,,notes on the book of ,,numbers by ,c4 ,h4 ,,mackintosh 8,so ,he led them through the depths1 as through the wilderness40 ,,loizeaux ,,brothers ,new ,york ,,first ,,edition #ahhj ,,twenty-,,sixth ,,printing #aiei ,,loizeaux ,,brothers1 ,,inc41 ,,publishers ,a ,nonprofit ,organization1 ,devoted to the ,lord's ,work and to the ,spread of ,his ,truth #ai ,,west #ba,,st ,,street1 ,,new ,,york #aj1 ,n4 ,y4 ,,printed ,,in ,,the ,,united ,,states ,,of ,,america ,,contents ,page4 ,,chapters ,i4 ,,ii1 #a 0 ,,iii4 ,,iv1 #cj 0 ,v1 #id 0 ,,vi1 #aae 0 ,,vii1 #add 0 ,,viii1 #aej 0 ,,ix1 #afa 0 ,x1 #ahh 0 ,,xi1 #bja 0 ,,xii1 #bbe 0 ,,xiii1 #bcb 0 ,,xiv1 #bdc 0 ,,xv1 #bga 0 ,,xvi1 #bib 0 ,,xvii4 ,,xviii1 #caf 0 ,,xix1 #cec 0 ,,xx1 #cij 0 ,,xxi1 #cii 0 ,,xxii4-,,xxiv1 #djg 0 ,,xxv1 #dbd 0 ,,xxvi1 #dbf 0 ,,xxvii1 #dcj 0 ,,xxviii4 ,,xxix1 #ddb 0 ,,xxx1 #ddh 0 ,,xxxi1 #dea 0 ,,xxxii1 #dee 0 ,,xxxiii4 ,,xxxiv1 #dfb 0 ,,xxxv1 #dfd 0 ,,xxxvi1 #dga ,,prefatory ,,note ,,to ,,the ,,american ,,edition ,as several persons in ,america have1 without any authority whatever from me1 undertaken to publish my four#a volumes of 8,notes10 ,i deem it my duty to inform the reader that ,i have given full permission to ,messrs4 ,,loizeaux ,,brothers to publish an edition of those books in such form as they shall consider most suitable4 ,c4 ,h4 ,,mackintosh4 #f ,west ,park ,terrace1 ,scarborough1 ,may #ast1 #ahgi4 ,,preface ,having read the proof-sheets of the following 8,,notes ,,on ,,numbers10 ,i am prepared1 so far1 to write a preface4 ,it is with no view of praising the book that ,i do so1 but to show my fellowship with the well-known author in all his labors4 ,the book will speak for itself1 and the reader must judge4 ,after twelve years of joint-editorship in the monthly issue of 8,things ,new and ,old10 the reader will not be surprised at this mutual love of identification in sending forth another volume of 8,notes40 ,but for this1 there is no reason why ,i should appear4 ,the wonderful sale of the three former volumes1 and the desire that has been expressed on all hands for the fourth1 bespeak for it a large circulation4 ,we will now glance for a moment at the character of the book of ,numbers4 ,fuller details will be found in the 8,notes40 ,it may be regarded as a divine history of the wanderings of the ,israelites in the wilderness for about thirty-eight years and ten months1 commencing with the first movement of the camp after the tabernacle was reared2 and also as a perpetual memorial of ,jehovah's patient1 tender1 and unwearied care of ,his murmuring and rebellious people4 ,it is emphatically a wilderness book1 and characterized by journeyings1 service1 and all the vicissitudes of wilderness life4 ,as such1 it is deeply interesting1 most instructive1 and easily applied to the ,christian in this present evil world4 7,compare ,numbers i4 and xxxvi4 #ac with ,deuteronomy i4 #c47 ,the first thing that attracts our attention in reading the book1 is sweet and precious to the heart beyond all expression--,god has ,his people numbered and gathered around ,himself4 ,he dwelt in the camp4--8,in the midst whereof ,i dwell40 ,could love do more8 ,impossible6 ,the twelve tribes guarded the tabernacle of the ,lord4 ,the ,levites encamped directly around the court2 and ,moses1 ,aaron1 and the priests guarded the entrance whereby ,god was approached4 ,the circumference of the camp1 thus arranged1 and all facing the tabernacle1 is generally supposed to have been at least twelve miles4 ,but that which gave unity1 strength1 and glory to the camp in the wilderness1 was the presence of ,god in ,his tabernacle1 as the centre of ,his chosen people4 ,blessed shadow of good things to come--of ,christ as the centre1 life1 and glory of ,his ,church now6 ,rather more than a year from the epoch of the ,exodus1 ,jehovah commanded ,moses to number the people that were able to bear arms1 from twenty years old and upwards4 ,the tribe of ,levi1 being exempt from military service1 was numbered separately4 ,but the complete number1 twelve1 was made up by the division of ,joseph into ,ephraim and ,manasseh4 7,chapters1 i1 ii1 iii47 ,every thing was now in its right place1 and every one knew for certain what he had to do1 both when the cloud moved and when it rested4 ,the tabernacle set up1 the priests consecrated1 the people numbered1 they were now to leave ,horeb4 8,the ,lord ,god spake unto us in ,horeb1 saying1 #8,ye have dwelt long enough in this mount4'0 8,and it came to pass on the twentieth day of the second month1 in the second year1 that the cloud was taken up from off the tabernacle of the testimony4 ,and the children of ,israel took their journeys out of the wilderness of ,sinai2 and the cloud rested in the wilderness of ,paran40 7,deut4 i4 #f2 ,numb4 x4 #aa1 #ab47 ,the pillar of cloud by day1 and the pillar of fire by night1 guided all the movements of the camp4 7,numb4 ix4 #ag-bc47 ,the moment the cloud ascended from off the tabernacle1 the silver trumpets sounded the alarm1 and the whole camp was instantly in motion4 ,then ,moses uttered the prayer4 8,rise up1 ,lord1 and let ,thine enemies be scattered1 and let them that hate ,thee flee before ,thee40 ,when the cloud rested1 the whole camp rested1 and every man knew his place and his work4 ,and then ,moses prayed1 8,return1 ,o ,lord1 unto the many thousands of ,israel40 7,numb4 x4 #ce1 #cf47 ,how imposing to the outward eye the sight of this great camp must have been in the midst of the desert6 ,well might ,balaam say1 8,how goodly are thy tents1 ,o ,jacob1 and thy tabernacles1 ,o ,israel60 ,but its true loveliness is only seen by the eye of faith4 ,it was the brightest spot in the world1 though on the sand of the desert1 and the richest in blessing4 ,far1 far above all its other attractions is the knowledge that ,god ,himself is there1 thinking of every one and providing for their every need4 ,day by day1 ,he spread a table for them in the wilderness1 and gave them water from the flinty rock4 ,the foot of the traveler was never swollen1 and his raiment waxed not old these forty years4 7,deut4 viii4 #d47 ,there were upwards of six hundred thousand men above the age of twenty1 besides the ,levites and women and children1 probably more than two millions altogether4 ,but ,jehovah gathered them all around ,himself1 as a father would gather his children1 and covered them with the skirts of ,his cloud1 both by night and by day4--8,he spread a cloud for a covering2 and fire to give light in the night40 7,ps4 cv4 #ci47 ,thus was the ,lord's family in the place of rest1 peace1 and blessing4 ,the blood of the everlasting covenant had been sprinkled on the mercy-seat within the vail1 and judgment had been executed on the sin-offering outside the camp4 ,god was now a wall of fire around ,his people1 and the glory in the midst of them4 ,oh that ,israel had known--oh that ,israel had understood the loving-kindness of the ,lord1 and so put all their trust in ,him6 7,see ,deut4 xxxii1 xxxiii47 ,in the position and service of the ,levites there is always much that is interesting to the ,christian4 ,they were typical of the ,church 7or of the individual ,christian7 in service1 just as the priests were typical of the ,church in worship4 ,the fact of the ,levites being taken for the service of the ,lord in place of the first-born1 gave them a very special character4 ,they were first-fruits unto the ,lord4 ,thus it is that the ,church is1 as the first-fruits1 holy to the ,lord--8the church of the first-born ones40 7,jas4 i42 ,heb4 xii47 ,as the ,levites thus became ,god's possession for service1 and belonged wholly to ,him1 so it is with the ,church4 ,we are redeemed--we are not our own--we are bought with a price2 therefore we are to glorify ,god in our bodies and in our spirits1 which are ,his4 ,we are to serve the living ,god1 in communion with ,christ our great ,high-,priest above4 ,the calling of the ,church1 however1 is a much higher thing than the position of the ,levites2 for she is one with ,christ1 and the ,holy ,ghost gives the capacity and the gift for ,christian service4 ,in conclusion1 we may safely affirm that there is no truth in ,christianity of such importance1 or of such practical power1 as the blessed truth of the ,church's relationship to ,christ4 8,for in ,him dwelleth all the fullness of the ,godhead bodily4 ,and ye are complete in ,him1 which is the head of all principality and power40 7,col4 ii4 #i1 #aj47 ,we can only be men of war1 worshiping priests1 serving ,levites1 in the highest and truest sense1 in the proportion that we live in the power of this great truth4 ,we are joined to the ,lord by the one ,spirit2 our life is hid with ,christ in ,god4 ,may we be content to be the ,lord's hidden ones as to this world1 and only to be seen and known as ,his servants1 until ,he come1 then shall we also appear with ,him in glory4 ,may the ,lord accompany with ,his own rich blessing1 and clothe with ,his own divine power1 this volume of 8,,notes ,,on ,,numbers20 and may ,he accept it as service to ,himself1 and use it for ,his own glory1 and to ,his name alone be undivided praise4 ,amen4 ,a4 ,m4 ,london1 ,dec4 #a1 #ahfi ,,notes ,,on ,,the ,,book ,,of ,,numbers ,,chapters ,i4 ,,ii4 ,we now enter upon the study of the fourth grand division of the ,pentateuch1 or five books of ,moses2 and we shall find the leading characteristic of this book quite as strongly marked as that of any of the three books which have already engaged our attention4 ,in the book of ,genesis1 after the record of creation1 the deluge1 and the ,babel dispersion1 we have ,god's election of the seed of ,abraham2 in the book of ,exodus1 we have redemption2 ,leviticus gives us priestly worship and communion2 in ,numbers1 we have the walk and warfare of the wilderness4 ,such are the prominent subjects of these most precious sections of inspiration1 while1 as might be expected1 many other points of deepest interest are collaterally introduced4 ,the ,lord1 in ,his great mercy1 has led us through the study of ,genesis1 ,exodus1 and ,leviticus2 and we can reckon on ,him with confidence to conduct us through the book of ,numbers4 ,may ,his ,spirit lead the thoughts and guide the pen1 so that not a sentence may be committed to writing that is not in strict accordance with ,his holy mind4 ,may every page and every paragraph bear the stamp of ,his approval1 and be at once conducive to ,his glory and the permanent profit of the reader4 99 99 99 99 99 8,and the ,lord spake unto ,moses in the wilderness of ,sinai1 in the tabernacle of the congregation1 on the first day of the second month1 in the second year after they were come out of the land of ,egypt1 saying1 #8,take ye the sum of all the congregation of the children of ,israel1 after their families1 by the house of their fathers1 with the number of their names1 every male by their polls2 from twenty years old and upward1 all that are able to go forth to war in ,israel2 thou and ,aaron shall number them by their armies4'0 7,chap4 i4 #a-c47 ,here we find ourselves at once 8in the wilderness10 where those only are to be taken account of who are 8able to go forth to war40 ,this is strongly marked4 ,in the book of ,genesis1 the seed of ,israel were in the loins of their father ,abraham2 in the book of ,exodus1 they were in the brick-kilns of ,egypt2 in ,leviticus1 they were gathered around the tabernacle of the congregation2 in ,numbers1 they are seen in the wilderness4 ,then1 again1 in full keeping with the above1 and in confirmation thereof1 in ,genesis1 we hearken to the call of ,god in election2 in ,exodus1 we gaze upon the blood of the lamb in redemption2 in ,leviticus1 we are almost entirely occupied with the worship and service of the sanctuary2 but no sooner have we opened the book of ,numbers than we read of men of war1 of armies1 of standards1 of camps1 and trumpets sounding alarm4 ,all this is highly characteristic1 and marks off the book on which we are now entering as one of special interest1 value1 and importance to the ,christian4 ,each book of the ,bible1 each section of the inspired canon1 has its own distinct place and object3 each has its own niche assigned to it by its divine ,author4 ,we must not entertain for a moment the thought of instituting any comparison in point of intrinsic value1 interest1 and importance4 ,all is divine1 and therefore perfect4 ,the ,christian reader fully and heartily believes this4 ,he reverently sets his seal to the truth of the plenary inspiration of holy ,scripture--of all ,scripture1 and of the ,pentateuch amongst the rest2 nor is he to be moved one hair's breadth from this by the bold and impious attacks of infidels1 ancient1 medival1 or modern4 ,infidels and rationalists may traffic in their unhallowed reasonings2 they may exhibit their enmity against the book and its ,author2 but the pious ,christian rests1 notwithstanding all1 in the simple and happy belief that 8all ,scripture is given by inspiration of ,god40 ,but while we must utterly reject the idea of any comparison as to authority and value1 we may1 with very much profit1 compare the contents1 design1 and scope of the various books of the ,bible4 ,and the more profoundly we meditate upon these1 the more forcibly shall we be struck with the exquisite beauty1 infinite wisdom1 and wonderful precision of the volume as a whole1 and of each distinct division thereof4 ,the inspired writer never swerves from the direct object of the book1 whatever that object may be4 ,you will never find aught in any one book of the ,bible which is not in the most perfect harmony with the main design of that book4 ,to prove and illustrate this statement would lead us through the entire canon of holy ,scripture1 and hence we shall not attempt it4 ,the intelligent ,christian does not need the proof1 however much he might be interested in the illustration4 ,he takes his stand upon the great fact that the book as a whole1 and in all its parts1 is from ,god2 and his heart reposes in the conclusion that in that whole1 and in each of those parts1 there is not a jot or a tittle which is not in every way worthy of the divine ,author4 ,hear the following words from the pen of one who expresses himself as 8deeply convinced of the divine inspiration of the ,scriptures1 given to us of ,god1 and confirmed in this conviction by daily and growing discoveries of their fullness1 depth1 and perfectness1 ever more sensible1 through grace1 of the admirable perfection of the parts1 and the wonderful connection of the whole30 8,the ,scriptures10 says this writer1 8have a living source1 and living power has pervaded their composition3 hence their infiniteness of bearing1 and the impossibility of separating any one part from its connection with the whole1 because one ,god is the living centre from which all flows2 one ,christ the living centre around which all its truth circles1 and to which it refers1 though in various glory2 and one ,spirit the divine sap which carries its power from its source in ,god to the minutest branches of the all-uniting truth1 testifying of the glory1 the grace1 and the truth of ,him whom ,god sets forth as the object and centre and head of all that is in connection with ,himself1 of ,him who is1 withal1 ,god over all1 blessed for evermore4444 ,the more--beginning from the utmost leaves and branches of this revelation of the mind of ,god1 by which we have been reached when far from ,him--we have traced it up towards its centre1 and thence looked down again towards its extent and diversity1 the more we learn its infiniteness1 and our own feebleness of apprehension4 ,we learn1 blessed be ,god1 this1 that the love which is its source is found in unmingled perfectness and fullest display of those manifestations of it which have reached us even in our ruined state4 ,the same perfect ,god of love is in it all4 ,but the unfoldings of divine wisdom in the counsels in which ,god has displayed ,himself1 remain ever to us a subject of research1 in which every new discovery1 by increasing our spiritual intelligence1 makes the infiniteness of the whole1 and the way in which it surpasses all our thoughts1 only more and more clear to us40 ,it is truly refreshing to transcribe such lines from the pen of one who has been a profound student of ,scripture for forty years4 ,they are of unspeakable value1 at a moment when so many are ready to cast a slight upon the sacred volume4 ,not that we are in any wise dependent upon human testimony in forming our conclusions as to the divine origin of the ,bible1 inasmuch as these conclusions rest upon a foundation furnished by the ,bible itself4 ,god's ,word1 as well as ,his work1 speaks for itself2 it carries its own credentials with it2 it speaks to the heart2 it reaches down to the great moral roots of our being2 it penetrates the very innermost chambers of the soul2 it shows us what we are2 it speaks to us as no other book can speak2 and as the woman of ,sychar argued that ,jesus must be the ,christ because ,he told her all things that ever she did1 so may we say1 in reference to the ,bible1 ,it tells us all that ever we did1 is not this the ,word of ,god8 ,no doubt it is only by the ,spirit's teaching that we can discern and appreciate the evidence and credentials with which holy ,scripture presents itself before us2 but still it does speak for itself1 and needs not human testimony to make it of value to the soul4 ,we should no more think of having our faith in the ,bible established upon man's testimony in its favor1 than we should think of having it shaken by his testimony against it4 ,it is of the very last possible importance1 at all times1 but more especially at a moment like the present1 to have the heart and mind established in the grand truth of the divine authority of holy ,scripture--its plenary inspiration--its all sufficiency for all purposes1 for all people1 at all times4 ,there are two hostile influences abroad1 namely1 infidelity on the one hand1 and superstition on the other4 ,the former denies that ,god has spoken to us in ,his ,word2 the latter admits that ,he has spoken1 but it denies that we can understand what ,he says1 save by the interpretation of the church4 ,now1 while there are very many who recoil with horror from the impiety and audacity of infidelity1 they do not see that superstition just as completely deprives them of the ,scriptures4 ,for wherein1 let us ask1 lies the difference between denying that ,god has spoken and denying that we can understand what ,he says8 ,in either case1 are we not deprived of the ,word of ,god8 ,unquestionably4 ,if ,god cannot make me understand what ,he says--if ,he cannot give me the assurance that it is ,he ,himself who speaks1 ,i am in no wise better off than if ,he had not spoken at all4 ,if ,god's ,word is not sufficient without human interpretation1 then it cannot be ,god's ,word at all4 ,that which is insufficient is not ,god's ,word4 ,we must admit either of two things1 namely1 that ,god has not spoken at all1 or if ,he has spoken1 ,his ,word is perfect4 ,there is no neutral ground in reference to this question4 ,has ,god given us a revelation8 ,infidelity says1 8,no40 ,superstition says1 8,yes1 but you cannot understand it without human authority40 ,thus are we1 in the one case as well as in the other1 deprived of the priceless treasure of ,god's own precious ,word2 and thus1 too1 infidelity and superstition1 though apparently so unlike1 meet in the one point of depriving us of a divine revelation4 ,but1 blessed be ,god1 ,he has given us a revelation--,he has spoken1 and ,his ,word is able to reach the heart and the understanding also4 ,god is able to give the certainty that it is ,he who speaks1 and we do not want any human authority to intervene4 ,we do not want a poor rush-light to enable us to see that the sun is shining4 ,the beams of that glorious luminary are quite enough without any such miserable addition4 ,all we want is to stand in the sunshine1 and we shall be convinced that the sun shines4 ,if we retire into a vault1 or into a tunnel1 we shall not feel his influence2 and just so is it with regard to ,scripture--if we place ourselves beneath the chilling and darkening influences of superstition or infidelity1 we shall not experience the genial and enlightening power of that divine revelation4 ,having said thus much as to the divine volume as a whole1 we shall now proceed to consider the contents of the section which lies open before us4 ,in chapter i1 we have the declaration of the 8pedigree20 and in chapter ii1 the recognition of the 8standard40 8,and ,moses and ,aaron took these men which are expressed by their names3 and they assembled all the congregation together on the first day of the second month1 and they declared their pedigrees after their families1 by the house of their fathers2 according to the number of the names1 from twenty years old and upward1 by their polls4 ,as the ,lord commanded ,moses1 so he numbered them in the wilderness of ,sinai40 7,chap4 i4 #ag-ai47 ,has this any voice for us8 does it convey any great spiritual lesson to our understanding8 ,assuredly it does4 ,in the first place1 it suggests this important question to the reader3 ,can ,i declare my pedigree8 ,it is greatly to be feared there are hundreds1 if not thousands1 of professing ,christians who are wholly incompetent to do so4 ,they cannot say1 with clearness and decision1 8,now are we the sons of ,god40 7#a ,john iii4 #b47--8,ye are all the children of ,god by faith in ,christ ,jesus4444 ,and if ye are ,christ's1 then are ye ,abraham's seed1 and heirs according to the promise40 7,gal4 iii4 #bf1 #bi47--8;,for as many as are led by the ,spirit of ,god1 they are the sons of ,god4444 ,the ,spirit itself beareth witness with our spirit1 that we are the sons of ,god40 7,rom4 viii4 #ad1 #af47 ,this is the ,christian's 8pedigree10 and it is his privilege to be able to 8declare0 it4 ,he is born from above--born again--born of water and the ,spirit1 i4 e41 by the ,word and by the ,holy ,ghost4 7,compare diligently1 ,john iii4 #e2 ,jas4 i4 #ah2 #a ,pet4 i4 #bc2 ,eph4 v4 #bf47 ,the believer traces his pedigree directly up to a risen ,christ in glory4 ,this is ,christian genealogy4 ,so far as our natural pedigree is concerned1 if we trace it up to its source1 and then declare it honestly1 we must see and admit that we are sprung from a ruined stock4 ,ours is a fallen family4 ,our fortunes are gone2 our very blood attainted2 we are irrecoverably ruined2 we can never regain our original position2 our former status and the inheritance which belonged to it are irretrievably lost4 ,a man may be able to trace his genealogical line through a race of nobles1 of princes1 or of kings2 but if he is fully to 8declare his pedigree10 he cannot stop short of a fallen1 ruined1 outcast head4 ,we must get to the source of a thing to know what it really is4 ,it is thus ,god looks at and judges of things1 and we must think with ,him if we would think aright4 ,his judgment of men and things must be dominant forever4 ,man's judgment is only ephemeral1 it lasts but for a day2 and hence1 according to faith's estimate1 the estimate of sound sense1 8it is a small thing to be judged of man's day40 7#a ,cor4 iv4 #c47 ,oh1 how small6 ,would that we felt more deeply how small a thing it is to be judged of man's judgment1 or1 as the margin reads it1 of man's day6 ,would that we walked habitually in the real sense of the smallness thereof6 ,it would impart a calm elevation and a holy