go up to meet Him; it is “our gathering together unto Him.”

We must not think this or that has to occur; we must not put the simplest thing between now and the coming of the Lord for His saints. Nothing has to intervene; nothing is necessarily to be fulfilled. False teachers then had sought to lead the Thessalonians astray, and said the day of the Lord was present; and that the trouble they had, as persecuted Christians, was a proof that day had come. But now the apostle puts it (and it is before us too!) as our assembling up there to Him.

The ark had the central place. They were all gathered around the tabernacle. Moses, Aaron and the priests were on the east; the Levites all round on the south, west, and north sides. Then under their different standards the twelve tribes gathered around the tabernacle. Their relation to the tabernacle was all according to a divine plan. They could not choose any place to go; they had to be obedient. God had said who should be on the north, or south, or east, or west; and then He gave instruction who should move forward first.

And when ye blow an alarm, the camps that lie eastward shall set forward. And when ye blow an alarm the second time, the camps that lie southward shall set forward; they shall blow an alarm on their setting forward (10:5, 6).

They were guided, of course, by the pillar of cloud and of fire, telling of the Lord’s presence; and when the congregation was to be gathered together there was nothing to do with alarm.

And when the congregation is to be gathered together, ye shall blow, but ye shall not blow an alarm (10:7).

So in 1 Thessalonians 4. A good many Christians associate the coming of the Lord with judgment. Whenever it is the coming of the Lord for His saints it is all of grace. Unless that is seen clearly we may fall into many mistakes. If we see it is all of grace, we cannot fall into the error that some of His people, if not living up to their privileges, will be left behind.

But there is something alarming in the Lord’s coming in judgment: nothing at all alarming about His coming for us. That is the reason we get the figure of a wedding in Luke 12:36. Many have gone wrong about that. The wedding takes place in Revelation 19, and that is a long time after the Lord has come to take His church home. Before that wedding takes place, we have to be manifested before the judgment seat of Christ. Many who see that, read these verses as if they refer to His coming with His saints. The wedding is introduced to exclude the thought of judgment. A wedding is a scene of joy, the opposite of judgment; you cannot associate the two thoughts.

We learn from this what a beautiful thing the assembly of God is. No wonder angels are so taken up with it. Of course, we have sadly failed, but there is no failure in the Head. God has His own blessed designs; and there is that which is perfect amidst all the confusion. The Lord said to Peter, “Upon this rock I will build My church, and the gates of hell shall not prevail against it.” All is perfect there: it does not admit of anything spurious. He is the Builder Himself, not poor failing ones, as in 1 Corinthians 3 Some take the account, in Acts 27, of Paul’s voyage to Rome, as picturing the church, and talk of the wreck at the end.

But the church, as the Lord spoke of it in Matthew 16, cannot be wrecked. And in the wreck of the mere professing thing they will not get “all safe to land.” So it fails as a figure; and we must not strain things to make them fit into our theories.

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 Jehovah your God, and ye shall be saved from your enemies (10:9).

They are spoken of as in the land and oppressed. They would not be oppressed if they had not failed: God would see to that.

The wilderness is not the place of oppression, but of trial, and is no part of God’s purpose. We have noticed that before in Exodus; but it is a place where His ways are known, and a place of testing. That is why the land is brought in. “When the enemy oppressed” they must blow an alarm, not to call the army to fight, but that the Lord should remember them.

I think this is beautifully brought out in the case of Jehoshaphat. They had no strength in themselves, but God was their strength, and this is a lesson for all of us to realize (2 Chron. 20:16, 17). This is just the thought we have here, it brings out the Lord in His strength and power for them.

Of course, we have to remember that in the day of which we are reading, when God was dealing with an earthly people, there were many contrasts with the day in which we are living. “Be not overcome of evil, but overcome evil with good;” and what we have to be strong in is grace. Still we are just as dependent as they. We need a constant supply of grace, or we shall fail as they. There are discreet people in the world who have no divine life in their soul. The wisdom which is of the world is earthly, sensual, devilish. God says so; but the wisdom which is from above is first pure, then peaceable, etc. We want that every day.

In the day of your gladness, and in your set feasts, and in your new moons, ye shall blow with the trumpets over your burnt-offerings and over your sacrifices of peace-offering; and they shall be to you for a memorial before your God: I am Jehovah your God (10:10).

Not only so, but these trumpets had to be blown on the days of their gladness, etc. The moon is intimately connected with Israel. The old one passes away, and a new one is brought in. There is a new day, a new month, so to speak, coming for them; and it will be brought in with a day of gladness, the millennial day of the Messiah. The moon itself has no light; she is dark and opaque. The Sun of righteousness set when the Lord died on the cross, and the light the world gets now is from the church. It says in Phil. 2, “shine ye as heavenly luminaries.” Our translators brought in the figure of a lamp; but it is not that, but heavenly luminaries.

It makes us think, too, of what we have in Lev. 23. You remember you have in that chapter the sabbath; then the Passover, which is the foundation of everything; and on the morrow after the sabbath succeeding the Passover a sheaf was waved before Jehovah. The Lord Jesus was in the grave on the sabbath: on the morrow following, the first day of the week, when the priests at Jerusalem were waving that sheaf before the Lord, on that very day Christ rose from the dead, the First-fruits of them that slept.

Then they had to count fifty days, and bring two loaves, baken with leaven, of fine flour (connected with the harvest too), and wave them before the Lord. But as they had leaven in them, they were not burnt on the altar. And they are instructed when reaping not to make clean riddance, but leave the corners for the poor and the stranger. There you see that after the church is gathered home, there is blessing for the poor Jew and for the stranger Gentile: that is, after the Lord Jesus has completed all He is doing with the church.

The Passover is in the first month; in the seventh month Israel comes into view; and at the beginning there is the feast of trumpets, answering to the gathering together of God’s earthly people. Then on the tenth day of the seventh month is the day of atonement, and every one that has not an afflicted soul then is cut off. Those that have faith shall look on Him Whom they pierced, and shall mourn for Him: that will be the true day of atonement. The priest went in and came out on that day: the Priest has now gone in, and not yet come out. He will come out, but we are saved while He is within. We are connected with Him after He goes in and before He comes out. Then after He is made known to them we find the true day of atonement in Zechariah xii; and it is to be succeeded by a day of gladness, Israel’s harvest home, called the feast of tabernacles, after the vintage and harvest is reaped; a scene of greatest joy for God’s earthly people, which they will experience during the millennial reign of the Lord Jesus Christ.

It takes David and Solomon together to typify the Lord: David the man of war, as the Lord will appear “in righteousness to judge and make war” (Rev. 19); and then Solomon, who represents the peace and joy and blessedness that follow when there is no evil operative.

Well, we learn from this what a marvelous place the testimony of God has, and how the people had to be obedient to His testimony.

And it came to pass in the second year, in the second month, on the twentieth of the month, that the cloud was taken up from of the tabernacle of the testimony (10:11).

The time has come for them to make a move. They had many lessons to learn at Sinai; but the time came for God to say, “You have dwelt long enough in this mount.” So with us. We ought to be able to say,

“We leave it to Himself

To choose and to command,”

and we should always

“Prove

How wise, how strong His hand”

if we did leave it to Himself. A very nice hymn which also would fit in with what we have here is “Saviour lead us by Thy power
Safe unto the promised rest;
Choose the path, the way whatever
Seems to Thee, O Lord, the best!”

We want to be kept, and the great thing on our side is to be thoroughly subject in heart, in mind, and in will. Some, naturally, have very strong wills, and they try to dominate everyone that comes under their influence. Such need to be under this guard. There are things to show Saul of Tarsus had a very strong will, but he had grace to give it up, and to teach us we should be thoroughly under the will of Another (Rom. 12:1).

And the children of Israel set forward according to their journeys out of the wilderness of Sinai; and the cloud stood still in the wilderness of Paran (10:12).

So the trumpet had done its duty, and they had followed the cloud, and gone from Sinai to Paran.

And they first took their journey, according to the commandment of Jehovah through Moses (10:13).

Following on that we get precious details of God’s order for their march. When they were resting the tabernacle had the central place, and from verse 21 we learn on the march it came between the camps of Judah and Reuben, but the sanctuary was between Reuben and Ephraim, six tribes before, and six behind; still the central place. That is God’s order. Yet at His command the ark left its central place, and went in front to search out a resting place for them. It brings before us our blessed Lord in Matthew 11:28-30.

So here we get the order of the march through the wilderness. It is a perfect arrangement, because divine. It was all ordered according to the mind of God through the testimony of the two silver trumpets. The word was, “when ye blow an alarm, then the camps that lie on the east parts shall go forward” (vs. 5). That was the standard of Judah, the one that went first. “When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey; that was Reuben, who went next. “They shall blow an alarm for their journeys,” showing us that Ephraim came next, and Dan next. So it was all ordered by the testimony of the silver trumpets.

The “sanctuary” (the furniture of the holy of holies, the ark, the mercy-seat, the cherubim), occupied the central place, six tribes going before, and six tribes following. But we shall see that order is left when they are actually marching, and this is a testimony to the grace of God.

They had been very nearly a year at Sinai; much had taken place, and the ark of the testimony and everything connected with it had been made while they were there. In Exodus 40:2, it says, “On the first day of the first month shalt thou set up the tabernacle,” and the Lord took possession. Having referred to that, it is always well to notice the beginning of Leviticus, and to connect it with Exodus 40. The first communication that came to Moses from the tabernacle is about the burnt-offering on the brazen altar.

Now this is their first journey from Sinai. We must ever remember that every name has a significance, and is chosen by God. There are thirty-six names in all here, and I have no doubt whatever they are thirty-six links in one grand chain; even if we only take the twelve principal links, the twelve tribes of Israel, leaving the twenty four minor ones.

The standard of the camp of the children of Judah set forward first according to their hosts, and over his host was Nahshon the son of Amminadab; and over the host of the tribe of the children of Issachar was Nethaneel the son of Zuar; and over the host of the tribe of the children of Zebulun was Eliab the son of Helon (10:14-16).

This has its voice and lesson for us. Judah means “praise,” and that ought to be the most marked characteristic of the saint of God. “Whoso offereth praise glorifieth Me,” and that is the privilege that belongs to us. That is why the saints are gathered together by God in this world, that we “may with one mind and one mouth glorify God.” “Wherefore receive ye one another, as Christ also received us, to the glory of God” (Rom. 15:6, 7). God would have us a praising people. In the beginning of Psalms 40. the Lord Jesus is the Speaker. “In waiting I waited”... “He hath put a new song in my mouth;” in all that the Lord is the Speaker. Then the saints come in at once with Him; “Even praise unto our God.” Because of what He has accomplished we have a redemption song put into our mouths; and Psalms 22:22, shows us the Lord Himself is the Leader of our praises. He is that now.

This ought to be a marked feature of us, and the very opposite of what is around us now: “These are murmurers, complainers, walking after their own lusts.” The spirit of praise is quite contrary to that. It makes us think, too, of the day that is contemplated in Habakkuk 3: “Although the fig tree shall not blossom, neither shall fruit be in the vines; the labor of the olives shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls” (there was nothing that a Jew could offer in sacrifice), “yet I will rejoice in the Lord, I will joy in the God of my salvation.” You could not contemplate a gloomier day, yet there is a rejoicing, praising soul.

Then take what occurred at Philippi. Paul and Silas are in the dungeon. The jailor is charged to keep them safely, after they have been beaten with rods. “Thrice was I beaten with rods,” says the apostle. This was one occasion, and there was no limit to the number of strokes among the Gentiles. “Of the Jews, five times received I forty stripes save one;” according to God’s gracious provision for a brother; but the Gentiles knew no such limit. So there they were with their lacerated backs, and in stocks constructed to keep the body always in a painful posture; yet it did not stop their praise.

All this should encourage us to be, at all times, happy in the Lord. “Rejoice in the Lord always;” and what then? Again I say, rejoice.” What we go through here is only for a very limited time. Every one of the Lord’s dear children has a cross to carry; and instead of murmuring and complaining, daily take up that cross, and follow Him.

Never was there such a praising One as He. Think of being able to say, as He did in Galilee; “I have labored in vain, and spent my strength for naught and in vain; “and instead of murmuring, “Jesus rejoiced in spirit, and said, I thank Thee, O Father!” There is the Pattern: may we be praising and rejoicing with Him! Matthew 11 gives the rejection of His Galilean ministry, and chapter 12 His reception by the religion leaders at Jerusalem.

The two to be associated with Judah under the same standard were Issachar and Zebulun. I think I have pointed out before the twelve tribes in the Old Testament are always divided into four threes. Here we get these four standards; four is an earthly number; three a heavenly one. But the twelve apostles, no matter who gives them to us, are always divided into three fours. Peter always is first and Judas last. Peter, James, John, and Andrew always are the first four. Philip is always the first of the second four, and James the less the first of the third four. These three, Peter, Philip, and James, always occupy the same position; but the others, though kept in the same four, are differently arranged. So it is no mere copy, but the Spirit of God inspiring the writers.

The simplest can get the meaning of all these twelve names of the tribes from Genesis, and the reason why the names were given. With the other twenty-four there is a difficulty to find out the exact meaning. Issachar means “hire,” and we have the reason in Genesis why the name is given. Hire is suggestive of labor; “the laborer is worthy of his hire.” Zebulun means “dwelling.” That would be suggestive of rest.

We all have some labor to do for the Lord. We have to remember we were poor lepers and were cleansed; and the Lord’s claim upon us is shown by the blood upon the right ear, and thumb, and great toe. Our privilege is to be listening; and God requires we should listen to Him, and to His beloved Son. “This is My beloved Son, hear ye Him.” On the thumb speaks of work. We are not our own. It is our privilege to labor for the Lord. Every dear saint can labor. Of Epaphras, a Colossian saint, Paul was inspired to write, “Always laboring fervently for you in prayer.” So an old, bedridden brother, or sister, can have that privilege when prevented from doing much else; and that is a high and holy privilege.

But we must be careful. Labor and rest are suggested by these two names. But if a Christian has labor as an object before him, and is taken up with his labor, I do not think he will be a praising Christian. Martha was cumbered with much service, and was not praising, but murmuring and complaining. She murmured about her sister not giving her help.

As to rest, we are warned this is not our rest. If we want to settle down and make a nice little nest for ourselves the Lord comes in and stirs it up. So in Hebrews they are told to “labor to enter into that rest,” a rest they are to be brought into. But while that is so, there is a rest we need to know. The children of Israel were brought to Marah, and there they murmured. They were thirsty in the wilderness, and when brought to Marah they thought to slake their thirst, but the water was bitter. Of course the Lord showed the remedy; and we sing sometimes:

“The cross, it took our guilt away;

It holds the fainting spirit up;

It cheers with hope the gloomy day,

And sweetens every bitter cup.”

We have the secret of the tree cut down, and put in which altered the character of the water, and we have something that sweetens every bitter cup.

But they were not kept there all the time; they were taken to Elim. Yet that was not a permanent rest. We have no permanent rest here. “Come ye yourselves apart, and rest awhile.” If we know the part Mary had chosen we shall be restful; for she was sitting at the feet of Jesus and that is a place we may all occupy. Then let our service flow out from communion. Communion first, and the result, service.

So in John 12 we get all in proper order. The Lord Jesus is the One they make the supper for. There is one who before had sat at His feet, and the result now is worship. Martha again serves, but she does not complain of her sister. She is in her right place, and the Lord is well pleased. Lazarus sits at the table.

There is a connecting link there with what I said just now about the right ear, and hand, and foot. As redeemed ones, having a new nature, we need power. The man in Romans 7 had a new nature, and had learned that the old nature was stronger than the new. And every one of us needs by experience to learn that the evil nature in us is stronger than the new. He was born again, but he had not received the Holy Spirit.

The oil was put on the blood; the Holy Spirit is the power for obedience, service, and walk. So Mary answers to the ear, listening; Martha to the hand, service; and Lazarus to the foot, because as risen ones we are enjoined to walk in newness of life. That is a little digression, but it is well just to mention these points. If we want to be meeting the Lord’s mind in our everyday life, as praiseful saints, we need to know communion and service.

And the tabernacle was taken down; and the sons of Gershon and the sons of Merari set forward bearing the tabernacle (10:17).

Then comes the tabernacle. There are not many particulars, but it must have occupied a good deal of space, because Gershon and Merari had all the heavy things of the tabernacle and court, and were supplied, as we have seen, with six wagons.

So between Judah and Reuben were all these Levites with their six wagons. Gershon had two, and Merari four. They were placed in this position on the march in order that they might be in the resting place to put all up ready to receive what was coming after.

Well, this tabernacle makes us think of John 1, where we have the Eternal Word become flesh and tabernacling among us. The tabernacle is where the Holy Ghost comes, the dwelling place of God. That Christ certainly was; “in Him dwelleth all the fullness of the Godhead bodily.” The tabernacle prefigured Him.

And the standard of the camp of Reuben set forward according to their hosts, and over his host was Elizur the son of Shedeur; and over the host of the tribe of the children of Simeon was Shelumiel the son of Zurishaddai; and over the host of the tribe of the children of Gad was Eliasaph the son of Deuel (10:18-20).

The standard that followed, and none would suit so well, was Reuben; and Reuben means: “See, a son.” God is directing our attention to His beloved Son. We have seen praise, and labor, and rest: now God says, “If you want to see perfection in everything, See a Son!” He directs our attention to Him from everything else. We are called now to be looking off unto Jesus. I call it a very beautiful arrangement.

And look what names are associated with this. Simeon means “hearing.” And it is a great point to be a good hearer: “Swift to hear, slow to speak. No one ever listened and heard like the Lord Jesus. He could say,” He wakeneth morning by morning, He wakeneth mine ear to hear as the learned.” Consequently He was able to speak “a word in season to him that is weary.” So with us; if our tongues are to be used aright for God we must first be good hearers.

Gad is the next tribe, and that means “A troop.” That is suggestive of power. If we want to be here a power for God we must be good hearers. The Lord Jesus was anointed with the Holy Ghost and with power. Isaiah 1 is full of instruction and very blessed. It shows us first that He is a Divine Person. “I clothe the heavens with blackness,” etc. He is the ever great I AM, the ever great Creator. Then He was down here in lowly grace, taking the Servant’s place; and a servant has to receive instruction from his master. Though a Son, He took the Servant’s place voluntarily.

And the Kohathites set forward bearing the sanctuary: and [the others] set up the tabernacle whilst they came (10:21).

Now after six tribes come the Kohathites. They have no wagons. They have to carry on their shoulders. They had the most precious vessels, those which bring the Lord Jesus before us in the most blessed way, the ark, and the furniture of the holy place. The other Levites went first, to put the tabernacle up before they came.

And the standard of the camp of the children of Ephraim set forward according to their hosts, and over his host was Elishayna the son of Ammihud; and over the host of the tribe of the children of Manasseh was Gamaliel the son of Pedahzur; and over the host of the tribe of the children of Benjamin was Abidan the son of Gideoni (10:22-24).

Now, what names should follow that? Ephraim comes next, and it means “fruitful.” Certainly the true secret of fruit-bearing is to know much of the sanctuary. We tell the Lord in one of our hymns that we have no sanctuary but Himself. And He told His disciples: “Apart from Me ye can do nothing.” “If you want to be fruitful My words must abide in you and ye in Me.”

We know the misuse that has been made of John 15. Some think it teaches the same truth as the body of Christ. Not at all. It is a question of fruit-bearing; and there is a possibility of being taken away, so it cannot be a question of eternal life. There are two things there; taken away (vs. 2); cast forth (vs. 6). The latter is not said of one who has life, but of a mere professor.

There is no such thing as taking the name of a real child of God out of the book of life. There is such a thing as we find in 1 Corinthians 11. “many sleep,” but such would not be spoken of as “cast forth.” That would show us there is the possibility of a child of God being “taken away,” but not of being “cast forth.” That would be true of simply a mere professor.

“As many as I love I rebuke and chasten; be zealous therefore, and repent.” How important it is for us to walk in a self-judged condition; and this is sure to humble us. So in partaking of the Lord’s supper, we make a great mistake if we partake without being in the presence of the Lord about it. “Let a man examine himself.” We should always go there in a humble spirit. It does not say, “examine himself and stop away.” “So let him eat,” as one that has examined himself.

The two tribes linked with Ephraim are Manasseh (“forgetting”) and Benjamin― “Son of my right hand.” We instinctively think of Philippians 3:12-14, “Perfect” there means in the resurrection state.

If risen, it is the things of the world that we have left behind, and a Christian makes a great mistake if he looks upon a single thing connected with his old career with complacency. We leave all that. Paul would not be satisfied till he reached Benjamin, ―the Son of God’s right hand, ―Christ in glory. So the way they are linked up together is very lovely.

And the standard of the camp of the children of Dan set forward, the year-guard of all the camps according to their hosts, and over his host was Ahiezer the son of Ammishaddai; and over the host of the tribe of the children of Asher was Pagiel the son of Ocran; and over the host of the tribe of the children of Naphtali was Akira the son of Enan (10:25-27).

We have come to the last standard in the camp, and we know it is in its proper place. It is divine arrangement we have here. While we know it is in its proper place, it is good to see how it fits in, and how suitable to that place.

The book of Numbers is the book of the wilderness, and up to now we do not read of the people’s errors but of God’s arrangement for them. After this last standard of Dan and those with him, there is a record of various failures of Moses and of the children of Israel. God is always good and right, man is always a failure. In everything entrusted to man by God he has failed. One thing is a comfort to us, that everything that has failed in the hands of the first man will be made good in the hands of the Second; and what man has been entrusted with in the Old Testament, and in which he has failed will be put into the hands of Christ; and during His millennial reign He will use everything entrusted to Him as Man to the glory of God. That is very forcibly brought before us in the Revelation.

In finishing up the arrangement God made for them, the fourth and last standard is Dan, which means “judging.” The word of God shows us that there are spheres where we are not permitted to judge, and there is a sphere where we are responsible to judge. There is a “within” and a “without” now: the assembly of God and the world. There are three classes spoken of in the New Testament, “the Jew, the Gentile, and the church of God,” which is separate from both. We are not to judge the world. But we are very prone to do so. If not on our own guard, we shall find ourselves sitting on the judgment-seat when we ought not. We shall judge the world by and by. “Know ye not that the saints shall judge the world?” “Do not ye judge them that are within? But them that are without God judgeth:” leave that to Him. “God judgeth.” We can pray for the world, and are told to lift up holy hands for all men, but it is outside our province to judge it.

But we must not forget to judge what is inside. We are responsible to judge both moral evil and doctrinal evil, and evil associations in the assembly of God. In 1 Corinthians 5, we get moral evil; and it shows us if a man called a brother is guilty of the things mentioned there, we are not to eat with him, not to take a meal with him. We ought not to take a meal unless it is sanctified by the word of God and having to do with Him. So if we join in giving thanks with a man called a brother guilty of the things enumerated there, it is dishonoring to the Lord.

Then there are evil associations also. We are told in 1 Corinthians 15. “Evil communications corrupt good manners.” It has been said: “Show me your companions and I will tell you what you are.”

Then there is evil doctrine. There were some who held evil doctrine about the resurrection of the Lord, and Timothy is told: “If any man purge himself from these, he shall be a vessel unto honor, sanctified and meet for the Master’s use.” It was supposed the assembly was in such a corrupt state the evil could not be purged out, but they could purge themselves from it. You cannot purge the great house, but you can dwell in a corner of the housetop. Scripture tells us it is better to dwell in the corner of the housetop than with a brawling woman in a wide house.”

Evil doctrine is also spoken of in 2 Epistle John. You see the wisdom of God there. How prone people are to say, “I am not capable of taking up these questions. I’ll leave it to older and more experienced brethren.” Ah, the youngest and weakest believer is responsible to see that dishonor is not done to Christ. It is to a lady and her children it is written, “If any man bring not this doctrine,” (that is the teaching of the Holy Spirit as to the Divinity and humanity of the Lord Jesus), “receive him not into your house, neither wish him God speed.” Solemn and searching, but it is the word of God to all of us.

But there is another sphere more important still, — ourselves. So it teaches us in 1 Corinthians 11. “For this cause,” (their treatment of the Lord’s supper) “many are weak and sickly among you, and many sleep:” they were taken away, taken home. Then it tells us, “If we would judge ourselves we should not be judged” (so those taken away had failed to judge themselves); “but when we are judged we are chastened of the Lord that we should not be condemned with the world.” So it is God in His love and His grace dealing with His saints like that when they fail to judge themselves. Everyday we ought to judge ourselves. If we judge ourselves we cannot be high-minded, but are bound to take a low place.

Then there is another sphere where we cannot judge, and yet are very prone to. “Judge not that ye be not judged.” God alone can read the heart. We may see a thing, ordinarily ground for suspicion, but we must not be suspicious. It is a poor thing for saints of God to be suspicious. When we see things we do not agree with, we are apt to judge motives. These we cannot see. Things may wear such an appearance that, if not watchful, we may be apt to say they were “done for so and so;” but that we cannot say; God alone knows the motives.

Does it not bring out the wisdom of God that Dan should be the last standard, for after this we get their failures, ―failures through not judging themselves?

One tribe associated with Dan is Asher, and that means “Happy.” There never is happiness without self-judgment. One may be ready enough to speak about the things of the Lord, but cannot really be happy if failing in self-judgment.

And we are not happy if we neglect to carry out the word of God concerning the honor of Christ. If we allow a spot to be put on the Spotless One we grieve the Holy Spirit; and if He is grieved we cannot be happy. They were self-satisfied in Laodicea, and thought themselves rich and increased in goods, with need of nothing; but the Lord was outside; and what happiness could there be in the assembly with Him, the Fountain of all happiness, outside?

“O Christ, He is the Fountain,

The deep sweet well of love,”

we sing sometimes.

Then the other tribe is Naphtali, which means “Wrestling.” Now there is one who would keep us from judging ourselves, or from judging evil; and would always rob us of our joy, and prevent us from giving a good testimony. He does it by subtlety, and we are told to have on always the whole armor of God to withstand the wiles of the devil. We shall have to wrestle all the time we are here. “We wrestle not against flesh and blood,” not as the Israelites did in Canaan; but “against principalities, against powers,” etc. We shall never be able to lay aside our arms, or give up our wrestling, the whole time we are here. Many dear saints have been attacked on their death-bed. We need to be strong in the Lord and in the power of His might.

So do not let us forget, but meditate on Dan, Asher and Naphtali being put together,—the last standard.

These were the settings forward of the children of Israel according to their hosts: so did they set forward (10:28).

Now we shall see where failure comes in, if there is neglect of this. First there is the failure of the leader. The failure of the priesthood is given us in Leviticus 10; the failure of the leader in Numbers 10. It is simply recorded; we do not get God’s judgment upon it. We are not told here if it was right or wrong, but we have other Scriptures to guide us.

As far as Christians are concerned, we walk by faith, not by sight; and have to do with the living God. Our place is to have no confidence in the flesh, not in ourselves, nor in anybody else. Our confidence should be only in God, and in the Lord Jesus, of course, One who never fails His people.

People say He is better than all their fears, but He is better than all our expectations. It must be so. How much God tells us in order that we may have confidence in His wisdom and in His power! “I know Thou canst do everything.” And confidence in His love! “He never withdraws His eyes from the righteous,” and we “know that all things work together for good to them that love God.”

The Lord assures us in John 17 that the love the Father has for Christ is the measure of His love to His people. I do not think we could speak of it as the love between the Persons of the Trinity (we must not put ourselves on equality with God); but His love to the Lord Jesus as the Perfect Man, “My beloved Son in whom I have found My delight.” It does not say we are “accepted in Christ,” but something sweeter, in the Only beloved One. He takes us into favor in the Beloved One.

And another thing is that we shall never be loved more than we are now. When home in the glory and inwardly and outwardly as God would have us, He will not love us more than He does now.

The hymns we sing show pretty well where we are. We had to alter a lot of the hymns we had at first among “Brethren,” and that hymn, so well known among us: “What will it be to dwell above?” used to read: “Since the blest earnest of His love.” The earnest is a little of what we are going to have in future in fullness; as the Spirit is the Earnest of the inheritance: the fullness has to come. So the hymn has been altered to: “Since the blest knowledge of His love.”

I do thank God we have something more than the earnest, even all the love; and it knows “neither measure nor end!” The only measure is the Father’s love to Christ.

We have the love of the Father, the love of the Son, and the love of the Spirit spoken of in scripture. In fact, in Colossians the only mention of the Holy Ghost is, “the love of the Spirit.”

Ephesians is a contrast. There is something about the Holy Ghost, some precious particular truth about Him, in every one of the six chapters. And we can see why. One Epistle tells us what the Head is to the body; the other, what the body is to the Head. Those at Colossae were in danger of not holding the Head, so the glory of Christ had to be brought before them. Look at the wondrous glory of the Head in chapter 1! It was not the time then to tell them about the Holy Ghost.

