IN NUMBERS AND DEUTERONOMY.
WE resume the theme of the coming glory of the kingdom as it shines before us in the different books of the Bible. The Book of Exodus closes with the grand scene of Jehovah's glory in the midst of men—a foreshadowing of the kingdom in its noblest character—and from that glory the Book of Leviticus opens out its teaching of access to God. Now, as the Book of Numbers unrolls before us, we see men surrounding the sanctuary of Jehovah, and arrayed in their noble estate as the army of Jehovah about His dwelling place. The tents of Israel form in the picture the outer enclosure of the sanctuary of God; anticipatively, it almost might be said, "The tabernacle of God is with men."
After the camp of Israel was thus arranged, the marching order was given. Would Israel march to victory, and bring in the kingdom to the glory of God? Alas! the Book of Numbers is stamped with the backslidings of Israel, and their consequent wanderings in the wilderness—not, indeed, as the army of Jehovah, but as a mere mass of men. Close upon the marching order to Israel, instead of the obedience of the people came their murmurings, their weariness of the manna, and the "very great plague" sent upon them by Jehovah. So that instead of beholding the army of Jehovah in its designed order and array, we see a great graveyard where the bodies of the murmurers were laid. We seem to have lost sight of the coming kingdom altogether; and, indeed, if its coming depended upon human effort, we should give up all hope of its appearing.
Further great murmurings of Israel are chronicled. Then a rebellion of the princes and the people of such a nature occurred, that Jehovah was ready to consume them all in a moment. But in the sequel once more there arose, shining out from the very darkness of Israel's ways, a picture of the grace and the glory of the coming kingdom.
Let us note the ways of God at this time with backsliding Israel. Israel had scorned the priesthood of Jehovah. The princes had claimed honors equal with Aaron, and had perished in their contempt of the High Priest chosen of God. What, then, would Jehovah do? He stilled their murmurings and rebellion by bidding Moses take the rods of Israel—the emblems of tribal authority—and place them before Him in His sanctuary. He would make to cease from before Him the murmurings of Israel in reference to His chosen leaders. And He would do so by making the rod of priestly authority fruitful before Israel's eyes. The rod of Aaron, in company with the rods of the heads of the tribes, was laid up before the ark, and on the morrow it was brought forth with the others. They retained their lifelessness, but Aaron's rod bore "buds," "blossoms," and "almonds"; it was abundant in the energy and fruitfulness of life.
In this wonder we see once more the golden thread of the glory of the coming day. Over the dark background of man's rebellion, against God's Great High Priest, the grace of God is wrought. The sin of the rebellion related in Numbers is distinctly referred to prophetically by St. Jude as the climax of latter-day apostasy.
The religious sin of our times is particularly in relation to the priesthood of Christ. The priesthood of the day asserts for itself power and virtue which belong alone to God's High Priest in heaven. Yet while the princes of the religious world may exalt themselves against His authority, none of them is capable of truly blessing his fellow men. Their authority is like the lifeless rods of the chiefs of Israel. But the rod of Christ's priestly authority is full of blessing. In His priesthood flowers and fruit are simultaneously put forth. He saves to the uttermost, He intercedes for His people, He brings them home to God. And in the end grace shall triumph over man's murmurings and over man's rejection of the Christ of God, and our High Priest shall come forth in power to reign in all the fullness of His excellence and glory. For where sin abounded, grace did much more abound. The kingdom shall be introduced by virtue of the intercession of our Great High Priest.
The Book of Deuteronomy reiterates the words of Jehovah, and lays down principles which should govern Israel when possessing their own promised land. After what had been recorded of Israel in the wilderness, it is not surprising that laws and statutes should be earnestly pressed upon the people to induce their obedience.
The Book of Deuteronomy closes with a song and a blessing. Let us linger for a moment over the song. There is a moral fitness in the fact that Moses, the Man of God, who introduced Israel into the wilderness, and their journey to the promised land, with a song, should, as they were about to enter that land, and as he took his leave of them, do so with a song! In his second song he joined Joshua with himself in its recital to the people of Israel. But how vastly different was his first song of unbroken victory, from his last of chastened reliance on God. Forty years in the wilderness, spent as to the greater part by Israel in sin and failure, necessarily altered the, great composer's thoughts about the people, and it could not be otherwise. And he taught them his last song in order that they should set their hearts to its words, and thus by its means prolong their years in the promised land. And this spirit is necessary for all who have experienced a little of themselves; a chastened spirit, or a sense of our sins and follies, should fill us with greater thoughts of divine grace. The song recites the sorrowful ways of Israel, their idolatries and perverseness, and looks forward on to the end, when, in the coming day, at length, Israel shall learn itself. But it does far more; the song rejoices in Jehovah, in His judgment and His fruitfulness, and calls to mind His first purposes when, in separating the sons of Adam, He fixed the boundaries of the nations of the earth according to the number of the children of Israel. Here, indeed, the absolute certainty of the coming kingdom shines forth. It shall be; for it is the purpose of God. Egypt had seemed to overmaster the divine purpose in Israel's slavery, but Jehovah had triumphed gloriously over Egypt; now worse enemies than Egypt had seemed to gain the victory—even the unbelief, and rebellion, and perverseness of the chosen people—but Jehovah would yet prevail —Israel should be blessed. The kingdom should surely come. The nations should rejoice, and the sins of Israel should be forgiven.
After Moses's song came his blessing. As we regard it in its broad aspect as relating to Israel at large, and the realization of the kingdom, we especially rest upon the well-known words: “There is none like unto the God of Jeshurun. The eternal God is thy refuge, and underneath are the everlasting arms... Who is like unto thee, O people saved by Jehovah?"
In the glory and the character of God lie the sure foundation of all our blessings. We may, like Israel, by our ways forfeit everything; but in God is our trust—in Him we hope. He will give us grace and glory—underneath are the everlasting arms. And thus shall it be in the coming day for this earth. Man has forfeited all blessing by his sins and rebellion; but the Lord has promised, and according to His own great name, He will bless. He will establish His sure word through the burnt offering and the incense-through the sacrifice and the intercession of Christ.