dignity which would lift us above the influence of the scene through which we are passing4 ,what is rank in this life8 ,what importance can attach to a pedigree which1 if honestly traced and faithfully declared1 is derived from a ruined stock8 ,a man can only be proud of his birth when he stops short of his real origin--8born in sin and shapen in iniquity40 ,such is man's origin--such his birth4 ,who can think of being proud of such a birth--of such an origin8 who but one whose mind the god of this world hath blinded8 ,but how different with the ,christian6 ,his pedigree is heavenly2 his genealogical tree strikes its roots into the soil of the new creation4 ,death can never break the line1 inasmuch as it is formed in resurrection4 ,we cannot be too simple as to this4 ,it is of the utmost importance that the reader should be thoroughly clear on this foundation-point4 ,we can easily see1 from this first chapter of ,numbers1 how essential it was that every member of the congregation of ,israel should be able to declare his pedigree4 ,uncertainty on this point would have proved disastrous2 it would have produced hopeless confusion4 ,we can hardly imagine an ,israelite1 when called to declare his pedigree1 expressing himself in the doubtful manner adopted by many ,christians nowadays4 ,we cannot conceive his saying1 ,well1 ,i am not quite sure4 ,sometimes ,i cherish the hope that ,i am of the stock of ,israel2 but at other times1 ,i am full of fear that ,i do not belong to the congregation of the ,lord at all4 ,i am all in uncertainty and darkness4 ,can we conceive such language8 ,assuredly not4 ,much less could we imagine any one maintaining the monstrous notion that no one could possibly be sure as to whether he was a true ,israelite or not until the day of judgment4 ,all such ideas and reasonings--all such doubts1 fears1 and questions1 we may rest assured1 were foreign to the mind of the ,israelite4 ,every member of the congregation was called to declare his pedigree ere taking his place in the ranks as a man of war4 ,each one was able to say1 like ,saul of ,tarsus1 8,circumcised the eighth day1 of the stock of ,israel10 etc4 ,all was settled and clear1 and necessarily so if there was to be any real entrance upon the walk and warfare of the wilderness4 ,now1 may we not legitimately ask1 ,if a ,jew could be certain as to his pedigree1 why may not a ,christian be certain as to his8 ,reader1 weigh this question2 and if you are one of that large class of persons who are never able to arrive at the blessed certainty of their heavenly lineage--their spiritual birth1 pause1 we beseech you1 and let us reason with you on this momentous point4 ,it may be you are disposed to ask1 ,how can ,i be sure that ,i am1 really and truly1 a child of ,god1 a member of ,christ1 born of the ,word and ,spirit of ,god8 ,i would give worlds1 were they mine1 to be certain as to this most weighty question4 ,well1 then1 we would earnestly desire to help you in this matter4 ,indeed1 one special object before us in penning these 8,notes0 is1 to assist anxious souls1 by answering1 as the ,lord may enable us1 their questions1 solving their difficulties1 and removing the stumbling-blocks out of their way4 ,and first of all1 let us point out one special feature which belongs to all the children of ,god without exception4 ,it is a very simple1 but a very blessed feature4 ,if we do not possess it in some degree1 it is most certain we are not of the heavenly race2 but if we do possess it1 it is just as certain that we are1 and we may1 therefore1 without any difficulty or reserve1 8declare our pedigree40 ,now what is this feature8 what is this great family characteristic8 ,our ,lord ,jesus ,christ supplies the answer4 ,he tells us that 8,wisdom is justified of all her children40 7,luke vii4 #ce2 ,matt4 xi4 #ai47 ,all the children of ,wisdom1 from the days of ,abel down to the present moment1 have been marked by this great family trait4 ,there is not so much as a single exception4 ,all ,god's children--all the sons of ,wisdom have always exhibited1 in some degree1 this moral feature--they have justified ,god4 ,let the reader consider this4 ,it may be he finds it hard to understand what is meant by justifying ,god2 but a passage or two of holy ,scripture will1 we trust1 make it quite plain4 ,we read in ,luke vii4 that 8all the people that heard ,jesus1 and the publicans1 justified ,god1 being baptized with the baptism of ,john4 ,but the ,pharisees and lawyers rejected the counsel of ,god against themselves1 being not baptized of him40 7,ver4 #bi1 #cj47 ,here we have the two generations brought1 as it were1 face to face4 ,the publicans justified ,god and condemned themselves3 the ,pharisees justified themselves and judged ,god4 ,the former submitted to the baptism of ,john--the baptism of repentance3 the latter refused that baptism--refused to repent--refused to humble and to judge themselves4 ,here we have the two great classes into which the whole human family has been divided1 from the days of ,abel and ,cain down to the present day2 and here1 too1 we have the simplest possible test by which to try our 8pedigree40 ,have we taken the place of self-condemnation8 have we bowed in true repentance before ,god8 ,this is to justify ,god4 ,the two things go together--yea1 they are one and the same4 ,the man who condemns himself justifies ,god2 and the man who justifies ,god condemns himself4 ,on the other hand1 the man who justifies himself judges ,god2 and the man who judges ,god justifies himself4 ,thus it stands in every case4 ,and be it observed that the very moment we take the ground of repentance and self-judgment1 ,god takes the ground of a ,justifier4 ,god always justifies those who condemn themselves4 ,all ,his children justify ,him1 and ,he justifies all ,his children4 ,the moment ,david said1 8,i have sinned against the ,lord10 the answer was1 8,the ,lord hath put away thy sin40 ,divine forgiveness follows1 with the most intense rapidity1 human confession4 ,hence it follows that nothing can be more foolish than for any one to justify himself1 inasmuch as ,god must be justified in ,his sayings1 and overcome when ,he is judged4 7,comp4 ,ps4 li4 #d2 ,rom4 iii4 #d47 ,god must have the upper hand in the end1 and then all self-justification shall be seen in its true light4 ,the wisest thing1 therefore1 is to condemn ourselves4 ,this is what all the children of ,wisdom do4 ,nothing is more characteristic of the true members of ,wisdom's family than the habit and spirit of self-judgment4 ,whereas1 on the other hand1 nothing so marks all those who are not of this family as a spirit of self-vindication4 ,these things are worthy of our most earnest attention4 ,nature will blame any thing and every thing1 any one and every one1 but itself2 but where grace is at work1 there is ever a readiness to judge self1 and take the lowly place4 ,this is the true secret of blessing and peace4 ,all ,god's children have stood on this blessed ground1 exhibited this lovely moral trait1 and reached this grand result4 ,we cannot find so much as a single exception in the entire history of ,wisdom's happy family2 and we may safely say that if the reader has been led1 in truth and reality1 to own himself lost--to condemn himself--to take the place of true repentance1 then is he1 in very deed1 one of the children of ,wisdom1 and he may therefore1 with boldness and decision1 8declare his pedigree40 ,we would urge this point at the outset4 ,it is impossible for any one to recognize and rally around the proper 8standard0 unless he can declare his 8pedigree40 ,in short1 it is impossible to take up a true position in the wilderness so long as there is any uncertainty as to this great question4 ,how could an ,israelite of old have taken his place in the assembly--how could he have stood in the ranks--how could he expect to make any progress through the wilderness1 if he could not distinctly declare his pedigree8 ,impossible4 ,just so is it with ,christians now4 ,progress in wilderness life--success in spiritual warfare1 is out of the question if there be any uncertainty as to the spiritual pedigree4 ,we must be able to say1 8,we know that we have passed from death unto life0--8,we know that we are of ,god0--8,we believe and are sure10 ere there can be any real advance in the life and walk of a ,christian4 ,reader1 say1 can you declare your pedigree8 ,is this a thoroughly settled point with you8 ,are you clear as to this in the very depths of your soul8 ,when you are all alone with ,god1 is it a perfectly settled question between you and ,him8 ,search and see4 ,make sure work of it4 ,do not slur the matter over4 ,build not upon mere profession4 ,say not1 ,i am a member of such a church2 ,i receive the ,lord's supper2 ,i hold such and such doctrines2 ,i have been religiously brought up2 ,i live a moral life2 ,i have done nobody any harm2 ,i read the ,bible and say my prayers2 ,i have family worship in my house2 ,i give largely in the cause of philanthropy and religion4 ,all this may be perfectly true of you1 and yet you may not have a single pulse of divine life1 a single ray of divine light4 ,not one of these things1 not all of them put together1 could be accepted as a declaration of spiritual pedigree4 ,there must be the witness of the ,spirit that you are a child of ,god1 and this witness always accompanies simple faith in the ,lord ,jesus ,christ4 8,he that believeth in the ,son of ,god hath the witness in himself40 7#a ,john v4 #aj47 ,it is not by any means a question of looking into your own heart for evidences2 it is not a building upon frames1 feelings1 and experiences--nothing of the sort4 ,it is a childlike faith in ,christ2 it is having eternal life in the ,son of ,god2 it is the imperishable record of the ,holy ,ghost2 it is taking ,god at ,his word4 8,verily1 verily1 ,i say unto you1 ,he that heareth ,my word1 and believeth on ,him that sent ,me1 hath everlasting life1 and shall not come into judgment 1 but is passed from death unto life40 7,john v4 #bd47 ,this is the true way to declare your pedigree2 and be assured of it1 you must be able to declare it ere you can 8go forth to war40 ,we do not mean to say you cannot be saved without this4 ,god forbid we should say any such thing4 ,we believe there are hundreds of the true spiritual ,israel who are not able to declare their pedigree2 but we ask1 ,are such able to go forth to war8 are they vigorous military men8 ,far from it4 ,they cannot even know what true conflict is3 on the contrary1 persons of this class mistake their doubts and fears--their dark and cloudy seasons for true ,christian conflict4 ,this is a most serious mistake1 but1 alas6 a very common one4 ,we continually find a low1 dark1 legal condition of soul defended on the ground of ,christian conflict1 whereas1 according to the ,new ,testament1 true ,christian conflict1 or warfare1 is carried on in a region where doubts and fears are unknown4 ,it is when we stand in the clear daylight of ,god's full salvation--salvation in a risen ,christ--that we really enter upon the warfare proper to us as ,christians4 ,are we to suppose for a moment that our legal struggles1 our culpable unbelief1 our refusal to submit to the righteousness of ,god1 our questionings and reasonings1 can be viewed as ,christian conflict8 ,by no means4 ,all these things must be regarded as conflict with ,god2 whereas ,christian conflict is carried on with ,satan4--8,we wrestle not against flesh and blood1 but against principalities1 against powers1 against the rulers of the darkness of this world1 against wicked spirits in high place40 7,eph4 vi4 #ab47 ,this is ,christian conflict4 ,but can such conflict be waged by those who are continually doubting whether they are ,christians or not8 ,we do not believe it4 ,could we imagine an ,israelite in conflict with ,amalek in the wilderness1 or with the ,canaanites in the land of promise1 while yet unable to 8declare his pedigree0 or recognize his 8standard08 ,the thing is inconceivable4 ,no1 no2 every member of the congregation who was able to go forth to war was perfectly clear and settled as to those two points4 ,indeed1 he could not go forth if he were not so4 ,and while on the important subject of ,christian conflict1 it may be well to call the reader's attention to the three portions of ,new-,testament scripture in which we have three distinct characters of conflict presented1 namely1 ,romans vii4 #g-bd2 ,galatians v4 #ag2 ,ephesians vi4 #aj-ag4 ,if the reader will just turn for a moment to the above scriptures1 we shall seek to point out the true character of each4 ,in ,romans vii4 #g-bd1 we have the struggle of a soul quickened but not emancipated--a regenerated soul under the law4 ,the proof that we have before us here a quickened soul1 is found in such utterances as these3 8,that which ,i do1 ,i allow not40--8,to will is present with me40--8,i delight in the law of ,god after the inward man40 ,none but a regenerated soul could speak thus4 ,the disallowance of the wrong1 the will to do right1 the inward delight in the law of ,god--all these are the distinct marks of the new life--the precious fruits of regeneration4 ,no unconverted person could truthfully use such language4 ,but on the other hand1 the proofs that we have before us in this scripture a soul not fully emancipated1 not in the joy of known deliverance1 not in the full consciousness of victory1 not in the assured possession of spiritual power--the plain proofs of all this we have in such utterances as the following3 8,i am carnal1 sold under sin40--8,what ,i would1 that do ,i not2 but what ,i hate1 that do ,i40--8,o wretched man that ,i am6 who shall deliver me80 ,now1 we know that a ,christian is not 8carnal10 but spiritual2 he is not 8sold under sin10 but redeemed from its power2 he is not a 8wretched man10 sighing for deliverance1 but a happy man1 who knows himself delivered4 ,he is not an impotent slave1 unable to do the right thing1 and ever compelled to do the wrong2 he is a free man1 endowed with power in the ,holy ,ghost1 and able to say1 8,i can do all things through ,christ that strengtheneth me40 7,phil4 iv47 ,we cannot here attempt to enter upon a full exposition of this most important scripture2 we merely offer a suggestion or two which may help the reader to seize its scope and import4 ,we are fully aware that many ,christians differ widely as to the interpretation of this chapter4 ,some deny that it presents the exercises of a quickened soul2 others maintain that it sets forth the experiences proper to a ,christian4 ,we cannot accept either conclusion4 ,we believe it exhibits to our view the exercises of a truly regenerated soul1 but of a soul not set free by the knowledge of its union with a risen ,christ1 and the power of the ,holy ,ghost4 ,hundreds of ,christians are actually in the seventh of ,romans2 but their proper place is in the eighth4 ,they are1 as to their experience1 under the law2 they do not know themselves as sealed by the ,holy ,ghost2 they are not in possession of full victory in a risen and glorified ,christ2 they have doubts and fears1 and are ever disposed to cry out1 8,o wretched man that ,i am8 who shall deliver me80 ,but is not a ,christian delivered8 is he not saved8 is he not accepted in the ,beloved8 is he not sealed by that ,holy ,spirit of promise8 is he not united to ,christ8 ought he not to know1 to enjoy1 and to confess all this8 ,unquestionably4 ,well1 then1 he is no longer1 as to his standing1 in the seventh of ,romans4 ,it is his privilege to sing the song of victory1 at heaven's side of the empty tomb of ,jesus1 and to walk in the holy liberty wherewith ,christ makes ,his people free4 ,the seventh of ,romans is not liberty at all1 but bondage--except1 indeed1 at the very close1 where the soul is able to say1 8,i thank ,god40 ,no doubt1 it may be a very wholesome exercise to pass through all that is here detailed for us with such marvelous vividness and power2 and furthermore1 we must declare that we should vastly prefer being honestly in the seventh of ,romans to being falsely in the eighth4 ,but all this leaves wholly untouched the question as to the proper application of this profoundly interesting passage of ,scripture4 ,we shall now glance for a moment at the conflict in ,galatians v4 #ag4 ,we shall quote the passage4 8,for the flesh lusteth against the ,spirit1 and the ,spirit against the flesh3 and these are contrary the one to the other3 so that ye cannot do the things that ye would40#b ,this passage is often quoted to account for continual defeat1 whereas it really contains the secret of perpetual victory4 ,in verse #af1 we read1 8,this ,i say1 then1 walk in the ,spirit1 and ye shall not fulfill the lust of the flesh40 ,this makes it all so clear4 ,the presence of the ,holy ,ghost secures power4 ,we are assured that ,god is stronger than 8the flesh10 and therefore where ,he is in conflict1 the triumph is secured4 ,and be it carefully noted that ,galatians v4 #ag does not speak of the conflict between the two natures--the old and the new1 but between the ,holy ,ghost and the flesh4 ,this is the reason why it is added1 8,in order that ye may not do the things that ye would40 ,if the ,holy ,ghost were not dwelling in us1 we should be sure to fulfill the lust of the flesh2 but inasmuch as ,he is in us to carry on the warfare1 we are no longer obliged to do wrong1 but blessedly enabled to do right4 ,now this precisely marks the point of difference between ,romans vii4 #ad1 #ae and ,galatians v4 #ag4 ,in the former1 we have the new nature1 but not the power of the indwelling ,spirit2 in the latter1 we have not only the new nature1 but also the power of the ,holy ,ghost4 ,we must ever bear in mind that the new nature in a believer is dependent4 ,it is dependent upon the ,spirit for power1 and upon the ,word for guidance4 ,but clearly1 where ,god the ,holy ,ghost is1 there must be power4 ,he may be grieved and hindered1 but ,galatians v4 #af distinctly teaches that if we walk in the ,spirit1 we shall have sure and constant victory over the flesh4 ,hence1 therefore1 it would be a very serious mistake indeed to quote ,galatians v4 #ag as a reason for a low and carnal walk4 ,its teaching is designed to produce the direct opposite4 ,and now one word on ,ephesians vi4 #aj-ag4 ,here we have the conflict between the ,christian and wicked spirits in heavenly places4 ,the ,church belongs to heaven1 and should ever maintain a heavenly walk and conversation4 ,it should be our constant aim to make good our heavenly standing--to plant the foot firmly upon our heavenly inheritance1 and keep it there4 ,this1 the devil seeks to hinder in every possible way1 and hence the conflict2 hence1 too1 8the whole armor of ,god10 by which alone we can stand against our powerful spiritual foe4 ,it is not our purpose to dwell upon the armor1 as we have merely called the reader's attention to the above three scriptures in order that he may have the subject of conflict1 in all its phases1 fully before his mind1 in connection with the opening lines of the book of ,numbers4 ,nothing can be more interesting2 nor can we possibly overestimate the importance of being clear as to the real nature and ground of ,christian conflict4 ,if we go forth to war without knowing what the war is about1 and in a state of uncertainty as to whether our 8pedigree0 is all right1 we shall not make much headway against the enemy4 ,but1 as has been already remarked1 there was another thing quite as necessary for the man of war as the clear declaration of his pedigree1 and that was1 the distinct recognition of his standard4 ,the two things were essential for the walk and warfare of the wilderness4 ,moreover1 they were inseparable4 ,if a man did not know his pedigree1 he could not recognize his standard1 and thus all would have been plunged in hopeless confusion4 ,in place of keeping rank1 and making steady progress1 they would have been in each others way1 and treading one upon another4 ,each had to know his post and keep it--to know his standard and abide by it4 ,thus they moved on together2 thus progress was made1 work done1 and warfare carried on4 ,the ,benjamite had his post1 and the ,ephraimite had his1 and neither was to interfere with or cross the path of the other4 ,thus with all the tribes throughout the camp of the ,israel of ,god4 ,each had his pedigree1 and each had his post2 and neither the one nor the other was according to their own thoughts3 all was of ,god4 ,he gave the pedigree1 and ,he assigned the standard2 nor was there any need of comparing one with another1 or any ground of jealousy one of another2 each had his place to fill and his work to do1 and there was work enough and room enough for all4 ,there was the greatest possible variety1 and yet the most perfect unity4 8,every man of the children of ,israel shall pitch by his own standard1 with the ensign of their father's house40 8,and the children of ,israel did according to all that the ,lord commanded ,moses2 so they pitched by their standards1 and so they set forward1 every one after their families1 according to the house of their fathers40 7,chap4 ii4 #b1 #cd47 ,thus1 in the camp of old1 as well as in the ,church now1 we learn that 8,god is not the ,author of confusion40 ,nothing could be more exquisitely arranged than the four camps1 of three tribes each1 forming a perfect square1 each side of the square exhibiting its own specific standard4 8,every man of the children of ,israel shall pitch by his own standard1 with the ensign of their father's house3 over against the tabernacle of the congregation shall they pitch40 ,the ,god of the armies of ,israel knew how to marshal ,his hosts4 ,it would be a great mistake to suppose that ,god's warriors were not ordered according to the most perfect system of military tactics4 ,we may plume ourselves upon our progress in arts and sciences1 and we may fancy that the host of ,israel presented a spectacle of rude disorder and wild confusion1 compared with what may be seen in modern times2 but this would be an empty conceit4 ,we may rest assured that the camp of ,israel was ordered and furnished in the most perfect manner1 for the simplest and most conclusive of all reasons1 namely1 that it was ordered and furnished by the hand of ,god4 ,grant us but this1 that ,god has done any thing1 and we argue1 with the most perfect confidence1 that it has been perfectly done4 ,this is a very simple1 but a very blessed principle4 ,of course it would not satisfy an infidel or a skeptic2 what would8 ,it is the province and prerogative of a skeptic to doubt every thing1 to believe nothing4 ,he measures every thing by his own standard1 and rejects whatever he cannot reconcile with his own notions4 ,he lays down1 with marvelous coolness1 his own premises1 and then proceeds to draw his own conclusions2 but if the premises are false1 the conclusions must be false likewise4 ,and there is this invariable feature attaching to the premises of all skeptics1 rationalists1 and infidels--they always leave out ,god2 and hence all their conclusions must be fatally false4 ,on the other hand1 the humble believer starts with this great first principle1 that ,god ,,is2 and not only that ,he is1 but that ,he has to do with ,his creatures2 that ,he interests ,himself in1 and occupies ,himself about1 the affairs of men4 ,what consolation for the ,christian6 ,but infidelity will not allow this at all4 ,to bring ,god in is to upset