Here as we have said, everything fails in the hands of man. It is very humbling, and should make us walk very softly, and rejoice in Christ Jesus, and have no confidence in the flesh.

And Moses said to Hobab, the son of Reuel the Midianite, Moses’ father-in-law), We are journeying to the place of which Jehovah said, I will give it unto you: come with us and we will do thee good, for Jehovah has spoken good concerning Israel (10:29).

It is a greatly disputed point, whether Hobab is Moses’ brother-in-law, or father-in-law. We know his father-in-law was Jethro, and read of Jethro coming to them in Exodus 18, which is a millennial scene. Jewish doctors say Jethro had six names. I do not think we could say dogmatically, but W. K. thought Hobab was Moses’ father-in-law, the same as Jethro.

Well, Moses said: “We are journeying unto the place of whirl the Lord said, I will give it you: come thou with us, and we will do thee good: for the Lord hath spoken good concerning Israel.” So He had! It was all right. But why did he want him? Could not God be eyes for them in a far better way than man could be? We sing:

“His wisdom ever waketh,

His sight is never dim;

He knows the way He taketh

And I will walk with Him.”

This is the path of faith. We shall never be wrong if guided by the Lord. It is a good thing to “trust in the Lord with all thine heart and lean not unto thine own understanding.”

It is remarkable, that the first failure recorded here should be of Moses himself. Of course there are those whom we regard as spiritually minded who think Moses was quite right, and that this man knew all about the wilderness, and if God guided in a general way it would still be a good thing to have a pilot who knew all about it; but we have to be careful lest anyone spoil us through philosophy or vain deceit. It sounds very plausible, but it was slighting God in His love, and care, and His ability.

In Psalms 32, God gives a word for us: “I will instruct thee, and teach thee in the way which thou shalt go; My eye shall be upon thee.” He “never withdraws His eyes from the righteous.” “The eye of the Lord is upon them that fear Him.”

And he said to him, I will not go; but to mine own land, and to my kindred will I go. And he said, Leave me not, I pray thee, because thou knowest where we are to encamp in the wilderness, and thou wilt be to us for eyes. And it shall be, if thou come with us, that whatever good Jehovah doeth unto us, so will we do to thee (10:30-32).

It does not tell us whether he went to his own land, or with Israel. It is left undecided here. That is why we get the closing verses, I think.

When in the camp the Lord took the central place, and they were all gathered around Him. The cloud by day and pillar of fire by night, rested on the tabernacle, and the Shekinah glory within the Holy of holies. The cloud enclosed the Shekinah glory.

And they set forward from the mountain of Jehovah [and went] three days’ journey; and the ark of the covenant of Jehovah went before them in the three days’ journey, to search out a resting place for them (10:33).

Wonderful grace! When settled in the camp, Jehovah had the central place; and when marching through the wilderness, the sanctuary, the dwelling place, the throne of God between the cherubim, occupied the central place in their journey, six tribes before and six after. He was there to be waited on, worshipped, and served. “Thou shalt worship the Lord thy God, and Him only shalt thou serve.” But in His marvelous grace He leaves that place, and goes in front of them, to do for them infinitely better than Hobab was capable of doing, in seeking out a suitable place for their encampment.

Saints of God are warned not to be seeking a rest here. That is why I refer to this. If they are brought to Marah and have bitter water, God will come in and sweeten it for them. Next they encamped at Elim, with twelve wells and threescore and ten palm trees. This was a rest, but not a permanent rest. We are told to labor to enter into rest. There is a rest that remains for the people of God.

But as we journey on we have temporary rest, and God measured the length of their resting and of their journeying. So the Lord says, “Come ye yourselves apart and rest awhile.” If we make anything like a permanent rest God comes in and stirs up the nest. It is a great thing to know no will of our own. Rest was to be succeeded again by journeying till they got to Canaan, and we are told Joshua did not give them rest.

They had had long rest at Sinai, and they did not relish this three days’ journey: that comes out in the next chapter.

And the cloud of Jehovah was over them by day, when they set forward out of the camp (10:34).

I was thinking of a word in Psalms 105:39. It does not say here what the cloud was for, but the Psalm explains it was to shelter them. It was like abiding under the shadow of the Almighty. “And fire to give light in the night.” Oh, what provision He made for them! What wondrous grace!

And it came to pass when the ark set forward, that Moses said, Rise up, Jehovah, and let thine enemies be scattered; and let them that hate thee flee before thy face (10:35).

He does not say, “our enemies,” but “Thine.”

And when it rested, he said, Return, Jehovah, unto the myriads of the thousands of Israel (10:36).

The “many thousands,” were the 600,000 men, besides women and children. How Moses valued the Lord’s presence!

We remember in Exodus 33. he says, “If Thy presence go not with us, carry us not up hence.” He did not want to take any step in the wilderness without Jehovah’s presence. Whether marching or resting he valued His presence.

So they clustered around Him. There was the tabernacle, and the Levites around it; and at the door, facing the east, toward the sun-rising, were the priests; the other three families round the other sides. Then around were the tribes under their four standards, each in the proper place, all clustered round the One who was everything to them.

Chapter 11.

Up to nearly the end of chapter 10, we have been looking at the blessed ordering and arranging of God for His beloved people while passing through the wilderness. Then, after God has given the order of His people’s march with the lessons of His arrangement, He begins to tell us the varied failures of His people during their march. “Whatsoever things were written aforetime were written for our learning;” and “they are written for our admonition;” so our desire should be to know why this is recorded, and in what way their failures may be warnings for us. We are supposed to profit by the failures of others, both in the Old and New Testament. A great part of the Epistles is taken up with the mistakes and failures of others.

Israel had been resting a long time in the wilderness of Sinai; and the mistake Moses made was in wanting Hobab to be eyes for them. God’s guidance is all that the saint of God needs. If a young Christian is perplexed one can understand his turning to one more experienced; but if he gave him his mind, and what he had learned, it would not do the younger one any spiritual good, because he would not be acting according to his own faith, but on the faith of another. So it is the wisdom of such to turn the enquirer to the word of God, and let him be exercised as to the word himself, and do what he does to the Lord for himself: that would do him good.

So this was their first journey, to Paran. Of course, we do not get all the details. God gives to us what is right for us to know, and what is not right for us to know is withheld. God is perfect in all His ways.

And it came to pass that when the people murmured, it was evil in the ears of Jehovah; and Jehovah heard it, and his anger was kindled, and the fire of Jehovah burned among them, and consumed [some] in the extremity of the camp (11:1).

“And the people complained.” I daresay it was a bit of a tax to them! We are made to feel this is not our rest, but a place of testimony. That was why God brought them there. Turn to Deuteronomy 8:1-3. It is very sweet when reading a Scripture like that to know that the Lord Jesus as a Man read it Himself, and at the right moment quoted it to Satan. The Lord has left us an example, and when the enemy came to Him, He said, “It is written.” And when Satan misquoted it, the Lord knew that; He did not need to put God to the test to demonstrate the truth of His word, so He said, “Thou shalt not tempt the Lord thy God.” Then again, when he showed Him all the kingdoms of the world, He said, “Get thee hence, Satan; it is written.”

We are told to have on the whole armor of God, and there is no armor for the back. So we must face him, and we have the sword of the Spirit, the only aggressive weapon: ― “It is written.”

“Resist the devil and he will flee from you;” but resist him with the word of God. Do not stop to reason with him. In meeting Satan the Christian always meets a defeated foe. We are more than conquerors through Him that loved us.

They were traveling for three days. We must not think they were traveling all the time day and night; no doubt they were resting and then going on to the rest suitable for their camp. Then we must remember their food was given daily, and fell round the camp, and they went out and gathered it. So that cloudy pillar was not moving all the time. I do not say it came down, for it came down on the tabernacle, and that was being carried; but no doubt there were times of refreshment, and time for gathering the manna.

But still it was weariness for them while God went before to search out a suitable camp, and they got displeased. In another place, their soul was discouraged because of the way; here they complained, and were chastened for it. “The fire of the Lord burnt among them.”

Some have suggested it was lightning, but we must not be wise above what is written. In 2 Kings 1, when the king of Israel sent to Baal-zebub the god of Ekron, the fire of the Lord fell and burnt up two captains with their fifties. And also fire came out from Jehovah, and slew Nadab and Abihu. That was quite in keeping with the dispensation; but when we turn to Luke 9:51-56, we find John (who had had to be corrected in verse 50), desiring to call down fire from heaven on the Samaritans who would not receive the Lord; and He said, “Ye know not what manner of spirit ye are of,” and He went to another village. That shows the difference of the dispensation.

Before the law was given God dealt with Israel in pure grace, but they did not appreciate it, and preferred to get the blessing on the ground of law-keeping.

Just a word as to Luke 9:58. Saints of God very often speak as if that was true of the Lord all the time He was here.

It was not so, but refers to His not being received of the Samaritans. That is what He referred to there; and it was said to a man who declared, “Lord, I will follow Thee whithersoever Thou goest.” That man was after present advantage; the Lord knew his heart: he thought it would be better for himself, but the Lord showed him how He Himself was treated. That was not said in the neighborhood of Bethany.

And the people cried to Moses; and Moses prayed to Jehovah-and the fire abated. And they called the name of that place Taberah; because a fire of Jehovah burned among them (11:2, 3).

So however men may speculate about this fire, it was chastisement from God, and severe chastisement. The meaning of the word “Taberah” is “burning.” Then when Moses, the intercessor, prayed to Jehovah the fire was quenched. That would hardly be language in keeping with what those think who regard it as lightning.

And the mixed multitude that was among them lusted; and the children of Israel also wept again and said, Who will give us flesh to eat? (11:4).

The “mixed multitude,” were those who came up with Israel, the wonderful people God wrought so marvelously for in Egypt. They thought it would be a good thing to identify themselves with a people for whom God so wrought. There was no work of grace in them.

There are those who associate with Christians for the hope of present gain, like the man we referred to just now, who said, “Lord, I will follow Thee.” There are people who do not seek to do it clandestinely. I have known a young man say, “I shall join that body of Christians, they help one another.” I remember a brother who had belonged to a large so-called “church,” and sought fellowship, confessing that what he had come from was largely a political machine, and a place to help you get on in the world; and also a mean of raising money.

We have seen this selfish spirit expressed in that New Testament Scripture, and we see it in this mixed multitude. So it is no wonder they were not prepared for going through the wilderness with its hardships; and they fell a-lusting, and the children of Israel too.

It is surprising how we are all influenced. At one time a brother may influence a person in a wrong direction, at another time in a right. In John 20 John outruns Peter; Peter, not content with looking, went in, and John followed; he influenced John in a right direction. But in the next chapter, when Peter said, “I go a fishing,” he led the six disciples wrong.

We remember the fish that we ate in Egypt for nothing; the cucumbers, and the melons, and the leeks, and the onions, and the garlic (11:5).

They forgot all about their bondage and their groaning, when required to make bricks without straw; but they remembered the fish, and cucumbers and melons, and leeks, and garlic and onions. We know there is not an idle word in Scripture; and there is a meaning in telling us all this. There are only six things enumerated as belonging to Egypt. Deuteronomy 8:8 tells us what was produced in Canaan, the figure of the heavenly places we have to do with now: “A land of wheat, and barley, and vines, and fig trees, and pomegranates, a land of oil olive and honey.” There are seven things there. Every bit has its meaning.

I suppose upon the surface we can see that our conversation will betray what we feed on. From the fullness of the heart the mouth speaks. What you feed on you will speak of. Some things are not so obnoxious as others; everything is not equally bad. I suppose a person feeding on cucumbers and melons would not be likely to be offensive to others; but those that feed on leeks, onions, and garlic would be very offensive.

And now our soul is dried up: there is nothing at all but the manna before our eyes (11:6).

But the solemn thing was that they said: “There is nothing at all beside this manna.” The manna is despised twice, the record of both being found in the book of Numbers only. In chapter 21, thirty-eight years after, when this generation had passed away, we find it again.

Here they were contrasting the wilderness with Egypt; but thirty-eight years after they were not doing so. They thought they had just come to the land, and only had to pass through the land of Edom; but the king of Edom would not allow them to do so, and they had to turn back, and compass the whole land of Edom. It was like beginning the whole wilderness journey again, and there was murmuring, and again the manna was despised. That is why you get the fiery serpents, and what the Lord Jesus referred to in John 3:14.

I suppose this tells us that it is a very blessed thing if one is satisfied with Christ only. We say:

“O Lord, Thou art enough

The mind and heart to fill;”

and it is blessedly true; but there is a possibility of declining, and not finding all our fresh springs in Christ. If He is not a satisfying portion, there is a turning to the world according to our natural taste; but it is a blessed thing to be thoroughly satisfied with Christ. Comparatively few are always satisfied with Christ. There is a desire and a lust after something else.

And the manna was as coriander seed, and its appearance as the appearance of bdellium (11:7).

The manna was a type of Christ the true Bread, the Bread of God come down from heaven, ―the Lord Jesus in His humiliation, in His lowly grace. We looked at it in Exodus 16. Here “the manna was as coriander seed;” there “as the hoar frost:” a “small round thing.” We are reminded by that whatever low place the Lord took here below, He was nevertheless the Eternal One. A cube in Scripture is finite perfection; but a round thing has no beginning and no end, pointing to the Eternal One, though here in lowly guise. In Psalms 119:141, we read, “I am small and despised,” no doubt referring to the remnant there; but here it is of the Lord Himself.

All the things enumerated as belonging to Egypt have to be stooped for.

There are three marked types of Christ as the food of Christians. The Passover comes first. If you have not eaten of the Passover you cannot have any taste for the manna. So if you do not know His death for you, you can have no relish for Christ in the Gospels.

The wilderness is the place of human destitution and heavenly supply. There is nothing here to minister to the new man. All must come down from above. So in the wilderness Israel get the manna; and in Canaan, the old corn of the land. We have all three as food for ourselves.

I do not think we can say anything as to the color of bdellium. A good many learned men say it is the color of pearl. At any rate, we can be quite sure, whatever the figure used, it brings out some of the perfection of the Lord Jesus Christ. All are suggestive of an Infinite Object, though we see Him as a Man in the Gospels. Some may call it hyperbole, but I regard it as bringing an infinite Object before us, when in John 21 it says the world itself could not contain the record of all the things Jesus did. You can never reach the end of that subject, ―never!

The people went about, and gathered it, and ground it with hand-mills, or beat it in mortars, and boiled it in pots, and made cakes of it; and the taste of it was as the taste of oil-cakes. And when the dew fell upon the camp by night, the manna fell upon it (11:8, 9).

The wise men of the world, learned men, see in this, when put alongside Exodus 16, two different accounts of the same thing; and therefore set this as contradictory to that, and call that Elohistic and this Jehovistic. But it is peculiar, as a brother now with the Lord has said, that in the account in Exodus we find Jehovah mentioned about a dozen times, and Elohim not at all.

The truth is they were two different occasions, and there is nothing contradictory in either. It says in Exodus 16:31, the manna was like “wafers made with honey;” and I gather that, as it fell before prepared at all, it had the taste of honey; but here (Num. 11:8), it is prepared, cooked, and then it had the taste of cakes made of fresh oil.

In John 6 we have the manna, and in John 7 the living water; so Exodus 16, and 17, correspond with John 6 and 7.

And Moses heard the people weep throughout their families, everyone at the entrance of his tent; and the anger of Jehovah was kindled greatly; it was also evil in the eyes of Moses (11:10).

Then we have the same old story found throughout the word of God from beginning to end: man, as man, is an utter failure. He fell in paradise; and to check the violence and corruption succeeding the fall, the sword was put into the hands of Noah. Noah was the first magistrate, but he was not able to keep himself. He failed himself and got intoxicated. Then, in the case of the priesthood, Nadab and Abihu failed; and here we have the failure of Moses and of the children of Israel.

And when we come to the church, there is the same thing. That was set up of God in purity and blessedness, yet decay set in before the apostles passed away. There had been such terrible declension that John could speak of “many antichrists” and “the last hour” in his day. And even the millennium will be to exception. Those who will have known the beneficent reign of the Lord Jesus Christ will finally rise in rebellion. So right through there is one solid tale of utter failure. The only thing for as is grace. We all want more grace. “I labored more abundantly than they all, ―yet not I, but the grace of God.” The only thing that avails is God’s grace. But that is something we cannot take in a stock of. We are called upon to be strong in it, and to grow in it, but we cannot have it independently of God. We need a constant supply.

I was thinking as we turned to Exodus 16 that those who talk of it being the same account, but from a different manuscript speak of the quails. We here have the manna despised, and God sending the quails. And in Exodus 16 we get God hearing their murmuring, and the quails coming up in the evening. So there was the giving of quails in Exodus with their murmuring; and also in Numbers when the manna was despised. In Exodus 16 they were under grace; in Numbers 11 They are under the government of God. He answered their prayer and sent leanness into their souls.

It shows how careful we ought to be as to what we pray for. We never should pray for what we naturally like. So it is possible for a person who is tried to pray for earthly prosperity; it may be granted with spiritual destitution.

And Moses said to Jehovah, Why hast thou done evil to thy servant, 2nd why have I not found favor in thine eyes, that thou layest the burden of all this people upon me? Have I conceived all this people, have I brought them forth, that thou sayest to me, Carry them in thy bosom, as the nursing-father beareth the suckling unto the land which thou didst swear unto their fathers? Whence should I have flesh to give unto all this people? For they weep unto me, saying, Give us flesh that we may eat! I am not able to bear all this people alone, for it is too heavy for me. If thou deal thus with me, slay me, I pray thee, if I have found favor in thine eyes, that I may not behold my wretchedness (11:11-15).

Moses wanted to die. One or two things connected with that come to mind. Turn to 1 Kings 19:4, etc. So those two men, Moses and Elijah, so prominent in the Old Testament, ―one known as the giver, the other as the restorer of the law, — both desired to die; but God gave them better than they asked for, and they are both seen with the Lord on the Mount of Transfiguration.

There is something very striking about the Lord and those seen with Him there. The Lord fasted forty days; so did Moses; so did Elias. But there is a contrast here with what Paul is led to write of himself by the Spirit of God in 2 Corinthians 11:24-27. Five times he had thirty-nine stripes laid on his back; for God’s ordinance was that they should not exceed forty: thrice was he beaten with rods; and there was no restriction to their number, for this was not subject to God’s ordinance at all, but was inflicted by the hands of lawless Gentiles. A night and a day he was in the deep: only think of the dear apostle floating about on a plank or something in the Mediterranean for a day and a night! We should not have had this list if the naughty Corinthians had not compelled him to speak as a fool. He would far rather speak about the Lord than about himself. “Besides all this... the care of all the churches.”

Poor Moses failed and broke down; he was overwhelmed. The apostle is a contrast. Connect it with 2 Timothy 2:9, “I suffer trouble, as an evil-doer, even unto bonds.” He wrote from the prison at Rome; “therefore I endure all things for the elect’s sakes, that they also may obtain the salvation that is in Christ Jesus with eternal glory.” He did not murmur about it. He did not mind what he went through for their sakes. It shows what God’s grace can do. It is this that makes the difference.

Chapter 12.

WE all know that Moses was a type of the Lord Jesus. He himself is inspired to say, “A Prophet shall the Lord your God raise up unto you of your brethren, like unto me;” and he was seen on the Mount of Transfiguration, when Peter spoke unadvisedly, not knowing what he said, but really putting Moses and Elias on an equality with the Lord. The Father would not have that, so the giver of the law and the restorer of the law had to disappear, and only Jesus was seen, while the Voice came from heaven, “This is My Beloved Son, hear ye Him.”

All the time the Lord was here of course He was the anointed Prophet, the Servant―Son; and now in glory He is the anointed Priest (“if He were on earth He should not be a priest”); by and by He will be the anointed King.

We do not stand in that relationship. He is the blessed and only Potentate, the King of kings and Lord of lords; but He is not the King of the church. He is our Lord, the Head of the body. He is the (not our) Prophet, Priest, and King. There is a wonderful precision in the word of God, and this ought to arrest our attention, that we may hold fast the form of sound words. If we do not take note of the way the Spirit speaks of the Lord we shall be ignorant of the form of sound words.

It is quite clear in the address of Stephen to the Sanhedrim he was led of the Spirit to use two of the most prominent types of the Lord Jesus Christ, Joseph and Moses; and in each case they had a Gentile bride. Joseph was sent of the father, concerned about the welfare of his brethren; rejected; sold to Midian taken down to Egypt, practically dead to them, they lost sight of him. When he was again made known to them, he had a Gentile bride. So with Moses. He saw one of his brethren ill-treated by an Egyptian; he stood up for his brother and slew the Egyptian, and buried him. The next day he would be a peacemaker between two of his brethren, but they said, “Who made thee a ruler and a judge over us?” So he fled to Midian, rejected by them; though he “thought that his brethren would have understood how that God by his hand would deliver them: but they understood not.” He was forty years too soon; but as a type, while lost sight of by his brethren, he married Zipporah. When he came back to be their deliverer, and God used him to that end, he had a Gentile bride.

In each case it was the mind of God being set forth typically, ―God’s grace going forth to the Gentiles. The Jews always resented that, and the words of Paul, in the first Epistle he wrote, are, “Ye also have suffered like things of your own countrymen, as they have of the Jews, who both killed the Lord Jesus and their own prophets, and have persecuted us; and they please not God, and are contrary to all men; forbidding us to speak to the Gentiles, that they might be saved, to fill up their sins always; for the wrath is come upon them to the uttermost” (1 Thess. 2:14-16). Several things correspond with that; ―for instance, when Paul was permitted to speak from the stairs to his brethren in Acts 22, they listened attentively because he spoke in Hebrew, till he said, “Depart, for I will send thee far hence unto the Gentiles.” Then see how exasperated they were, they were mad with rage. That is what we get here in type.

And Miriam and Aaron spoke against Moses because of the Ethiopian woman whom he had taken; for he had taken a Cushite as wife (12:1).

I take it to be, (though all sorts of things have been said about this Ethiopian woman), that it was Zipporah. He had been married to her about forty years, and she was a Midianite. The country of Arabia is called Cush, the word used in the margin of our Bibles; and some translations give “Arabic” instead of Ethiopian. At any rate she was a Gentile, and not one of their nation.

Before the seventy elders were appointed, Aaron and Miriam, being brother and sister of Moses, would have had a place of prominence. It would almost appear as if they had not been consulted about the choice of the seventy elders, so they seized on this.

And they said, Has Jehovah indeed spoken only to Moses? has He not spoken also to us? And Jehovah heard it (12:2).

Moses does not say a word. But perhaps we ought to finish considering it as a type first. As a result, we read in 1 Thessalonians 2, “the wrath is come upon them to the uttermost.” So we get Miriam, who seems the leader in this rebellion, struck with leprosy. Then we see she could not come into the presence of Jehovah, and had to be kept outside seven days. So the whole camp was affected (vs. 15). It was a complete cycle of time, and represents the present interval now going on. Then she is brought in, through the intercession of Moses, purely on the ground of mercy. So Israel. It is purely on the ground of mercy they will finally be brought in, and through the intercession of the Mediator.

It is very solemn to speak against a servant of the Lord. I have wondered myself, for I have known many excellent brethren in other aspects who seem quite blind as to the teaching of this chapter, and how solemn it is to speak against God’s servants. If we turn to the New Testament, such have to do with God, and the Lord Jesus. He says, “Judge not, that ye be not judged. For with what judgment ye judge ye shall be judged.” If these brethren take a pleasure in disparaging the servants of the Lord, they get disparaged. We ought to be very careful.

“The Lord heard it.” We would rather be among the company in Malachi 3, who, “feared the Lord and thought upon His name.” They “spake often one to another,” but they did not disparage others. Though things looked exceedingly gloomy, and as if the testimony of God was an almost expiring spark, they knew the name of the Lord was sufficient. That was delightful to God’s heart, and He said they should be numbered among His jewels. They are quite a contrast to this. Let us too speak often one to another, and let our subject be Christ.

If we were in a right condition of soul anything wrong among brethren would be a source of sorrow; and if it dishonored the Lord’s name it would be callous and unholy if we allowed it to pass unnoticed. Look at Paul when writing to the Philippians. There were those who professed the name of Christ who were thoroughly worldly, and instead of glorying in the cross were enemies of the cross; so he says of them, “Whose end is destruction, whose God is their belly, who mind earthly things.” Paul was on one cross and the world on another: there was a moral distance between them. But it was a real sorrow to him. “I tell you even weeping.” They were professors, yet enemies; “whose end is destruction,”―lost eventually. Exceedingly solemn, and it made Paul broken hearted to have to speak of it.

But the man Moses was very meek, above all men that were upon the face of the earth (12:3).

There need be no discussion about this verse, and what some speak of as the impropriety of anyone so speaking of himself. But I do not regard this as Moses speaking of himself. He was inspired: he had no choice. I believe the very words were given by the Holy Ghost. That is sufficient proof; ― “holy men of God spake as they were moved by the Holy Ghost.”

But there is a very important scripture in 1 Corinthians 2. First, a quotation from Isaiah (vs. 9): “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him.” “But God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.” The things that are seen are God’s shallow things, and temporal; and man cannot get a line long enough to fathom even them. But the “things of God knoweth no man,” no matter how scholarly. All acquirements are a hindrance to a Christian man, if he has not got them under his feet. “But the Spirit searcheth all things;” and it is only because the Holy Spirit knows all things, and we have the Holy Spirit, that it can be said of us, “Ye know all things.”

“Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth” (vs. 13). Not only the truths but the very words Paul received from the Spirit. So verse 3 is inspired, and it is a wonderful mercy to have God-given faith in the plenary inspiration of the word of God.

Then Jehovah spoke suddenly to Moses, and to Aaron, and to Miriam, Come out ye three unto the tent of meeting. And they went out, they three (12:4).

We have this lesson, needed by every one of us, that we can always afford to be yielding, and need not stand up for our rights. If we stand up for our rights, God will stand aside; and if we contend, we may be defeated. The Lord Jesus now is our great Example: “Who when He was reviled, reviled not again; when He suffered, He threatened not, but committed Himself to Him that judgeth righteously.” If we always follow that Example we shall always have God on our side.

Take Mary, sitting at the feet of Jesus, and Martha bustling about, cumbered with much serving; thinking her sister, perhaps, selfish, and not so thoughtful as she ought to be. But Mary does not say a word. “Not he who commendeth himself is approved, but whom the Lord commendeth.” So Martha commended herself, practically, and disparaged her sister. The Lord commends Mary. Again when Mary anoints the Lord they complain of the “waste.” “It could have been sold for 300 pence.” What she used was quite expensive. Mary does not say a word. “Let her alone. She hath wrought a good work on Me.”

It is just similar to what we have here. It has been said by one of the best-taught saints: “Mary was the only one that understood the Lord.” She was not at the grave. Mary Magdalene was, but not Mary of Bethany.

So here, Moses does not say a word. None of us are naturally meek. Every one of us has a proud heart inherited from our first parents. Man, in his very essence, “the carnal mind is emnity against God,” and has a desire to do his own will, and be somebody. This is sin, really. “Sin is lawlessness;” that is, man doing his own will. So if we are meek we must give the Lord Jesus the credit for teaching us, as He says in Matthew 11:29. It is imparted to us, by bearing His yoke and learning of Him.

And Jehovah came down in the pillar of the cloud, and stood at the entrance of the tent, and called Aaron and Miriam; and they both came forth (12:5).

So Jehovah takes up the cause of Moses entirely. That was a tremendous rebuke to Aaron, for he had access to the tabernacle at any time. Not to the holiest of all, except once a year; but even that restriction was not made till the failure of the priesthood in Nadab and Abihu.

And he said, Hear now my words: If there be a prophet among you, I Jehovah will make myself known to him in a vision, I will speak to him in a dream (12:6).

Both Aaron and Miriam had the gift of prophecy. This is what Paul speaks of in Hebrews 1:1.

Not so my servant Moses: he is faithful in all my house (12:7).

This is referred to in Hebrews 3:2-6, contrasting Moses faithful in all God’s house as a servant, with the Lord Jesus in His superiority as Son over God’s house, not His own house. It is God’s house there. Moses was servant; Christ is Son.

So God’s testimony here about Moses is taken up there. It refers specially to God impressing upon him to make everything according to the pattern shown him. That is acknowledged by God right through Exodus 40. I do not know how often the words, “as the Lord commanded Moses” occur. That is where his faithfulness comes in.

Mouth to mouth do I speak to him openly, and not in riddles; and the form of Jehovah doth he behold. Why then were ye not afraid to speak against my servant, against Moses (12:8).

