The Fourth Book of the Pentateuch is inadequately described by the title given in the versions generally. Nor is the usual Jewish expedient of the first words better rendered, “And spoke;” others say what is given later in the verse, “In the wilderness,” which fairly presents its scope. For, as we have seen in its predecessors, this book has no less impressed on its contents a worthy divine design, which we as Christians are enabled by the Holy Spirit to apprehend and enjoy, in a way impossible to the Israelites or even to Moses its writer. “Now all these things happened to them as types; and they were written for our admonition on whom the ends of the ages are come” (1 Cor. 10:1111Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. (1 Corinthians 10:11)). This to the believer is decisive authority, far from excluding the book of Exodus, but fully extending to Numbers. The history, as far as it goes, is thoroughly reliable; but the typical instruction, as we are taught, was the aim and motive of the Holy Spirit. And this it is which accounts for repetitions and a seeming disorder in parts, which is the best order for the truth intended by the divine Author. If the Neo-critics had only reverent faith to learn, they would be kept from a wholly ungrounded pretension to judge what is above their powers, and might apprehend the goodness and wisdom of God's revealed mind to their blessing for evermore.
The book contemplates, as does none other, the desert journeyings of Jehovah's people, the walk in the wilderness. Hence here only are the people numbered (1), and arranged (2), at the beginning; and for an equally important reason they are numbered again toward the end. As service attaches to this condition, here we have (not in Leviticus) necessary prominence given to the Levites who are separately numbered, and their tabernacle duties (3; 4); whereas in the preceding book, which treats of access to Jehovah, the priesthood has that prominent place. Hence too the preservation of the camp as a whole, and of each individual, from defilement is here fully provided (5); as is the converse case of special devotedness in its various forms (6; 7). The High Priest lighting the lamps next appears in chap. 8 morally connected; and the consecration of the Levites. Gracious consideration follows for any unintentionally unclean, that they too might not be debarred from observing the fundamental feast for all the people, the Passover (9). Hence here is the great and common call to guide the journey and the encampment according to the commandment of Jehovah. Nor was there “the cloud” only, but the silver trumpets for special occasions (10). Yet when their first march was ordered, grace interposed beyond prescription, and if Moses leaned on Hobab, the ark of the covenant of Jehovah went before them three days' journey, to seek out a resting-place for them. What a God of all consolation for the earthly pilgrimage! And Moses could now in the Spirit suitably speak when the ark set forward, and when it halted.
Such is a brief review of the first division of this book. Could any mere man that ever lived have conceived and adjusted such an introduction? Were this the fitting occasion to enter into the details, for instance for carrying the tabernacle and the vessels of the sanctuary in chap. iv., the typical force would add incalculably to the impiety as well as absurdity of fancying such ill-omened sprites as Elohists, Jehovists, and Redactors, where everything points to the One Divine Spirit Who employed Moses to write, not for Israel only, but for all that fear God at all times. The literary mania of Jew or Gentile (one is ashamed to say of professing Christians) is a suicidal and destructive snare of Satan when it sits in rationalistic judgment on God's word. It is blind to that manifestation of God in Christ here portrayed in the holy vessels, &c., and their respective coverings, only here found, only here suited, whether for the day that now is, or for that which is to come for His people on the earth. Further, “holiness becometh thy house, O Jehovah, for evermore.". The desert journey is just the responsible scene for maintaining it; and therefore is chap. v. in its precisely right place, whatever be the objection of shallow and reckless speculation. So is the counterpart in chap. 6 of Nazarite separation to Jehovah: special defilements, and special devotedness, closing with the blessing of Jehovah on Israel pronounced by the entire priesthood.
Then, as we have said, follows the free-will offering from the twelve chiefs of the tribes, given to the Levites according to their service (chap. 7), the dedication-gift of the altar. And the Voice from above the mercy-seat speaks, in chap. 8, first of the candlestick, a striking figure designedly here, whatever rationalist presumption may say; then the Levites purified and set apart for Jehovah's work. That the sons of Israel laid their hands on them is a wholesome hint for ritualists to ponder. Jehovah gave them to Aaron and his sons for ministry. The Passover fitly comes at this point as uniting all Israel in the feast of redemption, with a gracious provision here only for such as were hindered by uncleanness from a dead body (chap. 9). The direction by the cloud is next given. The sounding of the silver trumpets opens chap. 10; then the first move with its deeply interesting accompaniments already noticed. Various subdivisions may be observed within this first division; but we must first forbear.
The second general portion opens with the moral history of the people in their journeyings. They murmur, and Jehovah judges, but hears the prayer of Moses. They lust after flesh, weary of the manna; all fail, even Moses and Joshua in a measure; and Jehovah smote the people severely (chap. 11). Envy shows itself in Miriam and Aaron; but Aaron confesses, and Miriam stricken with leprosy is healed at Moses' cry (chap. 12). As unbelief let in these evils on the way, so in chaps. 13; 14 we see as to the hope. The pleasant land is despised through fear of the sons of Anak. In the same unbelief, instead of allowing self-judgment, after a carnal mourning, they went up without a word from Jehovah and were cut to pieces, as far as Hormah by the Amalekite and the Canaanite hill-men. How marvelous and opportune the grace, which there and then drops these evil ways of Israel and their inevitable chastenings, to instruct them (chap. 15.) what to, do when come into the land of their habitations which Jehovah gives them! To offer Fire-offerings to Him with the drink-offering of joy! To offer Him the first of their dough as a heave-offering throughout their generations! Let us admire also the provision for sin unwittingly (only the gospel could meet worse evil): the presumptuous sin dealt with by a death which all joined to inflict; and the fringe of blue to promote remembrance and obedience. What man of his own notion would have ventured such an episode? No wonder that unbelievers cavil, because they know not God. Chap. 16. is the culmination of the sad story here in the gainsaying of Korah, with other chiefs. The worst part of the rebellion lay in the ministry arrogating the priesthood; which, as Jude declares, has its answer in the apostasy of Christendom. Jehovah decided by consuming fire; and, when the assembly murmured, by the plague that destroyed more than 14,000.