all the reasonings of the skeptic1 for they are based upon the thorough exclusion of ,god4 ,however1 we are not now writing in order to meet infidels1 but for the edification of believers2 and yet it is sometimes well to call attention to the thorough rottenness of the whole system of infidelity2 and surely1 in no way can this be more clearly or forcibly shown than by the fact that it rests entirely upon the exclusion of ,god4 ,let this fact be seized1 and the whole system crumbles into dust at our feet4 ,if we believe that ,god is1 then assuredly every thing must be viewed in relation to ,him4 ,we must look at all from ,his point of view4 ,nor is this all4 ,if we believe that ,god is1 then we must see that man cannot judge ,him4 ,god must be the judge of right or wrong1 of what is and what is not worthy of ,himself4 ,so also in reference to ,god's ,word4 ,if it be true that ,god is1 and that ,he has spoken to us--,he has given us a revelation1 then assuredly that revelation is not to be judged by man's reason4 ,it is above and beyond any such tribunal4 ,only think of measuring ,god's ,word by the rules of human arithmetic6 ,and yet this is precisely what has been done1 in our own day1 with this blessed book of ,numbers1 with which we are now engaged1 and with which we shall proceed1 leaving infidelity and its arithmetic aside4 ,we feel it very needful1 in our notes and reflections on this book1 as well as on every other book1 to remember two things1 namely1 first1 the book2 and secondly1 the soul1--the book and its contents2 the soul and its necessities4 ,there is a danger of becoming so occupied with the former as to forget the latter2 and on the other hand1 there is the danger of becoming so wholly engrossed with the latter as to forget the former4 ,both must be attended to4 ,and we may say that what constitutes an efficient ministry1 whether written or oral1 is the proper adjustment of these two things4 ,there are some ministers who study the ,word very diligently1 and1 it may be1 very profoundly2 they are well versed in biblical knowledge2 they have drunk deeply at the fountain of inspiration4 ,all this is of the utmost importance1 and of the very highest value4 ,a ministry without this will be barren indeed4 ,if a man does not study his ,bible diligently and prayerfully1 he will have little to give to his readers or his hearers--at least1 little worth their having4 ,those who minister in the ,word must dig for themselves1 and 8dig deep40 ,but then the soul must be considered--its condition anticipated1 and its necessities met4 ,if this be lost sight of1 the ministry will lack point1 pungency1 and power4 ,it will be inefficient and unfruitful4 ,in short1 the two things must be combined and properly adjusted4 ,a man who merely studies the book will be unpractical2 a man who merely studies the soul will be unfurnished2 a man who duly studies both will be a good minister of ,jesus ,christ4 ,now1 we desire1 in our measure1 to be this to the reader2 and hence1 as we travel1 in his company1 through the marvelous book which lies open before us1 we would not only seek to point out its moral beauties and unfold its holy lessons1 but we would also feel it to be our bounden duty to put an occasional question to him or her1 as to how far those lessons are being learnt and those beauties appreciated4 ,we trust the reader will not object to this1 and hence1 ere we close this our first section1 we would ask him a question or two thereon4 ,and first1 then1 dear friend1 ,art thou clear and settled as to thy 8pedigree08 is it a settled thing that thou art on the ,lord's side8 ,do not1 we beseech thee1 leave this grand question unsettled4 ,we have asked it before1 and we ask it again4 ,dost thou know1 canst thou declare1 thy spiritual pedigree8 ,it is the first thing for ,god's warrior4 ,it is of no use to think of entering the militant host so long as you are unsettled as to this point4 ,we say not that a man cannot be saved without this4 ,far be the thought4 ,but he cannot take rank as a man of war4 ,he cannot do battle with the world1 the flesh1 and the devil so long as he is filled with doubts and fears as to whether he belongs to the true spiritual stock4 ,if there is to be any progress1 if there is to be that decision so essential to a spiritual warrior1 we must be able to say1 8,we know that we have passed from death unto life0--8,we know that we are of ,god40 ,this is the proper language of a man of war4 ,not one of that mighty host that mustered 8over against the tabernacle of the congregation0 would have understood such a thing as a single doubt1 or shadow of a doubt1 as to his own very pedigree4 ,doubtless1 he would have smiled had any one raised a question on the subject4 ,each one of the six hundred thousand knew well whence he had sprung1 and therefore where he was to take his stand4 ,and just so with ,god's militant host now4 ,each member thereof will need to possess the most unclouded confidence as to his relationship1 else he will not be able to stand in the battle4 ,and then as to the 8standard40 ,what is it8 ,is it a doctrine8 ,nay4 ,is it a theological system8 ,nay4 ,is it an ecclesiastical polity8 ,nay4 ,is it a system of ordinances1 rites1 or ceremonies8 ,nothing of the sort4 ,god's warriors do not fight under any such banner4 ,what is the standard of ,god's militant host8 ,let us hear and remember4 ,it is ,christ4 ,this is the only standard of ,god1 and the only standard of that warrior-band which musters in this wilderness-world to wage war with the hosts of evil and fight the battles of the ,lord4 ,christ is the standard for every thing4 ,to have any other would only unfit us for that spiritual conflict to which we are called4 ,what have we1 as ,christians1 to do with contending for any system of theology or church organization8 ,of what account1 in our estimation1 are ordinances1 ceremonies1 or ritualistic observances8 ,are we going to fight under such banners as these8 ,god forbid6 ,our theology is the ,bible2 our church-organization is the one ,body1 formed by the presence of the ,holy ,ghost1 and united to the living and exalted ,head in the heavens4 ,to contend for any thing less than these is entirely below the mark of a true spiritual warrior4 ,alas6 alas6 that so many who profess to belong to the ,church of ,god should so forget their proper standard1 and be found fighting under another banner4 ,we may rest assured it superinduces weakness1 falsifies the testimony1 and hinders progress4 ,if we would stand in the day of battle1 we must acknowledge no standard whatsoever but ,christ and ,his word--the living ,word and the written word4 ,here lies our security in the face of all spiritual foes4 ,the more closely we adhere to ,christ1 and to ,him alone1 the stronger and the safer we shall be4 ,to have ,him as a perfect covering for our eyes1--to keep close to ,him--fast by ,his side1 this is our grand moral safeguard4 8,the children of ,israel shall pitch their tents1 every man by his own camp1 and every man by his own standard1 throughout their hosts40 ,oh that thus it may be throughout all the host of the ,church of ,god6 ,may all be laid aside for ,christ4 ,may ,he be enough for our hearts4 ,as we trace our 8pedigree0 up to ,him1 may ,his name be inscribed on the 8standard0 around which we encamp in this wilderness1 through which we are passing home to our eternal rest above4 ,reader1 see to it1 we beseech thee1 that there be not one jot or tittle inscribed on thy banner save ,jesus ,christ--that name which is above every name1 and which shall yet be exalted forever throughout the wide universe of ,god4 ,,chapters ,,iii4 ,,iv4 ,what a marvelous spectacle was the camp of ,israel in that waste howling wilderness6 ,what a spectacle to angels1 to men1 and to devils6 ,god's eye ever rested upon it4 ,his presence was there4 ,he dwelt in the midst of ,his militant people4 ,it was there ,he found ,his habitation4 ,he did not1 ,he could not1 find ,his abode amid the splendors of ,egypt1 of ,assyria1 or of ,babylon4 ,no doubt those nations presented much that was attractive to nature's eye4 ,the arts and sciences were cultivated amongst them4 ,civilization had reached a far loftier point amongst those ancient nations than we moderns are disposed to admit4 ,refinement and luxury were probably carried to as great an extent there as amongst those who put forth very lofty pretensions4 ,but1 be it remembered1 ,jehovah was not known among those nations2 ,his name had never been revealed to them2 ,he did not dwell in their midst4 ,true1 there were the ten thousand testimonies to ,his creative power2 and moreover1 ,his superintending providence was over them1--,he gave them rain and fruitful seasons1 filling their hearts with food and gladness2 the blessings and benefits of ,his liberal hand were showered upon them from day to day and year to year2 ,his showers fertilized their fields1 ,his sunbeams gladdened their hearts3 but they knew ,him not1 and cared not for ,him4 ,his dwelling was not there4 ,not one of those nations could say1 8,jehovah is my strength and song1 and ,he is become my salvation3 ,he is my ,god1 and ,i will prepare ,him a habitation2 my father's ,god1 and ,i will exalt ,him40 7,ex4 xv4 #b47 ,jehovah found ,his abode in the bosom of ,his redeemed people1 and no where else4 ,redemption was the necessary basis of ,god's habitation amongst men4 ,apart from redemption1 the divine presence could only prove the destruction of man2 but redemption being known1 that presence secures man's highest privilege and brightest glory4 ,god dwelt in the midst of ,his people ,israel4 ,he came down from heaven1 not only to redeem them out of the land of ,egypt1 but to be their traveling-companion through the wilderness4 ,what a thought6 ,the ,most ,high ,god taking up ,his abode on the sand of the desert1 and in the very bosom of ,his redeemed congregation6 ,truly1 there was nothing like that throughout the wide1 wide world4 ,there was that host of six hundred thousand men1 beside women and children1 in a sterile desert1 where there was not a blade of grass1 not a drop of water--no visible source of subsistence4 ,how were they to be fed8 ,god was there6 ,how were they to be kept in order8 ,god was there6 ,how were they to track their way through a howling wilderness1 where there was no way8 ,god was there6 ,in a word1 ,god's presence secured every thing4 ,unbelief might say1 ,what6 are three millions of people to be fed on air8 ,who has charge of the commissariat8 where are the military stores8 where is the baggage8 who is to attend to the clothing8 ,faith alone could answer1 and its answer is simple1 brief1 and conclusive1--,god was there6 ,and that was quite sufficient4 ,all is comprehended in that one sentence4 ,in faith's arithmetic1 ,god is the only significant figure2 and having ,him1 you may add as many ciphers as you please4 ,if all your springs are in the living ,god1 it ceases to be a question of your need1 and resolves itself into a question of ,his sufficiency4 ,what were six hundred thousand footmen to the ,almighty ,god8 what the varied necessities of their wives and children8 ,in man's estimation1 these things might seem overwhelming4 ,england has just sent out ten thousand troops to ,abyssinia2 but only think of the enormous expense and labor--think of the number of transports required to convey provisions and other necessaries for that small army4 ,but imagine an army sixty times the size1 together with the women and children2 conceive this enormous host entering upon a march that was to extend over the space of forty years1 through 8a great and terrible wilderness10 in which there was no corn1 no grass1 no water-spring4 ,how were they to be sustained8 ,no supplies with them1 no arrangements entered into with friendly nations to forward supplies1 no transports dispatched to meet them at various points along their route2 in short1 not a single visible source of supply--nothing that nature would consider available4 ,all this is something worth pondering4 ,but we must ponder it in the divine presence4 ,it is of no possible use for reason to sit down and try to solve this mighty problem by human arithmetic4 ,no1 reader2 it is only faith that can solve it1 and that1 moreover1 by the ,word of the living ,god4 ,here lies the precious solution4 ,bring ,god in1 and you want no other factors to work out your answer2 leave ,him out1 and the more powerful your reason1 and the more profound your arithmetic1 the more hopeless must be your perplexity4 ,thus it is that faith settles the question4 ,god was in the midst of ,his people4 ,he was there in all the fullness of ,his grace and mercy--there in ,his perfect knowledge of ,his people's wants1 and of the difficulties of their path--there in ,his almighty power and boundless resources1 to meet these difficulties and supply these wants4 ,and so fully did ,he enter into all these things1 that ,he was able1 at the close of their long wilderness-wanderings1 to appeal to their hearts in the following touching accents3 8,for the ,lord thy ,god hath blessed thee in all the works of thy hand2 ,he knoweth thy walking through this great wilderness3 these forty years the ,lord thy ,god hath been with thee2 thou hast lacked nothing40 ,and again1 8,thy raiment waxed not old upon thee1 neither did thy foot swell1 these forty years40 7,deut4 ii4 #g2 viii4 #d47 ,now1 in all these things1 the camp of ,israel was a type--a vivid1 striking type4 ,a type of what8 ,a type of the ,church of ,god passing through this world4 ,the testimony of ,scripture is so distinct on this point1 as to leave no room and no demand for the exercise of imagination4--8,all these things happened unto them for ensamples2 and they are written for our admonition1 upon whom the ends of the world are come40 7#a ,cor4 x4 #aa47 ,hence1 therefore1 we may draw near and gaze1 with intense interest1 upon that marvelous spectacle1 and seek to gather up the precious lessons which it is so eminently fitted to teach4 ,and1 oh1 what lessons6 ,who can duly estimate them8 ,look at that mysterious camp in the desert1 composed1 as we have said1 of warriors1 workers1 and worshipers4 ,what separation from all the nations of the world6 what utter helplessness6 what exposure6 what absolute dependence upon ,god6 ,they had nothing1 could do nothing1 could know nothing4 ,they had not a morsel of food nor a drop of water1 but as they received it day by day from the immediate hand of ,god4 ,when they retired to rest at night1 there was not a single atom of provision for the morrow4 ,there was no storehouse1 no larder1 no visible source of supply--nothing that nature could take any account of4 ,but ,god was there1 and that1 in the judgment of faith1 was quite enough4 ,they were shut up to ,god4 ,this is the one grand reality4 ,faith owns nothing real1 nothing solid1 nothing true1 but the one true1 living1 eternal ,god4 ,nature might cast a longing look at the granaries of ,egypt1 and see something tangible1 something substantial there3 faith looks up to heaven and finds all its springs there4 ,thus it was with the camp in the desert1 and thus it is with the ,church in the world4 ,there was not a single exigency1 not a single contingency1 not a single need of any sort whatsoever1 for which the ,divine ,presence was not an all-sufficient answer4 ,the nations of the uncircumcised might look on and marvel2 they might1 in the bewilderment of blind unbelief1 raise many a question as to how such a host could ever be fed1 clothed1 and kept in order4 ,most certainly they had no eyes to see how it could be done4 ,they knew not ,jehovah1 the ,lord ,god of the ,hebrews2 and therefore to tell them that ,he was going to undertake for that vast assembly would indeed seem like idle tales4 ,and so it is now1 in reference to the assembly of ,god1 in this world1 which may truly be termed a moral wilderness4 ,looked at from ,god's point of view1 that assembly is not of the world2 it is in complete separation4 ,it is as thoroughly apart from the world as the camp of ,israel was apart from ,egypt4 ,the waters of the ,red ,sea rolled between that camp and ,egypt2 and the deeper and darker waters of the death of ,christ roll between the ,church of ,god and this present evil world4 ,it is impossible to conceive separation more complete4 8,they10 says our ,lord ,christ1 8are not of the world1 even as ,i am not of the world40 7,john xvii47 ,then1 as to entire dependence1 what can be more dependent than the ,church of ,god in this world8 ,she has nothing in or of herself4 ,she is set down in the midst of a moral desert1 a dreary waste1 a vast howling wilderness1 in the which there is literally nothing on which she can live4 ,there is not one drop of water1 not a single morsel of suited food1 for the ,church of ,god throughout the entire compass of this world4 ,so also as to the matter of exposure to all sorts of hostile influences4 ,nothing can exceed it4 ,there is not so much as one friendly influence4 ,all is against her4 ,she is in the midst of this world like an exotic--a plant belonging to a foreign clime1 and set down in a sphere where both the soil and the atmosphere are uncongenial4 ,such is the ,church of ,god in the world--a separated1 dependent1 defenseless thing1 wholly cast upon the living ,god4 ,it is calculated to give great vividness1 force1 and clearness to our thoughts about the ,church to view it as the antitype of the camp in the desert2 and that it is in no wise fanciful or far-fetched to view it thus1 #a ,corinthians x4 #aa does most clearly show4 ,we are fully warranted in saying that what the camp of ,israel was literally1 that the ,church is morally and spiritually4 ,and further1 that what the wilderness was literally to ,israel1 that the world is morally and spiritually to the ,church of ,god4 ,the wilderness was the sphere of ,israel's toil and danger1 not of their supplies or their enjoyment2 and the world is the sphere of the ,church's toil and danger1 not of its supplies or its enjoyment4 ,it is well to seize this fact1 in all its moral power4 ,the assembly of ,god in the world1 like 8the congregation in the wilderness10 is wholly cast upon the living ,god4 ,we speak1 be it remembered1 from the divine stand-point--of what the ,church is in ,god's sight4 ,looked at from man's point of view--looked at as she is in her own actual practical state1 it is1 alas6 another thing4 ,we are now only occupied with the normal1 the true1 the divine idea of ,god's assembly in this world4 ,and let it not be forgotten for one moment1 that as truly as there was a camp in the desert of old--a congregation in the wilderness1 so truly is there the ,church of ,god--the body of ,christ--in the world now4 ,doubtless1 the nations of the world knew little and cared less about that congregation of old2 but that did not weaken or touch the great living fact4 ,so now1 the men of the world know little and care less about the assembly of ,god--the body of ,christ2 but that in no wise touches the grand living truth that there is such a thing actually existing in this world1 and has been ever since the ,holy ,ghost descended on the day of ,pentecost4 ,true1 the congregation of old had its trials1 its conflicts1 its sorrows1 its temptations1 its strifes1 its controversies1 its internal commotions1 its numberless and nameless difficulties1 calling for the varied resources that were in ,god--the precious ministrations of prophet1 priest1 and king which ,god had provided2 for1 as we know1 ,moses was there as 8king in ,jeshurun10 and as the prophet raised up of ,god2 and ,aaron was there to exercise all the priestly functions4 ,but in spite of all these things that we have named--in spite of the weakness1 the failure1 the sin1 the rebellion1 the strife--still there was the striking fact1 to be taken cognizance of by men1 by devils1 and by angels1 namely1 a vast congregation1 amounting to something like three millions of people 7according to the usual mode of computation7 journeying through a wilderness1 wholly dependent upon an unseen arm1 guided and cared for by the eternal ,god1 whose eye was never for one moment withdrawn from that mysterious typical host2 yea1 ,he dwelt in their midst1 and never left them1 in all their unbelief1 their forgetfulness1 their ingratitude1 and rebellion4 ,god was there to sustain and guide1 to guard and keep them day and night4 ,he fed them with bread from heaven day by day1 and ,he brought them forth water out of the flinty rock4 ,this1 assuredly1 was a stupendous fact--a profound mystery4 ,god had a congregation in the wilderness--apart from the nations around1 shut up to ,himself4 ,it may be the nations of the world knew nothing1 cared nothing1 thought nothing1 about this assembly4 ,it is certain the desert yielded nothing in the way of sustenance or refreshment4 ,there were serpents and scorpions1--there were snares and dangers--drought1 barrenness1 and desolation2 but there was that wonderful assembly maintained in a manner that baffled and confounded human reason4 ,and1 reader1 remember1 this was a type4 ,a type of what8 ,a type of something that has been in existence for over eighteen centuries2 is in existence still2 and shall be in existence until the moment that our ,lord ,christ rises from ,his present position and descends into the air4 ,in one word1 a type of the ,church of ,god in the world4 ,how important to recognize this fact6 ,how sadly it has been lost sight of6 how little understood1 even now6 ,and yet every ,christian is solemnly responsible to recognize1 and practically to confess it4 ,there is no escaping it4 ,is it true that there is something in this world at this very moment answering to the camp in the desert8 ,yes1 verily2 there is1 in very truth1 the ,church in the wilderness4 ,there is an assembly passing through this world1 just as the literal ,israel passed through the literal desert4 ,and moreover1 the world is morally and spiritually to that ,church what the desert was literally and practically to ,israel of old4 ,israel found no springs in the desert2 and the ,church of ,god should find no springs in the world4 ,if she does1 she proves false to her ,lord4 ,israel was not of the desert1 but passing through it2 and the ,church of ,god is not of the world1 but passing through it4 ,if this be thoroughly entered into by the reader1 it will show him the place of complete separation which belongs to the ,church of ,god as a whole1 and to each individual member thereof4 ,the ,church1 in ,god's view of her1 is as thoroughly marked off from this present world as the camp of ,israel was marked off from the surrounding desert4 ,there is as little in common between the ,church and the world as there was between ,israel and the sand of the desert4 ,the most brilliant attractions and bewitching fascinations of the world are to the ,church of ,god what the serpents and scorpions and the ten thousand other dangers of the wilderness were to ,israel4 ,such is the divine idea of the ,church2 and it is with this idea that we are now occupied4 ,alas6 alas6 how different it is with that which calls itself the ,church6 ,but we want the reader to dwell1 for the present1 on the true thing2 we want him to place himself1 by faith1 at ,god's stand-point1 and view the ,church from thence4 ,it is only by so doing that he can have any thing like a true idea of what the ,church is1 or of his own personal responsibility with respect to it4 ,god