The principle here is that conveyed to Eli: “Them that honor Me I will honor, and they that despise Me shall be lightly esteemed.” It is a blessed thing to have grace to honor the Lord. So here Moses gets a present reward for his faithfulness. God made Himself known in a distinct way to him; but we must not think there is any contradiction with other passages. In Hebrews, even about Moses, it is said, “He endured as seeing Him that is invisible.” God is invisible; “Who dwelleth in the light unapproachable, whom no man hath seen or can see;” but One has been here who is the Image of the invisible God; and we know Him as our Saviour and our Lord. And we see Him. Not with natural sight, but by the eye of faith. “We see Jesus... crowned with glory and honor.” We have no doubt He has that place. But that does not contradict 1 Peter 1:7, “Whom not having seen, ye love.” There it is natural sight.

And the anger of Jehovah was kindled against them, and he went away; and the cloud departed from off the tent. And behold, Miriam was leprous as snow; and Aaron turned toward Miriam, and behold, she was leprous. Then Aaron said to Moses, Alas, my lord, I beseech thee, lay not this sin upon us, wherein we have been foolish, and have sinned! Let her not be as one stillborn, half of whose flesh is consumed when he comes out of his mother’s womb. And Moses cried to Jehovah, saying, O God, heal her, I beseech thee! And Jehovah said to Moses, But had her father anyways spat in her face, should she not be shamed seven days? She shall be shut outside the camp seven days, and afterward she shall be received in [again]. And Miriam was shut outside the camp seven days and the people did not journey till Miriam was received in [again] (12:9-15).

Evidently Aaron had been led by his elder sister, so he says: “Alas, my lord, I beseech thee, lay not this sin upon us.” Then I think we get the difference between the grace and the government of God. We frequently have them contrasted in the word. Miriam’s sin was forgiven, and she was healed, but she was shut out.

The most striking case is that of David. When Nathan came to him with the story about the one pet lamb, it angered David very much: he thought it downright mean; and the prophet says: “Thou art the man.” It all came out in David’s conscience; repentance was wrought, and true confession: “Against Thee, Thee only, have I sinned.”

There is no such thing as a little sin, because there is no little God to sin against; but there is great sin, and “greater sin” (John 19:11). Therefore any sin can only be met by atonement. God has received the atonement; we receive the reconciliation. There is no such thing as a reconciled God and Father. It is an enemy that needs reconciling; and God was never the enemy of man. It is the sinner that needs reconciling.

The prophet says to David: “God also hath put away thy sin; thou shalt not die.” But “the sword shall never depart from thy house:” that is government. So here, it is grace that healed and forgave; and then government shut her out for seven days.

Chapter 13.

And afterward the people journeyed from Hazeroth, and encamped in the wilderness of Paran. And Jehovah spoke to Moses, saying, Send thou men, that they may search out the land of Canaan, which I give unto the children of Israel. Ye shall send a man of every tribe of his fathers, each a prince among them. And Moses sent them from the wilderness of Paran: according to the commandment of Jehovah, all of them heads of the children of Israel (13:1-4).

If we had only this portion of scripture bearing on the subject we should probably form a wrong impression, for we get the Lord speaking to Moses: “Send thou men that they may search the land of Canaan;” and yet their act of going up was unbelief, though God sent them. In Deuteronomy 1, we are shown the root of the matter (vss. 19-21). We get God first at the Red Sea telling them to “stand still and see the salvation of God,” and then telling them to “go forward.” Now being brought to Kadesh-barnea, with the land before them, they are told to “go up and possess it.”

If we turn to Genesis 15 we shall see the land given to Abraham; and when he wanted to know how he should possess it, God let him know it was confirmed unto him by sacrifice. It was a covenant of pure grace. But they could not then have it in possession though it was given and confirmed to them, because God never judges unripened evil; and “the iniquity of the Amorites was not yet full.” When He deals with the earth after the church is gone, we are told “the harvest of the earth is ripe.” When the deluge was sent, God waited a hundred and twenty years after announcing the judgment, and that period is called God’s longsuffering. He allowed evil to get thoroughly ripe. So the descendants of Abraham are shown in Genesis 15 that they have to go down to Egypt (vs. 13). There was to be a time of trial (the smoking furnace); but a time of salvation (the lamp that burneth) would succeed (vs. 17). They would be delivered from the smoking furnace.

And the iniquity of the Amorites was full now. God had brought Israel there. Deuteronomy 1:2, tells us it was eleven days’ journey from the Red Sea to Kadesh-barnea. And they were forty years before they entered the land! I daresay there is something corresponding to that in the experience of most Christians; ―a very long time before they learn to have a heavenly experience.

The account of their entrance into the land is given in Joshua; and that corresponds with Ephesians. It was a land flowing with milk and honey, the glory of all lands; the eyes of the Lord rested there always. It drank water of the rain of heaven, and Deuteronomy 8 tells of seven blessings belonging to it. So in Ephesians we are told that Christians (saints now) are “blessed with all spiritual blessings (these were earthly blessings) in heavenly places in Christ,” The best blessings, in the best place, God has given to those who now through grace are believers in the Lord Jesus Christ.

So it says (Deut. 1:22): “Ye came near unto me every one of you, and said, We will send men before us, and they shall search out the land,” etc. They had stood still, and had gone forward; but now they would not go up. It was unbelief. In the next chapter they wanted to go up, and He said, “Go not.” In unbelief they would not go up in this chapter; in unbelief they did go up, and were defeated. It shows how very needful obedience is.

The majority of people would tell you sanctification follows justification. But of course, in speaking of practical sanctification it goes right through a Christian’s life. It must be so, because we are walking through a defiling scene. But the most important aspect of sanctification is that given in 1 Peter 1:2 and 1 Corinthians 6:11. Directly a real work of grace is begun by God in a soul, that soul is set apart, sanctified, to the obedience of Christ (that character of obedience) as well as to the value of His precious blood.

So this brings before our souls the importance of obedience. Moses did not detect the wrong; but the root of sending the spies was the unbelief in the heart of the people. So we are warned, “Take heed, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God.” It is a real thing, very real.

Then Deuteronomy recounts what we have here. If God gave them a land they ought to know it would be a good land. Besides, He had described it. They need not want to know anything more than they had from God Himself. And if He told them to possess it, they ought not to question He would enable them to do so.

But it says in Corinthians, some “comparing themselves with themselves are not wise.” They were comparing themselves with the sons of Anak. Those who brought back an evil report regarded themselves as grasshoppers. They would have been saved from such a thought if they had brought in God. “With God all things are possible;” and “all things are possible to him that believeth.” Even Job in his day said, “I know Thou canst do everything.”

Of course we have wonderful testimonies to it in different parts. When the remnant was brought back from the Babylonish captivity they were very few and very weak; and it looked as if they would not be able to build the temple. The great power then was the Persian, for the Babylonish power had been destroyed; the arms and breast of silver had taken the place of the head of gold; and the question is asked, “Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain.” A mountain is such a stable thing, perhaps the most stable thing in creation, with its great base; yet God could make it a plain if it stood in the way of His earthly people.

We always ought to bring God in: “Have faith in God.” In Isaiah 41:14, we read, “Fear not, thou worm Jacob,” which is meant to express human weakness. Our blessed Saviour, when crucified in weakness, says, “I am a worm and no man.” So here God shows He can take a worm to thresh a mountain; and this is written to encourage our faith. I do not think we need so much to ask to have our faith increased, as to make a right use of the faith God has given us. The disciples felt they would need great faith to carry out the Lord’s instruction, so they said, “Increase our faith;” and the Lord said, “If ye have faith as a grain of mustard seed, ye shall say to this mountain, Remove hence to yonder place, and it shall remove, and nothing shall be impossible unto you.” Mustard seed is called the smallest of all seeds (all cultivated seed; not all in creation); so the Lord says, “If ye have faith as a grain of mustard seed.” So the great thing is to use the faith He has given. If we do plead for more faith, it is tantamount to asking for more trial, for faith must be tried: “That the trial of your faith, being much more precious than of gold which perisheth, though it be tried with fire, may be found unto praise, and honor, and glory, at the appearing of Jesus Christ.” Let us then lea in to bring God in, and have faith in God about everything.

We said just now, Ephesians corresponds with Joshua; and when they went in, they had to meet these giants and these cities. If a Christian was really desirous of entering into the portion he has with Christ in the heavenlies, he would be the one who would meet the power of Satan. “We wrestle not against flesh and blood, but... against wicked spirits in heavenly places.” It is a real conflict; and we have no strength for that conflict at all. We are wholly cast on God for it, and have to put on the whole armor of God. And first, “Be strong in the Lord, and in the power of His might.” His power is limitless. “With God all things are possible.” We have to be strong in that I would speak of two things; the breastplate of righteousness. and the shield of faith. You cannot make progress unless yet?

have on the whole armor of God; but these two pieces are of special importance. Many confound that breastplate with the righteousness which we have of God. That is Christ, “Who of God is made unto us... righteousness.” That is true, but this is practical righteousness. “I do herein exercise myself to have always a conscience void of offense towards God and towards men.” If we have anything on our conscience, if we realize we are pursuing a path not pleasing to the Lord, we have not on the breastplate of righteousness; and that exposes us to Satan’s attacks. He will take advantage of that.

“The shield of faith;” (this was not a buckler worn on the forearm, but one that covered the whole body);” able to quench all the fiery darts of the wicked.” See what injury those fiery darts would do the body unless extinguished by the shield of faith. Never let us lose that. Satan takes every advantage, sometimes of physical weakness; and if the breastplate and shield are lowered he will take advantage of it. He knows he cannot pluck us out of the Lord’s hand. We have sure security and a sure destiny. But while this is true, it is possible for Satan to have power to do us injury.

Here the Lord granted their request but sent leanness into their souls. So that is a lesson for us, to be careful what we ask for. It is a very dangerous thing to ask God for what we naturally like. We had that previously. They got tired of the manna, and wanted flesh. That ought to prepare us for this. The root of the matter was in their had state. If we only had this chapter it would look as if it emanated from God. Deuteronomy shows us it emanated from the people, and their bad moral state.

God knew exactly what they would have to meet with, the giants, the walled cities, etc. When they got over Jordan they went to Gilgal, where the reproach of Egypt was rolled away, and they were circumcised. They gave up their natural defense then, and had to rely on God for their protection.

Then they kept the Passover. That shows it was exactly forty years from the time they kept the Passover in Egypt till they kept it in the land. They were wandering in the wilderness forty years for their sin, ―the sin of despising the pleasant land (Psa. 106:24). The three great sins of the wilderness were the worshipping of the golden calf; loathing the manna; and despising the pleasant land. It was because of the last they were kept forty years, a year for a day, in the wilderness. This is called the “provocation” in Psalms 95:7, 8. A searching word for us; “Harden not your hearts.”

I take it we all have been where we have had to stand still and see the salvation of God. If they were sheltered by the blood in Exodus 12. from the stroke of judgment there was nothing of resurrection there. In the Red Sea we get death and resurrection; the death of Christ for us. In the Jordan we get our death with Christ. He has exhausted all the wrath. We were in Egypt, and the word was, “Go forward;” and we have been brought out into the wilderness.

“This world is a wilderness wide,

I have nothing to seek or to choose;

I’ve no thought in the waste to abide,

I’ve naught to regret or to lose.”

It has that character for the believer. There is nothing here to minister to that which is born from above. Well, God has said to us now, “Go up.” Are we content with wilderness experience? We shall have it all the time we are here.

“There shall all clouds depart,

The wilderness shall cease.”

Beyond the wilderness there is the rest that remaineth for the people of God. But then we are heavenly ones. “As is the Heavenly, such are they also who are heavenly.” A Christian may say, “I don’t set myself up to be heavenly;” but you are heavenly. “Wherefore, holy brethren, partakers of the heavenly calling.” And you ought to have a heavenly experience. They possessed what they put their foot on; and the word to all of us is, “Go up and possess.” We want spiritual energy for it, and that the Lord will enable us to go up.

When they came back after being up in the land forty days, they brought back that wonderful bunch of grapes from Eshcol; but only two out of the twelve brought back a good report; ten brought an evil report. Two had faith, and ten had no faith; they left God out.

It may seem strange that so much is said about Caleb rather than Joshua; but Joshua is a type of the Lord Jesus Christ in the energy of the Holy Ghost. The first time he is brought before us is when Amalek came out in Exodus 17; and Moses, Aaron, Hur, and Joshua, all four, in that scene of battle between Israel and Amalek, were types of Christ. It takes all four to typify Him; and then it is only the shadow, and not the very image. The Intercessor is Moses; the High Priest is Aaron; we see the Advocate in Hur, and in Joshua, Christ the Leader leading His people to victory in the energy or the Holy Ghost. We have an Intercessor able to save to the very end, “all along the way” (Heb. 7:25). But we get no restoration in Hebrews. The priesthood of Christ is brought out there; and priesthood is not for restoration. It is to help us and succor us. He is able to sympathize with us, able to save to the end. Those that fall away in Hebrews are apostates, and never were true believers. But we are not of them that draw back unto perdition.”

But then Hur would represent the Advocate or Paraclete (1 John 2:1). There you get recovery; communion interrupted and restored. He is the Intercessor with God, not the Father. He is the Advocate with the Father, not with God. “If any man sin” it does not rob him of his relationship; He is still “the Father.”

About Joshua I say this, because I think that is why Caleb has prominence here. Caleb means, “all heart.” That is what the Lord Jesus was. Even God says in the Old Testament “My son, give Me thine heart.” A sinner is never told to give his heart to God. Preachers often say so; but there is nothing in scripture to warrant it. It is not what we bring, nor what we give up, but what we receive that makes the difference. So it says, “My son, give Me thine heart.” There is relationship; that is for the believer. So when the man said to the Lord, “Suffer me first to go and bury my father,” showing he loved his father and would like to do all he could for him, the Lord would not have a divided heart. He says, “Let the dead bury their dead.” Oh, to have more heart for Him whose heart is always true to us!

And Caleb stilled the people before Moses, and said, Let us go up boldly and possess it, for we are well able to do it. But the men that went up with him said, we are not able to go up against the people for they are stronger than we (13:31, 32).

Unbelief says, “We be not able to go up,” but Caleb says, “Let us go up at once and possess it, for we are well able to overcome it.” He knew what God could do. It is exactly the same with us, you see. It is not simply difficulties, but impossibilities that God can remove. The Lord tells His disciples, “It is easier for a camel to go through a needle’s eye than for a rich man to enter into the kingdom of God.” People try to tone that down, and speak of what is called a needle’s eye in the east; but it is really a needle’s eye, and an impossibility.

The disciples raised the question, “Who then can be saved?” for they thought, as Jews, a rich man was in a far better position to please God than a poor man. Because in the case of the voluntary offerings a rich man could bring a bullock, whereas a poor man might only be able to bring two doves or young pigeons. The Lord said, “With men it is impossible.” It is interesting too, to see that the beginning of the very next chapter tells us of a rich man saved.

It is not exactly corresponding with the subject before us, but it is interesting to note that when they said the Lord had gone to be guest with a man that was a sinner, Zaccheus said, “Behold, Lord, the half of my goods I give to the poor.” I take it, he gave the half of his income to the poor; “and if at any time I have taken anything from any man” (in the course of his business as tax collector), “by false accusation, I restore him fourfold.” Evangelists, very often take that up as a witness of a real work of God in the man’s soul, but that is not it. There is nothing to do, nothing to pay, nothing to promise. That was the usual habit of Zaccheus, but it had never brought him salvation. “This day is salvation come to this house.” What had happened on that day? He had received Christ. Therefore it was not what Zaccheus had done; not his past, nothing could be mixed at all with it; it was only that day salvation had come.

Then there is a voice to us as believers. Do not let us give a false report of the land. Our lives ought to commend the land. We ought to have a heavenly experience, and others ought to see that is a very, very blessed thing. If a man talking about being in communion, and occupied with heavenly things was full of gloom, he would bring back an evil report. Let us rather bring back the grapes of Eshcol!

And they brought to the children of Israel an evil report of the land which they had searched out, saying, The land, which we have passed through to search it out, is a land that eateth up its inhabitants; and all the people that we have seen in it are men of great stature; and there have we seen giants―the sons of Anak are of the giants,―and we were in our sight as grasshoppers, and so we were also in their sight (13:33, 34).

It was through unbelief, ―leaving God out entirely. What a contrast between the two testimonies, ― their’s and Caleb’s!

Now Hebron had been built seven years before Zoan in Egypt (13:23).

We did not look at that parenthesis in verse 23. I suppose most people would dispose of that by saying it is only an historical fact; but we must remember it is part of the inspired word of God, which is unburdened of all superfluity. It is impossible for God to give us anything unnecessary. If we look at “seven years,” they form a complete cycle of time: every seventh year was a sabbatical year.

I have not a doubt there is something for us to learn in the meaning of the names. Hebron means “fellowship,” “society.” It has an important place in the early books of the Bible, but no place at all in the prophetical books, or in the New Testament.

Egypt is a well-known type of the world. We get Egypt, Babylon, and Sodom as types of the world in the Old Testament, the world in different aspects. Perhaps Egypt is the most striking of all; it is the world in which we were poor slaves and needed deliverance, and that is what the Lord did for us: “Who gave Himself for our sins, that He might deliver us from this present evil world, according to the will of God and our Father.”

And Zoan was, under one or two of their dynasties, the capital of Lower Egypt. It is connected here with Egypt. I feel there is a volume of teaching in what is presented to us. Zoan means (according to Dr. Adam Clarke), “moving,” never still. That would be just the character of the world. “There is no peace, saith my God, to the wicked.” “The wicked are like the troubled sea, which cannot be quiet;” all commotion and confusion.

The first mention of Hebron is in Genesis 13:18. It was a place of worship, a place of communion with God. Being built before Zoan would show that the things for the saints of God precede anything and everything of the world. It was in Hebron Abram was told of the birth of Isaac. It was there God visited him in Genesis 18. It was there that he bought the field of Machpelah as a burying place. It was from thence they got the grapes of Eshcol. And it was there that faithfulness was rewarded, for it was given as an inheritance to Caleb. “Well done, good and faithful servant!”

It is interesting in Judges 1 to see these very ones, these giants that unbelief made so much of, and that filled them with sorrow and made them despise the pleasant land, ―are there still when they go into the land (vs. 20). The very ones are mentioned there who filled them with fear here.

When we come to the kingdom, after the death of Saul, the king of man’s choice (for “He gave them a king in His anger and took him away in His wrath”), the man after God’s own heart was established, and it was at Hebron he was anointed king over all Israel. So it is the reigning place of God’s king (2 Sam. 21). It is worth searching out; there is a lot of teaching in it.

And it says in Psa. 78:43, about Zoan, “He wrought His signs in Egypt, and His wonders in the field of Zoan.” There God displayed His power on behalf of those He came down to deliver. We are told in Isa. 19:11, “Surely the princes of Zoan are fools;” and this would remind us of what is said in Corinthians 2:8: “None of the princes of this world knew, for had they known, they would not have crucified the Lord of glory;” they acted as fools. The end of Zoan is judgment. In Ezek. 30:14, it says, “I will... set fire in Zoan;” it was to be devoted to judgment.

With all this before us we see a deep meaning in that parenthesis. Things we are tempted to pass over often contain a lot of precious truth; and things that are perplexing in scripture, and that we can make nothing out of, often are found to contain something very sweet, if the soul waits on the Lord about it.

This tells us that in communion God’s purposes are made known. Before the world was, God had His own purposes. If we look at 1 Peter 1:20, it tells us that Christ “verily was foreordained before the foundation of the world.” So God had His purposes before the foundation of the world was made. I think it is striking that it brings you up to the kingdom. The “mystery” you could not expect to find in the Old Testament; but you find the reigning day.

Chapter 14.

THERE are many precious lessons in ch. 14. We must remember that what happened to them was for our admonition. We, too, are passing through the wilderness; and as truly as they were delivered from Egypt, so truly have we been delivered from the world. The history of what happened to them is given that we may not fall into the same snares. And, perhaps, what we have here has an exceedingly solemn voice; the forty years’ journeying, when it could have been done in eleven days.

But God left not Himself without witness. There is always a remnant. Here only two, Caleb and Joshua, formed that remnant. Six hundred thousand were against them, but these two men were true to the Lord, and faithful to Him. They valued the heavenly portion.

The book of Joshua corresponds with Ephesians. Generally people think of the crossing of the Jordan as the end of life here, when we go into heaven; and Canaan is a type of heaven. There is a well-known hymn beginning:

“Could I but stand where Moses stood,

And view the landscape o’er,

Not Jordan’s wave, nor death’s cold flood,

Could fright me from the shore.”

But you know, when they entered the land they had to fight. So while it is true, in a certain sense, and can be so used, yet Canaan really sets forth the heavenly places where believers now are in Christ. They had to fight and wrestle with these very ones they were so dismayed about. It was now no question of the iniquity of the Amorites not being full but when they got in, they had to wrestle against flesh and blood. We have not, but “against principalities, against powers, against the rulers of the darkness of this world, against wicked spirits in heavenly places.” “We wrestle,” that is, those who, like Caleb and Joshua, value the heavenly portion God has given us, and seek to enter in. Such have to fight this spiritual warfare.

You cannot do it in your own strength. You must have “your loins girt about with truth,” and “put on the whole armor of God.” And we need to have the helmet of salvation; and, first of all, to “be strong in the Lord, and in the power of His might.” That might was displayed in the resurrection of our Lord Jesus Christ, according to Eph. 1. We want to have on the breastplate of righteousness, and the shield of faith, and our feet shod with the preparation of the gospel of peace; and to take the sword of the Spirit, which is the word of God, that “ye may be able to stand against,”―what? “Against the wiles of the devil.” That is the greatest danger, the wiles of the devil. “Having done all, to stand.” We must never think of laying down the armor till we are at home.

They “despised the pleasant land.” God charges them with it, not only here but in the Psalms. How many of us despise the heavenly portion we have in Christ!

Every Epistle has its own character. In Romans it is a man alive in this world, and called to present his body a living sacrifice. The Epistle to the Colossians comes between Romans and Ephesians, and there are links with both Epistles. We are not seated in heavenly places in Colossians, but we are dead and risen with Christ. “If [it does not imply doubt, but since] ye then be risen with Christ, seek those things which are above.” We are risen with Christ, with a hope laid up for us in heaven; but in Ephesians, we are there. The Christian has died with Christ; is crucified with Christ; buried with Christ; risen with Christ; raised up together (Jew and Gentile), and seated together in heavenly places IN Christ. But when He comes, “so shall we ever be WITH the Lord.” As far as the spirit is concerned, when we die the spirit is at home with the Lord; but that is not the perfect state.

And the whole assembly lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron; and the whole assembly said to them, Would that we had died in the land of Egypt! or in this wilderness would that we had died! (14:1, 2).

So these did not value the land; the difficulties were too great. How careful we ought to be as to what we say! God took them up on their own words. They said, “would that we had died;” and they all had to die, all that came out of Egypt above twenty years old. They were kept in the wilderness forty years till they all had died.

And why is Jehovah bringing us to this land that we may fall by the sword, that our wives and our little ones may become a prey? Is it not better for us to return to Egypt? (14:3).

Egypt was a snare. Isaiah says, “Woe to them that go down to Egypt for help.” We must be careful, for we are a heavenly people, about to be conformed to the image of God’s Son; this is the purpose concerning us,” that He might be the Firstborn among many brethren; but even now we are “partakers of the heavenly calling,” and 1 Corinthians 15 says, “As is the, Heavenly, such are they also that are heavenly.” We cannot alter that: people may say there is an amount of spiritual pride in putting up to be heavenly, but we are so. It is not “putting up” at all. These very children were brought in by God.

And they said one to another, Let us make a captain, and let us return to Egypt (14:4).

So Egypt was a snare to them then; and it was a snare to the children of Judah in Isaiah’s day. The word of God has such a variety of warnings for us concerning Egypt. When Abram was in the land, ―the very land they were journeying to, ―there was a famine. That was when Abram broke down. He went down to Egypt. In Canaan he was a worshipper, and was separated to God: he had a tent and an altar; but in Egypt he had no altar and no tent; and instead of having confidence in God he was filled with fear for his own life, and told a lie. God mercifully delivered him, and he was brought back to the place where his altar had been at the first. But all that time was lost. And more: he became rich when down in Egypt; and his riches and those of Lot led to the rupture between them, and to Lot pitching his tent towards Sodom. He never had an altar after he left Abram.

Also it was in Egypt Abram got Hagar. She was an Egyptian. Abram could not wait God’s time to give him a son, and fell in with the plan of Sarah to get a son by Hagar. And we find no communication from God to Abraham mentioned for seventeen years. What a fearful loss his was by going down into Egypt! May the Lord preserve us from becoming worldly!

Then Moses and Aaron fell upon their faces before the whole congregation of the assembly of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, of them that searched out the land, rent their garments (14:5, 6).

God is evidently saying to us here, Look on this picture and on that! “Look at the people filled with unbelief. How sad! Now look at the two men who bring in God. We have a blessed word in Mark 11. Have faith in God.” Bringing God in makes all the difference you see. They were quite delivered from the fear that had taken possession of the great mass of the nation.

And they spoke to the whole assembly of the children of Israel, saying, The land, which we passed through to search it out, is a very, very good land (14:7).

They spake unto all the company, “The land... is an exceeding good land.” That is nothing to be wondered at when it was God’s choice! He is the Giver of all good.

If Jehovah delight in us, he will bring us into this land, and give it us, a land that flows with milk and honey (14:8).

That could not be said of Egypt, but characterized the land God had given them.

Only rebel not against Jehovah; and fear not the people of the land; for they shall be our food. Their defense is departed from them, and Jehovah is with us: fear them not (14:9).

If they gave Jehovah His proper place they would be delivered from that fearful slavish fear. As they looked at the giants they thought themselves as grasshoppers, and thought the giants considered them so too. It was reducing God to a grasshopper! Whereas what were these giants in God’s sight? Oh, if we only understood more that in comparison of Him the nations are as the dust of the balance, or a drop in a bucket What are they all if God be for us? So it proved here. There were six hundred thousand against two faithful men. “The Lord is with us, fear them not.”

And the whole assembly said that they should be stoned with stones. (14:10).

Now in a day of declension and of turning the back on God, those who are faithful are bound to be hated. So they were ready to stone these two faithful men. It does cost something to be faithful. How blessed when we hear Paul saying, “In every city bonds and afflictions abide me,” but “none of these things move me.” “I endure all things for the elect’s sake.” Paul would face everything. He said to the Roman governor, “I refuse not to die.” But Paul would be the first to attribute it to the grace of God. He had been told by the Lord, that His “strength is made perfect in weakness.” God always works by weakness, and He works by weakness today. So Paul says, “I will glory in my infirmities that the power of Christ may rest upon me.” Human weakness makes a clean platform for God. We turned once before to Isaiah 41, where God takes a worm, a very weak thing; you could not think of a weaker; to thresh a mountain. Impossible to man, but it is in the hands of God.

In the book of Judges, God is always using weak things; an ox goad; left-handed Ehud; broken pitchers and torches; in the hands of Samson, the jaw bone of an ass. The last judge of all did more than they all. His weapon was prayer, and he offered up to God a sucking lamb (1 Sam. 7:9). One could not have a more beautiful picture of entire dependence. And the Philistines were entirely discomforted.

And the glory of Jehovah appeared in the tent of meeting to all the children of Israel (14:10).

Beware what you do! “If God be for us, who can be against us?”

The time of the saints’ departure is in the hands of the Lord Jesus, and is entirely a question of the will of Him who says, “I have the keys.” All the powers of the earth put together could not effect it without the Saviour’s will. How often they sought Paul’s death! At Lystra he was stoned; and when he stood before Nero he says, “I was delivered out of the mouth of the lion,” the mighty emperor of Rome. It is just what we have here. All the congregation, six hundred thousand men, bade stone them. There is something very dark here, very evil in the sight of God. But on the other hand, there is something very lovely in the testimony of Caleb and of Joshua, and of Moses in this chapter.

And Jehovah said to Moses, How long will this people despise me? and how long will they not believe me, for all the signs which I have done among them? (14:11)

What wonderful signs He had shown them! I always link that with John 2:23-25, and the comment of the psalmist, “They soon forget His works,” however much they were affected by them. Faith in Christ, based on miracles, is a worthless thing. They were His credentials as sent from God, but were not meant for the salvation of anyone. In the beginning of John 3, the Holy Ghost plays on the word “man.” “There was a man,”―one of those very people who believed in Jesus. “Rabbi, we know that thou art a teacher come from God.” How was he met? “Except a man be born again he cannot see the kingdom of God.”

Chapters 3, 4, and 5, we ought to speak of together. In chapter 3, man’s nature will not do for God. Chapter 4, shows us that however bad the character, sovereign grace can meet one. The Lord did not say to that bad woman, “Ye must be born again.” But she was born again. She said, “Come, see a Man who told me all that ever I did. Is not this the Christ?” “Whosoever confesseth that Jesus is the Christ is born of God.” In chapter 5 man is utterly helpless. Man’s nature will not do; he has a bad character; and is utterly helpless. But the Lord meets his nature, his character, and his condition.