We may consider chap. 17 as introducing a fresh division, where the power of priestly intercession is shown in the fruitful rod of Aaron, living after death, alone able to lead the failing people through the wilderness. In chap. 18 the relative place of priests and Levites is explained. Aaron and his sons bear the iniquity of the sanctuary. How far is this from human, earthly, ambition! Theirs were the hallowed things to eat. The tithe was for the Levites, not for the priests save a tithe of the tithe given by the Levites to Aaron.
As these chapters are by divine design in their exactly right places, so in chap. 19 the Red Heifer is here alone given, for it alone suits this book as the special provision for the defilements of the wilderness in general and in this place of grace particularly. The standard for every Israelite is the holiness of the sanctuary. The blood was put in its completeness of efficacy, as the basis needing no renewal; the ashes mixed with living water were applied to the unclean. It is the remembrance of Christ's suffering by the word in the Spirit. In chap. 20 Miriam dies; and the people, wanting water, contend with Moses. Jehovah being appealed to directs Moses to take the rod, and speak to the rock which should give its water. Here Moses and Aaron quite fail to represent Jehovah's grace. For instead of speaking with Aaron's rod of priestly grace, Moses smote the rock with his own rod of power. The waters flowed; but Moses and Aaron were doomed to die outside the land, as they did. Edom, we are told, opposed the direct way; and Israel turned from them as akin however hostile. Aaron dies on mount Hor, and Eleazar succeeds.
Chap. xxi. appears to begin a new series. King Arad's coming out against the Israelites is said by Dr. Perowne (Smith's Dict. ii. 581) to be “clearly out of place.” But the comparison of chap. 33:40 confirms the assurance that it certainly is in its true place. Only the supplied “when” of the A.V. is a mistake; this is not written. But now the Canaanite made head, till Israel vowed to Jehovah to deal with the accursed race as He adjudged. Yet after fresh impatience and murmuring against the bread from above, they are smitten by the enemy's deadly sting, and find the only remedy in what figures Christ made sin for us. Then comes joyful refreshment in the well dug by the staves of their chiefs; and Sihon and Og assail them to their destruction, leaving their possessions to Israel. On the plains of Moab, with only Jordan severing them from Canaan, Satan makes a new and final effort to thwart Jehovah by cursing His people. But the false prophet was compelled to bless in repeated strains of unequaled beauty, before which the odes of Pindar and Horace are as inferior as their heroes and the occasions of their laudation. They are not only prophetic but Messianic throughout, indirectly and directly. Elohim, Jehovah, El Elyon, and El Shaddai are used with perfect propriety, but so as to expel from the field of spiritual intelligence the flimsy rag of Astrue wherewith rationalism seeks to cover its nakedness. Poor as His people are in themselves, here God gives His mind and purpose about them: separateness, justification, beauty, and glory (chaps. 22-24.). Never did such thoughts grow out of the heart of man; and God will verify them all in His time. The day is at hand.
In chap. 25 we see Balaam's will in corrupting the people, but Phinehas avenging it and staying the plague. Then in chap. 26. is renewed the enumeration of the people; and chap. 27 has daughters secured in the coming inheritance; while Jehovah bids Moses, in view of his decease, lay his hand on Joshua to lead the people in. Chaps. 28; 29 follow the analogy of kindred insertions, and treat of what Jehovah calls His bread, His offerings at the set times, not as Lev. 23 did in picturing the course of dispensations, but viewed intrinsically and as displaying the worship rendered by His people on earth. Then in chap. 30 we have the secret of man's or Israel's failure, and the way grace takes to surmount it and deliver the weak. Next is the holy war to execute Jehovah's vengeance on Midian, with (not Joshua the soldier, but) Phinehas the priest for leader and the alarm-trumpets in his hand. The victory is complete, and the seducers destroyed. But chap. 32 indicates the fact, so sadly common, that whole tribes prefer their inheritance outside the Jordan: still they fight as Jehovah's people against the enemy. Then comes the interesting list of the journeys as far as God was pleased to relate them in chap. 33; and in chap. 34 the borders of the land on the other side of the Jordan to fall by lot to the nine and a half tribes of Israel. This leads to the cities of the Levites (chap. 35), who had no inheritance in the land, and to the provision for him who might have slain unwittingly: a striking figure of what grace will yet reckon to the repentant remnant of Israel. The last chapter guards the security for heiresses from disordering the inheritance by passing out of the proper tribe.
If it be objected that not a little of this book refers to the land of promise, not yet possessed by the people, as adverse to the character of pilgrimage, the answer is that the looking on ward in assured hope is precisely what is needed to cheer those who pass through the difficulties and dangers of the wilderness. The thing objected to is therefore in perfect keeping with its divine design. So we saw in the riband of blue only given in Num. 15, like the water for separation in chap. 19, however differing in character; for the one recalls the light of heaven to those walking on earth, who also specially need the means of purifying from the defilements of the way. How superficial are the critical censures of unbelief! how deep and precious are the helps of the divine word to faith!