has a ,church in the world4 ,there is a body now on the earth1 indwelt by ,god the ,spirit1 and united to ,christ the ,head4 ,this ,church--this body--is composed of all those who truly believe on the ,son of ,god1 and who are united by the grand fact of the presence of the ,holy ,ghost4 ,and be it observed1 this is not a matter of opinion--a certain thing which we may take up or lay down at pleasure4 ,it is a divine fact2 it is a grand truth1 whether we will hear or whether we will forbear4 ,the ,church is an existing thing1 and we1 if believers1 are members thereof4 ,we cannot avoid this3 we cannot ignore it4 ,we are actually in the relationship--baptized into it by the ,holy ,ghost4 ,it is as real and as positive a thing as the birth of a child into a family4 ,the birth has taken place1 the relationship is formed1 and we have only to recognize it1 and walk in the sense of it from day to day4 ,the very moment in which a soul is born again--born from above1 and sealed by the ,holy ,ghost1 he is incorporated into the body of ,christ4 ,he can no longer view himself as a solitary individual1 an independent person1 an isolated atom2 he is a member of a body1 just as the hand or the foot is a member of the human body4 ,he is a member of the ,church of ,god1 and cannot1 properly and truly1 be a member of any thing else4 ,how could my arm be a member of any other body8 ,and on the same principle1 we may ask1 ,how could a member of the body of ,christ be a member of any other body8 ,what a glorious truth is this respecting the ,church of ,god--the antitype of the camp in the desert--8the congregation in the wilderness60 ,what a fact to be governed by6 ,there is such a thing as the ,church of ,god amid all the ruin and the wreck1 the strife and the discord1 the confusion and division1 the sects and parties4 ,this1 surely1 is a most precious truth4 ,but not only is it most precious1 it is also most practical and formative4 ,we are as bound to recognize1 by faith1 this ,church in the world1 as the ,israelite was bound to recognize1 by sight1 the camp in the desert4 ,there was one camp--one congregation1 and the true ,israelite belonged thereto2 there is one ,church--one body1 and the true ,christian belongs to it4 ,but how is this body organized8 ,by the ,holy ,ghost1 as it is written1 8,by one ,spirit are we all baptized into one body40 7#a ,cor4 xii4 #ac47 ,how is it maintained8 ,by its living ,head1 through the ,spirit1 and by the ,word1 as it is written1 8,no man ever yet hated his own flesh2 but nourisheth and cherisheth it1 even as the ,lord the ,church40 7,eph4 v4 #bi47 ,is not this enough8 ,is not the ,lord ,christ sufficient8 ,doth not the ,holy ,ghost suffice8 ,do we want any thing more than the varied virtues that are lodged in the name of ,jesus8 ,are not the gifts of the ,eternal ,spirit quite sufficient for the growth and maintenance of the ,church of ,god8 ,doth not the fact of the divine presence in the ,church1 secure all that the ,church can possibly need8 ,is it not sufficient for 8exigence of every hour08 ,faith says--and says it with emphasis and decision1--,yes6 ,unbelief--human reason1 says1 ,no2 we want a great many things as well4 ,what is our brief reply8 ,simply this3 ,if ,god be not sufficient1 we know not whither to turn2 if the name of ,jesus doth not suffice1 we know not what to do2 if the ,holy ,ghost cannot meet all our need1 in communion1 in ministry1 and in worship1 we know not what to say4 ,it may1 however1 be said that 8things are not as they were in apostolic times4 ,the professing church has failed2 pentecostal gifts have ceased2 the palmy days of the ,church's first love have passed away2 and therefore we must adopt the best means in our power for the organization and maintenance of our churches40 ,to all this we reply1 ,god has not failed2 ,christ1 the ,head of the ,church1 has not failed2 the ,holy ,spirit has not failed2 not one jot or tittle of ,god's ,word has failed4 ,this is the true ground of faith4 8,jesus ,christ is the same yesterday1 to-day1 and forever40 ,he has said1 8,lo1 ,i am with you40 ,how long8 ,during the days of first love8 during apostolic times8 so long as the ,church shall continue faithful8 ,no2 8,i am with you always1 even unto the end of the age40 7,matt4 xxviii47 ,so also1 at an earlier moment1 when1 for the first time in the whole canon of ,scripture1 the ,church1 properly so called1 is named1 we have those memorable words1 8,on this ,rock the ,son of the living ,god ,i will build ,my ,church1 and the gates of hell shall not prevail against it40 7,matt4 xvi47 ,now1 the question is1 ,is that ,church on the earth at this moment8 ,most assuredly4 ,it is as true that there is a ,church now on this earth as that there was a camp in the desert of old4 ,yes2 and as truly as ,god was in that camp to meet every exigence1 so truly is ,he now in the ,church to order and guide in every thing1 as we read1 8,ye are builded together for a habitation of ,god through the ,spirit40 7,eph4 ii47 ,this is quite sufficient4 ,all we want is to lay hold1 by a simple faith1 of this grand reality4 ,the name of ,jesus is as sufficient for all the exigencies of the ,church of ,god as it is for the soul's salvation4 ,the one is as true as the other4 8,where two or three are gathered together in or1 unto ,my name1 there am ,i in the midst40 7,matt4 xviii47 ,has this ceased to be true8 and if not1 is not ,christ's presence quite enough for ,his ,church8 ,do we need to set about planning or working for ourselves in church matters8 ,no more than in the matter of the soul's salvation4 ,what do we say to the sinner8 ,trust ,christ4 ,what do we say to the saint8 ,trust ,christ4 ,what do we say to an assembly of saints1 few or many8 ,trust ,christ4 ,is there aught that ,he cannot manage8 8,is there a thing too hard for ,him80 ,has ,his treasury of gift and grace become exhausted8 ,is ,he not able to supply ministerial gifts8 ,can ,he not furnish evangelists1 pastors1 and teachers8 ,can ,he not perfectly meet all the manifold necessities of ,his ,church in the wilderness8 ,if not1 where are we8 what shall we do8 whither shall we turn8 ,what had the congregation of old to do8 ,to look to ,jehovah4 ,for every thing8 ,yes2 for every thing1--for food1 for water1 for clothing1 for guidance1 for protection1 for all4 ,all their springs were in ,him4 ,must we turn to some one else8 ,never4 ,our ,lord ,christ is amply sufficient1 in spite of all our failure and ruin1 our sin and unfaithfulness4 ,he has sent down the ,holy ,ghost1 the blessed ,paraclete1 to dwell with and in ,his people--to form them into one body1 and unite them to their living head in heaven4 ,he is the power of unity1 of communion1 of ministry1 and of worship4 ,he has not left us1 and ,he never will4 ,only let us trust ,him2 let us use ,him2 let us give ,him room to act4 ,let us carefully guard against every thing that might tend to quench1 to hinder1 or to grieve ,him4 ,let us acknowledge ,him1 in ,his own proper place in the assembly1 and yield ourselves1 in all things1 to ,his guidance and authority4 ,here1 we are persuaded1 lies the true secret of power and blessing4 ,do we deny the ruin8 ,how could we8 ,alas6 alas6 it stands forth as a fact too palpable and glaring to admit of denial4 ,do we seek to deny our share in the ruin--our folly and sin8 ,would to ,god we felt it more deeply6 ,but shall we add to our sin by denying our ,lord's grace and power to meet us in our folly and ruin8 ,shall we forsake ,him1 the ,fountain of living waters1 and hew out for ourselves broken cisterns that can hold no water8 ,shall we turn from the ,rock of ,ages and lean upon the broken reeds of our own devising8 ,god forbid6 ,rather let the language of our hearts be1 as we think of the name of ,jesus1-- 8,salvation in that name is found1 ,cure for my grief and care2 ,a healing balm for every wound1 ,all1 all ,i want is there40 ,but let not the reader suppose that we want to lend the smallest countenance to ecclesiastical pretention4 ,we perfectly abhor any such thing4 ,we look upon it as utterly contemptible4 ,we believe we cannot possibly take too low a place4 ,a low place and a lowly spirit are what alone become us in view of our common sin and shame4 ,all we seek to maintain is this1 the all-sufficiency of the name of ,jesus for all the exigencies of the ,church of ,god1 at all times and under all circumstances4 ,there was all power in that name in apostolic times1 and why not now8 ,has any change passed over that glorious name8 ,no1 blessed be ,god4 ,well1 then1 it is sufficient for us at this moment1 and all we want is to confide in it fully1 and to show that we so confide by discarding thoroughly every other ground of confidence1 and coming out1 with bold decision1 to that peerless and precious name4 ,he has1 blessed be ,his name1 come down to the smallest congregation--the smallest plurality1 inasmuch as ,he has said1 8,where two or three are gathered together in ,my name1 there am ,i40 ,does this still hold good8 has it lost its power8 does it no longer apply8 ,where has it been repealed8 ,oh1 ,christian reader1 we call upon you1 by every argument which ought to weigh with your heart1 to give your cordial assent and consent to this one eternal truth1 namely1 ,the all-sufficiency of the name of the ,lord ,jesus ,christ for the assembly of ,god1 in every possible condition in which it can be found1 throughout its entire history4#c ,we call upon you not merely to hold this as a true theory1 but to confess it practically2 and then1 assuredly1 you will taste the deep blessedness of the presence of ,jesus in the outside place--a blessedness which must be tasted in order to be known2 but when once really tasted1 it can never be forgotten or surrendered for aught beside4 ,but we had no intention of pursuing the foregoing line of thought so far1 or of penning such a lengthened introduction to the section of our book which lies open before us1 and to which we shall now invite the reader's particular attention4 ,on looking attentively at 8the congregation in the wilderness0 7,acts vii4 #ch471 we find it composed of three distinct elements1 namely1 warriors1 workers1 and worshipers4 ,there was a nation of warriors1 a tribe of workers1 a family of worshipers1 or priests4 ,we have glanced at the first of these1 and seen each one1 according to his 8pedigree10 taking up his position by his 8standard10 according to the direct appointment of ,jehovah2 and we shall now dwell for a few moments on the second1 and see each one at his work and service1 according to the same appointment4 ,we have considered the warriors2 let us meditate on the workers4 ,the ,levites were distinctly marked off from all the other tribes1 and called to a very specific place and service4 ,thus we read of them1 8,but the ,levites after the tribe of their fathers were not numbered among them4 ,for the ,lord had spoken unto ,moses1 saying1 #8,only thou shalt not number the tribe of ,levi1 neither take the sum of them among the children of ,israel4 ,but thou shalt appoint the ,levites over the tabernacle of testimony1 and over all the vessels thereof1 and over all things that belong to it3 they shall bear the tabernacle1 and all the vessels thereof2 and they shall minister unto it1 and shall encamp round about the tabernacle4 ,and when the tabernacle setteth forward1 the ,levites shall take it down2 and when the tabernacle is to be pitched1 the ,levites shall set it up3 and the stranger that cometh nigh shall be put to death4 ,and the children of ,israel shall pitch their tents1 every man by his own camp1 and every man by his own standard1 throughout their hosts4 ,but the ,levites shall pitch round about the tabernacle of testimony1 that there be no wrath upon the congregation of the children of ,israel2 and the ,levites shall keep the charge of the tabernacle of testimony4'0 7,chap4 i4 #dg-ec47 ,and again we read1 8,but the ,levites were not numbered among the children of ,israel1 as the ,lord commanded ,moses40 7,chap4 ii4 #cc47 ,but why the ,levites8 ,why was this tribe specially marked off from all the others1 and set apart for so holy and elevated a service8 ,was there any special sanctity or goodness about them to account for their being so distinguished8 ,not by nature1 certainly1 nor yet by practice1 as we may see by the following words3 8,simeon and ,levi are brethren2 instruments of cruelty are in their habitations4 ,o my soul1 come not thou into their secret2 unto their assembly1 mine honor1 be not thou united2 for in their anger they slew a man1 and in their self-will they digged down a wall4 ,cursed be their anger1 for it was fierce2 and their wrath1 for it was cruel3 ,i will divide them in ,jacob1 and scatter them in ,israel40 7,gen4 xlix47 ,such was ,levi by nature and by practice--self-willed1 fierce1 and cruel4 ,how remarkable that such an one should be singled out and brought into a place of such high and holy privilege6 ,surely1 we may say1 it was grace from first to last4 ,it is the way of grace to take up the very worst cases4 ,it stoops to the lowest depths and gathers up its brightest trophies from thence4 8,this is a faithful saying1 and worthy of all acceptation1 that ,christ ,jesus came into the world to save sinners1 of whom ,i am chief40 7#a ,tim4 i4 #af47 8,unto me1 who am less than the least of all saints1 is this grace given1 that ,i should preach among the ,gentiles the unsearchable riches of ,christ40 7,eph4 iii47 ,but how striking the language1 8,o my soul1 come not thou into their secret2 unto their assembly1 mine honor1 be not thou united40 ,god is of purer eyes than to behold evil1 and cannot look on iniquity4 ,god could not come into ,levi's secret1 or be united unto his assembly4 ,that was impossible4 ,god could have naught to do with self-will1 fierceness1 and cruelty4 ,but yet ,he could bring ,levi into ,his secret1 and unite him to ,his assembly4 ,he could take him out of his habitation1 wherein were instruments of cruelty1 and bring him into the tabernacle1 to be occupied with the holy instruments and vessels that were there4 ,this was grace--free1 sovereign grace2 and herein must be sought the basis of all ,levi's blessed and elevated service4 ,so far as he was personally concerned1 there was an immeasurable distance between him and a holy ,god--a chasm which no human art or power could bridge4 ,a holy ,god could have nothing to do with self-will1 fierceness1 and cruelty2 but a ,god of grace could have to do with ,levi4 ,he could visit such an one in sovereign mercy1 and raise him up from the depths of his moral degradation1 and bring him into a place of nearness to ,himself4 ,and1 oh1 what a marvelous contrast between ,levi's position by nature and his position by grace6 between the instruments of cruelty and the vessels of the sanctuary6 between ,levi in ,genesis xxxiv4 and ,levi in ,numbers iii4 and iv4 ,but let us look at the mode of ,god's dealing with ,levi--the ground on which he was brought into such a place of blessing4 ,in doing this1 it will be needful for us to refer to chapter viii4 of our book1 and there we are let into the secret of the whole matter4 ,we shall see that there was and could be no allowance of aught that belonged to ,levi--no sanction of any of his ways2 and yet there was the most perfect display of grace--grace reigning through righteousness4 ,we speak of the type and its significance4 ,we do so in view of that statement already referred to--8,now1 all these things happened unto them for types40 ,it is not a question of how far the ,levites saw through these things4 ,this is not at all the point4 ,we are not to ask1 ,what did the ,levites see in ,god's dealing with them8 but1 ,what do we learn8 8,and the ,lord spake unto ,moses1 saying1 #8,take the ,levites from among the children of ,israel1 and cleanse them4 ,and thus shalt thou do unto them1 to cleanse them3 ,sprinkle water of purifying upon them1 and let them shave all their flesh1 and let them wash their clothes1 and so make themselves clean4'0 7,chap4 viii4 #e-g47 ,here we have1 in type1 the only divine principle of cleansing4 ,it is the application of death to nature and all its habits3 it is the ,word of ,god brought to bear upon the heart and conscience1 in a living way4 ,nothing can be more expressive than the double action presented in the above passage4 ,moses was to sprinkle water of purifying upon them2 and then they were to shave off all their hair1 and wash their garments4 ,there is great beauty and precision here4 ,moses1 as representing the claims of ,god1 cleanses the ,levites according to those claims2 and they1 being cleansed1 are able to bring the sharp razor to bear upon all that was the mere growth of nature1 and to wash their garments1 which expresses1 in typic form1 the cleansing their habits according to the ,word of ,god4 ,this was ,god's way of meeting all that appertained to ,levi's natural state--the self-will1 the fierceness1 and the cruelty4 ,the pure water and the sharp razor were called into action--the washing and shaving had to go on ere ,levi was fit to approach the vessels of the sanctuary4 ,thus it is in every case4 ,there is1 there can be1 no allowance of nature among ,god's workers4 ,there never was a more fatal mistake than to attempt to enlist nature in the service of ,god4 ,it matters not how you may endeavor to improve or regulate it2 it is not improvement1 but death that will avail4 ,it is of the very last possible importance for the reader to lay hold1 with clearness and force1 of this great practical truth4 ,man has been weighed in the balance and found wanting3 the plummet has been applied to him1 and he has been found crooked4 ,it is of no possible use seeking to reform4 ,nothing will do save the water and the razor4 ,god has closed up man's history2 ,he has brought it to an end in the death of ,christ4 ,the first grand fact that the ,holy ,ghost presses upon the human conscience is1 that ,god has delivered ,his solemn verdict upon human nature1 and that each one must accept that verdict against himself personally4 ,it is not a matter of opinion1 or a matter of feeling4 ,a person may say1 ,i do not see1 or ,i do not feel1 that ,i am so bad as you seem to make out4 ,we reply1 ,that does not affect the question in the least4 ,god has declared ,his judgment about us1 and it is man's first duty to fall in with and bow to that4 ,of what use would it have been for ,levi to say that he did not agree with what ,god's ,word had said about him8 ,would that1 could that1 have altered the question as to him8 ,in no wise4 ,the divine record remained the same whether ,levi felt it or not2 but clearly it was the first step in wisdom's pathway to bow down under the weight of that record4 ,all this is expressed1 in type1 in the 8water0 and the 8razor0--the 8washing0 and the 8shaving40 ,nothing could be more significant or impressive4 ,these acts set forth the solemn truth of the sentence of death upon nature1 and the execution of judgment upon all that nature produces4 ,and what1 let us ask1 is the meaning of the initiatory act of ,christianity--the act of baptism8 ,does it not set forth the blessed fact that 8our old man0--our fallen nature--is completely set aside1 and that we are introduced into an entirely new position8 ,truly so4 ,and how do we use the razor8 ,by rigid self-judgment1 day by day2 by the stern disallowance of all that is of nature's growth4 ,this is the true path for all ,god's workers in the wilderness4 ,when we look at ,levi's conduct at ,shechem1 in ,genesis xxxiv1 and the record concerning him in ,genesis xlix1 we may ask1 ,how can such an one ever be allowed to carry the vessels of the sanctuary8 ,the answer is1 ,grace shines in ,levi's call1 and holiness shines in ,levi's cleansing4 ,he was called to the work according to the riches of divine grace2 but he was fitted for the work according to the claims of divine holiness4 ,thus it must be with all ,god's workers4 ,we are most thoroughly convinced that we are fit for ,god's work just so far as nature is brought under the power of the cross and the sharp razor of self-judgment4 ,self-will can never be made available in the service of ,god2 nay1 it must be set aside1 if we would know what true service is4 ,there is1 alas6 a large amount of that which passes for service which1 if judged in the light of the divine presence1 would be seen to be but the fruit of a restless will4 ,this is most solemn1 and demands our most earnest attention4 ,we cannot exercise too severe a censorship over ourselves in this very thing4 ,the heart is so deceitful that we may be led to imagine that we are doing the ,lord's work1 when in reality we are only pleasing ourselves2 but if we would tread the path of true service1 we must seek to be more and more apart from nature4 ,the self-willed ,levi must pass through the typic process of washing and shaving ere he can be employed in that elevated service assigned him by the direct appointment of the ,god of ,israel4 ,but ere proceeding to examine particularly the work and service of the ,levites1 we must look for a moment at a scene in ,exodus xxxii1 in which they act a very prominent and a very remarkable part4 ,we allude1 as the reader will at once perceive1 to the golden calf4 ,during the absence of ,moses1 the people so completely lost sight of ,god and ,his claims as to set up a molten calf and bow down thereto4 ,this terrible act called for summary judgment4 8,and when ,moses saw that the people were naked1 7for ,aaron had made them naked to their shame among their enemies17 then ,moses stood in the gate of the camp1 and said1 #8,who is on the ,lord's side8 let him come unto me4' ,and all the sons of ,levi gathered themselves together unto him4 ,and he said unto them1 #8,thus saith the ,lord ,god of ,israel1 ,put every man his sword by his side1 and go in and out from gate to gate throughout the camp1 and slay every man his brother1 and every man his companion1 and every man his neighbor4' ,and the children of ,levi did according to the word of ,moses3 and there fell of the people that day about three thousand men4 ,for ,moses had said1 #8,consecrate yourselves to-day to the ,lord1 even every man upon his son1 and upon his brother2 that ,he may bestow upon you a blessing this day4'0 7,ex4 xxxii4 #be-bi47 ,this was a testing moment4 ,it could not be otherwise1 when this great question was pressed home upon the heart and conscience1 8,who is on the ,lord's side80 ,nothing could be more searching4 ,the question was not1 ,who is willing to work8 ,no2 it was a far deeper and more searching question4 ,it was not ,who will go here or there--do this or that8 ,there might be a vast amount of doing and going1 and all the while it might be but the impulse of an unbroken will1 which1 acting upon religious nature1 gave an appearance of devotedness and piety eminently calculated to deceive one's self and others4 ,but to be 8on the ,lord's side0 implies the surrender of one's own will--yea1 the surrender of one's self1 and this is essential to the true servant--the real workman4 ,saul of ,tarsus was on this ground when he exclaimed1 8,lord1 what wilt ,thou have me to do80 ,what words1 from the self-willed1 fierce1 and cruel persecutor of the ,church of ,god6 8,who is on the ,lord's side80 ,reader1 art thou8 ,search and see4 ,examine thyself closely4 ,remember1 the question is not at all ,what art thou doing8 ,no2 it is far deeper4 ,if thou art on the ,lord's