I will smite them with the pestilence, and destroy them, and will make of thee a nation greater and mightier then they (14:12).

There never was one of the human race that had such a proposal as this made to him. But Moses thinks more of God’s glory than his own interest. So it should be with all of us. God’s glory should be above everything else. And he made more of the interest of the people than of his own interest. That is the produce of God’s grace.

Chapter 2.

THERE is nothing left for man’s will, or human invention. God arranges everything for them. This has its voice to us. What is written about them is for our admonition. Now where we get the list of names in chapters 1:5-15, we can see the order that is given there. First come the children of Leah and the children of Rachel. They are not given exactly in the order of their birth. The children of Bilhah and of Zilpah are given afterward.

Then when God speaks about their numbering, there is a different arrangement. Gad in verse 24 takes the place of Levi, who is not numbered with the army of men of war. The Levites are numbered separately, and as we read on we shall find they are given to Aaron. Whatever happened to them, whether we look at them as the armies of God, it is typical of us; or the children of Aaron as priests, they are typical of us in that way; or the Levites, they too are typical as to our service and our walk.

And every one had his own place and his own service; they could not choose for themselves. They were a redeemed people that God gathered around Himself. And the Lord Jesus delights to take that place in the midst of His own. In John 18, it says there was a garden and “Jesus ofttimes resorted thither with His disciples.” He delighted to get apart with them, 2nd to get them round Himself. And the very day He rose from the dead, there were his trembling disciples with closed doors for fear of the Jews, and Jesus came and stood in the midst.

And he had told them what should guide them in His absence. “Where two or three are gathered together in My name there am I in the midst.” That will go on till our gathering together unto Him. Paul besought the Thessalonians by the coming of our Lord Jesus Christ, and by our gathering together unto Him.” We are going to be gathered together to Him in the air, not on the earth; and any moment that may come. But He takes us into eternity, and says, “Father, I will that they also whom Thou hast given me, be with me where I am.” He will not be satisfied to be in glory and leave us behind.

Revelation 5 shows us that He is the very central object in the midst of the throne, and of the four living creatures, and in the midst of the elders. He is the Center, the Secret of all their blessedness, ―an infinite Object, more than enough to fill our hearts forever and ever. The brightest glory could not satisfy us; but the all-satisfying Object is Himself. And that is suggested to us by what we have here.

The children of Israel shall encamp everyone by his standard, with the ensign of their father’s house; round about the tent of meeting, afar off, opposite to it shall they encamp (2:2).

Everyone had his own place. They could not choose another standard. Picture the tabernacle, then set up, with all its cords; and all around the whole structure were the Levites, as it says in chapter 1:53. They had a special responsibility about the tabernacle. There was a greater nearness for the priests, of course; but the Levites had a special responsibility.

The people were put under four different standards, and God chose their places.

The ark would be toward the west of the tabernacle; the entrance was toward the east, and that was where Moses, and Aaron, and their families, encamped. Then when it came to the armies, that was the side occupied by the standard of Judah.

And [for] those encamping eastward toward the sun rising [there shall be] the standard of the camp of Judah according to their hosts; and the prince of the sons of Judah shall be Nahshon the son of Amminadab (2:3).

Very precious teaching comes out in chapter 10 where God chooses the order of their march. But for a moment let us turn aside to Exodus 30:11. Evidently we are taught there that with God nothing counts but Christ. Nobody will ever require more than Christ and His precious blood to make them right with God forever. Of course “we are not redeemed with silver and gold... but with the precious blood of Christ” (1 Peter 1:18); and there is the difference between the type and the antitype. But the type tells us most forcibly it is only Christ and His precious blood. Some have thought that whenever the children of Israel were numbered, this ought to have been done, and the omission of the atonement money was part of David’s sin; but I have my doubts.

The silver was necessary here for the building of the tabernacle; but afterward we find in Matt. 17:24 the half shekel was required from each person for the upkeep of the temple. Of course Peter made a mistake when he answered for the Lord there. They had no claim on the Lord, and He anticipated Peter (vs. 25), and proved they had no legal claim on Him. “Notwithstanding,” He acts graciously, and tells Peter to get the shekel from the fish, and give it “for Me and thee.”

But the second numbering is what we have before us this afternoon; and that was in view of the camp, and march; and at the end of Numbers we get a third numbering in view of entering the land. So there were three numberings in the wilderness.

In chapter 10, when the people are on the march, we get a very lovely picture, and though it is anticipating, I think it well to look at it now, and we can go more fully into some details when we come to it (D.V.) ―It was all of God, and He puts Judah first. Doubtless the meaning to us is that what should principally characterize His saints, His redeemed ones, those whom He has gathered around Himself, is praise. Judah means praise; and their most marked feature should be praise. “Whoso offereth praise glorifieth Me.”

There never was such a praising One here as the Lord Himself. In a very dark phase of His public ministry, when apparently, as far as His Galilean ministry was concerned, He had labored in vain, “at that time Jesus rejoiced in spirit, and said, I thank Thee, O Father.” We ought to be able to praise God always. It tells us “Pray without ceasing. In everything give thanks;” but there is something higher than that in Ephesians. “Giving thanks always for all things.” But it is in connection with being filled with the Holy Ghost; and I do not believe it is possible unless one is filled with the Holy Ghost.

But passing through a waste howling wilderness, where everything is against us, we need the Lord’s dealings with us to keep us right, and there are precious lessons for us to learn.

The next tribe was Issachar. It is often difficult really to get at the true meaning of names in the Old Testament, but in the names of the tribes there is no difficulty at all. We can turn to Genesis and see the reason of the names being given. Issachar means “an hire” (Gen. 30:18), and it is suggestive of labor. “The laborer is worthy of his hire.” And you know an indolent, lazy Christian is never a happy one. The one who does nothing for the Lord is never happy; and if not happy, not praiseful. The Lord has something for us all to do.

It is possible instead of having the Lord before you, to have your service before you; and you will not be happy then.

Martha was cumbered with much serving, and she was a grumbler, and complained of her sister; but the Lord vindicated Mary.

So we want the other name linked with them, ―Zebulun. It means “dwelling.” I believe the exact meaning is “haven,” or “rest,”―from whence “dwelling.” There must be the right measure of labor, and the right measure of rest. Mary sat at Jesus’ feet, and she knew what it was to be at rest, and a recipient from Jesus. The Lord was the Guest of Martha; but Mary was the guest of the Lord Jesus. We want that, and then the labor will flow out of it. That is the happy Christian, ― the one who enjoys communion, and whose labor flows from it. That is the one we expect to be praiseful. So our chief characteristic should be praise; and to help that, our labor should be the result of communion with Himself.

That standard (Judah) was on the east.

The standard of the camp of Reuben shall be southward according to their hosts; and the prince of the sons of Reuben shall be Elizur the son of Shedeur (2:10).

Now on the south side was Reuben. Well, we know Reuben means “See, a son!” And there is only one Son the Holy Spirit will direct our eyes to, and with whom God would have us occupied. At His baptism He said “This is My beloved Son, in whom I am well pleased.” The one associated with Reuben (vs. 12), is Simeon, “hearing;” and that would make us think of the Lord as the One prepared to be a Listener, and to do the will of God. He says in Psalm 40, “Mine ears hast thou digged.” That is only true of Him. The Holy Ghost knows the meaning of it, and translates it for us: “A body hast Thou prepared Me.” Then, if we turn to Isaiah 1, the Speaker says, “I clothe the heavens with blackness,” a divine Person, God Himself, the Great Creator. Then “Adonai Jehovah hath given Me the tongue of the learned... He wakeneth morning by morning, He wakeneth Mine ears to hear as the learned.” There was never such a good Listener as our Lord. See a Son! and always the first voice He heard in the morning was His Father’s voice.” He wakeneth Mine ear to hear as the learned,” as One who had been taught.

Psalm 40, Isaiah 1, and Exodus 21, bring the Lord very blessedly before us in three different ways. In Exodus 21, it is perfect service. If a Hebrew servant served six years (a complete cycle), he could go out free in the seventh. But if his master had given him a wife, and the servant plainly said, “I love my master, my wife and my children, I will not go out free,” the master took him to the door. Outside was liberty; inside was service, and the deliberate choice was made. His ear was bored to the door, and voluntarily he became a servant forever. That is the place the Lord has taken, and He will serve forever. If we turn to Luke 12:37, we shall find a wonderful thought. “He will gird Himself, and come forth and minister unto them.” So when we are in our glorified state, He will still serve. Love delights to serve. That is the secret of it.

The other tribe associated with Reuben is Gad, and that means “a troop,” suggestive of power. So if God says “See, a Son” “This is My beloved Son in whom I have found My delight,” and He is the great Listener, who sets us an example that we should follow His steps, in doing so we shall be a power for God.” Let every man be swift to hear, slow to speak; “we want to be good listeners.

These other names all form part of a great chain. All fit in, not only the twelve principal links, but the twenty-four minor links. It says of Judah (vs. 9), “they shall set forward first,” but in the end of verse 16 we find “the second rank.” Nothing is left to man’s choice at all. All is divinely arranged in perfect wisdom and perfect love.

And the tent of meeting shall set forth, the camp of the Levites in the midst of the camps; as they encamp, so shall they set forth, every man in his place, according to their standards (11:17).

What a voice to us to give up entirely our wills, that we may be filled with the knowledge of His will in all wisdom, and spiritual understanding!

You get points in chapter 10 you do not get here. The standard of the camp of Ephraim according to their hosts shall be westward; and the prince of the sons of Ephraim shall be Elishama the son of Ammihud (11:18).

The nearest to the ark, and mercy-seat, the throne of Jehovah, was the camp of Ephraim. Then we get Manasseh associated with him. Now Ephraim means “Fruitfulness,” and he comes after the tabernacle. In that you get the type of Christ. If we want to be fruitful, we must abide in Him. John 15 brings that out so blessedly. And what is “fruit?” Everything that the Lord Jesus did was fruit. “I am the true Vine, and My Father is the Husbandman.” Everything He did was fruit, and everything we do like Him is fruit. “As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in Me.” It is not the great amount of activity and energy, for it is no fruit at all if it is not the result of abiding in Him. Verse 8 says, “Herein is My Father glorified that ye bear much fruit;” but the previous verse says, “If ye abide in Me and My words abide in you, ye shall ask what ye will, and it shall be done unto you,” for it will be a prayer of communion, and the result of communion. It corresponds with Psalms 37:4, “Delight thyself also in the Lord, and He shall give thee the desires of thine heart.” So it is the prayer of communion, and God is glorified if you bear much fruit. The vine is a worthless thing apart from its fruit (Ezek. 15).

But the two associated with Ephraim are Manasseh and Benjamin. Manasseh means “Forgetting,” and Benjamin, “Son of my right hand.” We know who the Son of the Right Hand is; ―the One to whom God has said, “Sit on My right hand, until I make Thy foes Thy footstool.”

If we turn to Philippians 3 we shall see this truth brought out there. The apostle has his eye on One at God’s right hand, and will not be satisfied till he reaches Him, ―the goal he is running to. So in verse 13, “Forgetting [Manasseh] those things which are behind,”―the things of the world, the things the other side of His grave. Another way we may look at it is this. Let us forget everything in our past life that would minister to our pride. If we dwell with complacency on anything we have done we defile ourselves, and dishonor God. Hide it from yourself. But let us remember anything that will humble us. Then have Christ before the soul as Paul had Him in verse 14. He would not be satisfied till he reaches the Man in the glory, and then he would be perfected, forever conformed to His image.

God knew why these names were given; and everything serves His might, and He can take it up and use it for His glory. So here we have His own divine choice, and His arrangement to teach us these lessons.

All that were numbered of the camp of Ephraim were a hundred and eight thousand one hundred, according to their hosts. And they shall set forth third (2:24).

It excludes any thought of jealousy if everything is seen to be God’s arrangement. “What have ye that ye have not received?” We get this in Philippians 2, “Let each esteem other better than himself.”

The standard of the camp of Dan shall be northward according to their hosts; and the prince of the sons of Dan shall be Ahiezer the son of Ammishaddai (2:25).

The last standard is Dan. Connected with him are Asher and Naphtali. Dan means “Judging,” and we all need that. There is a sphere in which we may not judge. We may not judge motives, nor people’s hearts. It is excluded from us. God alone can judge motives. You may make a shrewd guess, or may be altogether wrong. So as to that, “Judge not, that ye be not judged.” But there is a sphere in which we are bound to judge. “Do not ye judge that which is within?” Not the world: “that which is without God judgeth.” We shall judge it by and by.

But within in God’s assembly, we are bound to judge evil, moral or doctrinal. If we do not judge it, we are unfaithful to God. But there is something more important still, ―to judge ourselves. “If we would judge ourselves we should not be judged” (1 Cor. 11.) You cannot judge yourself too severely.

It is a constant thing. Paul said, “Herein do I exercise myself to have alway a conscience void of offense toward God and toward men.” Every one of us has to take a low place. Things we at one time thought right, as we go on we see were wrong. That is a constant thing, If we have made mistakes, that is no reason why we should not be characterized, and known of God, as those who have judged themselves. It will keep us lowly, and keep us in our proper place.

Especially is that which I quoted just now in 1 Corinthians 11, connected with the Lord’s Table. It is well for us to remember never to go carelessly to the Lord’s Table. “Let a man examine himself, and so let him” stay away? No, “so let him eat,” as one that is truly humble, as one who is there all of grace. We must not do it as a matter of course; we are great losers if we do that.

Asher means “happy,” and one that fails to judge what we ought to judge, in the assembly of God, or in himself, is never a happy Christian. There is no real happiness apart from holiness. God knows that, and would have us partakers of His holiness.

The last one, Naphtali, means “wrestling,” “striving;” and we shall have that throughout the rest of our journey. Everything is against the child of God and against Christ. Always we shall know what it is to wrestle. The happiest Christian cannot do without his wrestling up to the end of his journey. Many a dear saint of God has had tremendous wrestling when near the end of the journey.

Thus we get the ordering of God’s camp, all perfect, no mistake made, and it all has its voice to us, and I trust will bear its own blessed fruit.

The Levites were not numbered among the children of Israel; as Jehovah commanded Moses. And the children of Israel did according to all that Jehovah had commanded Moses; so they encamped by their standards, and so they journeyed, every one according to their families, according to their fathers’ houses (2:34).

It would attract the attention of any one reading this with care, that all is stamped with the sovereignty of God. No room is left for the human will; all their blessing is traced to the sovereignty of God. We get the nation of warriors, those “able to go forth to war,” and are distinctly told the Levites were not set apart for that. God had something special for them.

Subsequently we find the Levites are numbered twice; once from a month old, and afterward those from thirty to fifty. It all has its voice to us, ―its own peculiar significance. It is a wonderful privilege to be set apart by God for His service. That is the thought of being numbered from a month old. It is because they are being numbered instead of the firstborn in all the other tribes. As we read in chapter 3:13, from the day God smote the firstborn of Egypt, He claimed all the firstborn of Israel. Now God in His sovereignty sees fit to substitute the tribe of Levi for all the firstborn in the other tribes. “They are Mine.” He claims them.

He claims them to do the service connected with the tabernacle. It is very beautiful to see everything in this perfect order, ―an order that is divine; no mistake made; everything worthy of God.

They had to pitch round the tabernacle when it was set up. Three families belonged to the Levites, those of Kohath, Gershon, and Merari. Kohath occupied the south side; Gershon the west, and Merari the north. The east was occupied by the families of Moses and Aaron. All the priests belonged to the tribe of Levi.

Dispensationally we might just look at it like this, to remind ourselves of the special place grace has given us. All the nation were dispensationally nigh; all other nations dispensationally far off, God chose this tribe of Levi to be nearer than the eleven other tribes. They had greater privileges than the others. One family of that tribe God chose to be nearer still, ―the family of Aaron. But Aaron himself occupied a place of nearness greater than any of his sons in his lifetime, for he alone could come into the immediate presence of God, though not without blood, not without incense. But Moses had a very special place beyond even that. God treated him as a friend and his very face reflected the privileges that belonged to him.

But we Christians have access to God at all times, a holy boldness, a holy liberty; and we are encouraged to draw near with a true heart, without any reserve; in full assurance of faith, without any doubt; having our hearts sprinkled from an evil conscience, for the evil is done away; and our bodies washed with pure water, ―a reference to the consecration of the priests, who had to be washed. So have we been washed, and know something of the blessed meaning of the bath of regeneration. (Titus 3:5.)

Chapter 3

And these are the generations of Aaron and Moses in the day that Jehovah spoke with Moses on Mount Sinai. And these are the names of the sons of Aaron; Nadab the firstborn and Abihu, Eleazar and Ithamar. These are the names of the sons of Aaron, the anointed priests, who were consecrated to exercise the priesthood (3:1-3).

In the beginning of this chapter the priests are brought before us; and we are priests. Aaron typified Christ; and Aaron and his sons represent Christ and the church, for we are a holy priesthood. So those who take the place now of being priests between the people and God, are in thorough opposition to the plain teaching of the word of God. Even Chrysostom said, “Every Christian is a priest, though many priests take the place of being Christians, and are not.” In what I was quoting just now from Hebrews 13:15, we see we are offering priests; and Peter, in writing to the same people says we are holy priests (1 Peter 2:5). So when we look at the priests here, we are reminded of what grace has done for us, as told out in the New Testament.

And Nadab and Abihu died before Jehovah, when they offered strange fire before Jehovah in the wilderness of Sinai, and they had no sons; and Eleazar and Ithamar exercised the priesthood in the presence of Aaron their father (3:4).

Nadab and Abihu used strange fire, for it was fire which had come out from the Lord that had consumed the sacrifice. It looks as if they were intoxicated, or, at least, had taken too much. It was forbidden, after their death, to taste wine or strong drink when going into the sanctuary. They did not perceive what was due to God, and took strange fire.

The first time fire had come out from the Lord in grace; the second time it came out in judgment, and consumed them. At first there had been no restriction to Aaron going in to the most holy place, but after that it was restricted to one day in the year―the tenth day of the seventh month. Never on any other day, and then not without blood, and incense. We must remember, as worshippers, that God has fitted us to approach Him; and all He accepts from us is Christ. We can always say, like David, “of Thine own have we given Thee.” God delights for us to present Christ in our worship.

I have no doubt that many priests, after the day of Nadab and Abihu, did far worse than they, without being struck dead; but at the beginning of each dispensation God gives us something to teach us reverence, ―some solemn lesson as to the dispensation we are in. When we read of the sin of the sons of Eli, and their dreadful conduct, we know they were killed in battle, but they were not summarily slain like Nadab and Abihu. So Ananias and Sapphira were struck dead. Many since have been as deceptive as they, and not struck dead. But it shows what a solemn thing it is to sin against God the Holy Ghost. He was here, and they sinned against Him, and there is the record of it.

Nothing, you see here, is left to man’s choice. It was all God’s appointment where Israel should encamp. Their happiness consisted in doing the will of God. The Lord Jesus said, “My meat is to do the will of Him that sent Me, and to finish His work;” and we are left here to do the will of Christ. We may bring ourselves up every day, and remember we must learn from Him. We are bought with a price and are not our own; “wherefore glorify God in your body.” That is our business now. It is very blessed to be very simple, and know what the will of the Lord is every day, and to be “filled with the knowledge of His will.” We are here this afternoon to gather up God’s mind, in order that we may carry it out. Knowledge puffeth up, but love buildeth up.

And Jehovah spoke to Moses, saying, Bring the tribe of Levi near, and present them before Aaron the priest, that they may minister unto him; and they shall keep his charge, and the charge of the whole assembly, before the tent of meeting to do the service of the tabernacle. And they shall keep all the utensils of the tent of meeting, and the charge of the children of Israel, to do the service of the tabernacle (3:5-8).

The Levites had everything to do with the tabernacle; whether to take it down or to set it up, it was all their work. That was the privilege of the Levites, but they were not to touch any of the holy vessels; the Kohathites had to carry them simply. It was not the Gershonites’ work; they had something else to do. But the priests had to cover all up before the Levites came in to do anything. So you remember when Uzzah put forth his hand to steady the ark he was slain. He had no right to put his hand anywhere near it: he was a Levite; he was not a priest. But he would not have been in that place of temptation if David had not imitated the Philistines, and had a new cart for the ark.

God is the God of order; and no matter who we are, there is a place and a labor for every one of us. I cannot do yours, and you cannot do mine; and we need to ascertain what the will of the Lord is, and to carry it out.

We have what corresponds to this for us in Romans 12. There is beautiful order in that Epistle. Up to chapters 5-11 (the first great division), God is dealing with sins; then to the end of chapter 8, it is a question of sin; then chapters 9, 10, and 11 are dispensational, to show God was doing right in blessing Gentiles as He did in spite of all the promises made to Israel, which will yet be made good. Then chapter 12 and onward is the hortative part.

This is for us all. “I beseech you therefore by the mercies of God, that ye present your bodies a living sacrifice.” We might put this on to the end of chapters 8. It does not mean present it today, and live a careless life tomorrow, and then present it again. No, it does not mean that; but a full surrender, ―not to put oneself on the altar today, and take oneself off again tomorrow. What we want to do is to prove that good, and acceptable and prefect will of God.

“God hath dealt to every man the measure of faith.” There is the exercise of God’s sovereignty as to where we are, and what we are entrusted with. It is an individual thing.

We are not only members of Christ, but of one another also if we belong to the body. “Having then gifts differing according to the grace that is given us, whether prophecy, let us prophesy according to the proportion of faith.” We must not think there are no prophets now. That ministry is still here. It does not mean foretelling future events, but so ministering that the souls of the hearers are brought into God’s presence. You may be a teacher and not a prophet. When the Lord wanted to reach the conscience of the poor woman at the well of Samaria He said, showing His omniscience and His grace, “Go, call thy husband, and come hither.” That is His grace; “come hither.” Then when she answered, and He said it was true, and reached her conscience, she said, “Sir, I perceive that thou art a prophet.” She was thoroughly exposed, and it had brought her conscience into the presence of God.

We get the same thing in Corinthians 14:23. If there is prophecy, it brings man’s conscience into the presence of God.

“Or ministry.” The apostles gave themselves to prayer and to the ministry of the word. It is a beautiful order, ―a divine order. Oh, if each of us were only thoroughly subject to God and His word, how beautiful it would be! It is man’s self-will that brings in disorder.

And thou shalt give the Levites to Aaron and to his sons: they are wholly given to him out of the children of Israel. And Aaron and his sons shalt thou appoint that they may attend to their priest’s office; and the stranger that cometh near shall be put to death (3:9, 10).

The Levites, you see, were given to Aaron. I have no doubt it is showing us that any true service of the child of God is connected with Christ. Aaron was a type of Christ. The individual Levite was serving God, and that regarding the tabernacle; but he was under the authority of the high priest.

So we “serve the Lord Christ.” This is a word in Colossians addressed to poor slaves who were the absolute property of their masters. None of us now in this country could be placed as they were, but they were greatly encouraged (see Col. 3:24). “The Lord” was the One they had to do with, the Lord Jesus Christ. They would not get “reward” here from their unfeeling masters, but richly by and by. “Ye serve the Lord Christ.” That gives a dignity to the meanest occupation. Is it not George Herbert who says:

“Who sweeps a room as for Thy cause,

Makes it, and the action, fine?”

“Ye serve the Lord Christ!” What a privilege, and what a dignity, if we realize that which grace has done for us!

Aaron’s family was separated off from the other families of the Levites, and priesthood given to them. It was not a question of Moses’ choice in putting him and his family in the highest place. The descendants of Moses were only Levites, not priests. The Levites had to assist the priests in what they did. There is a little word in Malachi we might refer to as to the Tribe of Levi (Mal. 2:5, 6). “My covenant was with him of life and peace; and I gave them to him for the fear wherewith he feared Me, and was afraid before My name. The law of truth was in his mouth, and iniquity was not found in his lips: he walked with Me in peace and equity, and did turn many away from iniquity.”

Not very many are spoken of in Scripture as walking with God. Enoch was the first. Malachi refers to what took place at the making of the golden calf. It was put to them: “Who is on the Lord’s side?” And the entire tribe came out to Moses. Because of the history of Levi himself, it was all of grace; it had been prophesied of him and Simeon that they were to be scattered, because of their cruelty and strategy in connection with their sister Dinah. So it was all of grace. It is marvelous grace that we should be saved at all, and marvelous grace we should be set aside as servants.

And Jehovah spoke to Moses in the wilderness of Sinai, saying, Number the sons of Levi according to their fathers’ houses, after their families; every male from a month old and upward shalt thou number them. And Moses numbered them, according to the commandment of Jehovah, — as he had been commanded (3:14-16).

With regard to these being numbered from a month old, we get Jeremiah separated before he was born; and Paul spoke (Gal. 1) of being separated from his birth; and the Lord told Ananias he was a chosen vessel unto Him. There was no power for service in children of a month old, but they were separated to God. The Lord said, “Ye have not chosen Me, but I have chosen you;” and “He gave some apostles, and some prophets, and some evangelists, and some pastors and teachers,” in the sovereignty of God.

As to the position we occupy, we may learn something from the different parts of the tabernacle committed to the three families of the Levites. The Kohathites had all the vessels of the sanctuary.

And their charge was the ark, and the table, and the candlestick, and the altars, and the utensils of the sanctuary with which they ministered, and the curtain, and all that belongs to its service (3:31).

The Gershonites were at the west end of the tabernacle, as they encamped at God’s order. But what was committed to them?

The tabernacle and the tent, its covering, and the curtain of the entrance to the tent of meeting. And the hangings of the court, and the curtain of the entrance to the court, which surrounds the tabernacle and the altar, and the cords thereof for all its service (3:25, 26).

Not the hanging that divided between the holy and the Most Holy place; this belonged to the Kohathites, who had to carry it. We shall see later how and why that was. “The veil, that is to say, His flesh.” A striking type! The Levites may have esteemed it a high and holy privilege, without entering into it. But in the light of the New Testament, it has its voice to us.

This would suggest, as far as ministry is concerned, there are those called of God, and so occupied in the truth, that they are taken up with that which is seen of God. But others had to carry the curtains all round the court, ―that which all could see. One would tell us of the delight God had in His beloved Son, and another of man’s need, and how God meets that need. No doubt the highest and best is the service of the Kohathites, which had to do with that in the holiest of all.

This chapter and the next are intimately connected, even in what we are considering now.

It has appeared to me that the work of the Levites as given in chapter 4 corresponds with 1 Peter 2. We have already had that holy priesthood in the beginning of our chapter. We are all holy priests, and have all got that privilege. Further down it says we are royal priests, to show forth the excellencies of Him who has called us―moral excellencies, there, I should think.

“Virtue” in Scripture generally means “courage.” That can be accounted for by the Greeks making so much of courage, that the one who had that was supposed to have all moral excellencies. But when it says “show forth His excellencies” we cannot limit it to courage there.

One Levite could not carry all the varied vessels: it took all the tribe. So now you cannot see all the excellencies of Christ in one particular member. It needs all the body to show forth Christ. There were some who carried the ark, others the altar, etc., but all told of Christ. You tell out a little bit, and I tell out a little bit, by His grace, as we march through the wilderness; but that comes out specially in the next chapter.

In the closing verses of chapter 3 we are told the number of the firstborn exceeded the number of the Levites, and those over had to be redeemed. There were two hundred and seventy-three more, and instead of being redeemed with a half-shekel as in Exodus 30, they had to be redeemed with five shekels, ―the common estimation, if we turn to Numbers 18:16.―They could not redeem the firstlings of clean animals, because they had to be offered to God.

We get two numberings of the Levites; this was from a month old; but when the question is of service, it is from thirty years old; and from different parts of Numbers it looks as if they had five years’ previous training.

So it is according to the estimation of Numbers 18:16, that they are redeemed here. Some think that Peter refers particularly to this, when he says, “Ye were redeemed, not with corruptible things, as silver and gold.” What a blessed thing to know! “Forasmuch as ye KNOW.” Redemption comes first. We have to go back to the cross: but when God is dealing with us it is first the water, then the blood, then the oil, corresponding to the three witnesses in 1 John 5―the Spirit, and the water, and the blood.

In the case of the leper, blood was put on his right ear, his right thumb, and the great toe of his right foot;—there is redemption. Then the oil follows; and it, too, is put on the ear, thumb, and great toe. Then he is all clean.

The half-shekel was paid when all the nation was numbered. Here it is a limited number, and it does not say how the money was forthcoming. But in Exodus 30, when all were redeemed, the rich was not permitted to give more, nor the poor less, than half a shekel: God telling us unmistakably that with Him nothing counts but Christ: we must not attempt to add anything. Moral or immoral, religious or irreligious, all need the same.