side1 thou art ready for any thing and every thing4 ,thou art ready to stand still1 or ready to go forward2 ready to go to the right or to the left2 ready to be active1 and ready to be quiet2 ready to stand on thy feet1 and ready to lie on thy back4 ,the grand point is this1 namely1 the surrender of thyself to the claims of another1 and that other the ,lord ,christ4 ,this is an immense point4 ,indeed we know of nothing more important at the present moment than this searching question1 8,who is on the ,lord's side80 ,we live in days of immense self-will4 ,man exults in his liberty4 ,and this comes out very prominently in religious matters4 ,just as it was in the camp of ,israel in the days of the thirty-second of ,exodus--the days of the golden calf4 ,moses was out of sight1 and the human will was at work2 the graving-tool was called into operation2 and what was the result8 ,the molten calf2 and when ,moses returned1 he found the people in idolatry and nakedness4 ,then came forth the solemn and testing question1 8,who is on the ,lord's side80 ,this brought things to an issue1 or rather it put people to the test4 ,nor is it otherwise now4 ,man's will is rampant1 and that1 too1 in matters of religion4 ,man boasts of his rights1 of the freedom of his will1 the freedom of his judgment4 ,there is the denial of the lordship of ,christ2 and therefore it behooves us to look well to it1 and see that we really are taking sides with the ,lord against ourselves2 that we are in the attitude of simple subjection to ,his authority4 ,then we shall not be occupied with the amount or character of our service2 it will be our one object to do the will of our ,lord4 ,now1 to act thus under the ,lord may often give an appearance of narrowness to our sphere of action2 but with this we have nothing whatever to do4 ,if a master tells his servant to stand in the hall1 and not to stir until he rings the bell1 what is the servant's duty8 ,clearly to stand still2 nor should he be moved from this position or attitude1 even though his fellow-servants should find fault with his apparent inactivity and good-for-nothingness2 he may rest assured his master will approve and vindicate4 ,this is enough for any true-hearted servant1 whose one desire will ever be not so much to do a great deal1 as to do the will of his ,lord4 ,in a word1 then1 the question for the camp of ,israel in the day of the golden calf1 and the question for the ,church in this day of human will1 is this3 8,who is on the ,lord's side80 ,momentous question6 ,it is not1 ,who is on the side of religiousness1 philanthropy1 or moral reform8 ,there may be a large amount of any or all of these things1 and yet the will be thoroughly unbroken4 ,let us not forget this2 nay1 rather we should say1 let us continually bear it in mind4 ,we may be very zealous in promoting all the various schemes of philanthropy1 religiousness1 and moral reform1 and all the while be ministering to self1 and feeding self-will4 ,this is a most solemn and weighty consideration2 and it behooves us to give earnest heed to it4 ,we are passing through a moment in the which man's will is being pampered with unparalleled diligence4 ,we believe1 most assuredly1 that the true remedy for this evil will be found wrapped up in this one weighty question1 8,who is on the ,lord's side80 ,there is immense practical power in this question4 ,to be really on the ,lord's side is to be ready for aught to which ,he may see fit to call us1 no matter what4 ,if the soul is brought to say1 in real truth1 8,lord1 what wilt ,thou have me to do80 8,speak1 ,lord1 for ,thy servant heareth10 then we are ready for every thing4 ,hence1 in the case of the ,levites1 they were called to 8slay every man his brother1 and every man his companion1 and every man his neighbor40 ,this was terrible work for flesh and blood2 but the moment demanded it4 ,god's claims had been openly and grossly dishonored2 human invention had been at work1 with the graving-tool1 and a calf had been set up2 the glory of ,god had been changed into the similitude of an ox that eateth grass2 and therefore all who were on the ,lord's side were called to gird on the sword4 ,nature might say1 ,no2 let us be tender and gentle and gracious4 ,we shall accomplish more by kindness than by severity4 ,it can do no good to wound people4 ,there is far more power in love than in harshness4 ,let us love one another4 ,thus might nature throw out its suggestions--thus it might reason and argue2 but the command was distinct and decisive1 8,put every man his sword by his side40 ,the sword was the only thing when the golden calf was there4 ,to talk of love at such a moment would be to fling overboard the just claims of the ,god of ,israel4 ,it belongs to the true spirit of obedience to render the very service which suits the occasion4 ,a servant has no business to reason2 he is simply to do as he is bid4 ,to raise a question1 or put forth a demur1 is to abandon our place as a servant4 ,it might seem most dreadful work to have to slay a brother1 a companion1 or a neighbor2 but the word of the ,lord was imperative4 ,it left no room for evasion2 and the ,levites1 through grace1 yielded a full and ready obedience4 8,the children of ,levi did according to the word of ,moses40 ,this is the only true path for those who will be ,god's workers1 and ,christ's servants1 in this world where self-will is dominant4 ,it is immensely important to have the truth of the lordship of ,christ deeply engraved upon the heart4 ,it is the only regulator of the course and conduct4 ,it settles a thousand questions4 ,if the heart be really subject to the authority of ,christ1 it is in readiness for any thing and every thing to which ,he calls us1 be it to stand still or to go forward1 to do little or much1 to be active or passive4 ,to a really obedient heart the question is not at all1 ,what am ,i doing8 or ,where am ,i going8 ,it is simply1 ,am ,i doing the will of my ,lord8 ,such was the ground occupied by ,levi4 ,and mark the divine comment on this1 as given in ,malachi4--8,and ye shall know that ,i have sent this commandment unto you1 that ,my covenant might be with ,levi1 saith the ,lord of hosts4 ,my covenant was with him of life and peace2 and ,i gave them to him for the fear wherewith he feared ,me1 and was afraid before ,my name4 ,the law of truth was in his mouth1 and iniquity was not found in his lips3 he walked with ,me in peace and equity1 and did turn many away from iniquity40 7,mal4 ii4 #d-f47 ,mark also the blessing pronounced by the lips of ,moses1 8,and of ,levi he said1 #8,let thy ,thummim and thy ,urim be with thy holy one1 whom thou didst prove at ,massah1 and with whom thou didst strive at the waters of ,meribah2 who said unto his father and to his mother1 ,i have not seen him2 neither did he acknowledge his brethren1 nor knew his own children2 for they have observed thy word and kept thy covenant4 ,they shall teach ,jacob thy judgments1 and ,israel thy law2 they shall put incense before thee1 and whole burnt-sacrifice upon thine altar4 ,bless1 ,lord1 his substance1 and accept the work of his hands3 smite through the loins of them that rise against him1 and of them that hate him1 that they rise not again4'0 7,deut4 xxxiii4 #h-aa47 ,it might have appeared unwarrantably harsh and severe in ,levi not to have seen his parents1 or known or acknowledged his brethren4 ,but ,god's claims are paramount1 and our ,lord ,christ hath declared these solemn words1 8,if any man come to ,me1 and hate not his father and mother and wife and children and brethren and sisters1 yea1 and his own life also1 he cannot be ,my disciple40 7,luke xiv4 #bf47 ,these are plain words1 and they let us into the secret of what it is which lies at the bottom of all true service4 ,let no one imagine that we are to be without natural affection4 ,far be the thought4 ,to be so would be to connect us1 morally1 with the apostasy of the last days4 7,see #b ,tim4 iii4 #c47 ,but when the claims of natural affection are allowed to stand in the way of whole-hearted service to ,christ1 and when the so-called love of our brethren receives a higher place than faithfulness to ,christ1 then are we unfit for ,his service and unworthy of the name of ,his servants4 ,let it be carefully noted that what formed the moral ground of ,levi's title to be employed in the ,lord's service was the fact that he did not see his parents1 acknowledge his brethren1 or know his children4 ,in a word1 he was enabled to set the claims of nature completely aside1 and to give the claims of ,jehovah the paramount place in his heart4 ,this1 we repeat1 is the only true basis of the servant's character4 ,this is a most weighty consideration1 and one which demands the most serious attention of the ,christian reader4 ,there may be a vast amount of what looks like service--a great deal of activity1 of coming and going1 of doing and saying--and1 all the while1 there may not be a single atom of true ,levite service--yea1 it may1 in ,god's estimation1 be only the restless activity of the will4 ,what6 it may be said1 can the will show itself in the service of ,god--in matters of religion8 ,alas6 alas6 it can1 and does4 ,and very often the apparent energy and fruitfulness in work and service is just in proportion to the energy of the will4 ,this is peculiarly solemn4 ,it calls for the most rigid self-judgment1 in the light of the divine presence4 ,true service doth not consist in great activity1 but in profound subjection to the will of our ,lord2 and where this exists1 there will be a readiness to sink the claims of parents1 brethren1 and children1 in order to carry out the will of ,him whom we own as ,lord4 ,true1 we should love our parents1 our brethren1 and our children4 ,it is not that we should love these less1 but we should love ,christ more4 ,he and ,his claims must ever have the paramount place in the heart1 if we would be true workers for ,god1 true servants for ,christ1 true ,levites in the wilderness4 ,it was this that marked the actings of ,levi on the occasion to which we are referring4 ,god's claims were in question1 and hence the claims of nature were not to be entertained for a moment4 ,parents1 brethren1 and children1 how dear soever these might be1 were not to stand in the way when the glory of the ,god of ,israel had been changed into the similitude of an ox that eateth grass4 ,here lies the whole question1 in all its weight and magnitude4 ,the ties of natural relationship1 with all the claims1 duties1 and responsibilities arising out of such ties1 will ever get their proper place1 their due respect1 from those whose hearts and minds and consciences have been brought under the adjusting power of the truth of ,god4 ,naught1 save what is really due to ,god and ,his ,christ1 should ever be suffered to infringe those rights which are founded upon natural relationship4 ,this is a most necessary and wholesome consideration1 and one which we would particularly press upon the young ,christian reader4 ,we have ever to be on our guard against a spirit of self-will and self-pleasing1 which is never so dangerous as when it clothes itself in the garb of religious service and work so called4 ,it behooves us to be very sure indeed that we are directly and simply governed by the claims of ,god when we disregard the claims of natural relationship4 ,in ,levi's case1 the matter was as clear as a sunbeam1 and hence the 8sword0 of judgment1 not the kiss of affection1 befitted the critical moment4 ,so also in our history1 there are moments in which it would be open disloyalty to our ,lord ,christ to hearken for one instant to the voice of natural relationship4 ,the above remarks may help the reader to understand the actings of the ,levites in ,exodus xxxii1 and the words of our ,lord in ,luke xiv4 #bf4 ,may ,god's ,spirit enable us to realize and exhibit the adjusting power of truth4 ,we shall now dwell for a few moments on the consecration of the ,levites1 in ,numbers viii1 in order that we may have the whole subject before our minds4 ,truly it is a theme full of instruction for all who desire to be workers for ,god4 ,after the ceremonial acts of 8washing0 and 8shaving0 already referred to1 we read1 8,then let them i4 e41 the ,levites take a young bullock with his meat-offering1 even fine flour mingled with oil1 and another young bullock shalt thou take for a sin-offering4 ,and thou shalt bring the ,levites before the tabernacle of the congregation3 and thou shalt gather the whole assembly of the children of ,israel together3 and thou shalt bring the ,levites before the ,lord3 and the children of ,israel shall put their hands upon the ,levites3 and ,aaron shall offer the ,levites before the ,lord for an offering of the children of ,israel1 that they may execute the service of the ,lord4 ,and the ,levites shall lay their hands upon the heads of the bullocks2 and thou shalt offer the one for a sin-offering1 and the other for a burnt-offering1 unto the ,lord1 to make an atonement for the ,levites40 ,here we have presented to us1 in type1 the two grand aspects of the death of ,christ4 ,the sin-offering furnishes the one1 the burnt-offering furnishes the other4 ,into the details of those offerings we do not enter here1 having sought to do so in the opening chapters of our 8,notes on ,leviticus40 ,we would merely observe here that in the sin-offering we see ,christ bearing sin in ,his own body on the tree1 and enduring the wrath of ,god against sin2 in the burnt-offering1 we see ,christ glorifying ,god even in the very matter of making atonement for sin4 ,atonement is made in both2 but in the former1 it is atonement according to the depth of the sinner's need2 in the latter1 it is atonement according to the measure of ,christ's devotedness to ,god4 ,in that1 we see the hatefulness of sin2 in this1 the preciousness of ,christ4 ,it is1 we need hardly say1 the same atoning death of ,christ1 but presented in two distinct aspects4#d ,now1 the ,levites laid their hands on both the sin-offering and the burnt-offering2 and this act of the imposition of hands expressed the simple fact of identification4 ,but how different the result in each case6 ,when ,levi laid his hands on the head of the sin-offering1 it involved the transfer of all his sins1 of all his guilt1 of all his fierceness1 cruelty1 and self-will to the victim2 and on the other hand1 when he laid his hands on the head of the burnt-offering1 it involved the transfer of all the acceptableness of the sacrifice1 of all its perfectness1 to ,levi4 ,of course1 we speak of what the type set forth4 ,we do not undertake to state aught as to ,levi's intelligent entrance into these things2 we merely seek to unfold the meaning of the ceremonial figure2 and1 most assuredly1 no figure could be more expressive than the imposition of hands1 whether we view it in the case of the sin-offering or in the case of the burnt-offering4 ,the doctrine of all this is embodied in that most weighty passage at the close of #b ,cor4 v41 8,he hath made ,him ,christ to be sin for us1 who knew no sin1 that we might become the righteousness of ,god in ,him40 8#8,and thou shalt set the ,levites before ,aaron1 and before his sons1 and offer them for an offering unto the ,lord4 ,thus shalt thou separate the ,levites from among the children of ,israel2 and the ,levites shall be ,mine4 ,and after that shall the ,levites go in to do the service of the tabernacle of the congregation2 and thou shalt cleanse them1 and offer them for an offering4 ,for they are wholly given unto ,me from among the children of ,israel2 instead of such as open every womb1 even instead of the first-born of all the children of ,israel1 have ,i taken them unto ,me4 ,for all the first-born of the children of ,israel are ,mine1 both man and beast3 on the day that ,i smote every first-born in the land of ,egypt ,i sanctified them for ,myself4 ,and ,i have taken the ,levites for all the first-born of the children of ,israel4 ,and ,i have given the ,levites as a gift to ,aaron and to his sons from among the children of ,israel1 to do the service of the children of ,israel in the tabernacle of the congregation1 and to make an atonement for the children of ,israel3 that there be no plague among the children of ,israel1 when the children of ,israel come nigh unto the sanctuary4' ,and ,moses and ,aaron and all the congregation of the children of ,israel did to the ,levites according unto all that the ,lord commanded ,moses concerning the ,levites1 so did the children of ,israel unto them40 7,num4 viii4 #ac-bj47 ,how forcibly are we reminded1 by the foregoing lines1 of the words of our ,lord in ,john xvii4--8,i have manifested ,thy name unto the men which ,thou gavest ,me out of the world3 ,thine they were1 and ,thou gavest them ,me2 and they have kept ,thy word4444 ,i pray for them3 ,i pray not for the world1 but for them which ,thou hast given ,me2 for they are ,thine4 ,and all ,mine are ,thine1 and ,thine are ,mine2 and ,i am glorified in them40 7,ver4 #f-aj47 ,the ,levites were a separated people--,god's special possession4 ,they took the place of all the first-born in ,israel--of those who were saved from the sword of the destroyer by the blood of the lamb4 ,they were1 typically1 a dead and risen people1 set apart to ,god1 and by ,him presented as a gift to ,aaron the high-priest1 to do the service of the tabernacle4 ,what a place for the self-willed1 fierce1 and cruel ,levi6 ,what a triumph of grace6 ,what an illustration of the efficacy of the blood of atonement and the water of purification6 ,they were1 by nature and by practice1 far off from ,god2 but the 8blood0 of atonement1 and the 8water0 of cleansing1 and the 8razor0 of self-judgment1 had done their blessed work1 and hence the ,levites were in a condition to be presented as a gift to ,aaron and to his sons1 to be associated with them in the hallowed services of the tabernacle of the congregation4 ,in all this the ,levites were a striking type of ,god's people now4 ,these latter have been lifted from the depths of their degradation and ruin as sinners4 ,they are washed in the precious blood of ,christ1 purified by the application of the ,word1 and called to the exercise of habitual and rigid self-judgment4 ,thus are they fitted for that holy service to the which they are called4 ,god has given them to ,his ,son1 in order that they may be ,his workers in this world4 8,thine they were1 and ,thou gavest them ,me40 ,wondrous thought6 ,to think that such as we could be thus spoken of6 ,to think of our being ,god's property and ,god's gift to ,his ,son6 ,well may we say it surpasses all human thought4 ,it is not merely that we are saved from hell2 that is true3 it is not merely that we are pardoned1 justified1 and accepted2 all this is true3 but we are called to the high and holy work of bearing through this world the name1 the testimony1 the glory1 of our ,lord ,jesus ,christ4 ,this is our work as true ,levites4 ,as men of war1 we are called to fight2 as priests1 we are privileged to worship2 but as ,levites1 we are responsible to serve1 and our service is to carry through this dreary desert scene the ,antitype of the tabernacle1 and that tabernacle was the figure of ,christ4 ,this is our distinct line of service4 ,to this we are called2 to this we are set apart4 ,the reader will1 we doubt not1 notice1 with interest1 the fact that it is in this book of ,numbers1 and here alone1 that we are furnished with all the precious and deeply instructive details respecting the ,levites4 ,in this we have a fresh illustration of the character of our book4 ,it is from a wilderness stand-point that we get a full and proper view of ,god's workers as well as of ,god's warriors4 ,and now1 let us examine1 for a few moments1 the service of the ,levites1 as detailed in ,numbers iii4 and iv4--8,and the ,lord spake unto ,moses1 saying1 #8,bring the tribe of ,levi near1 and present them before ,aaron the priest1 that they may minister unto him4 ,and they shall keep his charge1 and the charge of the whole congregation before the tabernacle of the congregation1 to do the service of the tabernacle4 ,and they shall keep all the instruments of the tabernacle of the congregation1 and the charge of the children of ,israel1 to do the service of the tabernacle4 ,and thou shalt give the ,levites unto ,aaron and to his sons3 they are wholly given unto him out of the children of ,israel4'0 7,chap4 iii4 #e-i47 ,the ,levites represented the whole congregation of ,israel1 and acted on their behalf4 ,this appears from the fact that the children of ,israel laid their hands on the heads of the ,levites1 just as the ,levites laid their hands on the heads of the sacrifices4 7,see chap4 viii4 #aj47 ,the act of imposition expressed identification1 so that1 according to this1 the ,levites furnish a distinct view of the people of ,god in the wilderness4 ,they present them to us as a company of earnest workers1 and that1 too1 be it noted1 not as mere desultory laborers1 running to and fro1 and doing each one what seemed right in his own eyes4 ,nothing of the sort4 ,if the men of war had their pedigree to show1 and their standard to adhere to1 so had the ,levites their centre to gather around and their work to do4 ,all was as clear1 distinct1 and defined as ,god could make it2 and moreover1 all was under the immediate authority and direction of the high-priest4 ,it is most needful for all who would be true ,levites1 proper workmen1 intelligent servants1 to weigh1 with all seriousness1 this point4 ,levite service was to be regulated by the appointment of the priest4 ,there was no more room for the exercise of self-will in the service of the ,levites than there was in the position of the men of war4 ,all was divinely settled2 and this was a signal mercy to all whose hearts were in a right condition4 ,to one whose will was unbroken1 it might seem a hardship and a most irksome task to be obliged to occupy the same position1 or to be engaged in precisely the same line of work4 ,such an one might sigh for something fresh--some variety in his work2 but1 on the contrary1 where the will was subdued1 and the heart adjusted1 each one would say1 ,my path is perfectly plain2 ,i have only to obey4 ,this is ever the business of the true servant4 ,it was pre-eminently so with ,him who was the only perfect servant that ever trod the earth4 ,he could say1 8,i came down from heaven1 not to do ,mine own will1 but the will of ,him that sent ,me40 ,and again1 8,my meat is to do the will of ,him that sent ,me1 and to finish ,his work40 ,but there is another fact which claims our attention1 in reference to the ,levites1 and that is1 their service had exclusively to do with the tabernacle and its belongings4 ,they had nothing else to do4 ,for a ,levite to think of putting his hand to aught beside would have been to deny his calling1 to abandon his divinely appointed work1 and to fly in the face of ,god's commandments4 ,just so is it with ,christians now4 ,their exclusive business--their one grand work--their absorbing service1 is ,christ and ,his belongings4 ,they have nothing else to do4 ,for a ,christian to think of putting his hand to aught beside is to deny his calling1 to abandon his divinely appointed work1 and to fly in the face of the divine commandments4 ,a true ,levite of old could say1 ,to me to live is the tabernacle2 and a true ,christian now can say1 8,to me to live is ,christ40 ,the grand question1 in every matter which may present itself before the ,christian1 is this1 ,can ,i connect ,christ with it8 ,if not1 ,i have nothing whatever to do with it4 ,this is the true way to look at things4 ,it is not a question as to the right or wrong of this or that4 ,no2 it is simply a question as to how far it concerns the name and glory of ,christ4 ,this simplifies every thing amazingly4 ,it answers a thousand questions1 solves a thousand difficulties1 and makes the path of the true and earnest ,christian as clear as a sunbeam4 ,a ,levite had no difficulty as to his work4 ,it was all settled for him with divine precision4 ,the burden that each had to carry1 and the work that each had to do1 was laid down with a clearness which left no room for the questionings of the heart4 ,each man could know his work and do it2 and1 let us add1 the work was done by each one discharging his own specific functions4 ,it was not by running hither and thither1 and doing this or that1 but by each man sedulously adhering to his own particular calling1 that the service of the tabernacle was duly discharged4 ,it is well to bear this in mind4 ,we1 as ,christians1 are very apt to jostle one another2 indeed1 we are sure to do so if we do not each one pursue his own divinely appointed line of work4 ,we say 8divinely appointed10 and would press the word2 we have no right to choose our own work4 ,if the ,lord has made one man an evangelist1 another a teacher1 another a pastor1 and another an exhorter1 how is the work to go on8 ,surely1 it is not by the evangelist trying to teach1 and the teacher to exhort1 or one who is not fitted for either trying to do both4 ,no2 it is by each one exercising his own divinely imparted gift4 ,no doubt1 it may please the ,lord to endow one individual with a variety of gifts2 but this does not1 in the smallest degree1 touch the principle on which we are dwelling1 which is simply this1 every one of us is responsible to know his own special line and pursue it4 ,if this be lost sight of1 we shall get into hopeless confusion4 ,god has ,his quarry-men1 ,his stone-squarers1 and ,his masons4 ,the work progresses by each man attending diligently to his own work4 ,if all were quarry-men1 where were the stone-squarers8 if all were stone-squarers1 where were the masons8 ,the greatest possible damage is done to the cause of ,christ1 and to ,god's work in the world1 by one man aiming at another's line of things1 or seeking to imitate another's gift4 ,it is a grievous mistake1 against which we would solemnly warn the reader4 ,nothing can be more senseless4 ,god never repeats ,himself4 ,there are not two faces alike1 not two leaves in the forest alike1 not two blades of grass alike4 ,why1 then1 should any one aim at another's line of work1 or affect to possess another's gift8 ,let each one be satisfied to be just what his ,master has made him4 ,this is the secret of real peace and progress4 ,all this finds a very vivid illustration in the inspired record concerning the service of the three distinct classes of the ,levites1 which we shall now proceed to quote at length for the reader4 ,there is nothing1 after all1 to be compared with the veritable language of holy ,scripture4 8,and the ,lord spake unto ,moses in the wilderness of ,sinai1 saying1 #8,number the children of ,levi after the house of their fathers1 by their families1 every male from a month old and upward shalt thou number them4' ,and ,moses numbered them according to the word of the ,lord1 as he was commanded4 ,and these were the sons of ,levi by their names3 ,gershon and ,kohath and ,merari4 ,and these are the names of the sons of ,gershon by their families3 ,libni and ,shimei4 ,and the sons of ,kohath by their families3 ,amram and ,izehar1 ,hebron and ,uzziel4 ,and the sons of ,merari by their families3 ,mahli and ,mushi4 ,these are the families of the ,levites according to the house of their fathers4 ,of ,gershon was the family of the ,libnites1 and the family of the ,shimites3 these are the families of the ,gershonites4 ,those that were numbered of them1 according to the number of all the males1 from a month old and upward1 even those that were numbered of them were seven thousand and five hundred4 ,the families of the ,gershonites shall pitch behind the tabernacle westward4 ,and the chief of the house of the father of the ,gershonites shall be ,eliasaph the son of ,lael4 ,and the charge of the sons of ,gershon in the tabernacle of the congregation shall be the tabernacle1 and the tent1 the covering thereof1 and the hanging for the door of the tabernacle of the congregation1 and the hangings of the court1 and the curtain for the door of the court1 which is by the tabernacle1 and by the altar round about1 and the cords of it for all the service thereof40 7,chap4 iii4 #ad-bf47 ,and again1 we read1 8,and the ,lord spake unto ,moses1 saying1 #8,take also the sum of the sons of ,gershon1 throughout the houses of their fathers1 by their families2 from thirty years old and upward until fifty years old shalt thou number them2 all that enter in to perform the service1 to do the work in the tabernacle of the congregation4 ,this is the service of the families of the ,gershonites1 to serve1 and for burdens3 and they shall bear the curtains of the tabernacle1 and the tabernacle of the congregation1 his covering1 and the covering of the badgers' skins that is above upon it1 and the hanging for the door of the tabernacle of the congregation1 and the hangings of the court1 and the hanging for the door of the gate of the court1 which is by the tabernacle and by the altar round about1 and their cords1 and all the instruments of their service1 and all that is made for them3 so shall they serve4 ,at the appointment of ,aaron and his sons shall be all the service of the sons of the ,gershonites1 in all their burdens1 and in all their service3 and ye shall appoint unto them in charge all their burdens4 ,this is the service of the families of the sons of ,gershon in the tabernacle of the congregation3 and their charge shall be under the hand of ,ithamar the son of ,aaron the priest40 7,chap4 iv4 #ba-bh47 ,thus much as to ,gershon and his work4 ,he1 with his brother ,merari1 had to carry 8the tabernacle20 whereas ,kohath was called to bear 8the sanctuary10 as we read in chapter x4 8,and the tabernacle was taken down2 and the sons of ,gershon1 and the sons of ,merari set forward1 bearing the tabernacle4444 ,and the ,kohathites set forward1 bearing the sanctuary2 and the other i4 e4 the ,gershonites and the ,merarites did set up the tabernacle against they came40 7,ver4 #ag1 #ba47 ,there was a strong moral link connecting ,gershon and ,merari in their service1 although their work was perfectly distinct1 as we shall see from the following passage3-- 8,as for the sons of ,merari1 thou shalt number them after their families1 by the house of their fathers2 from thirty years old and upward1 even unto fifty years old1 shalt thou number them1 every one that entereth into the service1 to do the work of the tabernacle of the congregation4 ,and this is the charge of their burden1 according to all their service in the tabernacle of the congregation3 the boards of the tabernacle1 and the bars thereof1 and the pillars thereof1 and sockets thereof1 and the pillars of the court round about1 and their sockets1 and their pins1 and their cords1 with all their instruments1 and with all their service3 and by name ye shall reckon the instruments of the charge of their burden4 ,this is the service of the families of the sons of ,merari1 according to all their service in the tabernacle of the congregation1 under the hand of ,ithamar1 the son of ,aaron the priest40 7,chap4 iv4 #bi-cc47 ,all this was clear and distinct4 ,gershon had nothing to do with the boards and pins1 and ,merari had nothing to do with the curtains or the coverings4 ,and yet they were very intimately connected1 as they were mutually dependent4 8,the boards and sockets0 would not do without 8the curtains10 and the curtains would not do without the boards and sockets4 ,and as to 8the pins10 though apparently so insignificant1 who could estimate their importance in keeping things together1 and maintaining the visible unity of the whole8 ,thus all worked together to one common end1 and that end was gained by each attending to his own special line4 ,if a ,gershonite had taken it into his head to abandon 8the curtains0 and address himself to 8the pins10 he would have left his own work undone and interfered with the work of the ,merarite4 ,this would never do4 ,it would have thrown every thing into hopeless confusion2 whereas by adhering to the divine rule1 all was maintained in the most exquisite order4 ,it must have been perfectly beautiful to mark ,god's workers in the wilderness4 ,each one was at his post1 and each moved in his divinely appointed sphere4 ,hence1 the moment the cloud was lifted up and the order issued to strike1 every man knew what he had to do1 and he addressed himself to that and to nothing else4 ,no man had any right to think for himself3 ,jehovah thought for all4 ,the ,levites had declared themselves 8on the ,lord's side20 they had yielded themselves to ,his authority2 and this fact lay at the very base of all their wilderness work and service4 ,looked at in this light1 it would be deemed a matter of total indifference whether a man had to carry a pin1 a curtain1 or a golden candlestick4 ,the grand question for each and for all was simply1 ,is this my work8 is this what the ,lord has given me to do8 ,this settled every thing4 ,had it been left to human thinking or human choosing1 one man might like this1 another might like that1 and a third might like something else4 ,how then could the tabernacle ever be borne along through the wilderness1 or set up in its place8 ,impossible6 ,there could be but one supreme authority1 namely1 ,jehovah ,himself4 ,he arranged for all1 and all had to submit to ,him4 ,there was no room at all for the exercise of the human will4 ,this was a signal mercy2 it prevented a world of strife and confusion4 ,there must be subjection--there must be a broken will--there must be a cordial yielding to divine authority1 otherwise it will turn out to be like the book of ,judges--8every man doing that which is right in his own eyes40 ,a ,merarite might say--or think1 if he did not say it1--8,what6 am ,i to spend the very best portion of my life upon earth--the days of my prime and vigor--in looking after a few pins8 ,was this the end for which ,i was born8 ,am ,i to have nothing higher before me as an object in life8 ,is this to be my occupation from the age of thirty to fifty80 ,to such questions there was a twofold reply4 ,in the first place1 it was enough for the ,merarite to know that ,jehovah had assigned him his work4 ,this was sufficient to impart dignity to what nature might esteem the smallest and meanest matter4 ,it does not matter what we are doing1 provided always we are doing our divinely appointed work4 ,a man may pursue what his fellows would deem a most brilliant career2 he may spend his energies1 his time1 his talents1 his fortune1 in pursuits which the men of this world esteem grand and glorious1 and1 all the while1 his life may prove to be but a splendid bubble4 ,but on the other hand1 the man that simply does the will of ,god1 whatever that may be--the man who executes his ,lord's commands1 whatever such commands may enjoin--that is the man whose path is illuminated by the beams of divine approbation1 and whose work shall be remembered when the most splendid schemes of the children of this world have sunk in eternal oblivion4 ,but1 besides the moral worth attaching always to the act of doing what we are told to do1 there was also a special dignity belonging to the work of a ,merarite1 even though that work was merely attending to a few 8pins0 or 8sockets40 ,every thing connected with the tabernacle was of the very deepest interest and highest value4 ,there was not1 in the whole world1 any thing to be compared with that boarded tent with all its mystic belongings4 ,it was a holy dignity and privilege to be allowed to touch the smallest pin that formed a part of that wonderful tabernacle in the wilderness4 ,it was more glorious1 by far1 to be a ,merarite looking after the pins of the tabernacle1 than to wield the sceptre of ,egypt or ,assyria4 ,true1 that ,merarite1 according to the import of his name1 might seem a poor 8sorrowful0 laboring man2 but oh6 his labor stood connected with the dwelling-place of the ,most ,high ,god1 the possessor of heaven and earth4 ,his hands handled the things which were the patterns of things in the heavens4 ,every pin1 every socket1 every curtain1 and every covering was a shadow of good things to come--a foreshadowing of ,christ4 ,we do not mean to assert that the poor laboring ,merarite or ,gershonite understood these things4 ,this is not1 by any means1 the point4 ,we can understand them4 ,it is our privilege to bring all these things--the tabernacle and its mystic furniture--under the brilliant light of the ,new ,testament1 and there read ,christ in all4 ,while1 therefore1 we predicate nothing as to the measure of intelligence possessed by the ,levites in their respective work1 we1 at the same time1 may say1 with confidence1 that it was a very precious privilege to be allowed to touch and handle1 and bear through the wilderness1 the earthly shadows of heavenly realities4 ,moreover1 it was a special mercy to have the authority of a 8,thus saith the ,lord0 for every thing they put their hand to4 ,who can estimate such a mercy--such a privilege8 ,each member of that marvelous tribe of workers had his own particular line of things marked out by ,god's hand and superintended by ,god's priest4 ,it was not each doing what he liked himself1 nor one man running in the wake of another1 but all bowing to the authority of ,god1 and doing precisely what they were told to do4 ,this was the secret of order throughout the eight thousand five hundred and eighty workers 7,chap4 iv4 #dh472 and1 we may say1 with all possible confidence1 it is the only true secret of order still4 ,why is it that we have so much confusion in the professing church8 why such conflicting thoughts1 feelings1 and opinions8 why such clashing one with another8 why such crossing of each other's path8 ,simply from the lack of entire and absolute submission to the ,word of ,god4 ,our will is at work4 ,we choose our own ways1 instead of allowing ,god to choose for us4 ,we want that attitude and temper of soul in the which all human thoughts 7our own amongst them7 shall be put down at what they are really worth1 and ,god's thoughts shall rise into full unqualified dominion4 ,this1 we feel persuaded1 is the grand desideratum--the crying want of the day in which our lot is cast4 ,man's will is every where gaining the ascendant4 ,it is rising like a mighty tide1 and bearing away those ancient barriers which have1 in some measure1 kept it in check4 ,many an old and time-honored institution is1 at this moment1 giving way before the rushing torrent2 many an edifice1 whose foundations1 as we supposed1 were laid deep down in the fond and reverent affections of the people1 is giving way beneath the battering-ram of popular feeling4 8,let us break their bands asunder1 and cast away their cords from us40 ,such is1 pre-eminently1 the spirit of the age4 ,what is the antidote8 ,subjection6 ,subjection to what8 ,is it to what is called the authority of the church8 ,is it to the voice of tradition8 ,is it to the commandments and doctrines of men8 ,no1 blessed be ,god2 it is not to any of these things1 nor to all of them put together4 ,to what1 then8 ,to the voice of the living ,god--the voice of holy ,scripture4 ,this is the grand remedy for self-will on the one hand1 and submission to human authority on the other4 8,we must obey10--this is the answer to self-will3 8,we must obey ,god10--this is the answer to mere bowing down to human authority4 ,we see these two elements all around us4 ,the former--self-will1 resolves itself into infidelity2 the latter--subjection to man1 resolves itself into superstition4 ,these two will bear sway over the whole civilized world4 ,they will carry away all1 save those who are divinely taught to say and feel and act upon that immortal sentence1 8,we must obey ,god rather than man40 ,it was this that enabled the ,gershonite in the wilderness to look after those rough1 unattractive-looking 8badger-skins10 and that enabled the ,merarite to look after these apparently insignificant 8pins40 ,yes1 and it is this which will enable the ,christian now to address himself to that special line of service to which his ,lord may see fit to call him4 ,what though1 to human eyes1 it seems rough and unattractive1 mean and insignificant2 it is enough for us that our ,lord has assigned us our post and given us our work1 and that our work has direct reference to the ,person and glory of ,him who is the chiefest among ten thousand and altogether lovely4 ,we1 too1 may have to confine ourselves to the antitype of the rough1 unsightly badger-skin1 or the insignificant pin4 ,but let us remember that whatever has reference to ,christ--,his name1 ,his ,person1 ,his cause--in the world1 is unspeakably precious to ,god4 ,it may be very small in man's account1 but what of that8 ,we must look at things from ,god's point of view1 we must measure them by ,his standard1 and that is1 ,christ4 ,god measures every thing by ,christ4 ,whatever has even the very smallest reference to ,christ is interesting and important in ,god's account2 whereas the most splendid undertakings1 the most gigantic schemes1 the most astonishing enterprises1 of the men of this world1 all pass away like the morning cloud and the early dew4 ,man makes self his centre1 his object1 his standard4 ,he values things according to the measure in which they exalt himself and further his interests4 ,even religion itself1 so called1 is taken up in the same way1 and made a pedestal on which to display himself4 ,every thing1 in short1 is worked up as capital for self1 and used as a reflector to throw light upon and call attention to that one object4 ,thus there is a mighty gulf between ,god's thoughts and man's thoughts1 and the shores of that gulf are as far apart as ,christ and self4 ,all that belongs to ,christ is of eternal interest and moment3 all that belongs to self shall pass away and be forgotten4 ,hence1 therefore1 the most fatal mistake into which any man can fall is to make self his object4 ,it must issue in everlasting disappointment4 ,but on the other hand1 the very wisest1 safest1 best thing that any man can do1 is to make ,christ his one absorbing object4 ,this must infallibly issue in everlasting blessedness and glory4 ,beloved reader1 pause here a moment1 and commune with thine own heart and conscience4 ,it seems to us1 at this point1 that we have a sacred responsibility to discharge in reference to thy soul4 ,we are penning these lines in the solitude of our chamber at ,bristol1 and you may1 perchance1 read them in the solitude of thy chamber in ,new ,zealand1 ,australia1 or some other distant spot4 ,we would therefore remember that our object is not to write a book1 nor yet merely to expound ,scripture4 ,we desire to be used of ,god in the blessed work of dealing with thy very inmost soul4 ,permit us1 therefore1 to put this solemn and pointed question home to thee3 ,what is thy object8 ,is it ,christ1 or self8 ,be honest with thyself before the almighty and all-seeing ,searcher of hearts4 ,sit in stern judgment upon thyself1 as in the very light of the divine presence4 ,be not deceived by any gilding or false coloring4 ,god sees below the surface of things1 and ,he would have thee to do so likewise4 ,he presents ,christ to thee1 in contrast with all beside4 ,hast thou accepted ,him8 ,is ,he thy wisdom1 thy righteousness1 thy sanctification1 and thy redemption8 ,canst thou say1 without hesitation1 8,my ,beloved is mine1 and ,i am ,his08 ,search and see4 ,is this a thoroughly settled point1 deep down in the very depths of thy soul8 ,if so1 art thou making ,christ thy exclusive object8 art thou measuring every thing by ,him8 ,ah1 dear friend1 these are searching questions4 ,be assured we do not put them to thee without feeling their edge and power for ourselves4 ,as ,god is our witness1 we do feel1 though in a very small degree1 their weight and seriousness4 ,we are deeply and thoroughly convinced that nothing will stand save that which is connected with ,christ2 and moreover1 that the very smallest matter which refers1 however remotely1 to ,him is of commanding interest in the judgment of heaven4 ,if we may be permitted to awaken a sense of this in any heart1 or to deepen the sense where it has been awakened1 we shall feel we have not penned this volume in vain4 99 99 99 99 99 ,we must now1 ere closing this lengthened section1 glance for a few moments at the ,kohathites and their work4 8,and the ,lord spake unto ,moses and unto ,aaron1 saying1 #8,take the sum of the sons of ,kohath from among the sons of ,levi1 after their families1 by the house of their fathers1 from thirty years old and upward even until fifty years old1 all that enter into the host1 to do the work in the tabernacle of the congregation4 ,this shall be the service of the sons of ,kohath in the tabernacle of the congregation1 about the most holy things3 and when the camp setteth forward1 ,aaron shall come1 and his sons1 and they shall take down the covering vail1 and cover the ark of testimony with it3 and shall put thereon the covering of badgers' skins1 and shall spread over it a cloth wholly of blue1 and shall put in the staves thereof4 ,and upon the table of show-bread they shall spread a cloth of blue1 and put thereon the dishes1 and the spoons1 and the bowls1 and covers to cover withal3 and the continual bread shall be thereon3 and they shall spread upon them a cloth of scarlet1 and cover the same with a covering of badgers' skins1 and shall put in the staves thereof4 ,and they shall take a cloth of blue1 and cover the candlestick of the light1 and his lamps1 and his tongs1 and his snuff-dishes1 and all the oil vessels thereof1 wherewith they minister unto it2 and they shall put it and all the vessels thereof within a covering of badgers' skins1 and shall put it upon a bar4 ,and upon the golden altar they shall spread a cloth of blue1 and cover it with a covering of badgers' skins1 and shall put to the staves thereof3 and they shall take all the instruments of ministry1 wherewith they minister in the sanctuary1 and put them in a cloth of blue1 and cover them with a covering of badgers' skins1 and shall put them on a bar3 and they shall take away the ashes from the altar1 and spread a purple cloth thereon3 and they shall put upon it all the vessels thereof1 wherewith they minister about it1 even the censers1 the flesh-hooks1 and the shovels1 and the basons1 all the vessels of the altar2 and they shall spread upon it a covering of badgers' skins1 and put to the staves of it4 ,and when ,aaron and his sons have made an end of covering the sanctuary1 and all the vessels of the sanctuary1 as the camp is to set forward2 after that1 the sons of ,kohath shall come to bear it3 but they shall not touch any holy thing1 lest they die4 ,these things are the burden of the sons of ,kohath in the tabernacle of the congregation4'0 7,chap4 iv4 #a-ae47 ,here we see what precious mysteries were committed to the charge of the ,kohathites4 ,the