We should remember this. The dying thief, ―dying saint then, — the malefactor crucified with the Lord, ―was saved in the same way as all who are saved. All was of pure grace, for nothing, counts but Christ. “By grace are ye saved, through faith, and that not of yourselves: it is the gift of God.” So that dying thief had as valid a title to the glory as the apostle Paul, with all his varied service, had. No one will be in heaven because he deserves to be there: it would destroy all the harmony of heaven. No, it is nothing more, nothing less than Christ.

These firstborn would have paid the half-shekel; and this was a special provision made for those who had no Levite to represent them, and so had to be redeemed. It is told us that the silver collected from all the nation was used for the foundation of the tabernacle. This, we are told: “Moses gave... to Aaron and to his sons according to the commandment of Jehovah, as Jehovah had commanded Moses” (3:51).

But it would appear from the New Testament as if every Jew, all over the world, annually gave half a shekel for the upkeep of the temple, as in Matthew 17:24-27. Peter was sure his Master would do everything a good Jew should do, so the Lord anticipated him. “Prevent” has a different meaning now to what it used to have: in Scripture it means “precede.” So in Thessalonians 4, “We which are alive and remain shall not precede them which are asleep.” Before Peter had an opportunity of asking Him, the Lord asks Peter the question: “Of whom do the kings of the earth take custom or tribute, of their own children or of strangers?” And on his replying, says, “Then are the children free,” but we won’t do anything to stumble them, “so go thou to the sea,” etc. Wonderful grace! It is very beautiful how the Lord deals with that case.

Chapter 4.

Now in this fourth chapter we have a picture of ourselves carrying something of Christ through the wilderness. The most gracious and godly soul has very little of Christ that he can show out. It takes the whole body of the saints of God to show out all the glories of the Head.

They were traveling, and each had to take a part, and carry something of the tabernacle and its furniture; and it all told of Christ. It would correspond to the truth in 1 Peter 2. There the saint of God is first a holy priest, a worshipper; and then the same saint is spoken of as a royal priest; ―that would correspond to Revelation 1:6.

So here you get a nation of warriors, and we are all that. We have a warfare. Then we have a family of priests, and a tribe of workers. We are all these. Paul could say, “I have fought the good fight, I have finished my course, I have kept the faith.” We have these workers brought before us now.

And Jehovah spoke to Moses and to Aaron, saying, Take the sum of the sons of Kohath from among the sons of Levi, after their families according to their fathers’ houses, from thirty years old and upward even unto fifty years old, all that enter into the service, to do the work in the tent of meeting (4:1-3).

We have said the Levites were numbered twice: first from a month old, now for service from thirty to fifty years. This would indicate the best part of their lives. The very best should be spent in God’s service. As far as we are concerned, we are privileged to present our bodies “a living sacrifice, holy, acceptable unto God, which is our intelligent service.”

This shall be the service of the sons of Kohath in the tent of meeting: it is most holy (4:4).

The Kohathites were the most privileged of the three families of the Levites; they had to do with the Holiest of all. They had the furniture of the holy place as well, but they had the ark, the mercy-seat, the cherubim, ―the very highest part. That in a special and blessed way told out Christ more than anything else, though “every whit of it uttereth His glory.”

And when the camp setteth forward, Aaron and his sons shall go and they shall take down the veil of separation and cover the ark of testimony with it (4:5).

The covering veil was a type of Christ’s flesh. The Holy Ghost gives us that in the Epistle to the Hebrews. With its blue, and purple, and scarlet, and fine twined linen, and gold, “they shall cover the ark of the testimony with it.” That ark points to Christ glorified in heaven, the eternal Son of God become flesh; the Divine and human perfection of God’s beloved Son, that is covered over with this veil.

And shall put thereon a covering of badger’s skin, and shall spread over it a cloth wholly of blue, and shall put its staves [to it] (4:6).

There has been a lot of discussion about the badger’s skin. Some have said it was seal-skin; but it does not matter. It was evidently for protection. The outside covering of the tabernacle was made of it, and it was strong enough to be made into boots, as Ezekiel tells us (chapter 16:10). So it spoke of protection. The scene we are passing through is typified by the wilderness, and we are surrounded by all sorts of bad influences, and all need protection. This tells us of the One holy, harmless, undefiled, separate from sinners.

I gather there was nothing very beautiful in the badger’s skin. If you want to see the beauty of the tabernacle, you must be inside; and there you have the blue, and purple, and scarlet, and the gold,—divine righteousness. All in the tabernacle, was gold, but outside was the badger’s skin. I think it would suggest that Israel saw no beauty in Him.

“Only those His glory knew

To whom Thou gavest sight.”

There was nothing attractive, but protective in the badger’s skin.

Then over that was a cloth wholly of blue: and of all this furniture, the ark alone had the outside covering wholly of blue. It tells of the heavenly One, the Lord out of heaven. “The first man is of the earth, earthy; the second Man is the Lord out of heaven.”

So that was their testimony. They were carrying Him through the wilderness,—telling Him out in the most blessed way. Oh, may God give us grace to show out more of Christ! There was one,—a man of like passions with ourselves,—who could say in Philippians 1, “to me to live is Christ.” Where’er we go, nothing but Christ; always something of Christ. The outside of all the other articles was badger’s skin. This is the only exception.

It speaks of other blue cloths, but this is the only one called “wholly” of blue; there must have been some distinction, and God would direct our attention to that.

And upon the table of shewbread they shall spread a cloth of blue; and put thereon the dishes, and the cups, and the bowls, and goblets of the drink offering; and the continual bread shall be thereon (4:7).

Twelve loaves were on that table, telling of provision for the household. God had a house then, and God has a house now. The provision for it then was Christ: the provision now is Christ. The twelve loaves would evidently point to the twelve tribes of Israel.

And they shall spread upon them a cloth of scarlet, and cover it with a covering of badger’s skin, and shall put its staves to it (4:8). Now here is the special thing, ―a cloth of scarlet.

Very often scarlet cloth points to worldly glory. If we read through the word, and see what use the Holy Ghost makes of it, we get that thought. But it speaks also of kingly glory in Israel. Of the first king granted them it says, “Who clothed you in scarlet.” So it would point to kingly glory in Israel, and that suggests to us what is coming. By and by, when they have the rightful King who will reign in righteousness, they will have the highest place. Even in him who is the type of it, ―Solomon,― what glory, what wonderful glory is disclosed to us! Silver as the stones of the street, ―and that only a shadow! What will it be in reality? And I do not think the hour is far off when it will be realized. He is going to reign over His ancients gloriously.

In several places Isaiah brings before us the glory of His reigning day.

So they spread over the table a cloth of scarlet, and it had the protective covering of badger’s skin. Underneath that was the cloth of scarlet; and He is the heavenly One too, so a cloth of blue was there as well.

And they shall take a cloth of blue, and cover the candlestick of the light, and its lamps, and its snuffers, and its snuff-trays, and all the oil vessels thereof, wherewith they perform its service; and they shall put it and all the utensils thereof within a covering of badger’s skin, and shall put it upon a pole (4:9, 10).

The candlestick brings Christ before us as the True Light, in the power of the Holy Ghost.

And upon the golden altar they shall spread a cloth of blue, and Cover it, with a covering of badger’s skin, and shall put its staves to it (4:8).

The altar of incense speaks of Christ as the Intercessor, able to save right on to the end those who come unto God by Him. What a splendid thing to testify to Him as such!

And they shall take all the instruments of service, wherewith they serve in the sanctuary, and put them in a cloth of blue, and cover it with a covering of badger’s skin, and shall put them upon a pole (4:12).

Always underneath is the blue cloth, pointing to Him as the Heavenly One.

We must picture to ourselves the different individuals who composed the family of the Kohathites, carrying these various vessels. They had to act together, to carry on their shoulders, for nothing of their charge went on wheels. Now comes a very precious portion.

And they shall cleanse the altar of the ashes, and spread a purple cloth thereon; and they shall put upon it all the utensils thereof, wherewith they perform service about it: the firepans, the forks, and the shovels, and the bowls,―all the utensils of the altar; and they shall spread upon it a covering of badger’s skin, and put its staves [to it] (4:13, 14).

When you read only “the altar” it always means the brazen altar. The altar of incense is always qualified, and either called so, or the “golden altar.”

But the Kohathites, besides having the vessels of the Most Holy as well as the holy place, had also the brazen altar. That altar takes us to Calvary, and tells of Him who suffered there, the One capable of enduring the wrath of God against sin, and in Himself the Righteous One. Gold speaks of righteousness where God is; brass, of righteousness where man is, in the place of responsibility.

The ashes speak of the fire having done its work, and tell of the sufferings of Christ. That is specially so in Numbers 19.

They shall “spread a purple cloth thereon.” In Exodus the word “purple” is used twenty-two times; in Numbers only once, and that is here, in connection with the brazen altar. What voice has God for us in that? On the very surface the child of God ought to be able to see that purple is the imperial color; and the One who was the Holy Sufferer will have universal sway, and is going to reign. “Behold, a King shall reign in righteousness,” the “Great King” mentioned in the Psalms and referred to by the Lord. He will sit on the throne of His father David, and reign over His ancients gloriously. The One disallowed indeed of men will reign. God has Him up there in His bright glory, and will put all His foes under His footstool. “He must reign.”

Let us look at 1 Corinthians 15:22. That is what numbers wrest to their own destruction. What is the force of the “all” there? It is explained in the next verse. Is Christ the First-fruits of the wicked? God forbid! He will soon be here; another moment may bring to our ears His assembling shout; it will be done in the twinkling of an eye. “A very little while, and He that shall come, will come, and will not tarry.”

He is tarrying now. “While the Bridegroom tarried, they all slumbered and slept.” But He is tarrying because He has an object now: He is completing His temple; and directly that temple is completed, He will not tarry. He is calling out those who in the reigning day will be joint-heirs with Himself.

“Then cometh the end” (1 Cor. 15:24), ―the end of His mediatorial Kingdom. He will reign forever, but that is another thought. This is His mediatorial Kingdom and Revelation 20, tells us it will last a thousand years. We get intimations about that in the Old Testament, but are not definitely taught it till Revelation 20. Every other earthly monarch has been a failing creature, but the Lord Jesus is going to have everything put under His sway. So in Revelation 5, angels (who cannot sing redemption’s song, but who can praise God and the Lamb), say, in the outside circle, “Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing,” ―seven things. All these seven things men lust to get; ―one to get power; another, wisdom; another, riches. It will all be entrusted in its perfection and beauty to Christ, and He will use it all during those thousand years, to bring glory to God; and then He will give it back to Him who entrusted it to Him, as One who has been faithful to His charge.

So He who suffered is going to reign, and that is true of us too, as we see if we turn to 2 Timothy 2:12. Righteousness is suffering now; it will be reigning in the millennium, and dwelling in the eternal state. “In His reign will the righteous flourish.” “If so be that we suffer with Him, that we may be also glorified together.”

So that 13th verse is full of precious teaching. It is our place and privilege now to go forth unto Him without the camp, bearing His reproach; but we shall also reign with Him. That reigning day is the day of reward. “Because thou hast been faithful in a very little, have thou authority over ten cities,” or “five cities.” When that day comes, He will have universal sway; everything in heaven and earth will be headed up in Him, and we shall be in the heavenly department.

That is the day when the heavens will rule. Those on earth will be ruled over. In Revelation 20 it says, “Blessed and holy is he that hath part in the first resurrection;” and those who have part in that first resurrection live and reign with Christ a thousand years, ―all who have part in that first resurrection. Old Testament as well as New Testament saints will have their share in that reigning day: they are blessed and holy.

So it will be a better thing for a Jew to die, ―to be slain, ―than to be preserved and go into the earthly department of that kingdom. Those slain during the last half of Daniel’s seventieth week will have that better part. Sixty-nine weeks are gone; we are living in a parenthesis now; after the church is gone the seventieth week will run its course. The great tribulation that is coming is the last half of Daniel’s seventieth week.

Now quite recently a Jew was lecturing at Worthing, and someone opposed him, and said he was speaking unscripturally in saying the church would go through the great tribulation. The Jew was telling me about it; and I said, “He was right and you were wrong.” “But,” he said, “look at what the Lord says in Matthew 24.” So I turned him to Daniel 12:1. The poor Jews that have gone back under the mandate of Britain to their own land, think they have a brighter time before them; but Scripture shows that the worst time in their whole history has yet to come. The taking of Jerusalem by Titus was very dreadful, but it was nothing to what Daniel and the Lord speak of. “At that time shall thy people be delivered.” The Jew did not know what to say. His mouth was closed. Have they been delivered? He did not attempt to answer.

I hope we are all clear as to that. We are going on, and it will be, “overturn, overturn, overturn it, until He come whose right it is.” The Jews must have their proper place; Jerusalem has to be the metropolis of the world, and God has His own proper way of doing it. The two tribes whom we know as Jews (properly) had Christ presented to them, and deliberately said, “His blood be on us and on our children.”

The early chapters of Acts have a Jewish character, and the gospel preached with the Holy Ghost sent down from heaven. Then Stephen’s testimony before the Sanhedrim is summed up in this way, ―they broke the law, they persecuted the prophets, they slew their Messiah, and rejected the Holy Ghost. They rejected the Holy Ghost and murdered Stephen.

In a certain way, God lingers over them to the end of Acts, but that was the great break, and God began to deal with the Gentiles. The ringleader of those who murdered Stephen was Saul. God put His finger on that man; he was a chosen vessel, and God sent him forth to the Gentiles, to “open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they might receive remission of sins and inheritance among all them that are sanctified by faith that is in Me.”

That is the only remedy God has for man in his ruined state. It is no part of our business to put the world straight. The only remedy God has for man is the gospel of His beloved Son. When this day has run its course God will take up the Jews again, and reinstate them in their position under His beloved Son. But we must be taken up before that. God has marked us out beforehand to be conformed to the image of His Son. Then when He comes to reign, we shall come with Him.

There is a good deal of suggestive teaching for us in this chapter 4. We have noticed already that as they journeyed through the wilderness, each one carrying what they were appointed to carry, the greater part of the vessels of the tabernacle, and the brazen altar were committed to the Kohathites, under the direction of Eleazar. One thing stood out conspicuously, ―the outside covering of the ark; it was “wholly of blue.”

The inside covering was the vail: we have it explained in Hebrews. God was not out in the light until redemption was accomplished. There was the vail: the Light was hidden. I do not want to take away from that thought that Jesus was the true Light that coming into the world, lighteth every man. He showed up the character of every man, ―not that every man is enlightened. But the perfect One showed the character of every one. God is out in the light, fully revealed, now; and you do not get that brought out except in the Trinity, ―Father, Son, and Holy Spirit. It is not revealed in the title of Jehovah. People do not see that, but think it is all the same. God is in the light, and every true Christian is in the light too, ―brought out of darkness into God’s marvelous light. Some take it as if it was the experience of a few favored Christians; but it is true of every Christian: it is the place where we have been brought. As to the manner in which we enjoy it, that is another thing.

These three families of the Levites represented all Christians in their service. Every Christian has a service, so that we have to occupy the place God would have us occupy. It is not for us to choose: “ye are bought with a price; wherefore glorify God in your body;” and it is our business to seek the will of the Lord, and walk accordingly. It is a blessed thing to have no will about it, but to say, “Not my will but Thine be done” under all circumstances.

Man’s will has been the cause of all the sorrows and antagonisms. Man naturally likes things to go easily, ―to go on wheels, ―introducing this thing, and that thing, and another thing, to make things go smoothly. But the Kohathites, who bore the vessels of the sanctuary, had no vehicles at all. They had simply to carry on their shoulders. They had the most blessed types of Christ, and had to carry them. I think we have looked at it before: ―David bringing up the ark after it had been in the land of the Philistines, and had been sent by them in a new cart to Bethshemesh. Then when David was in power, he felt it ought to be brought up from where it had been deposited and kept; so he took counsel with all the leaders, and they all agreed with him. It was a right thing to do, but they did it in a wrong way.

Instead of following these instructions, they, too, got a new cart. There have been a lot of new carts since then, ―things gratifying to the flesh. The Levites were not supposed to touch any bit of the furniture that typified Christ, and their lives had to be guarded by the priests; for if the Levites went in, and saw the vessels covered it meant death to them.

But David had the new cart, and the oxen stumbled, and one of the Levites put out his hand to steady the ark. Let it be a lesson to us. He was struck dead. It was very distasteful to David. He was afraid of the Lord, and the breach upon Uzzah thoroughly upset him. The ark had to be laid aside in the house of Obed-edom the Gittite. Some have said that because he is called the “Gittite” he was of Gath, and must have been a Philistine; but one of the cities of the Gathrimmon, and Obed-edom was a Levite; he was no Philistine.

When David found out his mistake, and that God had given all these instructions that no one ought to carry the ark but the Levites, and also that God had blessed the house of Obed-edom, then it was agreed to bring the ark again, and there was great joy, ―a mighty change. They were obedient, and when the priests were bearing the ark, God helped them; and they sacrificed to the Lord: it made them worshippers. It is infinitely better for us to carry out the mind of God than to imitate man in any way. “Beware lest any man spoil (make a spoil of) you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.” We are put on our guard about those who can tell a good story, and with good words and fair speeches deceive the hearts of the simple. We do not want to be suspicious, but to take notice when God says “Beware!”

The Gershonites had heavier things to carry, the curtains; and the Merarites had the woodwork, and pillars, and sockets; how heavy they were! Well, God knew that, and He who helped those who carried on their shoulders, made provision for those who had the heavier weights to carry. If we fail, it is our own fault: there is never anything lacking on God’s side. He has given to us “everything that pertains to life and godliness.” We can always justify God when we fail: the shame belongs to us.

So in chapters 7:1-9 (it is anticipating, of course), we have that provision. The Levites were given to the priests, and six wagons were given to the Levites. There were no wagons for the Kohathites, but they had the most blessed place. All this speaks of God’s wonderful interest in us, ―how He provides for us. And it is very sweet to mark how God notices all, and speaks of it.

The Kohathites were under the supervision of Eleazar; the Gershonites and Merarites under Ithamar.

And Jehovah spoke to Moses and to Aaron, saying, Ye shall not cut of the families of the Kohathites from among the Levites, but this shall ye do unto them, that they may live and not die, when they draw near unto the most holy things: Aaron and his sons shall go in, and appoint them every one to his service and to his burden; but they shall not go in and see for a moment the holy things, lest they die (4:17-20).

How could they cut them off? By being careless, and letting them come into the holy place before the things were covered.

How all this speaks to us of the reverence due to God! “We, receiving a kingdom that cannot be moved, let us have grace whereby we may serve God acceptably, with reverence and godly fear.”

And Jehovah spoke to Moses, saying, Take also the sum of the sons of Gershon, according to their fathers’ houses, after their families. From thirty years old and upward to fifty years old shalt thou number them; every one that cometh to labor in the work, to perform the service in the tent of meeting. This shall be the service of the families of the Gershonites, in serving, and in carrying (4:21-24).

This is different to the Kohathites. There is no reference to “serving in carrying,” in the instructions to them, though they carried on their shoulders.

They shall carry the curtains of the tabernacle, and the tent of meeting, its covering, and the covering of badger’s skin that is above upon it, and the curtain of the entrance to the tent of meeting, and the hangings of the court, and the curtain of the entrance of the gate of the court, which surroundeth the tabernacle and the altar, and the cords thereof, and all the instruments of their service: and all that is to be done for these things shall they perform (4:25, 26).

Every little thing is mentioned, ―down to the cords. And to the Merarites, even the pins. But it is very different language to that used about the Kohathites.

Chapter 5.

THESE verses bring before us God’s assembly typically.

And Jehovah spoke to Moses, saying, Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is defiled by a dead person: both male and female shall ye put out; outside the camp shall ye put them, that they defile not their camps, in the midst whereof I dwell. And the children of Israel did so, and put them outside the camp; as Jehovah had said to Moses, so did the children of Israel (verses 1-4).

The way that assembly was formed was by the baptism of the Holy Ghost. There were a hundred and twenty saints in Jerusalem waiting and praying for it. The Lord had told them, ten days before the Holy Ghost was given, before He ascended, “Ye shall be baptized with the Holy Ghost not many days hence.” These hundred and twenty were in prayer before God. I daresay each one of us has noticed the difference between Matthew 7:11 and Luke 11:13. In Matthew it is, “give good things to them that ask; “in Luke,” give the Holy Spirit to them that ask.” At Pentecost the latter was fulfilled. They asked, and the Holy Spirit was given, and they were baptized into one body. We cannot now ask for Him to be given; we have Him, and we must not ask for what we have. But we are enjoined to “be filled with the Spirit.” He is given on the ground of redemption; and if once given, never taken away.

Constantly in the Old Testament we get water, blood, and oil. Water speaks of new birth; blood, of redemption oil, of the Holy Ghost consequent on redemption. The Lord Jesus was anointed with the Holy Ghost at His baptism before any blood-shedding. So, as a type of Christ, Aaron was anointed first, but his sons subsequently to the blood being shed. Then the blood was put on their ear, and thumb, and great toe, speaking of communion, service, and walk. They were not their own, but redeemed. After that the oil, ―the power, for “we have not received the spirit of cowardice, but of power, and of love, and of a sound mind,”―a mind capable of judging.

So it says in John’s Epistle, “There are three that bear witness on earth.” It also says in our version, “in heaven,” but that is all wrong. No witness is needed there. Look at the R.V. and you will see it was put in by man. The three witnesses on earth are the Spirit, and the water, and the blood; and correspond with the water, the blood, and the oil of the types; “and these three agree in one.”

That is a little digression. Why I spoke of it was because they were baptized with the Holy Ghost, and He was poured out upon them; and that baptized body has been here ever since. Three thousand were converted the day that took place, and they were sealed with the Holy Ghost after they were baptized. Their question was, “What shall we do?” And Peter said, “Repent and be baptized every one of you for the remission of sins, and ye shall receive the gift of the Holy Ghost.” So they believed, were baptized, and received the gift of the Holy Ghost; God marking them thus as His own.

No one can break that seal. We are sealed unto the day of redemption. That is for the body. We have it now for our souls: we are going to have it for our bodies. We possess it now, and “the end is eternal life” too. The word of God is wonderfully precise.

There was a difference between the Samaritans and the Gentiles properly. The Holy Ghost was poured out upon the Gentiles in Acts 10. But that has never been repeated. He was poured out on the Jews on the day of Pentecost, then on the Gentiles, and the one body was formed of both Jews and Gentiles; and those belonging to it are not of the world as Christ is not of the world. That is leaving out the thought of what has been brought in by man, and is spurious. When the Lord said, “Upon this rock I will build my church, and the gates of hell shall not prevail against it,” there is nothing spurious in that; but when we come to the first Epistle to the Corinthians, where we have the assembly opened out to us, there is only one foundation, but some build upon it wood, hay and stubble; and some, gold, silver and precious stones. Every man’s work will be tried by fire. What misjudgments there are! You see a hay stack.

It makes a great show; you see it a long way off; but test it by fire, and where is it? But a diamond, which you can cover up in your hand away from the sight of a human being; test it by fire and it will stand it. Let what we do be done in communion with God.

Christ’s assembly is the place of wondrous privilege. In the new creation all earthly distinctions disappear. “There is neither Greek nor Jew, etc., for “ye are all one in Christ Jesus”; and “Christ is all” as the Object, and “in all” as life.

Turn just for a moment to Exodus 29:45, 46. We had to notice that when we were reading that precious book. God only dwelt with the people on the ground of redemption. It was typical and national then; but until that took place we never find God dwelling among any people. Then in Leviticus 11:44, there must be practical holiness, “Be ye holy for I am holy.” So let us remember God dwells among His people on the ground of redemption, and His very presence demands that holiness should characterize us.

It tells us in Hebrews 12 That “without holiness,”―and it is practical holiness there, ― “no man shall see the Lord.” Because in connection with it there, God is dealing with us as a Father. The only way in which we get God as Father in Hebrews is as chastening His children in love.

In that Epistle He is worshipped as God (Father, Son, and Holy Ghost). We have no authority in Scripture to address the Holy Ghost. We are told to pray in the Holy Ghost.

In that same connection it reminds us we have had parents who corrected us, and often made mistakes, being either too severe or too lenient. All earthly parents have erred one way or the other, ―perhaps in both. But He makes no mistakes; He has always got a worthy object, ― “that we might be partakers of His holiness.” Without that practical holiness there is no real happiness.

So it is a searching word there, I think. Let us remember God dwells in the assembly, and “holiness becometh Thy house, O Lord, forever.” We get evil mentioned in that assembly. And here (vs. 2) they had to “put out of the camp every leper, etc.” God’s holiness demanded it. Everything of a defiling character had to be put out.

In 1 Corinthians we get both moral and doctrinal evil. It is principally moral, but in chapter 15 there is false teaching about the resurrection. That is solemn. Look at 1 Timothy 1:19, 20. “Faith and a good conscience; which some having put away, concerning faith have made shipwreck, of whom is Hymenæus and Alexander.” In the next Epistle Hymenæus is mentioned again, “Who concerning the truth have erred, saying the resurrection is passed already” (2:17). That largely is what is believed in now. People think dying and “going to glory” (as they, not the Scriptures, say), settles everything for eternity. There is no room in their scheme of theology for the resurrection of the saints. Then we are told “if any man purge himself from these,” etc.

2 Timothy just describes the days in which we live. There is no power in the assembly to put out; it is a great house in disorder. The church is in the world, and the world is in the church; but “if any man purge himself from these he shall be a vessel unto honor.”

Then in 1 Corinthians 5, there is a man very wrong―morally― a real child of God, remember; and God required, ―the holiness of His name required, ―that he should be put outside. “Put away from among yourselves,” not “that dear brother,” but “that wicked person.” He was no fit person to be inside the assembly of God, as no leper was fit to be inside the camp of Israel.

2 Corinthians shows repentance was wrought in his soul, and he was restored; so he was “delivered unto Satan for the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus.” He was a real child of God; but while unrepentant he was “that wicked person.” When repentant, he was their dear brother. This leaves no room for human conclusions. Although the church is in ruins, God has not left us without light for our path. We cannot do what Paul did: we can put out, but we have no authority to deliver unto Satan. But if put out, he is in the place where the devil rules.

So let us remember we have the thought of our varied service for God. Our business here is to live Christ in this world, and now our responsibility is to live here as members of Christ. The only membership we know is that of members of Christ, and members one of another; and we are responsible to maintain holiness according to it. “Be ye holy for I am holy,” is quoted in Peter.

Moses could go in and commune with the Lord from off the mercy-seat, and there is no word to say Aaron also could not do so before his sons failed. God had graciously given the fire to consume the sacrifice, and instead of using that fire, they used other fire. It looks (though not definitely stated), as if they were under the influence of liquor when they did it; and fire came out, not in grace, but in judgment, and consumed them.

After that God gave instruction to put a difference between clean and unclean. The death of Nadab and Abihu is in Leviticus 10; then from chapter 11 and onward they are instructed about what is defiling, and they were responsible to know it. So are we.

Chapter 6.

THIS law of the Nazarite has a place in the book of Numbers, and not in the other books of the Pentateuch; and its teaching applies to us as passing through the wilderness. Grace has made us strangers and pilgrims here. That is the order in which we always get it in Scripture.

“Before His cross I found myself

A stranger in the land,”

one has said. It is His cross that has made us strangers here; and then as pilgrims we are journeying through a foreign land to our home in heaven. Therefore these people passing through the wilderness have a voice to us.

From among those people there were some who separated themselves. “Nazarite” simply means “a separated one.” They were separated to Jehovah. That is a thing for us to take notice of. It is important. There are separated ones in Genesis. Abram was a separated one, and Lot was a separated one also. While together they had a tent and an altar. The tent tells of separation from the world, ―a stranger. The altar tells of separation to God. When discord arose between them, and they had to separate from each other, Lot pitched his tent toward Sodom. We never read of his having an altar after he left Abram. His separation was only formal. If our separation is only formal it is sure to break down.

Lot became a dweller in Sodom, and sat in the gate, ―connected with its magistracy, too. But Abram continued with his tent and his altar. This reminds us also of a word in the New Testament; “These be they which separate themselves, sensual, having not the Spirit.” If we separate ourselves, but not to God, it is worthless. There it was sensual, ―not of the Spirit at all.

The separated life devoted to God, can only be sustained by the energy of the Holy Spirit. Some go on in a devoted path for a time, as those to whom the apostle wrote: “Ye did run well; who did hinder you?” They broke down. Here it suggests the possibility of being defiled, and having to begin again. That, too, would make us think of Abram. Under pressure, during the famine, he went down into Egypt. But God recovered him; he was restored, and he had to go back where he had built the altar at the first, and make a fresh start. So the one here; all that went before counted for naught. He had to commence again.

Nazarites were for life in some cases. Samson for instance, ―a failing one. Samuel also, and John the Baptist. We get such; but here in the wilderness it is for a period. It may be for thirty, or sixty, or a hundred days; but there was a termination to it. Our days of separation are all the time we are here, from the time the Lord separates us.