ark1 the golden table1 the golden candlestick1 the golden altar1 and the altar of burnt-offering--all these were shadows of good things to come--the patterns of things in the heavens--the figures of the true--the types of ,christ1 in ,his ,person1 ,his work1 and ,his offices1 as we have sought to show in our 8,notes on ,exodus40 7,chap4 xxiv4-xxx47 ,they are here presented in the wilderness1 and1 if we may be allowed the expression1 in their traveling-dress4 ,with the exception of the ark of the covenant1 all these things presented the one unvarying appearance to the human eye1 namely1 the rough covering of the badgers' skins4 ,with the ark there was this difference1 that above the badgers' skins there was 8a cloth wholly of blue10 setting forth1 doubtless1 the entirely heavenly character of the ,lord ,jesus ,christ in ,his own divine ,person4 ,that which was essentially heavenly in ,him lay upon the very surface of ,his blessed life here below4 ,he was the entirely heavenly ,man--8the ,lord from heaven40 ,underneath this covering of blue were the badgers' skins1 which may be viewed as the expression of that which protects from evil4 ,the ark was the only thing that was covered in this peculiar manner4 ,with regard to 8the table of show-bread10 which was a type of our ,lord ,jesus ,christ in ,his connection with the twelve tribes of ,israel1 there was first 8a cloth of blue10 and then 8a cloth of scarlet20 and over all1 the badgers' skins4 ,in other words1 there was that which is essentially heavenly2 then that which expresses human splendor2 and above all1 that which protects from evil4 ,it is the purpose of ,god that ,israel's twelve tribes shall be pre-eminent in the earth--that in them the very highest type of human splendor shall be exhibited4 ,hence the appropriateness of the 8scarlet0 covering on the table of show-bread4 ,the twelve loaves evidently point to the twelve tribes2 and as to the scarlet color1 the reader has only to look through ,scripture in order to see that it sets forth that which man considers splendid4 ,the coverings of the golden candlestick and of the golden altar were identical1 namely1 first1 the heavenly covering1 and then the external badgers' skin4 ,in the candlestick we see our ,lord ,christ in connection with the work of the ,holy ,ghost in light and testimony4 ,the golden altar shows us ,christ and the preciousness of ,his intercession--the fragrance and value of what ,he is before ,god4 ,both these1 when passing along the sand of the desert1 were wrapped up in that which was heavenly1 and protected above by the badgers' skins4 ,finally1 in reference to the brazen altar1 we observe a marked distinction4 ,it was covered with 8purple0 instead of 8blue0 or 8scarlet40 ,why was this8 ,doubtless because the brazen altar prefigured ,christ as the ,one who 8suffered for sins10 and who shall therefore wield the sceptre of royalty4 8,purple0 is the royal color4 ,the ,one who suffered in this world shall reign2 the ,one who wore the crown of thorns shall wear the crown of glory4 ,hence the moral fitness of the 8purple0 covering on the brazen altar--for on that altar the victim was offered4 ,we know there is nothing in ,scripture without its own divine meaning1 and it is our privilege as well as our duty to seek to know the meaning of all that our ,god has graciously written for our learning4 ,this1 we believe1 can only be reached by humble1 patient1 prayerful waiting upon ,him4 ,the ,one who has penned the book knows perfectly the scope and object of the book as a whole1 and of each division of the book in particular4 ,this will have the effect of checking the unhallowed flights of the imagination4 ,the ,spirit of ,god alone can open ,scripture to our souls4 8,god is ,his own interpreter0 in revelation as well as in providence1 and the more we lean on ,him1 in true self-emptiness1 the deeper insight we shall have both into ,his ,word and ways4 ,we would therefore say to the ,christian reader1 ,take the first fifteen verses of ,numbers iv4 and read them in the presence of ,god4 ,ask ,him to explain to thee the meaning of each clause--the meaning of the ark1 and why it alone was covered with 8a cloth wholly of blue40 ,and so of all the rest4 ,we have ventured1 we trust in humility of mind1 to suggest the meaning2 but we earnestly desire that thou shouldst get it directly from ,god for thyself1 and not accept it merely from man4 ,we confess we are terribly afraid of imagination2 and we know not that we have ever sat down to write on sacred ,scripture with a deeper sense of this1 that none but the ,holy ,ghost can really explain it4 ,thou wilt say1 then1 ,why sit down to write at all8 ,well1 it is with the fond hope of being permitted1 in some feeble manner1 to help the earnest student of ,scripture to catch sight of the rare and exquisite gems that lie scattered along the inspired page1 so that he may pick them up for himself4 ,thousands of readers might read1 again and again1 the fourth of ,numbers1 and not even perceive the fact that the ark was the only part of the mystic furniture of the tabernacle that did not exhibit the badger-skin4 ,and if the simple fact be not laid hold of1 how can its import be seen8 ,so also as to the brazen altar1 how many have failed to notice that it alone put on the 8purple06 ,now1 we may rest assured that both these facts are full of spiritual meaning4 ,the ark was the very highest manifestation of ,god1 and therefore we may understand why it should exhibit1 at first sight1 that which was purely heavenly4 ,the brazen altar was the place where sin was judged--it typified ,christ in ,his work as a ,sin-bearer--it set forth that most distant place to which ,he traveled for us2 and yet that brazen altar was the only thing that was wrapped in royal covering4 ,can aught be more exquisite than the teaching here8 ,what infinite wisdom in all these fine distinctions6 ,the ark conducts us to the very highest point in heaven2 the brazen altar conducts us to the lowest point on earth4 ,they stood at extreme points in the tabernacle4 ,in the former1 we see the ,one who magnified the law2 in the latter1 we see the ,one who was made sin4 ,in the one1 that which was heavenly was seen at the first sight2 and it was only when you looked deeper1 you saw the badger-skin2 and deeper still1 that mysterious vail1 the type of ,christ's flesh3 but in the other1 the first thing you saw was the badger-skin2 and deeper down1 the royal covering4 ,we see ,christ in each1 though in a different aspect4 ,in the ark1 we have ,christ maintaining the glory of ,god2 in the brazen altar1 we have ,christ meeting the sinner's need4 ,blessed combination for us6 ,but further1 has the reader noticed that in the entire of this marvelous passage to which we have been calling his particular attention there is no mention of a certain piece of furniture which we know1 from ,exodus xxx4 and other scriptures1 occupied a very important place in the tabernacle3 ,we allude to the brazen laver4 ,why is this omitted in ,numbers iv8 ,it is more than probable that some of our keen-eyed rationalists would find here what they would pronounce an error--a defect--a discrepancy4 ,but is it so8 ,no1 thank ,god6 ,the devout ,christian student knows full well that such things are wholly incompatible with the volume of ,god4 ,he knows and confesses this1 even though he may not be able to account for the absence of this or the presence of that particular thing in any given passage4 ,but just in so far as we are enabled1 through the mercy of ,god1 to see the spiritual reason of things1 do we always find that where the rationalist sees or affects to see flaws1 the pious student sees brilliant gems4 ,thus it is1 we doubt not1 in reference to the omission of the brazen laver from the catalogue in ,numbers iv4 ,it is only one of the ten thousand illustrations of the beauty and perfectness of the inspired volume4 ,but1 the reader may inquire1 why is the laver omitted8 ,the reason may be found in the double fact of what that laver was made from1 and what it was made for4 ,this double fact we have noticed in ,exodus4 ,the laver was made of the looking-glasses of the women who assembled at the door of the tabernacle of the congregation4 7,ex4 xxxviii4 #h47 ,this was its material4 ,and as to its object1 it was provided as a means of purification for man4 ,now1 in all those things which formed the special burden and charge of the ,kohathites1 we see only the varied manifestations of ,god in ,christ1 from the ark1 in the holiest of all1 to the brazen altar1 in the court of the tabernacle3 and inasmuch as the laver was not a manifestation of ,god1 but a purification for man1 it is therefore not found in the custody and charge of the ,kohathites4 ,but we must now leave the reader to meditate alone on this most profound section of our book4 7,chap4 iii4 and iv47 ,it is really inexhaustible4 ,we might go on expatiating upon it until we had filled volumes instead of pages1 and after all1 we should feel as though we had barely penetrated the surface of a mine whose depth never can be sounded--whose treasures never can be exhausted4 ,what human pen can bring out the marvelous instruction contained in the inspired account of the tribe of ,levi8 ,who can attempt to unfold that sovereign grace which shines in the fact that the self-willed ,levi should be the very first to respond to that soul-stirring call1 8,who is on the ,lord's side80 ,who can speak aright of that rich1 abounding1 distinguishing mercy illustrated in the fact that those whose hands had been imbued in blood should be permitted to handle the vessels of the sanctuary2 and that those into whose assembly ,god's ,spirit could not enter should be brought into the very bosom of the congregation of ,god1 there to be occupied with that which was so precious to ,him8 ,and then those three divisions of workers--,merarites1 ,gershonites1 and ,kohathites2 what instruction is here6 what a type of the various members of the ,church of ,god1 in their various service6 what depth of mysterious wisdom in all this6 ,is it speaking too strongly--is it too much1 to say that nothing1 at this moment1 so deeply impresses us as the sense of the utter feebleness and poverty of all that we have advanced on one of the very richest sections of the inspired volume8 ,still we have conducted the reader to a mine of infinite depth and richness1 and we must leave him to penetrate thereinto by the gracious aid of ,him to whom the mine belongs1 and who alone is able to evolve its wealth4 ,all that man can write or say on any portion of ,god's ,word can1 at best1 be but suggestive3 to speak of it as exhaustive would be to cast a slight upon the sacred canon4 ,may we tread the holy place with unshod feet1 and be as those who inquire in the temple1 and whose studies are perfumed by the spirit of worship4#e ,,chapter ,v4 8,and the ,lord spake unto ,moses1 saying1 #8,command the children of ,israel that they put out of the camp every leper1 and every one that hath an issue1 and whosoever is defiled by the dead3 both male and female shall ye put out1 without the camp shall ye put them2 that they defile not their camps1 in the midst whereof ,i dwell4' ,and the children of ,israel did so1 and put them out without the camp3 as the ,lord spake unto ,moses1 so did the children of ,israel40 7,num4 v4 #a-d47 ,here we have unfolded to us1 in few words1 the great foundation-principle on which the discipline of the assembly is founded--a principle1 we may say1 of the very last importance1 though1 alas6 so little understood or attended to4 ,it was the presence of ,god in the midst of ,his people ,israel that demanded holiness on their part4 8,that they defile not their camps1 in the midst of which ,i dwell40 ,the place where the ,holy ,one dwells must be holy4 ,this is a plain and a necessary truth4 ,we have already remarked that redemption was the basis of ,god's dwelling in the midst of ,his people2 but we must remember that discipline was essential to ,his continuance amongst them4 ,he could not dwell where evil was deliberately and avowedly sanctioned4 ,blessed be ,his name1 ,he can and does bear with weakness and ignorance2 but ,he is of purer eyes than to behold evil1 and cannot look on iniquity4 ,evil cannot dwell with ,him1 nor can ,he have fellowship with it4 ,it would involve a denial of ,his very nature2 and ,he cannot deny ,himself4 ,it may1 however1 be said1 in reply1 ,does not ,god the ,holy ,ghost dwell in the individual believer1 and yet there is much evil in him8 ,true1 the ,holy ,ghost dwells in the believer1 on the ground of accomplished redemption4 ,he is there1 not as the sanction of what is of nature1 but as the seal of what is of ,christ2 and ,his presence and fellowship are enjoyed just in proportion as the evil in us is habitually judged4 ,will any one assert that we can realize and delight in the ,spirit's indwelling while allowing our indwelling pravity1 and indulging the desires of the flesh and of the mind8 ,far away be the impious thought6 ,no2 we must judge ourselves1 and put away every thing inconsistent with the holiness of the ,one who dwells in us4 ,our 8old man0 is not recognized at all2 it has no existence before ,god2 it has been condemned utterly in the cross of ,christ4 ,we feel its workings1 alas6 and have to mourn over them1 and judge ourselves on account of them2 but ,god sees us in ,christ--in the ,spirit--in the new creation4 ,and1 moreover1 the ,holy ,ghost dwells in the body of the believer1 on the ground of the blood of ,christ2 and this indwelling demands the judgment of evil in every shape and form4 ,so1 also1 in reference to the assembly4 ,no doubt there is evil there--evil in each individual member1 and therefore evil in the body corporate4 ,but it must be judged2 and if judged1 it is not allowed to act--it is rendered null4 ,but to say that an assembly is not to judge evil1 is nothing more or less than corporate antinomianism4 ,what should we say to a professing ,christian who maintained that he was not solemnly responsible to judge evil in himself and in his ways8 ,we should1 with great decision1 pronounce him an antinomian4 ,and if it be wrong for a single individual to take such ground1 must it not be proportionably wrong for an assembly8 ,we cannot see how this can be called in question4 ,what would have been the result had ,israel refused to obey the peremptory 8command0 given at the opening chapter before us8 ,supposing they had said1 ,we are not responsible to judge evil2 and we do not feel that it becomes poor failing1 erring mortals such as we to judge any body4 ,these people with the leprosy1 and the issue1 and so forth1 are as much ,israelites as we are1 and have as good a right to all the blessings and privileges of the camp as we have2 we do not therefore feel it would be right for us to put them out4 ,now1 what1 we ask1 would have been ,god's rejoinder to such a reply8 ,if the reader will just turn for an instant to ,joshua vii1 he will find as solemn an answer as could well be given4 ,let him draw near and carefully inspect that 8great heap of stones0 in the valley of ,achor4 ,let him read the inscription thereon4 ,what is it8 8,god is greatly to be feared in the assembly of ,his saints1 and to be had in reverence of all them that are round about ,him40 8,our ,god is a consuming fire40 ,what is the meaning of all this8 ,let us hear it and consider it4 ,lust had conceived in the heart of one member of the congregation1 and brought forth sin4 ,what then8 ,did this involve the whole congregation8 ,yes1 verily2 this is the solemn truth4 8,israel not merely ,achan1 hath sinned1 and they have also transgressed ,my covenant which ,i commanded them3 for they have even taken of the accursed thing1 and have also stolen1 and dissembled also1 and they have put it even among their own stuff4 ,therefore the children of ,israel could not stand before their enemies1 but turned their backs before their enemies1 because they were accursed3 neither will ,i be with you any more1 except ye destroy the accursed thing from among you40 7,josh4 vii4 #aa1 #ab47 ,this is peculiarly solemn and searching4 ,it most assuredly utters a loud voice in our ears1 and conveys a holy lesson to our hearts4 ,there were1 so far as the narrative informs us1 many hundreds of thousands1 throughout the camp of ,israel1 as ignorant as ,joshua himself seems to have been of the fact of ,achan's sin1 and yet the word was1 8,israel hath sinned--transgressed--taken the accursed thing--stolen and dissembled40 ,how was this8 ,the assembly was one4 ,god's presence in the midst of the congregation constituted it one--so one1 that the sin of each was the sin of all4 8,a little leaven leaveneth the whole lump40 ,human reason may demur to this1 as it is sure to demur to every thing that lies beyond its narrow range4 ,but ,god says it1 and this is enough for the believing mind4 ,it doth not become us to ask1 ,why8 ,how8 or ,wherefore8 ,the testimony of ,god settles every thing1 and we have only to believe and obey4 ,it is enough for us to know that the fact of ,god's presence demands holiness1 purity1 and the judgment of evil4 ,let us remember this4 ,it is not upon the principle so justly repudiated by every lowly mind1 8,stand by thyself2 ,i am holier than thou40 ,no1 no2 it is entirely on the ground of what ,god is4--8,be ye holy1 for ,i am holy40 ,god could not give the sanction of ,his holy presence to unjudged wickedness4 ,what6 give a victory at ,ai with an ,achan in the camp8 ,impossible6 ,a victory under such circumstances would have been a dishonor to ,god1 and the very worst thing that could have happened to ,israel4 ,it could not be4 ,israel must be chastised2 they must be humbled and broken2 they must be brought down to the valley of ,achor--the place of trouble1 for there alone can 8a door of hope0 be opened when evil has come in4 ,let not the reader misunderstand this great practical principle4 ,it has1 we fear1 been greatly misunderstood by many of ,god's people4 ,many there are who seem to think that it can never be right for those who are saved by grace1 and who are themselves signal monuments of mercy1 to exercise discipline in any form1 or on any ground whatsoever4 ,to such persons1 ,matthew vii4 #a seems to condemn utterly the thought of our undertaking to judge4 8,are we not10 say they1 8expressly told by our ,lord not to judge8 ,are not these ,his own veritable words--#8,judge not1 that ye be not judged'80 ,no doubt2 but what do these words mean8 ,do they mean that we are not to judge the doctrine and manner of life of such as present themselves for ,christian fellowship8 ,do they lend any support to the idea that no matter what a man holds1 or what he teaches1 or what he does1 we are to receive him all the same8 ,can this be the force and meaning of our ,lord's words8 ,who could1 for one moment1 cede aught so monstrous as this8 ,does not our ,lord1 in this very same chapter1 tell us to 8beware of false prophets08 ,but how can we beware of any one if we are not to judge8 ,if judgment is not to be exercised in any case1 why tell us to beware8 ,christian reader1 the truth is as simple as possible4 ,god's assembly is responsible to judge the doctrine and morals of all who claim entrance at the door4 ,we are not to judge motives1 but we are to judge ways4 ,we are directly taught1 by the inspired apostle1 in the fifth chapter of #a ,corinthians1 that we are bound to judge all who take the ground of being inside the assembly4 8,for what have ,i to do to judge them also that are without8 ,do not ye judge them that are within8 ,but them that are without ,god judgeth4 ,therefore put away from among yourselves that wicked person40 7,ver4 #ab1 #ac47 ,this is most distinct4 ,we are not to judge those 8without10 but we are to judge those 8within40 ,that is1 those who take the ground of being ,christians--of being members of ,god's assembly--all such come within the range of judgment4 ,the very moment a man enters the assembly1 he takes his place in that sphere where discipline is exercised upon every thing contrary to the holiness of the ,one who dwells there4 ,and let not the reader suppose for a moment that the unity of the body is touched when the discipline of the house is maintained4 ,this would be a very serious mistake indeed2 and yet1 alas6 it is a very common one4 ,we frequently hear it said of those who rightly seek to maintain the discipline of the house of ,god1 that they are rending the body of ,christ4 ,there could hardly be a greater mistake4 ,the fact is1 the former is our bounden duty2 the latter1 an utter impossibility4 ,the discipline of ,god's house must be carried out2 but the unity of ,christ's body can never be dissolved4 ,again1 we sometimes hear people speak of cutting off the limbs of the body of ,christ4 ,this also is a mistake4 ,not a single limb of the body of ,christ can ever be disturbed4 ,each member has been incorporated into its place by the ,holy ,ghost1 in pursuance of the eternal purpose of ,god1 and on the ground of the accomplished atonement of ,christ2 nor can any power of men or devils ever sever a single limb from the body4 ,all are indissolubly joined together in a perfect unity1 and maintained therein by divine power4 ,the unity of the ,church of ,god may be compared to a chain stretching across a river3 you see it at either side1 but it dips in the middle2 and if you were to judge by the sight of your eyes1 you might suppose that the chain had given way at the centre4 ,so is it with the ,church of ,god3 it was seen to be one at the beginning2 it will be seen to be one by and by2 and it is1 in ,god's sight1 one now1 though the unity be not visible to mortal eyes4 ,it is of the very last moment that the ,christian reader should be thoroughly clear on this great ,church-question4 ,the enemy has sought1 by every means in his power1 to cast dust into the eyes of ,god's dear people1 in order that they might not see the truth in this matter4 ,we have on the one side1 the boasted unity of ,roman ,catholicism2 and on the other hand1 the deplorable divisions of ,protestantism4 ,rome points1 with an air of triumph1 to the numerous sects of ,protestants2 and ,protestants likewise point to the numerous errors1 corruptions1 and abuses of ,romanism4 ,thus the earnest seeker after truth hardly knows where to turn or what to think2 while1 on the other hand1 the careless1 the indifferent1 the self-indulgent1 and the world-loving are only too ready to draw a plea1 from all that they see around them1 for flinging aside all serious thought and concern about divine things2 and even if1 like ,pilate1 they sometimes flippantly ask the question1 8,what is truth80 they1 like him1 turn on their heel without waiting for an answer4 ,now1 we are firmly persuaded that the true secret of the whole matter--the grand solution of the difficulty--the real relief for the hearts of ,god's beloved saints1 will be found in the truth of the indivisible unity of the ,church of ,god1 the body of ,christ1 on the earth4 ,this truth is not merely to be held as a doctrine1 but to be confessed1 maintained1 and carried out1 at all cost to ourselves4 ,it is a great formative truth for the soul1 and contains in it the only answer to ,rome's boasted unity on the one hand1 and to ,protestant divisions on the other4 ,it will enable us to testify to ,protestantism that we have found unity1 and to ,roman ,catholicism that we have found