At the end the Nazarite was permitted to drink wine. Wine is a type of joy and merriment, ―the joy and merriment of the world. In Ecclesiastes 10 it says, “Wine maketh merry;” and in Psalm 104, “Wine maketh glad the heart of man.” It does not say these things are sinful in themselves, but man dragged down creation with him in his fall; and this man is supposed to find his joy and pleasure in God alone; as we sing:

“And all our rest and pleasure find

In learning, Lord, of Thee.”

The true Nazarite was the Lord Himself. He was absolutely perfect. There was not a single thing in the world to minister to Him, ―a Root out of a dry ground. But “Thou art the Portion of mine inheritance and of my cup.” The “cup” was His portion here in the world, and Jehovah filled it. We can say of the Lord Jesus that He is our inheritance and our cup. “In whom we have obtained an inheritance.” Because He is the portion of our cup, we have more than we can appropriate, so “our cup runneth over.” If the world was our portion, it could never run over. At the end of our Nazariteship we shall no longer have to exercise self-control. The end is what lies beyond the present time. Then there will be no need of self-control, no need of watchfulness, no need of conscience; ―everything will be holy. That is just the outline of the chapter.

And Jehovah spoke to Moses, saying, Speak unto the children of Israel, and say unto them, If a man or a woman have vowed the special vow of a Nazarite, to consecrate themselves to Jehovah (6:1,2).

I suppose the first question of every Christian on reading this is: “Is it right for a Christian to vow?” In the Old Testament we read it was better not to vow, than to vow and not pay (Eccl. 5:5). But there is not a single line in the New Testament to warrant a Christian making a vow. Let us look at some New Testament Scriptures, and remember we are not our own; we are responsible to glorify God in our bodies, as bought with a price.

Turn to Luke 22, and think of the Lord as the Nazarite. The Lord had an intense desire to eat that last Passover with His disciples; and it adds to the beauty of the scene, if, instead of reading, “He sat down,” we read, He reclined.” If you keep that well before you, it helps you better to understand. The Lord reclined, and John reclined next to Him; so when John leant back, he reclined on the bosom of the Lord.

Look at verse 17 and 18. He is the Nazarite in that respect. He says in John 17, “For their sakes I sanctify [separate] Myself.” Christ on earth was for the earthly people; but Christ in heaven is for the heavenly people. And it is “for their sakes,”―the heavenly people’s, ―He separates Himself. But the true Nazarite is looking forward to that time when He will drink the wine new in the kingdom of “God,” it says here; in Matthew, “in My Father’s Kingdom,”―the heavenly department of the millennial day. Matthew 13 is very clear about that; “then shall the righteous shine forth as the sun in the kingdom of their Father.”

We may be quite sure it is not right for Christians to be making vows. We belong to the One who is the true Nazarite, and we ARE separated ones.

He shall separate himself from wine and strong drink: he shall drink no vinegar of wine, nor vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat grapes, fresh or dried. All the days of his separation shall he eat nothing that is made of the vine, from the seed stones even to the skin (6:3, 4).

To help us to understand what we have here we might turn to Judges 9. Abimelech killed all the sons of Gideon except Jotham, and made himself king. I turn to it because of Jotham’s parable (vss. 7-15). So there in verse 13 we have what the vine is, and its produce. But it would take us too far away if we enter into that subject. Let us just say the Lord Himself is the One who delights the heart of God. He is the True Vine, and everything He did was pleasing to the heart of God. Israel was a vine, but brought forth wild grapes, ―noxious to God. Yet there will be fruit produced from them by and by that God will accept.

The prominent thing here is self-denial; and it may seem, in reading it, that they were great losers by denying themselves everything connected with the vine, as it says here. But not so. It was separation to the Lord; and they had an infinitely greater source of joy in Him than in anything this world could give.

There is a verse very poorly translated in our version, which people often quote in this connection: “They that use this world, as not abusing it” (1 Cor. 7:31). It is better read, “They that use the world, as not disposing of it as their own.” As passing through it, we cannot help using the world, but we are not to use it as our own.

In our case it is not literal wine. I am not advocating teetotalism. It is the figure used here for earthly joy and merriment.

We ought to be characterized by joy; it is the fruit of the Spirit: “love, joy, peace,” etc. To his beloved Philippians Paul says: “Rejoice in the Lord always, and again I say, Rejoice.” We ought to be full of joy; that is the very reason why John wrote his Epistle. But that is a mighty contrast to a Christian neglecting his portion in Christ, and finding his pleasure here.

All the days of the vow of his separation there shall no razor come upon his head; until the days be fulfilled, that he hath consecrated himself to Jehovah, he shall be holy; he shall let the locks of the hair of his head grow (6:5).

Now to get light on this verse we have to turn to 1 Corinthians 11. Man is the representative of God; that is the meaning of the word “image”—(vs. 7). We ought not to lose sight of verse in. We are always being viewed by the angels. We have not to do with them, but they have to do with us. The angels are learning, not in the grand universe, not in those mighty orbs of heaven, but in the church, in His ways with the church, the various wisdom of God.

So let us remember angels are looking on, and ought not to see a woman uncovered, because she is in subjection. “But if a man have long hair,”―and a Nazarite had long hair, ― “it is a shame unto him.” That will help us to see that this man in carrying out the will of God, takes the place of subjection, and the shame that goes with it. This is the one really devoted to God, not the one that appears great in the eyes of the world.

All the days that he hath consecrated himself to Jehovah, he shall come near no dead body (6:6).

Oh, how frequently we are reminded in that way of sin! Death is the result of sin. When we go further on in this book, and have to do with the red heifer, we learn they were defiled if they walked across a grave, or touched a bone; and as those who dwelt in the camp where God dwelt, they had to be cleansed by the water of separation. So what is said here of the Nazarite is also said of the high priest.

He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister when they die; for the consecration of his God is upon his head (6:7).

He was set apart for God, you see. The voice to us is that this devoted life of communion, of holy intercourse with God, devoted to carrying out His will, required great watchfulness and care. To be unwatchful with that consecration upon them meant being defiled, and then they had to begin again.

All the days of his separation he is holy to Jehovah (6:8).

That is true of us all in our Christian path; and He says to you and to me, “Be ye holy, for I am holy.” The apprehension of the character of God will help us considerably, though it is only the energy of the Holy Spirit that can act in such a path.

“Our God is a consuming fire;” that is the character of our God. Fire, used as a symbol in the Old Testament, tells of God’s holiness and unsparing; judgment; hence, holiness applied in judgment.

And if any one die unexpectedly by him suddenly, and he hath defiled the head of his consecration, then he shall shave his head on the day of his cleansing; on the seventh day shall he shave it (6:9).

In this world defilement may be very easily contracted, and this was unwitting. The man could not be charged with neglect here, but he is reminded of God’s holy claim. It would not be passed over in lightness. It shows what God’s standard is, and what His own holiness requires. Seven days too, pass; and on the eighth day, which speaks of resurrection, he brings his offering, and again consecrates the days of his separation.

And on the eighth day he shall bring two turtle-doves, or two young pigeons, to the priest, at the entrance of the tent of meeting (6:10).

Israel, as a whole, failed, sadly failed. But the remnant in Israel is typified by the Nazarite. Those who were baptized of John in Jordan, confessing their sins, were a remnant; and the disciples were a remnant before the Lord chose the twelve. That is why the Lord identified Himself with them in baptism. He had no sins to confess; He was the Holy One, and there was testimony to it. The Holy Ghost did not come down on Him as a rushing mighty wind, but in the form of a dove, for He was the holy, harmless, undefiled One, separate from sinners.

“Holy” there is a different word to that generally used. Sometimes, “Holy One” in the Psalms means “Gracious One.” The One in whom loving kindness would be manifested is conveyed in the word used in Hebrews 7:26.

Then we get the same thought, when the Jews were convicted of sin and said, “Men and brethren, what shall we do?” on the day of Pentecost, and were told “Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.” They were three thousand it is true, but few compared with the nation; a mere remnant. They then found they had been defiled by the death of the Messiah: how could they be cleansed? Ah, they found His very death provided all they required. They are the remnant right through that part of Acts.

There may be that in the world which is unknown to any but God. The church commenced at Pentecost, but the truth about it was not brought out until the ministry of the apostle Paul. There had to be an eighth day for them: Pentecost was an eighth day. Here it is intimated that the Nazarite could only (and we can only) be separated to God upon the ground of what the Lord Jesus accomplished on Calvary. “At the door of the tabernacle” was the place where the brazen altar was found.

And the priest shall offer one for a sin-offering, and the other for a burnt-offering, and make an atonement for him, for that he sinned by the dead person; and he shall hallow his head that same day (6:11).

Oh, that we may get the right thought, the deep thought, of God’s holiness! God can never give up His holiness. He could give up the dearest Object of His love; but never His holiness. That was an impossibility. We cannot make too much of this in proclaiming the gospel: the proof is the cross of the Lord Jesus Christ. Everything was brought to an issue there. Man is seen at his worst, and at His best. God is seen in His holiness, and in His love. One Man is there, perfect in His dependence and obedience, and He dies: and there is man there in his terrible animosity to God. Everything came to an issue there.

In the Psalm (22) that gives us the atoning sufferings of the Lord Jesus as we find nowhere else in scripture, when that deep, solemn cry went up from the depths of Calvary, “My God, My God, why hast Thou forsaken Me?” the answer is, “Thou art holy:” that is the reason. So here is a strong testimony to the holy claims of God. The man defiled by being suddenly brought into contact with death has to bring these offerings, and to have atonement made for him.

And he shall [again] consecrate to Jehovah the days of his separation, and shall bring a yearling lamb for a trespass-offering. But the first days are forfeited, for his consecration hath been defiled (6:12).

All this should make us walk very, very carefully and prayerfully; and not to be trusting in ourselves, or anything but the energy of the Holy Spirit. It is a blessed thing that we ourselves, as to our souls, are viewed by God in Christ, and placed beyond the reach of death, or judgment, or Satan; and have eternal life. John 10:28 tells us our blessed security. But communion can be interrupted by defilement; and if careless, it becomes a case of constant defilement. One who is careless about a fall can never know the joy of communion with God.

And this is the law of the Nazarite on the day when the days of his consecration are fulfilled: he shall be brought to the entrance of the tent of meeting. And he shall present his offering to Jehovah, one yearling he-lamb without blemish for a burnt-offering, and one yearling ewe-lamb without blemish for a sin-offering, and one ram without blemish for a peace-offering. And a basket with unleavened bread, cakes of fine flour mingled with oil, and unleavened wafers anointed with oil, and their oblation, and their drink-offerings (6:13-15).

The laws of these different offerings are in Leviticus, but all typify the “one offering of the body of Jesus Christ.” When the days of the Nazarite’s consecration are concluded, it looks as if all the offerings are mentioned. All are enumerated. They all present different aspects of the one offering of the Lord Jesus Christ; and inasmuch as the end of our consecration will either he the coming of the Lord to take us home, or our going to be with Him by falling asleep, we shall then enter into all the meaning of that sacrifice, as known to God. Not on the ground of man’s faithfulness, but on the ground of that sacrifice shall we know the blessedness beyond this present world.

We cannot mix anything with it at all. Faithfulness is noticed by God, and consistency is noticed by God. Everything the Holy Ghost has wrought in every individual saint will be displayed in the white raiment of the bride of the Lamb (Rev. 19:8). So that marriage cannot take place until we have all been manifested before the judgment seat of Christ. Everything will come out then, everything will be everything we shall give our hearty “Amen.”

We shall be in our glorified bodies, and you cannot associate groan, or a tear, or a fear with a glorified body. And the One before Whom we shall be manifested is our righteousness. Some saints shrink from the thought of that manifestation through not understanding it. It will be an immense gain to us. We should not know what salvation in all its immensity is, apart from that; ―the wonderful salvation which God has wrought for us. “By grace are ye saved, through faith.” What a wonderful thing to be a recipient of God’s salvation! The Spirit of God has linked together salvation and eternal glory. That salvation we shall be able to understand and appreciate better by that manifestation.

In a general way we have gone through most of this chapter. It is a very important and practical Scripture, for it is well for us to remember we are all separated ones. There were Nazarites who were separated from their birth. That was not voluntary on their part, but all of God.

But those contemplated here were led, constrained, to separate themselves. I have no doubt it means separation to communion with God, and to His holy service. We are “saints,” and the very thought of that is that we are set apart to God as saved sinners; saints from the commencement when God calls us.

It is plainly taught in the word of God that directly God begins a work of grace in a soul, that soul is sanctified, set apart. The majority of Christians think of sanctification as following justification. Not so scripture. We are “elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ.”

If there is a real work of grace in a soul that soul is regarded as set apart to God, ―sanctified by the Spirit unto the obedience of Christ, ―that character of obedience, the obedience of love. “And to the sprinkling of the blood of Jesus Christ.”

God has His own plan in every life; and we are living at the end of a poor failed dispensation, just on the verge of the Lord’s coming again; and God has raised us up each individually to be for Him at the present time. This thought is enough to solemnize us.

Just as the apostle speaks of himself in Romans 1, as an apostle by calling, so are we saints by calling, sanctified ones. Many look at it as the result of godly walk and practical sanctification. This has its own place. We are told to “cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” God puts a high standard before us, and the Lord Jesus said― (I suppose all would like to serve Him: it is a high honor!) ― “If any man serve Me, let him follow Me.”

It says here of the Nazarite: “He shall be holy to the Lord.” The Lord Jesus was so absolutely. In us it is only true in measure; in Him perfectly. I have no doubt there is this in it too; not only a devoted life, but the result of it, a joy experienced that is not known except in a devoted life.

The one who partakes of the wine and fruit of the vine, which means joy and merriment here, just robs himself of the power of the joy we can have in God alone. “A feast is made for laughter, and wine maketh merry” (Eccl. 10:19), is the thought which God Himself gives us about it. The one who goes in for the gladness and merriment that men in nature can enjoy robs himself of power for the joy our God can afford.

I suppose we all know we are taken to a greater height in Romans 5 than even in chapter 8. “We also joy in God through our Lord Jesus Christ” (verse if). You cannot rise higher than that; and you do not find anything as high in chapter 8. Joy in God! what a blessed thing that such sinful creatures should be so exalted as to joy in God! We ought to be very jealous about it.

It is supposed that the Nazarite would be very careful not to defile himself; for if he did, he would have to begin his separation afresh. So we are called to “gird up the loins of our mind, be sober, and hope to the end for the grace that is to be brought unto us at the revelation of Jesus Christ.” When we get home, we shall not need a conscience, and shall not have to gird up our mind there.

So it is a sea of glass there; no water, because no possibility of defilement; consolidated purity. There we shall not have to be on our guard, as we have to be here. All will be liberty; we shall be able to let our thoughts run free then; all will be holy there, without any possibility of failure.

This defilement might be brought about very suddenly, as we saw in verse 9, if they came in contact with death. Death is stamped on everything here. In 2 Corinthians 6:17 it says, “Touch not the unclean thing;” that which tells of death; that which contaminates.

And do not let us forget God would have us know a far deer joy than anything here can minister to us. The Lord Jesus. Who was ever perfectly holy, could say that all His springs were in God; and now we have that which the Old Testament saints did not know, ―a Person, a living Man in heaven, and the Holy Spirit here to glorify Him, and take of His things and show them to us. If we were constantly engaged with Him we should be perfectly happy. There is an infinite ocean of blessedness in Him; one drop of it is sufficient to make our cup run over!

The Nazarite was not to excuse himself for being defiled, even for his nearest and dearest relative. We are so apt to excuse ourselves.

It should be “every day,” all our life, “holy to the Lord.” Where we have the figure of putting our bodies on the altar, a living sacrifice, as Paul says in Romans 12:1, we have that which this presents to us: “holy to the Lord.” This holiness was only perfectly true from beginning to end in the case of the Lord Jesus Christ. All others have failed; it is only in measure true of us. Still let us aim high. Do not let us set up a standard we can attain to, and be satisfied with ourselves.

What would correspond with this in our case? A careless thought would be enough to defile us. The blessed man in Psalms 1, has his delight in the law of the Lord, and in His law doth he meditate day and night. That is a wonderful safeguard. We are told in Hebrews 4:12, that the word is a discerner of the thoughts and intents of the heart. The word will detect for us, and show us what is to be avoided, and what confessed. So that a foolish thought could render us unclean. It is not that it touches our standing at all, or our relationship.

It is very precious to see that in Hebrews there is no restoration, because “by one offering He hath perfected” in perpetuity, without one single break, “them that are sanctified.” So nothing can be charged against the believer as guilt. He has a perfect standing. There is a Priest forever after the order of Melchizedek, and He supports, succors, strengthens, helps as to infirmities, not as to sins. So failure brought before us in Hebrews is apostacy, and there is no recovery.

When you come to John’s Epistle it is so lovely to see if a Christian fails, God is still his Father. “If any man sin,” not when. That was written “that ye sin not.” Never have a lower standard. It is a miserable thing for a Christian to say he cannot help sinning. Never have a lower standard than “that ye sin not.” But “if,”―there is the possibility. Sin in the believer is ten times worse than in the unbeliever, in many ways.

“If any man sin we have a Paraclete,”―This is the same word translated “Comforter” in John 14―a Guardian, one who takes full responsibility of the one under His care. “We have a Paraclete with the Father, Jesus Christ the righteous.” It does not say “when we confess,” but “if any man sin,” He goes to the Father for us.

We do not have to go to Him as our Priest or Advocate, but as our Lord. His priesthood has nothing to do with the unsaved. It is for saved ones, and so is His advocacy. And that is with the Father. In Hebrews we do not get the Father: it is God. In a quotation from the Old Testament which speaks of God’s discipline, it says; “Whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth,” etc; but that is the only place in which the Father is mentioned in that Epistle (Heb. 12:6)

Where the relationship of Father and children is taught it does not leave room for priesthood. How could you bring in the thought? It is a Priest with God, for saints before God; but children have to do with their Father. The highest form of worship is that of the Father by His children. But if failure takes place, He is still our Father.

In Hebrews it speaks of turning away from God and Christian truth, and going back to perdition:—that is apostasy. But there never is apostasy of a true saint of God. Professors are contemplated when it speaks of apostasy; and those professors in Hebrews 6 share every outward privilege of Christianity, but have not life in their souls.

Thus the defiled Nazarite had to start afresh, and starting afresh in that holy life devoted to God, must be on the ground of sacrifice. But do not mistake. There is never any fresh application of the blood. A Jew, if he sinned, had to bring a sacrifice. The teaching of the New Testament is that we are cleansed in a double way, and that never is repeated. We are cleansed judicially by the blood. “The blood of Jesus Christ, His Son, cleanseth us from all sin.” (1 John 1:7.) If not from all, not from any: if from any, from all. There never can be a fresh application of the blood.

When we are born again we are washed all over (John 13:10). To remove what interferes with communion, and robs you of your power and joy, the provision God gives is the washing of the word,—not to cleanse judicially, but morally. Judas was never washed, never cleansed.

So those two cleansings, by blood, and by water, are never repeated. Here we get a fresh start in a devoted life, and the ground of that is the sacrifice of Christ. It is not the thought of the Arminians, that one may be a child of God today and lost tomorrow: ―that is folly. Those who apostatize in Hebrews it is impossible to renew again, the very opposite of what the Arminians teach.

There comes an end to his devoted life, to everything here. And it is a good thing when a young Christian begins like that, and goes right through.

It was impossible for a good king to rule in Israel. Those, following Jeroboam in Israel could not be good. But in Judah there were some kings who began well, and ended badly: some who began badly and ended well; and a very few who both began and ended well. Is there any failure on God’s part? Oh, it is blessed to begin and to end well! In Hebrews 12. the Lord Jesus is the Author and Finisher of faith (not our faith), ―He began and ended the life of faith without a flaw, absolutely perfectly.

But then, if by the grace of God we are kept all the way along, and every day, up to the end, do we leave this world and go into the blessedness God has reserved for His saints, on the ground of our faithfulness? Not at all. You cannot mix up anything there. Take the dying thief and the apostle Paul, two pattern men; one converted and taken straight to Paradise; the other left here for long years to show what great things he must suffer for His name. What devotedness was his! Not perfect, not like His Master, but how far above most! Yet he had no more valid title to the glory than the dying thief. We cannot add anything to the work of Christ.

Of course, everything will be remembered. “God is not unrighteous to forget your work,” etc. In the coming kingdom there will be rewards. A Christian is supposed to say when he has done everything, “We are unprofitable servants, we have done that which was our duty to do.” So the apostle Paul would be the first to renounce any claim at all to the coming glory. He says how he was prepared to go through any kind of suffering that the saints might obtain the salvation which is in Christ Jesus with eternal glory. But the Lord will say: “Thou hast been faithful in a few things; I will make thee ruler over many things,” or “ruler over ten cities,” or to another, not so faithful, “over five cities.”

Think this over. As to priesthood, one priest was as good as another. There was no difference, except that of the high priest. But not so the Levites. As to gifts for service, the Holy Ghost divides to every man severally as He will. As worshippers, we are all alike, all priests: as servants, we are in different places, all at the Lord’s bidding: that is the sovereignty of the Holy Ghost.

It is very beautiful to see how we enter into the joy that lies beyond the present, solely on the value of the Person and work of the Lord Jesus Christ.

And the priest shall present them before Jehovah, and shall offer his sin-offering and his burnt-offering: and he shall offer the ram, a sacrifice of peace-offering to Jehovah, with the basket of unleavened bread; and the priest shall offer also his oblation and his drink-offering (6:16, 17).

It is God’s estimation of the Person and work of the Lord Jesus Christ. We shall enter into it when the full period of our separation is ended.

And the Nazarite shall shave the head of his consecration at the entrance to the tent of meeting, and shall take the hair of the head of his consecration, and put it on the fire which is under the sacrifice of the peace-offering (6:18).

There is a little difficulty here. It is difficult to believe human hair was put on the fire of the brazen altar. No honey or leaven might be burnt there, only that which represents the sacrifice of Christ. But I think the next verse helps us.

And the priest shall take the boiled shoulder of the ram, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazarite, after he hath shaven [the hair of] his consecration (6:19).

The “sodden shoulder of the ram” was not on the altar. It was boiled in some place in the court of the tabernacle; and I think where that was boiled the hair was burnt. At any rate it would be a renunciation of any glory.

“The countless multitude on high

Who tune their songs to Jesu’s Name,

All merit of their own deny,

And Jesu’s worth alone proclaim.

Firm on the ground of sovereign grace,

They stand before Jehovah’s Throne;

The only song in that blest place

Is, ‘Thou art worthy! Thou alone!’”

We belong to that company, and deny all merit of our own, and give the Lord Jesus every bit of the praise! God has so arranged it that none of the human race will ever be in heaven because they deserved to be there; but they will be there on the ground of redemption, as debtors to grace and mercy; and God has so arranged it that we get eternal blessedness in His presence without deserving it, in order that His beloved Son has all the glory and all the praise forever and ever! A blessed design! A blessed design!

And Jehovah spoke to Moses, saying, Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel: saying unto them, Jehovah bless thee and keep thee; Jehovah make his face shine upon thee, and be gracious unto thee; Jehovah lift up his countenance upon thee and give thee peace (6:22-26).

It is very beautiful to see that the blessing given to Aaron comes in here just where it does; one of the perfections of the word of God. At the consecration of the priests, in Leviticus 9, it takes Moses and Aaron together to represent the Lord Jesus.

The Lord Jesus has gone in, and we are saved while He is inside, before He comes out.

The Day of Atonement is not finished in one way. The priest went in, and then he came out; and when he came out, the people knew the sacrifice had been accepted. So when He comes out, they will look upon Him and they will mourn for Him.

But there were two actions on that day. First, a bullock was offered for Aaron and his house; that is typically the church, “Whose house are we.” Then for Israel there were two goats. He did with one goat as with the bullock; and when he came out, confessed over the head of the other all the iniquities of the children of Israel, and sent it away by the hand of a fit man into the wilderness.

And God is going to make a new covenant with Israel, and part of that is, “Their sins and iniquities will I remember no more.” The blood, on the ground of which the covenant will be made, has been shed “for many, for the remission of sins;” but it is not applied yet to Israel. We Christians are saved while the priest is inside, and when He comes out we shall come out with him.

We get a picture of it in Joseph. His brethren sold him; he was dead to them; they knew nothing of him. When he is made known to them he has a Gentile wife and children. So when the Lord Jesus is made known to Israel His bride will be with Him.

It says in Leviticus 9:22: “Aaron lifted up his hand toward the people and blessed them.” Here we get the blessing of the priest. After we are gone, the teaching here of the Nazarite will avail for the remnant, and this blessing will be pronounced upon them.

The Lord left His blessing on us when He went in (Luke 24). “He led them out as far as to Bethany.” We do not get Bethany mentioned till the Lord was rejected; it was a very obscure place. And the place where two or three are gathered to His name is a very obscure place too. “He lifted up His hands and blessed them.” Aaron lifted up his hands with the blessing God had given him, but they were not pierced hands. The Lord lifted up those pierced hands, and we have that blessing. He left His blessing with us when He went away, and that remains. When He comes out we shall come out with Him, and then He will bless Israel.

And they shall put my name upon the children of Israel; and I will bless them (6:27).

Some have suggested that the Trinity is here in the threefold mention of the Name of Jehovah. But our blessing goes far beyond this. The best place of all is heaven; the best blessings of all are heavenly, so God has given us the best possible blessings! “Who hath blessed us with all spiritual blessings in heavenly places in Christ.”

Chapter 7.

This is a long chapter, and I suppose it would appear to many unnecessary repetition. Twelve times over we get the same thing repeated; but it is not unnecessary. We can be quite sure the word of God is unburdened of all superfluity; not a syllable given by God is unnecessary. We may not at first see why it is given, but faith will always justify God. It is impossible for Him to do a wrong thing, or an unnecessary thing. It is no small mercy to have God-given faith in the plenary inspiration of the word of God.

We have been looking at the teaching of chapter 6 about the Nazarites, and we have to be on our guard not to confound the type and the antitype. There was a holiness as regards one in the flesh, in relation to God; but it was external. We must remember this belonged to a “worldly sanctuary,” the word is not used in an evil sense, but in contrast to what is heavenly.

We must remember our Nazarite service must be on resurrection-ground. This was a dispensation of ordinances, divine ordinances; the dispensation in which we live is a contrast. We have died with Christ, and the question is asked: “Why, as though living in the world, are ye subject to ordinances?” This would save us from mistakes many Christians make; many things are done in the name of the Lord antagonistic to Christianity, to improve man in the flesh. An impossibility! We have the Old Testament to show God’s dealings in various dispensations, and man is proved to be incorrigible; and we have the end of man in responsibility at the cross.

Now we who are in relationship with God are a new creation. So it is in the power and energy of the Holy Spirit, as risen ones, we can carry out the teaching to us, Christians, of this type. We are associated with Christ, the Sanctified One, Who set Himself apart for our sakes, that we might be sanctified through the truth.

We see, however faithful we are, however devoted, that does not give us any title to the rest that remaineth; only on the ground of sacrifice it becomes ours. Thus we get the Nazarites blessed on the ground of sacrifice, blessed as an earthly people. Our blessings are far beyond theirs; the best possible blessings, in the best possible place. “Blessed with every spiritual blessing in the heavenlies in Christ” (Eph. 1:3). That is the Father’s blessing of the children.

Then we get Christ’s blessing. “He lifted up His hands and blessed them.” He could bless them, and us too, with heavenly joy.

Another principle is brought out in this chapter, ―the subject of liberality. The word “prince” is prominent in it; ― “twelve princes.” That word is also translated “willingly” and “liberally.” We can see the force of it as regards a prince; it would be what was suited to him; it ought to characterize one who is lifted up to be liberal.

And it came to pass on the day that Moses had completed the setting up of the tabernacle, and had anointed it, and hallowed it, and all the furniture thereof, and the altar and all its utensils, and had anointed them and hallowed them (7:1).

Everything had been done according to God’s instructions about the tabernacle. All was sanctified, all anointed with oil, type of the Holy Ghost. The tabernacle in that way points forward to the time when in the power of the Holy Ghost, the Lord Jesus will take the whole universe. He will take it by and by, and we shall be with Him. Everything then will be headed up in Him, everything put under His feet, and a Name displayed which is above every name. We are a very small part of the church, individually; but the church will be the complement (that which makes a thing complete) of Him that filleth all in all.

That the princes of Israel, the heads of their fathers’ houses, the princes of the tribes, they that were over them that had been numbered, offered: (7:2).

The princes had their place assigned when the people were numbered. “And they brought their offering.” We have no written instructions about it, but we may be sure they had the mind of the Spirit.

And they brought their offering before Jehovah, six covered wagons, and twelve oxen; a wagon for two princes, and an ox for each; and they presented them before the tabernacle (7:3).

There was fellowship. Two of them joined together to give a wagon; and individually, they each gave a bullock. So these six wagons and twelve oxen were presented by them.

And Jehovah spoke to Moses, saying, Take it of them, and they shall be for the performance of the service of the tent of meeting, and thou shalt give them unto the Levites, to each according to his service (7:4, 5).

There we have His approval of what they did. It is a blessed thing to have God’s approval. The apostle Paul saw it was a grand thing to have the approval of the Lord Jesus. “Not he who commends himself is approved, but whom the Lord commendeth.” By the grace of God, he could say, “It is required in stewards that a man be found faithful;” and, “I know nothing against myself.” “By” myself as in the A. V. is not the meaning at all. If we have anything that is worth knowing, it has been imparted to us. But that is not the meaning there.

It is not a wrong translation, but the old English way of saying, “I know nothing against myself.” But he might make mistakes; he was not infallible. “He that judgeth me is the Lord.”

The Lord’s approval was acceptance; and Moses was instructed to take from them a voluntary thing, that expressed the liberality of their minds. “The Lord loveth a cheerful giver,” and the “liberal soul deviseth liberal things;” and it was acceptable to God.

It was not known when this was done how long they would be going through the wilderness, because from the shore of the Red Sea to Kadesh-barnea was only eleven days’ journey; yet it took forty years. It tells us how slow we often are; and I have often thought that what Paul went through those three days and three nights when he was without sight, would astonish us, if we could know what he acquired in that time. God can impart to us at once more than we can give out in a lifetime.

They had to go across the desert, and it may have been their thought these oxen and wagons were to do that eleven days’ journey, but it meant going from station to station for forty years.

It is not until chapters 14, when they despise the pleasant land they are told they must wander forty years.

And Moses took the wagons and the oxen, and gave them to the Levites (7:6).

We have noticed before that the Levites were divided into three families. There was no difference in the priests, all were one family; and as priests we are all before God, through the finished work of Christ, on the same blessed standing. He has constituted us a holy priesthood, and all He accepts from us is Christ.

But when it comes to service, the Holy Ghost divides to every-man severally as He will, when it is a question of gifts. So we find the Lord, in giving His servants their responsibility and service, makes differences in what is committed to them. So it is with all of us; there are no two alike; God has no doubles at all. There is distinctive place and service for every one; it is a blessed thing to be under the guidance of the Holy Ghost.

Two wagons and four oxen he gave to the sons of Gershon, according to their service; and four wagons and eight oxen he gave to the sons of Merari, according to their service, ―under the hand of Ithamar the son of Aaron the priest (7:7, 8).

The most privileged of the three families did not have any wagons committed to them. Gershon had two, and Merari four. They had the most weighty, the heaviest material. The Kohathites had the furniture of the Holy of holies, the holy place, and the brazen altar: ―the most marked and most blessed types of the Lord Jesus. In a certain sense, they spoke of greater nearness to God: and they had to carry on their shoulders; they had no wagons. The others who had four wagons, made a greater display than those who had two and they even made a greater display than those who carried what was covered. It does not follow those who enjoy the greatest communion with God have the greatest privilege in His service, the place likely to be coveted by man. All service is blessed; it is not for us to choose Merarite or Gershonite service. Let us seek to do it in obedience and the energy of the Holy Ghost. It is possible to make a great show in the flesh which is counted nothing with God.

As we have seen already, the Levites were substituted for the firstborn, and God gave them to the priests for the service of the tabernacle; and as we read here, they were under the hand of Ithamar, ―both Merari and Gershon. The Kohathites were under Eleazar. It is so very blessed to see priestly communion, and service in connection with it; not mere service apart from communion; but communion, and service resulting. We get that frequently; that is God’s order.

I have no doubt when the Lord went to Bethany (the first time that family is brought before us), and Mary sat at the feet of Jesus and heard His word, while Martha was cumbered about much serving; hers was not the service that flowed out of communion. She charged her sister with lack of interest. Mary did not say a word. That is what we had just now. Practically Martha was commending herself; Mary says nothing. Never let us seek to vindicate ourselves. People are never likely to say so badly of us as they did of the Lord. “Say we not well that thou art a Samaritan and hast a devil?”

I always dread a Christian standing up for his rights. “Though He suffered, He threatened not.” Paul says it is a small thing to be judged of man’s day. So the Lord vindicated Mary; and said, “Mary hath chosen that good part that shall not be taken from her.” She had the Lord’s commendation on what she did. So we learn from that the proper order is to be sitting at His feet, and then the service will not cumber, but be a joyous thing. We should not be burdened by it, for “My yoke is easy and My burden is light.”

So we must not forget the teaching of verse 8 priestly communion and Levitical service.

But unto the sons of Kohath he gave none, for the service of the sanctuary was upon them: they bore [what they carried] upon the shoulder (7:9).

What is carried on our shoulders is what we value most. This is better than having a wagon or a new cart! “God helped the Levites.” 1 Chronicles 15:25, 26. They carried the ark on their shoulders. They would not have needed that help with a wagon. What a blessed privilege! Then they offered seven bullocks and seven rams. Look at seven there as representing completeness, and you get a type of perfect worship of God. So they had the most honored place but with the least display.

And the princes presented the dedication―gift of the altar on the day that it was anointed; and the princes presented their offering before the altar (7:10).

There we get the dedication of the altar, set apart for the worship of God. There is something very sweet in thinking that the offerer, the offering, and the altar (the altar sanctifies the gift), all represent Christ. He is the altar. We have looked at that before in Exodus. The shittim wood, the incorruptible wood, speaking of the humanity of the Lord Jesus. Then brass, or copper (divine righteousness in the place of judgment), telling of One able to bear the whole of God’s holy judgment against sin.

So here we have the altar; and He offered Himself. This is the difference brought out in Heb. 7, where Aaron and the Lord Jesus are contrasted. Aaron offered for himself, and for the sins of the people. I have known men who have very wrong thoughts of that. “Who needed not... to offer for His own sins.” As the Offerer He offered up Himself, there is the holy sacrifice. If He had had to offer for His own sins, He could not have been the holy sacrifice, could not offer Himself.

“Who through the Eternal Spirit offered Himself without spot to God.” He is the Offerer, the Offering, and the Altar. That is the only place in the word of God where the Spirit is called the Eternal Spirit. There are Three revealed in the New Testament, Three blessed Persons in the Godhead, co-equal, co-essential, and co-eternal.

We must not forget that nothing is so jealously guarded as the Person of the Lord. As a Man He took the place of subjection to His Father. “My Father is greater than I.” Then in juxtaposition, “I and My Father are one.” So the place He takes as a Man, that which became Him, who thought it not robbery to be equal with God, is “He humbled Himself, and became obedient.” The contrast there is with the first man, who snatched at equality with God, and fell.

And Jehovah said to Moses, They shall present their offering or the dedication of the altar, each prince on his day (7:11).

It is not left to man. God gives instruction as to this. In verse 5 it is, “Take it of them;” but here, “They shall offer.”

In Psa. 110 we read: “Thy people shall be willing in the day of Thy power;” or “willingnesses,” looking at His people collectively. It is not the day of His power now. We should not see all the corruption and violence around if it were, but we quite admit He has made us willing.

And he that presented his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah (7:12).

I think we can learn, from the Lord giving us all particulars about each prince, of God’s wonderful interest in what we do individually, and that we must be recipients first before we can give Him anything. David said, “Of Thine own have we given Thee,” when he gave about nineteen million sterling for Solomon’s temple of his “own proper good.”

And his offering was one silver dish of the weight of a hundred and thirty [shekels], one silver bowl, of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mingle? with oil for an oblation (7:13).

All pointing to Christ, and telling us of the perfection of the life of Him who alone was fit to be represented by the fine flour; there was no unevenness in our blessed Lord. He is the only one of whom this can be said. Peter, Paul, John, all were uneven. There was only One exception. I never feel free myself to say the Lord Jesus was “characterized” by perfect obedience do not like to say anything “characterized” Him, for there was an equipoise of every perfection in Him.

One cup of ten [shekels] of gold, full of incense (7:14).

It looks like divine intelligence in having that spoon of gold, because when that incense was used, the high priest had to go into the holy place, where it was burnt before the vail, telling of the fragrance of Christ to God continually. The furniture of the tabernacle was all of gold. Outside we find the brazen laver and altar. This spoon was of gold, which too speaks of righteousness, but takes us to heaven-divine righteousness where God is.

One young bullock, one ram, one yearling lamb, for a burnt-offering; one buck of the goats for a sin-offering; and for a sacrifice of peace-offering, two oxen, five rams, five he-goats, five yearling lambs (7:15-17).

As in the previous verse, so the burnt, or ascending offering, tells of God’s special delight in the work of Christ. In the burnt-offering the only part kept back was the skin, which became the property of the offering priest. In Genesis all are burnt-offerings. There is no sin-offering until Exodus. In Genesis 22 we get the burnt-offering, though Abraham did not take the life of his son. In Leviticus 1 The inwards and the legs (coming in contact with the earth) had to be washed, to make true typically what is true of Christ actually. So that corresponds in measure with what we have in Genesis, ―father and son going together. Then Isaac was bound and laid on the wood, ―not slain first, as in the instruction in Leviticus. We sing sometimes:

“Love bound Thee to the altar;”

but I think what is brought out in Isaac is very wonderful. He was in the full vigor of youth, and his father a very old man. But it reminds us of Him who said, “I have power to lay it down, and I have power to take it again. This commandment have I received of My Father.” Perfect obedience is brought out very sweetly in the acquiescence of Isaac to his father’s will.

The lessons in this book are very various. We see the blessedness of the life devoted to Jehovah in chapters 6. Only a few were Nazarites, though it was the privilege of all; as it is of all the Lord’s people now to live really devoted lives to Him. We shall never regret being too devoted to Him. Then they were a blessed people; and we are a blessed people too, infinitely more blessed than they.

Then this chapter gives us a princely, liberal, willing people. The word “Amminadab” occurs in the Song of Solomon, and means a princely willing people. We have to remember that whatever we are privileged to give to God, we first have to receive from Him. What have ye that ye have not received?” is a question all have to heed, and remember what the king said in the last chapter of 1 Chronicles, when he gave (it is estimated) £19,000,000! He takes no credit for it: he could not have given it if God had not given it to him.

The very best possible use we can make of whatever God gives us, is to pass it back to Him. One of the early fathers, ―I think it is Gregory Nazianzen, says, “All I have kept for myself I have lost; all I have given to God I still possess.” So we are privileged to be a princely, liberal, willing people.

Another thing we have to learn is brought before us here. It is really marvelous that so much is in so small a compass. It is amazing to see what depth of meaning there is in a single sentence of the word of God. God never did, ―never could do, ―an unnecessary thing. It would be against His perfection to think He could. Yet we have in this chapter (for His thoughts are not our thoughts, nor His ways our ways, but higher than the heaven above the earth), twelve times over the particulars about the gift of the princes, reminding us God takes interest in each individual case. All the particulars of each individual case are precious to Him.

This chapter which is thus devoted to a princely, liberal, willing people shows us, at its end, God will have communion with this people; and is not speaking from Sinai, the place of terror, but from the mercy-seat, a communication of grace and love.

And when Moses went into the tent of meeting to speak with him, then he heard the voice speaking to him from off the mercy-seat which was upon the ark of testimony, from between the two cherubims; and he spoke to him (7:89).

Moses was specially favored. chapter 12. brings that out. Not even with Abram, not with any of the prophets did God speak face to face, as to him.

Chapter 8.

AND Jehovah spoke to Moses, saying, Speak unto Aaron, and say unto him, When thou lightest the lamps, the seven lamps shall give light over against the candlestick. And Aaron did so; he lighted the lamps thereof over against the candlestick, as Jehovah had commanded Moses. And this was the work of the candlestick: [it was] of beaten gold; from its base to its flowers was it beaten work; according to the form which Jehovah had shown Moses, so had he made the candlestick (8:1-4).

Then there is this little paragraph about the lampstand, or candlestick. It is not out of its place. There is a reason for its being introduced here, and I believe an important reason to us now.

We are priests to God, a holy priesthood; are heavenly worshippers, and know the most wonderful intimacy; we have a perfect standing before Him in all the perfection of Christ. You know when the high priest went in on the day of atonement he had to sprinkle the blood with his finger, once on the mercy-seat, but seven times before it, telling of our most blessed perfect standing. Now we are not only priests, but Levites, servants. “If any man serve Me, let him follow Me; and where I am, there shall also My servant be; if any man serve Me, him will My Father honor.”

Each one of us, each dear saint, is a servant as well as a priest, and we must not separate them. If we make everything of service and little or nothing of communion, our service will not be worth much. When the Lord Jesus chose twelve men from among His disciples, it was “that they might be with Him.” That is the first, and most important thing: with Him to be taught, and fitted for His service, and then “sent forth.” The word “apostle” means “sent one;” but it does not say chosen to be sent forth, though it does say, “whom also He named apostles;” but they were chosen to be with Him. This was most important for them, and for us too. We must know what it is to be in His presence, and taught of Him, to be fitted for His service.

We think of the apostle Paul, when the Pharisees and Sadducees were together, and he cried he was a Pharisee, and son of a Pharisee, and knew it would set them at variance, as he acknowledged afterward, he did wrong, when he said, “Except it be for this one voice,” etc. Then he is taken to Cæsarea and kept in prison for two years; and then when we come to chapters 26, he is thoroughly recovered. Those two years in prison had been a blessed time to him, and we do not see him shine anywhere more than before Agrippa; and I have no doubt God overruled it, and also his being taken to Rome and kept another two years in prison there, that the saints of God should have the benefit of those blessed prison Epistles,―Galatians, Ephesians, Philippians, Colossians, Philemon, Hebrews and 2 Timothy,―all full of precious truth!

And so again in the case of John, put by the Roman emperor on the isle of Patmos, but oh! what a time of blessing it was! Just the place where the Lord could open His mind to him, and so we have the book of Revelation! What should we do without it? It all shows the necessity of being alone with the Lord. Then our service should flow out from it; and be like the service of Martha and Mary, the two combined. In John 12 Martha is in her right place. Mary represents communion, and Martha service, and Lazarus walk, because it is as risen ones we are called to walk in newness of life.

Well, by the use of the candlestick here, and the way it is presented to us, I should judge it would be to show us it was not Levitical service. We are pointed by these types to the present service of the Lord Jesus, and this is the real secret of a bright testimony being given in this dark world. It is not all that is brought before us here. We know the snuffers are in the hands of Aaron too. He knows how to remove what would be a hindrance to the candlestick giving a bright light. So here he lights the lamps, not only to give light all around, but to show up the beauty of the candlestick itself.

All we get in verse 4 was according to the heavenly pattern seen on the mount, and its beauty was seen in the light of the lamps. A New Testament scripture that would help us to understand is Philippians 2:15: “That ye may be blameless and harmless, the sons of God without rebuke in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;” though the word used there is not “lamps” but “heavenly luminaries.” But when we come to 2 Corinthians 4 it says: “The god of this world has blinded the thoughts of the unbelieving, so that the radiancy of the glad tidings of the glory of the Christ, Who is [the] image of God, should not shine forth [for them]. For we do not preach ourselves, but Christ Jesus Lord, and ourselves your bondmen for Jesus’ sake. Because [it is] the God who spoke that out of darkness light should shine who has shone in our hearts for the shining forth of the knowledge of the glory of God in [the] face of [Jesus] Christ” (2 Cor. 4:4-6, J.N.D.).

So if it shines forth, it shines forth from Him: we have to be recipients before it can shine forth through us. I was thinking, too, of 1 Tim. 3:15. In 1 Timothy God’s house is in its order; in 2 Timothy it is a great house in disorder, but with resources for faith in it. It is our privilege to display Him, unitedly, you know. Individually only just a little bit; but unitedly, the Truth as He has been manifested here, and we have Him pourtrayed in 1 Tim. 3:16. So Paul could say, “To me to live is Christ.”

Of these servants, these Levites, God says, “They are Mine,” and He lets us know on what ground they are His. First of all, all the firstborn belonged to Him, and then the Levites were substituted. It means they had been the subjects of grace where God was acting in judgment. Mercy had rejoiced against judgment and the firstborn of Israel were sheltered from the sword of judgment, when none of the Egyptians, from Pharaoh downwards, could escape. That is the ground on which we are servants too. We have been dealt with by God in saving grace, and then are privileged to serve. The Lord Jesus said of His disciples, “Thine they were, and Thou gavest them Me”... they are not of the world even as I am not of the world.” “As Thou hast sent Me into the world so have I also sent them into the world.” Taken out of the world, and belonging to Him, we are sent back into the world to do service for Him here.

And Jehovah spoke to Moses, saying, Take the Levites from among the children of Israel, and cleanse them (8:5, 6).

Then He gives instructions how they have to be cleansed. God values a clean vessel. Many scriptures remind us of that. There are those who are careful about moral evil and doctrinal evil, but are not careful about associated evil. Paul says, “If a man purge himself from these, he shall be a vessel unto honor, sanctified,”―set apart as the Levites were here, ― “and meet for the Master’s use, and prepared unto every good work;” it is very comprehensive, “every good work.”

It would seem to tell us this; any of us would rather drink out of an earthenware cup or mug if it was perfectly clean, than from a vessel of gold, studded with diamonds, if it were filthy. So with the Lord; that which is clean He will use: “Fit for the Master’s use.”

And thus shalt thou do unto them, to cleanse them: sprinkle upon them water of purification from sin, and they shall pass the razor over all their flesh, and shall wash their garments, and make themselves clean (8:7).

Now we have no instruction here about the water of purifying. It would be, I take it, water mixed with the ashes of the red heifer, and that instruction does not occur till chapter 19. It is the only instruction about any offering in the book of Numbers.

How were the disciples made clean? “Through the word,” the Lord told them. “And ye are clean, but not all.” There was one there who had all the outward privileges the others had, yet had never been made clean; he had no faith, and no love to the Lord. “Ye are clean, but not all.”

The Lord’s present ministry of love in heaven is to keep us clean. In Ephesians 5 there is a past, a present, and a furture. The past takes us back to the cross. “Christ loved the church, and gave Himself for it.” This is never to be repeated, though the love remains. “That He might sanctify and cleanse it.” Such is His present service of love. And then the future, ―to “present it to Himself a church glorious, not having spot or wrinkle or any such thing,”―holy, separate from every defiling thing, and without blame before Him in love.

Then there is another side. There is nourishing and cherishing here, as well as the sanctifying and cleansing. Oh, what love is expended on us every day! May we be able to appreciate it in fuller measure.

“Let them shave all their flesh,” contains another important lesson for us, viz, to disown all natural adornment. “What things were gain to me, those I counted loss for Christ,” is the New Testament thought. That which I have thought so much of, I give up entirely. All the hair, all natural adornment had to go; there must be no confidence in the flesh in His service.

“Let them wash their clothes,” not only the person, but the circumstances, that which surrounds us must be cleansed. Our circumstances have to be clean if we want to meet the mind of the Lord as His servants. All are liable to make mistakes, and in many things we all offend, ―everyone, even the most godly and devoted. So there is no room for human pride, or human boasting. Only those are well kept whom the Lord keeps.

It is the happy man who feareth always. The presence of the Lord is a wonderful safeguard. We can trace most of our failures and falls to getting out of the Lord’s presence.

“In Thy presence we are happy,

In Thy presence we’re secure;

In Thy presence all afflictions

We can easily endure.”

We want to be kept in His presence. Many little incidents bring that out. The disciples talked together about many things they would not talk about in His presence. He knew it, of course, and asked them about it. If they had been nearer the Lord that conversation would not have taken place.

Oh, may the word sink down, “So make themselves clean.” The Lord wants His servants clean.

And they shall take a young bullock and its oblation of fine flour mingled with oil; and another young bullock shalt thou take for rt sin-offering (8:8).

I do not think I have said anything about that, but it is very noticeable in the previous chapter that a much larger provision is made for the peace-offering than any other. The provision is made for a large number to have communion. This is the thought of the peace-offering. Jehovah had His part; the priest that offered had his part; the priestly family had their part, and the offerer had his part to divide among his friends. Some translate it “thank offering;” but the thought is communion. So a very large provision is made by this princely, liberal, willing people for fellowship.

But here, at the cleansing of the Levites, we have the burnt-offering, the meat-offering, and the sin-offering. We all remember the different laws relating to the sacrifices. As to the burnt-offering, all, except the skin, was burnt on the altar. In the case of the red heifer, everything was burnt; ―it was burnt whole; but in the burnt-offering all inwards, and the legs were washed with water. It represented Christ in His absolute perfection and to make it typically suitable the inwards and legs had to be washed. It had to be flayed, and then the skin became the property of the offering priest: but all the rest went up to God, a sweet smelling savor, telling of all the perfections and excellencies found in His beloved Son, which are the ground of our acceptance.

The meat-offering sets forth the perfection of the Lord’s life as a Man. The ingredients were fine flour mingled with oil, the fine flour telling of His perfect evenness. The greater the pressure brought to bear on it, the more the evenness is manifested. So it typifies, you see, the perfection of Christ the Man, perfect in everything, nothing predominating, and nothing uneven.

All the prominent New Testament saints, and servants of the Lord brought before us there, are characterized by some special trait: there was no evenness in them. All failed, ―everyone. Paul had to admit he was wrong in saying, “God shall smite thee, thou whited wall”! The Lord had to rebuke James and John for wishing to call down fire from heaven on the Samaritans; and I have no doubt if we had as many particulars about the other apostles as we have about Peter, we should find as many mistakes in them as we see in him. But the Lord knew what a place would be given him by a great portion of the professing church.

One ingredient of the meal-offering I left out just now, the frankincense. Fine flour mingled with oil tells of the birth of the Lord Jesus; of the Holy Ghost and the perfect humanity of the Lord. But unleavened wafers also tell of the absence of all evil.

It is delightful how the Holy Ghost guards His Person. He knew no sin; He did no sin; in Him is no sin. “Holy, harmless, undefiled, separate from sinners;” there was an absence of all evil.

“Anointed with oil.” This was at His baptism, on entering His public ministry. He was both anointed (Acts 10:38) and sealed (John 6:27). In addition, we Christians have the Holy Ghost as the earnest.

“Another young bullock for a sin-offering,” was enjoined in order to be cleared judicially. It is a great mercy God in His grace has, so to speak, broken this up for us, and given us teaching about the various offerings.

The first three offerings in Leviticus were of a sweet smelling savor, but the trespass and sin-offerings were not. They bring out the awfulness of sin in God’s sight. The body of the sin-offering whose blood was taken into the holy place was burnt without the camp; and we are called to go forth also unto Him without the camp, bearing His reproach. The Epistle to the Hebrews was the final appeal to Christian Jews to separate themselves from the temple worship, before it was destroyed; and we believe it had the desired effect, and they were separated from it. It is great grace on the part of God to give us His mind about it, and if He gives us all these particulars, how interested we ought to be in them all!

We have several times said that we are both priests and Levites; and we need the priestly communion before the Levitical service. We cannot separate them; and the service which does not flow out of priestly communion is not worth much.

And thou shalt bring the Levites before the tent of meeting; and thou shalt gather together the whole assembly of the children of Israel. And thou shalt bring the Levites before Jehovah; and the children of Israel shall put their hands upon the Levites (8:9, 10).

All the congregation of Israel were identified with the Levites.

And Aaron shall offer the Levites as a wave-offering before Jehovah from the children of Israel, and they shall perform the service of Jehovah (8:11).

So theirs was a holy privilege, and the Lord claimed them on the ground of the death of the paschal lamb. They represented the firstborn of Israel; and on that ground God claimed them, and yet accepted them as the gift of the children of Israel.

They are said in the margin to be waved as a wave-offering, and things were offered as wave-offerings which were not burnt on the altar. The wave sheaf, which represented Christ, was waved before Jehovah; then, fifty days after, two loaves, which were leavened (there was no leaven in the offering of the wave sheaf which represented Christ), were also waved before the Lord, though they could not be burnt on the altar. God was showing by those leavened loaves that though He fits the saints which form His church even now to be partakers of the inheritance of the saints in light, yet as long as they are here there is not an entire absence of evil. We have a holy nature, but we have the old nature still. But both were wave―offerings, ―that which represented Christ, and that which represented the church.

The nearest thing that I can think of in the New Testament, that would correspond with this is in Rom. 15:15, 16. The Levites were not their own: upon the ground of the Passover the Lord claimed them; and we can never afford to forget that we are not our own, but bought with a price. It is a question of service, and puts it on a higher ground than man would.

So the Levites were offered by the children of Israel to the end that they might serve Him.

And the Levites shall lay their hands upon the heads of the bullocks, and thou shalt offer the one for a sin-offering, and the other for a burnt-offering, to Jehovah, to make atonement for the Levites (8:12).

Then we have identification in a double way. The children of Israel lay their hands on the Levites, and the Levites lay their hands on the heads of the bullocks. So we can see that while the sin-offering met their need, and cleansed them from everything offensive to God, their service was acceptable to God in all the acceptance of the burnt-offering.

And thou shalt set the Levites before Aaron, and before his sons, and offer them as a wave-offering to Jehovah (8:13).

We can regard ourselves in that way. If we see that He has made us His own, then we are privileged to serve Him; and ourselves and our service are before God in all the acceptance of the burnt-offering, a sweet-smelling savor to God.

We have what corresponds to that in Philippians 4. The Philippians were poor. It speaks of the poverty of the churches of Macedonia. But Paul says, “Even in Thessalonica ye sent once and again unto my necessity,” and he was not there very long. He went from Philippi to Thessalonica, where the Jews persecuted him, and he went to Berea. We must remember he was a prisoner at Rome when he wrote this Epistle; and he says of that which Epaphroditus brought from them that, it was “an odor of a sweet smell, a sacrifice acceptable, well-pleasing unto God.”

There is something very beautiful in that verse. Any little thing we can do, to think that the Holy Ghost should speak of it thus.

And they were not losers. God is no debtor to anyone. “My God,”―the One Paul had proved experimentally, the One he had been going on with for many years, ― “My God shall supply all your need” [not all they lusted for], “according to His riches in glory by Christ Jesus.” A marvelous thing! “According to His riches,” for they are infinite, a bank that can never fail! There will always be ample supply from thence.

And thou shalt separate the Levites from among the children of Israel, that the Levites may be mine (8:14).

We have often spoken of the marvelous place God has given a Christian, but it is good to have it before us, again and again. We are Gentiles who were dispensationally afar off, while the whole nation of Israel was dispensationally nigh.

Then out of the twelve tribes we have one tribe separated.

But I must explain a little. Reuben failed as the firstborn, and the birthright was taken from him and given to Joseph. So we find he had a double portion, one for Ephraim, and one for Manasseh; and they were reckoned among the sons of Jacob, who were twelve. So now the Levites are separated there are still twelve.

God had a design in having the number twelve, a complete administrative number. Numbers are very significant in Scripture. The twelve apostles shall sit on twelve thrones, judging the twelve tribes of Israel.

So the Levites being separated, still left twelve tribes. The Levites, more than the other tribes, were God’s in a special way, and had special service. But there was one family of the tribe of Levi nearer than all the other families, viz. the family of Aaron, the priestly family. There was one, only one, in that family, always nearer than the other priests, one who could come in once a year to make atonement for the children of Israel. Each Christian now is a priest, and instead of only being able to come near to God in a special place of access once a year, we can come at any moment of the day or night; for we have access at all times, and to heaven itself, not that which typified it.

Of course, we ought to remember that this privilege belongs to us as a heavenly people. It could not be an earthly people. The Lord Jesus could not be a priest on earth. He was of another tribe. But He is Priest in heaven, and of a superior order. If the Aaronic priesthood had been perfect, you could not have had another order following. But “Thou art a Priest forever after the order of Melchizedek:” a heavenly priesthood. The functions of the priesthood of the Lord Jesus are typified by Aaron; the order itself by Melchizedek. His functions as the Melchizedek Priest await a future day. They go with His Kingship. Melchizedek was king and priest, priest of the Most High God, and king of Salem, a royal priest.

And afterward shall the Levites come in to do the service of the tent of meeting. And thou shalt cleanse them, and, of them as a wave-offering (8:15).

There seems a great point in that they were to be cleansed. And we need the cleansing too; and are glad to own

“The grace that sought and found us

Alone can keep us clean!”

For they are wholly given unto me from among the children of Israel; instead of everyone that breaketh open the womb, instead of every firstborn among the children of Israel, have I taken them unto me. For all the firstborn among the children of Israel are mine, both of man and beast; on the day that I smote every firstborn in the land of Egypt, I hallowed them to myself (8:16, 17).

“When I smote every firstborn in the land of Egypt,”— that is of the Egyptians, for He did not smite the firstborn of Israel “I sanctified them for Myself,”―those that had been sheltered from the stroke of judgment. “I set them apart for Myself.”

And I have given the Levites as a gift to Aaron and to his sons, from among the children of Israel, to perform the service of the children of Israel in the tent of meeting, and to make atonement for the children of Israel; that there be no plague among the children of Israel, when the children of Israel draw near to the sanctuary (8:19).

Then you see they are given to Aaron. Presented by the whole congregation to Jehovah, He gives them to Aaron. They are servants of Jehovah, and servants of Aaron and his sons. If God has severed them thus, it is proved in a previous book, “I will be sanctified in them that come nigh Me.”

And the Levites purified themselves from sin, and they washed their garments; and Aaron offered them as a wave-offering before Jehovah; and Aaron made atonement for them to cleanse them (8:21).

So all these instructions are carried out, and the Levites were purified, and they washed their clothes; their surroundings were cleansed too; and they were fitted in this way, by God’s instruction, to do service in connection with the tabernacle.

There is no anointing here; they were not anointed. We are; we have the Holy Ghost and therefore we can be called a holy priesthood. You cannot have the perfect thing in the type. Different people represent us as priests and as Levites. So we are represented by them as passing through the wilderness; and when they are in the land, wrestling against flesh and blood. We are in the wilderness, and have crossed the Jordan at the same time; and we need both the lessons from the wilderness, and the lessons from the land. We have not yet reached the glory, but already we are in heavenly places in Christ Jesus, and wrestling against principalities and powers there.

And Jehovah spoke to Moses, saying, This is that which concerneth the Levites: from twenty-five years old and upward shall he come to labor in the work of the service of the tent of meeting (8:24).

Twenty-five years speaks of maturity for service. Our maturity is the grace, power and energy of the Holy Spirit.

And from fifty years old he shall retire from the labor of the service, and shall serve no more; but he shall minister with his brethren in the tent of meeting, and keep the charge, but he shall not serve [in] the service. Thus shalt thou do unto the Levites with regard to their charges (8:25, 26).

But we must not think they had any less place through that; it is rather looked at here as promotion. I have heard of a brother, greatly used in the gospel, who was taken ill; and the saints of God felt it must be a great trial to him to be laid aside, and wrote to him to that effect. He replied he rather regarded it as a promotion. His service before had been Levitical; now he was able to take the place of an intercessor, and pray for them; so he regarded his service then as priestly.

So here “they shall minister... to keep the charge.” They still had holy privilege and solemn responsibility. Our responsibilities are measured by our privileges. The more laborious service would be in the hands of the younger men.

A brother writing on the tabernacle, and referring to the cherubim, regarded them as representing the service of the four principal gifts that remain in the church. Other gifts suitable to the early days have passed away. There are more gifts spoken of in 1 Corinthians than in Ephesians. In Ephesians we have apostles who have passed away; then prophets, pastors, teachers, and evangelists, which four remain. “Prophets” must be understood not in the sense of foretelling future events, but as bringing the consciences of those listening to them into God’s presence. This is the very teaching brought out in Corinthians 14. They in Corinth were making much of unknown tongues, so that a stranger would think they were mad; but if a prophet was speaking, the stranger would have to say “God is in you of a truth.”

There were two ministries committed to the apostle Paul. In Colossians 1 you see two Headships, two reconciliations, and two ministries, ―the ministry of the church, and the ministry of the gospel.

Writing when a prisoner at Rome, the apostle says, “Paul the aged.” He had been two years a prisoner at Cæsarea, and two years at Rome when the Acts closed; but he could speak of some who had heard the gospel from him, and were saved. There were some in Caesar’s household. He would not always have had the same soldier with him; they would change guards; I have no doubt, Paul was always receiving visitors, and the soldiers would hear all the conversation, which God used.

He can make the wrath of man to praise Him, and even use Satan for blessing to His saints. The thorn in the flesh was a blessing to Paul. So with Job. God took the first step, and drew Satan’s attention to him.

Chapter 9.

THE Israelites had been away from Egypt twelve months, and the time to commemorate the passover had come round.

And Jehovah spoke to Moses in the wilderness of Sinai, in the first month of the second year after their departure from the land of Egypt, saying (9:1).

They came out on the fourteenth day of the first month; so it was time to commemorate the Passover which was God’s memorial feast for His earthly people. It had to be kept once a year, and those who would not keep it were cut off. They had to keep it according to all God’s instructions.

The memorial feast for a heavenly people is the Lord’s supper. He does not say how often that is to be kept. In Luke you get the Passover and the Lord’s supper; and there the Lord says: “This do for a remembrance of Me;” and just as they showed forth every year how marvelously the Lord came in and delivered them, so now the saints announce the Lord’s death till He come.

In Matthew the Lord’s supper is connected with the kingdom; but Paul did not receive the instruction about it from the twelve, but from the Lord Himself; and it is connected in 1 Corinthians 11 with the Lord’s coming.

According to Acts 2, it looks as if the saints of God, at first, kept it every day; but as time went on, you read of them at Troas, coming together on the first day of the week to break bread. So the institution of it is found in the gospels; the example of the Spirit-taught disciples is in the Acts; and the instruction about it is in the Epistles.

I always feel myself, here we are before the universe (because angels are taking notice of us; and women, in that very chapter, are instructed to be covered because of the angels; and now unto principalities and powers in heavenly places God is making known by the church His all-various wisdom. There are wonders in creation, and wonders in the universe that men cannot get a line long enough to fathom; but there are greaser wonders in the church. Though it is now in confusion, they are learning from it now “the all-various wisdom of God”); ―so we announce before the universe that we build everything on His death. In a place that still rejects Him, it may be a very feeble company, perhaps only two or three, yet they announce His death.

Let the children of Israel also hold the Passover at its set time; on the fourteenth day in this month between the two evenings, ye shall hold it at its set time; according to all the rites of it, and according to all the ordinances thereof shall ye hold it (9:2, 3).

The Lord gave the instruction, but Moses could not tell till he got the Lord’s mind. Now the Lord’s supper, like everything connected with Christianity, is marked by simplicity: and it is marvelous that now, at the end of a poor failed dispensation, when we find what man has made of it, God should have restored it to us in all its blessed simplicity. So we have to beware lest we depart from its simplicity. They were instructed here to keep the Passover “according to all the rites of it, and according to all the ceremonies thereof.”

And Moses spoke to the children of Israel, that they should hold the Passover. And they held the Passover in the first [month] on the fourteenth day of the month, between the two evenings, in the wilderness of Sinai: according to all that Jehovah had commanded Moses, so did the children of Israel (9:4,5).

The great point was to do it in the evening; and when the Lord instituted His supper it was in the evening. We do not keep it in the evening. As a matter of fact, there are those that keep it on Lord’s Day evening. But when they do it in the evening of the first day of the week, they really do it on the second day; because the Jewish day, and the Scripture day, is “evening and morning.” From sunset to sunset makes a day. So if you strictly adhere to the evening, you should do it on Saturday night.

Now it is becoming of us to give our very best to the Lord; and I believe saints have the mind of the Lord in doing it in the morning of the first day of the week, when they are freshest, and can enter into it far better than when worn out in the evening.

God does not lower His standard to accommodate us. We must never lower our standard. Some argue we must adapt ourselves to the present day; but God never lowers His standard. Yet He is gracious. That is the lesson brought out here.

And there were men who were unclean through the dead body of a man, and could not hold the Passover on that day; and they came before Moses and before Aaron on that day. And those men said to him, We are unclean by reason of the dead body of a man: why are we kept back that we may not present the offering of Jehovah at its set time among the children of Israel? (9:6, 7).

Moses had no light: he could not off-hand give them instruction.

And Moses said to them, Stay, and I will hear what Jehovah commands concerning you. And Jehovah spoke to Moses, saying, Speak unto the children of Israel, saying, If any one of you or of your generations be unclean by reason of a dead body, or be on a journey afar off, yet he shall hold the Passover to Jehovah. In the second month, on the fourteenth day, between the two evenings, shall they hold it; with unleavened bread and bitter herbs shall they eat it. They shall leave none of it until the morning; nor break a bone thereof: according to every ordinance of the Passover shall they hold it. But a man that is clean, and is not on a journey, and forbeareth to hold the Passover, that soul shall be cut of from among his peoples; because he presented not the offering of Jehovah at its set time: that man shall bear his sin. And if a stranger shall sojourn among you, and would hold the Passover to Jehovah, according to the rite of the Passover, and according to the ordinance thereof, so shall he do. Ye shall have one rite, both for the stranger and for him that is born in the land (9:8-14).

He could not lower any part of His standard, but He would be gracious, and allow them to keep it in the second month.

In 1 Corinthians 11:27-29, the word translated “damnation” in the A.V. is really “judgment.” We know how the devil has used that to terrify souls; but it says, “Let a man examine himself, and so let him eat.” We always ought to go to the Lord’s supper as those that have carried out God’s instruction, and examine ourselves. That will give us a brighter thought of His grace. The Corinthians were in a very sad state; but even there it is not what many souls, through ignorance, make of it.

It tells us “for this cause” the Lord took some of the Corinthians away and some were chastened by sickness. “For when we are judged we are chastened of the Lord that we should NOT be condemned with the world.”

This is the only Passover recorded as kept during the forty years they were in the wilderness. It becomes us to notice that.

Here it is regarded more as a privilege; and I think that is the way the Lord’s supper should be regarded. It is a privilege to respond to the desire of the Lord’s heart as expressed on the night of His betrayal.

They were reminded by it they were slaves in Egypt, and God in His grace came down and became their Deliverer. They were delivered by the blood of the paschal lamb from the stroke of judgment. If not sheltered by the blood they could not have gone through the Red Sea. The Egyptians, who had not been sheltered, assaying to do so, were drowned. Passing through the sea brought them into the wilderness, the place of testing. “Thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, to humble thee,”―for we are proud creatures, ― “and to prove thee, to know what was in thine heart.”

We ought to profit by every bit of our experience every day.

God is teaching us patiently and constantly, and He never does an unnecessary thing; and it is our wisdom to take all things from His loving hand. The Lord Jesus took the cross from His Father’s hand. It is our wisdom not to be looking to second causes, but to Him; and then to let others have the benefit of the experience and comfort we have. The apostle did so in 2 Corinthians 1.

Those men who were unfitted to partake of the Passover were troubled about it, and considered themselves losers. We are liable to defilement in the wilderness; it is a place of death, and we are apt to pass over a grave, or to touch a bone, that is to come in contact with death. This causes defilement, and defilement means lack of communion. We cannot lose salvation, but we can lose communion; and a very little thing will do it. Then if we have no joy in Christ, what have we?

So they say, “Wherefore are we kept back?” It was loss to them to be deprived of that privilege; and then we see God provided for them, and through them for others. It was written for our learning, and not for ours only, since in the days of Hezekiah, when the priests were not sufficiently purified by the first month, they followed this instruction.

I said this was the only Passover recorded as kept in the wilderness and I think we can see the reason when we turn to Joshua 5:4. There we find they had not circumcised those born in the wilderness, and no uncircumcised person could partake of the Passover. If a stranger among them wished to keep it, God required that he should be circumcised. So that because they neglected the circumcision, the Passover was not kept except on this one occasion in the wilderness.

It was good for them to be reminded how God had delivered them; and it is also good for us to be reminded. God in instituting the supper, knew what poor forgetful things we are. The Passover was the memorial supper for an earthly people, and was kept for about 1500 years until that last supper when the Lord said, “With desire I have desired to eat this Passover with you before I suffer.”

So in the Lord’s supper we have His death brought before us once a week, as the earthly people had their deliverance brought before them once a year. But ours is on the resurrection day, and we partake of it as those who are on the resurrection side, the glory side, of the cross of the Lord Jesus Christ. We do so “till He come.” During the whole of the time till He come it is our privilege to remember Him according to His appointment.

I do not say the Lord said, “once a week,” for the Pentecostal saints kept it every day; but we get the Spirit-taught disciples keeping it on the first day of the week at Troas, and we frequently find Paul tarrying seven days with various companies of saints on his journeys.

There are two extremes we should avoid: some make little of the Lord’s supper, putting it off to the end of the service; while others hurry it over to make time for ministry: both we should avoid. These last Christians say the Lord’s supper is introductory to the assembly, and that then you get the benefit of being brought to the ministry of the true tabernacle, the ministry of the sanctuary, referring to Hebrews 8. Of course, we are such poor things we are easily swayed to lean to one side or the other.

As a rule, any ministry of the word before the bread is broken is an intrusion. There may be extreme cases where it may be necessary, but they are quite an exception. It was after the breaking of bread in Acts 20 the disciples had that long discourse from Paul; and in Corinthians, where we get the privileges and responsibilities of the church of God, in chapter 10. and 11. we are taught something of the Lord’s supper; and in chapter 12 about the gifts: in chapter 13 these gifts are to be exercised in love; then the exercise of these gifts in the assembly is given in chapter 14.

If we turn to John, though we have not the supper mentioned there, yet its place comes in chapter 13. They eat the Passover there. The one in the secret of the Lord as to the betrayer is John. He reclined next to the Lord, ―nearer than the others, so when he leaned back, it was on the Lord’s bosom.

He asked the Lord who should betray Him, and the Lord said, “To whom I shall give a sop when I have dipped it;” and He passed the sop to Judas. There is no sop connected with the Lord’s supper, but the unleavened bread dipped in the gravy of the roast lamb was the sop, ―a choice morsel. Immediately Judas went out. So we may be quite sure he partook of the Passover, but not of the Lord’s supper. “And it was night.”

When Judas had gone out the Lord was free to unbosom Himself to the dear disciples, in chapter 14, 15, 16; and then in 17. He unbosoms Himself to the Father, and we are permitted to listen. So I quite go with any now who believe ministry should follow the breaking of bread and not precede it. But that would not warrant any one making little of the precious emblems the Lord has appointed. It is a blessed service at the Lord’s Table: there is nothing like it this side the glory. While in the wilderness there is nothing to match it; it is our highest privilege.

So we can be thankful for that one communication of their keeping the Passover in the wilderness. It was by the death of the lamb they had been delivered; and we need to be reminded of the death of Christ whilst passing through the wilderness. And in the land they kept the Passover before there was any conflict. They had to be circumcised in order to partake of it; and they needed that death as those brought over the Jordan as well as over the sea.

When we are all there together carrying out the Lord’s mind, we are in the scene of His rejection, and yet able to announce to the universe, before men and angels, that we, as a company, build everything on the value of His death. In the Gospels the supper is connected with the kingdom; but Paul did not receive it from the Twelve, but from the glorified One, and it has distinct features; one is that it is connected with His coming: “ye announce the Lord’s death till He come.”

And on the day that the tabernacle was set up, the cloud covered the tabernacle of the tent of testimony; and at even it was upon the tabernacle as the appearance of fire, until the morning. So it was continually: the cloud covered it, and at night it was as the appearance of fire. And when the cloud rose from the tent, then the children of Israel journeyed; and at the place where the cloud stood still, there the children of Israel encamped. According to the commandment of Jehovah the children of Israel journeyed, and according to the commandment of Jehovah they [remained] encamped; all the days that the cloud dwelt upon the tabernacle they encamped. And when the cloud was long upon the tabernacle many days, then the children of Israel kept the charge of Jehovah, and journeyed not. And if it were so that the cloud was a few days upon the tabernacle, according to the commandment of Jehovah they encamped, and according to the commandment of Jehovah they journeyed. And if it were so that the cloud was there from the evening until the morning, and that the cloud was taken up in the morning, then they journeyed; or a day and a night, and the cloud was taken up, they journeyed; or two days, or a month, or many days, when the cloud was long upon the tabernacle, dwelling upon it, the children of Israel [remained] encamped, and journeyed not; but when it was taken up, they journeyed. At the commandment of Jehovah they encamped, and at the commandment of Jehovah they journeyed: they kept the charge of Jehovah according to the commandment of Jehovah through Moses (9:15-23).

As those redeemed by the precious blood of Christ we have no right to any will of our own. “Ye are bought with a price, wherefore glorify God in your body.” All the world is bought; every one in the world is bought, for He bought the world to get the treasure in it; and so it can be said, “Denying the Lord that bought them;” but never “denying the Lord that redeemed them.” He has not redeemed the world, but bought it. The difference between the world and the Christian as to purchase is this: ―the world is purchased and does not know it; the Christian does know it, and is grateful for it. By being bought, I change my master; but by being redeemed my status is changed, I am free. I have a new Master, that is true: but in redemption my status is changed. “If the Son therefore shall make you free, ye shall be free indeed.”

The Lord Jesus was here to do the will of God: no one would question that. “Lo, I come to do Thy will, O God.” Back in eternity He said that, and that was His business here. We are left here to do the will of Another, the will of God, and of the Lord Jesus Christ. He is our Lord. Besides, if we could exercise our own will, and make choice for ourselves, the scripture shows us what a foolish choice we should make. Lot made a foolish choice; he chose by his eyes: Abram let God chose for him.

“We leave it to Himself

To choose and to command;

With wonder filled, we soon shall see

How wise, how strong His hand.”

Many New Testament passages show us the desirability of doing God’s will only. Turn to Romans 12:2. That is only possible by the word and Spirit of God. We have His will as to everything in our individual, private pathway; or when together as the assembly of God we have all the light we need. And Paul desires for the Colossians (1:9), that they be “filled with the knowledge of His will, in all wisdom and spiritual understanding.”

There is another little word, too, in Ephesians 5:15. “See then that ye walk circumspectly,” looking around carefully; “not as fools, but as wise.” If left to our own wills we are fools. That is what is meant by the confession of the remnant in Isaiah 53:6. Self-will is in every one of us.

You cannot preach the gospel from that verse: people attempt to do so, not seeing it is the confession of the remnant when the stony heart is taken away. Then they will see the Old Testament scriptures in quite a different light. “In Thy light shall we see light.” If you attempt to preach the gospel from it you make out that Christ bore the sins of all, which is not true.

If we turn to 1 John 2:2, the truth is carefully guarded. The Lord Jesus is the Intercessor with God, but the Advocate with the Father; for here it is telling us that if a real child of God does sin, God is still his Father. “He is the propitiation... for the whole world,”―not “for the sins of.” He died for all; and the gospel goes out consequently to every creature. No matter how desperate one may be, God’s saving grace goes out to the most unworthy and most unlikely. That is quite plain, and I believe one who sees it, and, is clear about it, can preach much more simply and attractively than one in a fog.

We are only spoken of as being “in Christ” when we have the Holy Ghost. None are joined to the Lord in incarnation. It is the Holy Ghost who joins us. The apostles were joined to the Lord at Pentecost. When we have the Holy Ghost we are spoken of as “in Christ.” There is all the difference between being “in Christ,” and being “chosen in Christ before the foundation of the world.” Turn to Romans 16:7: “Who also were in Christ before me.” They had received the Holy Ghost before Paul did.

But I was reading in Ephesians 5:16: “Buying up the opportunities.” We cannot redeem time that has been wasted, but we can buy up opportunities as they come along. “Wherefore be ye not unwise, but understanding what the will of the Lord is.” You cannot have that understanding without reading, meditation, and prayer. That is the great point in these verses in Numbers.

The people must not exercise their own will. God chose for them where they should go and when they should rest. It would bring in confusion if any of them exercised their own wills about that. So as to our passing through the wilderness, we need to get the mind of God about everything.

Suppose one of us is in “a fix,” as they say, and does not know which way to turn, wanting to do the right thing. Many in that position often think they have the Lord’s mind, and everyone else sees they are simply following their own fancy. But that is a wonderful word to help us, “If your eye be single, your whole body shall be full of light.” So if I am in a fix, I have not got a single eye. If I had, my whole body would be full of light. That will settle a thousand difficulties.

If there are two things before me, and I don’t know which is right, if I am sure what I am doing is to please the Lord ALONE, without mixed feelings at all, that will settle a thousand things. We are poor foolish creatures, but “the meek will He guide in judgment, and the meek will He teach His way.”

Introduction

THE fourth book of the Pentateuch is usually known among the Jews by a name which signifies “in the desert,” and which therefore appropriately describes the subject of the book. Its more general title, “Numbers,” originated in the Greek and Latin versions, and has special reference to the account Moses gives in this book of the census or numbering of the children of Israel, both at the commencement (chapters 1-3) and at the close (chapters 26) of the journey through the wilderness.

The contents of the Book of Numbers may be divided into two main parts. The first of these parts ends with chapter 21:9, and deals principally with the internal or domestic history of the people, including Jehovah’s regulations for their marches and for their encampments. The second part recounts the external or foreign history of the people, in relation to the Edomites and other nations whose territories bordered their line of march. This section also embodies certain of Jehovah’s instructions for Israel’s observance when they entered the land of Canaan.

But the historical book may be considered from another point of view, and it may even be said that the didactic side is more important than the historical. The series of events show, on the one hand, what Jehovah, in His love and special favor, did for His redeemed people; while, on the other hand, they show in vivid colorings the forgetfulness and failure and sin of the chosen nation in the face of these signal mercies.

About thirty-nine out of the forty years spent by this people in the wilderness are covered by the history in this book. It is, however, of deep spiritual significance that nearly the whole of this period is counted unworthy of record in Holy Writ, and receives but the barest mention (see the itinerary in chapter 33).

It may be of interest to draw attention briefly to some of the main topics of the book, placing first those that show Jehovah’s special regard for His people, and then those that show their evil conduct unimproved by the marvelous mercies of God. It will be easy to see that what “happened to Israel” is but a picture of what is true of the believer in Christ today.

(1) By divine command, a careful register was made of all the responsible persons in the various families, households and tribes. This was done at Sinai, and again in the plains of Moab, and was not the mere compilation of statistics. The Shepherd of Israel Who calls His own sheep by name thereby indicated to His redeemed flock that His eye would be upon them individually as He led them through the wilderness.

(2) Jehovah’s dwelling-place was the center of their camp in a way known to no other people. The position of each tribe and each family in relation to the tabernacle was determined by Jehovah. No Israelite was at liberty to choose for himself the spot where he pitched his tent. Infinite Wisdom, Who is the God of order not of confusion, did it for him.

(3) The tribe of Levi was selected from the others to perform the honorable service of dismantling and erecting the holy tabernacle as required during their journeys. This work involved a great variety of detail, but nothing was left to individual choice. To each family Jehovah assigned a particular duty, which was to be studied with care and performed with zeal.

(4) Some of the redeemed might be consumed with an ardent spirit of gratitude to their Redeemer. Provision was made for the exhibition of such devotion. The Nazarite might not perform his vow in a haphazard or self-selected fashion, but full directions were given him so that what he did might be acceptable to Jehovah.

(5) Aaron, the high-priest, was authorized to bless the whole congregation of Israel in the name of Jehovah, Who would cause His face to shine upon them during their sojourn, as an unmistakable token of His special favor (6:22-27). What harm could befall a nation so guarded and cherished as this?

(6) The successive stages of their journey were not to be undertaken by caprice or through force of circumstances. The way was unknown to them, and Jehovah Himself undertook to govern their movements by the glory-cloud which abode over the tabernacle in the midst of the camp; and to give, by its movements, the signal for the tribes to march or to halt as the case might be (9:17-23).

(7) Rivalry, jealousy and unseemly contention for precedence were likely to arise among the tribes. To prevent such striving the order which the several tribes were to take up when on the march was prescribed for them in the utmost detail.

These and many other priceless revelations recorded in this book were made to the heirs of the promises to Abraham at the outset of their journey. They were given to strengthen the faith of the pilgrims in the living God. Alas! the book also shows how lamentably they failed in the exercise of becoming faith, and how deeply they dishonored the God Who had redeemed them from the house of bondage.

Some of the sinful outbursts of the people enumerated in the book of Numbers may now be mentioned.

(1) The children of Israel murmured against the food which Jehovah sent them day by day and lusted for flesh to eat, recalling the pungent foods to which they had grown accustomed in Egypt (chapters 11). So Christendom is ready to turn “aside unto vain jangling,” and to “give heed to fables” rather than “godly edifying which is in faith.” The apostle said,” The time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables” (2 Tim. 4:3, 4).

(2) Miriam and Aaron rebelled against the eminent position given to Moses, the leader of the people and lawgiver, though he was their brother. Like moderns they did not hesitate to “speak evil of dignities.” In Paul’s day also many turned away from him, denying his apostolic authority.

(3) The whole congregation of Israel, terrified by the discouraging report of the land of promise made by the ten faithless spies, resolved to elect another captain and return to Egypt. For this flagrant sin of unbelief the nation was doomed to wander forty years, while the “carcases” of those who set out from Egypt “wasted in the wilderness.” The incident is applied to present dangers in Hebrews 3-4.

(4) There was a mutinous outbreak in the tribes of Reuben and Levi against Moses the commander and Aaron the high-priest. This was tantamount to a denial of Jehovah’s rights to direct the walk and worship of His redeemed people; and the gravity of their sin was marked by the swift judgment which fell upon the traitors, when the earth opened and swallowed them up. Jude foretold that the evil spirit displayed in the “gainsaying of Core” will appear in the apostasy of Christendom (Jude 11).

The pre-eminence and exclusiveness of Aaron’s priestly office was vindicated by the budding and fruiting of his only of the twelve rods laid up overnight in the tabernacle of witness.

(5) Forgetful of, or ignoring the water-yielding rock in Rephidim, the people murmured afresh against Jehovah in Kadesh because of the lack of water. But though they “angered Him with their lips,” God again sent supplies from the smitten rock. In performing this service, however, Moses and Aaron by their intemperate speech dishonored the Lord before the people. For this sin, these two high dignitaries, though Jehovah had but recently maintained their official status, were not permitted to lead the people into Canaan. Like others they died in the wilderness.

(6) After a victory Jehovah gave the people over King Arad the Canaanite, they gave way to the despair of unbelief, declaring they would die in the wilderness. Judgment came upon them in the form of fiery serpents whose bite was death. There was no escape save by faith in the brazen serpent, type of Him Who knew no sin but was made sin for us, that we might become the righteousness of God in Him (Num. 21; 2 Cor. 5:21).

It is in perfect keeping with the record of the marks of God’s favor on the one hand, and the repeated defilements of the people on the other that we also read in this book, and in this only, of the sacrifice of the red heifer (ch. 19), the provision of a perpetual means of cleansing from these defilements. No Israelite needed to remain ceremonially unclean, and no believer’s conscience need be permanently defiled (1 John 1:7).

In spite of the black record of the people’s behavior in the wilderness, and the severity of the divine sentence upon them, it is in this very book that we read Jehovah’s remarkable words concerning them to Balak, the king of Moab, through the mouth of the false prophet: “He hath not beheld iniquity in Jacob, neither hath He seen perverseness in Israel” (23:21). This declaration was a foreview of justification by grace, for whom God justifies none can condemn. Neither could Balaam curse them, though he could and did corrupt the people, so that they fell into the idolatry and licentiousness of Moab (chapter 25), and were promptly visited with the divine displeasure.

The notes of Mr. Taylor’s remarks on the early chapter 01 Numbers will be found valuable, particularly as showing how New Testament truth illuminates the Old Testament record.

W. J. HOCKING

28th September, 1928

Preface

THIS little volume is the sequel to the Notes of Bible Readings on the Book of Exodus, published some time since under the title of The Book of Redemption.

Mr. Taylor himself suggested that the consideration of the Book of Numbers should follow the blessed truths therein set forth, as containing the wilderness experiences of God’s redeemed people.

But it may be asked, “Why the title From Sinai to Kadesh, since the Book of Numbers ends with the ‘plains of Moab, by Jordan, near Jericho?’” and it will be noticed that these readings end abruptly in the middle of chapter 14.

On Tuesday, August 2nd, 1921, Mr. Taylor opened the meeting with the hymn:

“Though in a foreign land

We are not far from home

And nearer to our rest above

We every moment come.

Secure within the veil

Christ is our anchor strong;

While power supreme, and love divine,

Still guide us safe along.

And should the surges rise,

Should sore afflictions come,

Blest is the sorrow, kind the storm,

That drives us nearer home.

God’s grace will to the end

Clearer and brighter shine;

Nor present things, nor things to come,

Can change His love divine.

Soon shall our pains and fears

Forever pass away;

For we shall soon the Saviour see

In everlasting day.

Little did he know how soon he would be with Him, nor how near to the rest that remains he was! The wilderness journey was indeed nearly ended, for (after ministering the word as usual that evening, at the weekly Bible Reading at Worthing), before midnight, on Friday, August 5th he was absent from the body, present with the Lord.

So these readings practically are his closing ministry, and are sent forth with the earnest desire that the precious saints of God may be stimulated by them to obey and to serve with increased vigor and earnestness, and to “remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation: Jesus Christ the same yesterday, and today, and forever.” And “be not carried about with divers and strange doctrines.” (Heb. 13:7-9).

May He Himself grant it, for His Name’s sake.

As in The Book of Redemption the text given in italics throughout is from the New Translation by J. N. D.