the unity of the ,spirit4 ,it may1 however1 be argued1 in reply1 that it is the veriest ,utopianism to seek to carry out such an idea in the present condition of things4 ,every thing is in such ruin and confusion that we are just like a number of children who have lost their way in a wood1 and are trying to make the best of their way home1 some in large parties1 some in groups of two or three1 and some all alone4 ,now this may seem very plausible2 and we do not doubt in the least but that it would carry immense weight with a large number of the ,lord's people at the present moment2 but in the judgment of faith1 such a mode of putting the matter possesses no weight whatever4 ,and for this simple reason1 that the one all-important question for faith is this1 namely1 ,is the unity of the ,church a human theory or a divine reality8 ,a divine reality most surely1 as it is written1 8,there is one body1 and one ,spirit10 7,eph4 iv4 #d47 ,if we deny that there is 8one body10 we may1 with equal force1 deny that there is 8one ,lord1 one faith1 one baptism1 one ,god and ,father of all10 inasmuch as all lie side by side on the page of inspiration1 and if we disturb one1 we disturb all4 ,nor are we confined to one solitary passage of ,scripture on this subject2 though had we but one1 it were amply sufficient4 ,but we have more than one4 ,hearken to the following3 8,the cup of blessing which we bless1 is it not the communion of the blood of ,christ8 ,the bread which we break1 is it not the communion of the body of ,christ8 ,for we being many are one bread1 and one body2 for we are all partakers of that one bread40 7#a ,cor4 x4 #af1 #ag47 ,read also #a ,corinthians xii4 #ab-bg1 where this whole subject is unfolded and applied4 ,in a word1 then1 the ,word of ,god doth most clearly and fully establish the truth of the indissoluble unity of the body ,christ2 and1 moreover1 it establishes1 as clearly and as fully1 the truth of the discipline of ,god's house4 ,but1 be it observed1 the proper carrying out of the latter will never interfere with the former4 ,the two things are perfectly compatible4 ,are we to suppose that when the apostle commanded the church of ,corinth to put away from amongst them 8that wicked person10 the unity of the body was touched8 ,surely not4 ,and yet was not that man a member of the body of ,christ8 ,truly so1 for we find him restored in the second epistle4 ,the discipline of the house of ,god had done its work with a member of the body of ,christ1 and the erring one was brought back4 ,such was the object of the ,church's act4 ,all this may help to clear the mind of the reader as to the deeply interesting subject of reception at the ,lord's table and exclusion from it4 ,there seems to be a considerable amount of confusion in the minds of many ,christians as to these things4 ,some there are who seem to think that provided a person be a ,christian1 he should on no account be refused a place at the ,lord's table4 ,the case in #a ,corinthians v4 is quite sufficient to settle this question4 ,evidently that man was not put away on the ground of his not being a ,christian4 ,he was1 as we know1 spite of his failure and sin1 a child of ,god2 and yet was the assembly at ,corinth commanded to put him away2 and had they not done so1 they would have brought down the judgment of ,god upon the whole assembly4 ,god's presence is in the assembly1 and therefore evil must be judged4 ,thus1 whether we look at the fifth chapter of ,numbers or at the fifth chapter of #a ,corinthians1 we learn the same solemn truth1 namely1 that 8holiness becometh ,god's house forever40 ,and further1 we learn that it is with ,god's own people that discipline must be maintained1 and not with those outside4 ,for what do we read in the opening lines of ,numbers v8 ,were the children of ,israel commanded to put out of the camp every one that was not an ,israelite--every one that was not circumcised--every one who could not trace his pedigree1 in an unbroken line1 up to ,abraham8 were these the ground of exclusion from the camp8 ,not at all4 ,who1 then1 were to be put out8 8,every leper10 that is1 every one in whom sin is allowed to work2 8every one that hath an issue10 that is1 every one from whom a defiling influence is emanating2 and 8whosoever is defiled by the dead40 ,these were the persons that were to be separated from the camp in the wilderness1 and their antitypes are to be separated from the assembly now4 ,and why1 we may ask1 was this separation demanded8 ,was it to uphold the reputation or respectability of the people8 ,nothing of the sort4 ,what then8 8,that they defile not their camps in the midst whereof ,i dwell40 ,and so is it now4 ,we do not judge and put away bad doctrine in order to maintain our orthodoxy2 neither do we judge and put away moral evil in order to maintain our reputation and respectability4 ,the only ground of judgment and putting away is this3 8,holiness becometh ,thine house1 ,o ,lord1 forever40 ,god dwells in the midst of ,his people4 8,where two or three are gathered together in ,my name1 there am ,i40 8,know ye not that ye are the temple of ,god1 and that the ,spirit of ,god dwelleth in you80 7#a ,cor4 iii4 #af47 ,and again1 8,now therefore ye are no more strangers and foreigners1 but fellow-citizens with the saints1 and of the household of ,god2 and are built upon the foundation of the apostles and prophets1 ,jesus ,christ ,himself being the chief corner stone2 in whom all the building fitly framed together1 groweth unto a holy temple in the ,lord3 in whom ye also are builded together for a habitation of ,god through the ,spirit40 7,eph4 ii4 #ai-bb47 ,but it may be that the reader feels disposed to put some such questions as the following3 ,how is it possible to find a pure1 a perfect church8 ,is there not--will there not--must there not be some evil in every assembly1 in spite of the most intense pastoral vigilance and corporate faithfulness8 ,how1 then1 can this high standard of purity be maintained8 ,no doubt1 there is evil in the assembly1 inasmuch as there is indwelling sin in each member of the assembly4 ,but it must not be allowed2 it must not be sanctioned2 it must be judged and kept under4 ,it is not the presence of judged evil that defiles1 but the allowance and sanction of evil4 ,it is with the ,church1 in its corporate character1 as with the members in their individual character4--8,if we would judge ourselves1 we should not be judged40 7#a ,cor4 xi4 #ca47 ,hence1 therefore1 no amount of evil should lead a man to separate from the ,church of ,god2 but if an assembly denies its solemn responsibility to judge evil1 both in doctrine and morals1 it is no longer on the ground of the ,church of ,god at all1 and it becomes your bounden duty to separate from it4 ,so long as an assembly is on the ground of the ,church of ,god1 however feeble it be1 and few in number1 to separate from it is schism4 ,but if an assembly be not on ,god's ground 7and most certainly it is not if it denies its duty to judge evil71 then it is schism to continue in association with it4 ,but will not this tend to multiply and perpetuate divisions8 ,most assuredly not4 ,it may tend to break up mere human associations2 but this is not schism1 but the very reverse1 inasmuch as all such associations1 however large1 powerful1 and apparently useful1 are positively antagonistic to the unity of the body of ,christ--the ,church of ,god4 ,it cannot fail to strike the thoughtful reader that the ,spirit of ,god is awakening attention1 on all hands1 to the great question of the ,church4 ,men are beginning to see that there is very much more in this subject than the mere notion of an individual mind1 or the dogma of a party4 ,the question1 8,what is the ,church80 is forcing itself upon many hearts1 and demanding an answer4 ,and what a mercy to have an answer to give6 an answer as clear1 as distinct1 and as authoritative as the voice of ,god--the voice of holy ,scripture--can give4 ,is it not an unspeakable privilege1 when assailed on all sides by the claims of churches--8,high-,church10 8,low-,church10 8,broad-,church10 8,state-,church10 8,free-,church10--to be able to fall back upon the one true ,church of the living ,god--the body of ,christ8 ,we most assuredly esteem it as such2 and we are firmly persuaded that here alone is the divine solution of the difficulties of thousands of the people of ,god4 ,but where is this ,church to be found8 ,is it not a hopeless undertaking to set out to look for it amid the ruin and confusion which surrounds us8 ,no1 blessed be ,god2 for albeit we may not see all the members of the ,church gathered together1 yet it is our privilege and holy duty to know and occupy the ground of the ,church of ,god1 and no other4 ,and how is this ground to be discerned8 ,we believe that the first step towards discerning the true ground of the ,church of ,god is1 to stand apart from every thing that is contrary thereto4 ,we need not expect to discover what is true while our minds are beclouded by what is false4 ,the divine order is1 8,cease to do evil3 learn to do well40 ,god does not give us light for two steps at a time4 ,hence1 the moment we discover that we are on wrong ground1 it is our duty to abandon it1 and wait on ,god for further light1 which ,he will most surely give4 99 99 99 99 99 ,but we must proceed with our chapter4 8,the ,lord spake unto ,moses1 saying1 #8,speak unto the children of ,israel3 ,when a man or woman shall commit any sin that men commit1 to do a trespass against the ,lord1 and that person be guilty2 then they shall confess their sin which they have done2 and he shall recompense his trespass with the principal thereof1 and add unto it the fifth part thereof1 and give it unto him against whom he hath trespassed4 ,but if the man have no kinsman to recompense the trespass unto1 let the trespass be recompensed unto the ,lord1 even to the priest2 beside the ram of the atonement1 whereby an atonement shall be made for him4'0 ,the doctrine of the trespass-offering has been considered in our 8,notes on ,leviticus10 chapter v2 and to that we must refer our reader1 as we do not mean to occupy his time or our own in going into any points which have been already considered4 ,we shall merely notice here the very important questions of confession and restitution4 ,not only is it true that both ,god and man are gainers by the ,great ,trespass-,offering presented on the cross at ,calvary1 but we also learn1 from the foregoing quotation1 that ,god looked for confession and restitution1 when any trespass had been committed4 ,the sincerity of the former would be evidenced by the latter4 ,it was not sufficient for a ,jew who had trespassed against his brother to go and say1 ,i am sorry4 ,he had to restore the thing wherein he had trespassed1 and add a fifth thereto4 ,now1 although we are not under the law1 yet may we gather much instruction from its institutions2 although we are not under the schoolmaster1 we may learn some good lessons from him4 ,if1 then1 we have trespassed against any one1 it is not enough that we confess our sin to ,god and to our brother1 we must make restitution2 we are called upon to give practical proof of the fact that we have judged ourselves on account of that thing in which we have trespassed4 ,we question if this is felt as it ought to be4 ,we fear there is a light1 flippant1 easy-going style in reference to sin and failure1 which must be very grievous indeed to the ,spirit of ,god4 ,we rest content with the mere lip-confession1 without the deep1 heartfelt sense of the evil of sin in ,god's sight4 ,the thing itself is not judged in its moral roots1 and1 as a consequence of this trifling with sin1 the heart becomes hard1 and the conscience loses its tenderness4 ,this is very serious4 ,we know of few things more precious than a tender conscience4 ,we do not mean a scrupulous conscience1 which is governed by its own crotchets2 or a morbid conscience1 which is governed by its own fears4 ,both these are most troublesome guests for any one to entertain4 ,but we mean a tender conscience1 which is governed1 in all things1 by the ,word of ,god1 and which refers1 at all times1 to ,his authority4 ,this sound description of conscience we consider an inestimable treasure4 ,it regulates every thing1 takes cognizance of the very smallest matter connected with our daily walk and habits--our mode of dress1 our houses1 our furniture1 our table1 our entire deportment1 spirit1 and style1 our mode of conducting our business1 or if it be our lot to serve others1 the mode in which we discharge the service1 whatever it be4 ,in short1 every thing falls under the healthful moral influence of a tender conscience4 8,herein10 says the blessed apostle1 8do ,i exercise myself1 to have always a conscience void of offense toward ,god and men40 7,acts xxiv4 #af47 ,this is what we may well covet4 ,there is something morally beautiful and attractive in this exercise of the greatest and most gifted servant of ,christ4 ,he1 with all his splendid gifts1 with all his marvelous powers1 with all his profound insight into the ways and counsels of ,god1 with all he had to speak of and glory in1 with all the wonderful revelations made to him in the third heavens2 in a word1 he1 the most honored of apostles and privileged of saints1 gave holy diligence to keep always a conscience void of offense both toward ,god and man2 and if1 in an unguarded moment1 he uttered a hasty word1 as he did to ,ananias the high-priest1 he was ready1 the very next moment1 to confess and make restitution1 so that the hasty utterance1 8,god shall smite thee1 thou whited wall10 was withdrawn1 and ,god's ,word given instead--8,thou shalt not speak evil of the ruler of thy people40 ,now1 we do not believe that ,paul could have retired to rest that night with a conscience void of offense if he had not withdrawn his words4 ,there must be confession when we do or say what is wrong2 and if there be not the confession1 our communion will assuredly be interrupted4 ,communion1 with unconfessed sin upon the conscience1 is a moral impossibility4 ,we may talk of it1 but it is all the merest delusion4 ,we must keep a clean conscience if we would walk with ,god4 ,there is nothing more to be dreaded than moral insensibility1 a slovenly conscience1 an obtuse moral sense that can allow all sorts of things to pass unjudged--that can commit sin1 pass on1 and coolly say1 8,what evil have ,i done80 ,reader1 let us1 with holy vigilance1 watch against all this2 let us seek to cultivate a tender conscience4 ,it will demand from us what it demanded from ,paul1 namely1 8exercise40 ,but it is blessed exercise1 and it will yield most precious fruits4 ,do not suppose that there is aught that savors of the legal in this exercise2 nay1 it is most thoroughly ,christian2 indeed we look upon those noble words of ,paul as the very embodiment1 in a condensed form1 of the whole of a ,christian's practice4 8,to have always a conscience void of offense toward ,god and men0 comprehends every thing4 ,but1 alas6 how little do we habitually ponder the claims of ,god1 or the claims of our fellow-man6 ,how little is our conscience up to the mark6 ,claims of all sorts are neglected1 yet we feel it not4 ,there is no brokenness and contrition before the ,lord4 ,we commit trespass in a thousand things1 yet there is no confession or restitution4 ,things are allowed to pass that ought to be judged1 confessed1 and put away4 ,there is sin in our holy things2 there is lightness and indifference of spirit in the assembly and at the ,lord's table2 we rob ,god1 in various ways2 we think our own thoughts1 speak our own words1 do our own pleasure2 and what is all this but robbing ,god1 seeing that we are not our own1 but bought with a price8 ,now1 we cannot but think that all this must sadly hinder our spiritual growth4 ,it grieves the ,spirit of ,god1 and hinders ,his gracious ministry of ,christ to our souls whereby alone we grow up into ,him4 ,we know1 from various parts of ,god's ,word1 how much ,he prizes a tender spirit1 a contrite heart4--8,to this man will ,i look1 even to him that is of a contrite spirit and trembles at ,my word40 ,with such an one ,god can dwell2 but with hardness and insensibility1 coldness and indifference1 ,he can have no fellowship4 ,oh1 then1 let us exercise ourselves to have always a pure and uncondemning conscience1 both as to ,god and as to our fellow-man4 ,the third and last section of our chapter1 which we need not quote at length1 teaches us a deeply solemn lesson1 whether we view it from a dispensational or a moral point of view4 ,it contains the record of the great ordinance designed for the trial of jealousy4 ,its place here is remarkable4 ,in the first section1 we have the corporate judgment of evil2 in the second1 we have individual self-judgment1 confession1 and restitution2 and in the third1 we learn that ,god cannot endure even the mere suspicion of evil4 ,now1 we fully believe that this very impressive ordinance has a dispensational bearing upon the relationship between ,jehovah and ,israel4 ,the prophets dwell largely upon ,israel's conduct as a wife1 and upon ,jehovah's jealousy on that score4 ,we do not attempt to quote the passages1 but the reader will find them throughout the pages of ,jeremiah and ,ezekiel4 ,israel could not abide the searching trial of the bitter water4 ,her unfaithfulness has been made manifest2 she has broken her vows2 she has gone aside from her ,husband1 the ,holy ,one of ,israel1 whose burning jealousy has been poured forth upon the faithless nation4 ,he is a jealous ,god1 and cannot bear the thought that the heart that ,he claims as ,his own should be given to another4 ,thus we see that this ordinance for the trial of jealousy bears very distinctly upon it the impress of the divine character4 ,in it ,he most fully enters into the thoughts and feelings of an injured husband1 or of one who even suspected an injury4 ,the bare suspicion is perfectly intolerable1 and where it takes possession of the heart1 the matter must be sifted to the very bottom4 ,the suspected one must undergo a process of such a searching nature that only the faithful one can endure4 ,if there was a trace of guilt1 the bitter water would search down into the very depths of the soul and bring it all out4 ,there was no escape for the guilty one2 and we may say that the very fact of there being no possible escape for the guilty1 only made the vindication of the innocent more triumphant4 ,the self-same process that declared the guilt of the guilty1 made manifest the innocence of the faithful4 ,to one who is thoroughly conscious of integrity1 the more searching the investigation the more welcome it is4 ,if there were a possibility of a guilty one escaping1 through any defect in the mode of trial1 it would only make against the innocent4 ,but the process was divine1 and therefore perfect2 and hence1 when the suspected wife had gone through it in safety1 her fidelity was perfectly manifested1 and full confidence restored4 ,what a mercy1 then1 to have had such a perfect mode of settling all suspected cases6 ,suspicion is the death-blow to all loving intimacy1 and ,god would not have it in the midst of ,his congregation4 ,he would not only have ,his people collectively to judge evil1 and individually to judge themselves2 but where there was even the suspicion of evil1 and no evidence forthcoming1 ,he ,himself devised a method of trial which perfectly brought the truth to light4 ,the guilty one had to drink death1 and found it to be judgment3#f the faithful one drank death1 and found it victory4 ,,chapter ,,vi4 8,and the ,lord spake unto ,moses1 saying1 #8,speak unto the children of ,israel1 and say unto them1 ,when either man or woman shall separate themselves to vow a vow of a ,nazarite1 to separate themselves unto the ,lord2 he shall separate himself from wine and strong drink1 and shall drink no vinegar of wine1 or vinegar of strong drink1 neither shall he drink any liquor of grapes1 nor eat moist grapes1 or dried4 ,all the days of his separation shall he eat nothing that is made of the vine-tree1 from the kernels even to the husk4 ,all the days of the vow of his separation there shall no razor come upon his head3 until the days be fulfilled1 in the which he separateth himself unto the ,lord1 he shall be holy1 and shall let the locks of the hair of his head grow4 ,all the days that he separateth himself unto the ,lord he shall come at no dead body4 ,he shall not make himself unclean for his father1 or for his mother1 for his brother1 or for his sister1 when they die2 because the consecration of his ,god is upon his head4 ,all the days of his separation he is holy unto the ,lord4'0 7,ver4 #a-h47 ,the ordinance of ,nazariteship is full of interest and practical instruction4 ,in it we see the case of one setting himself apart1 in a very special manner1 from things which1 though not absolutely sinful in themselves1 were nevertheless calculated to interfere with that intense consecration of heart which is set forth in true ,nazariteship4 ,in the first place1 the ,nazarite was not to drink wine4 ,the fruit of the vine1 in every shape and form1 was to him a forbidden thing4 ,now1 wine1 as we know1 is the apt symbol of earthly joy--the expression of that social enjoyment which the human heart is so fully capable of entering into4 ,from this the ,nazarite in the wilderness was sedulously to keep himself4 ,with him it was a literal thing4 ,he was not to excite nature by the use of strong drink4 ,all the days of his separation he was called to exercise the strictest abstinence from wine4 ,such was the type1 and it is written for our learning--written1 too1 in this marvelous book of ,numbers1 so rich in its wilderness lessons4 ,this is only what we might expect4 ,the impressive institution of the ,nazarite finds its appropriate place in the book of ,numbers4 ,it is in perfect keeping with the character of the book1 which1 as has been already remarked1 contains all that specially belongs to life in the wilderness4 ,let us then inquire into the nature of the lesson taught us in the ,nazarite's abstinence from every thing pertaining to the vine1 from the kernel even to the husk4 ,there has been but one true and perfect ,nazarite in this world--but one who maintained1 from first to last1 the most complete separation from all mere earthly joy4 ,from the moment ,he entered upon ,his public work1 ,he kept ,himself apart from all that was of this world4 ,his heart was fixed upon ,god and ,his work1 with a devotion that nothing could shake4 ,no claims of earth or nature were ever allowed1 for a single moment1 to come in between ,his heart and that work which ,he came to do4 8,wist ye not that ,i must be about ,my ,father's business80 ,and again1 8,woman1 what have ,i to do with thee80 ,with such words did the true ,nazarite seek to adjust the claims of nature4 ,he had one thing to do1 and to that ,he separated ,himself perfectly4 ,his eye was single and ,his heart undivided4 ,this is apparent from first to last4 ,he could say to ,his disciples1 8,i have meat to eat that ye know not of20 and when they1 not knowing the deep significance of ,his words1 said1 8,hath any man brought ,him aught to eat80 ,he replied1 8,my meat is to do the will of ,him that sent ,me1 and to finish ,his work40 7,john iv47 ,so also at the close of ,his course here below1 we hear ,him giving utterance to such words as these1 as ,he took into ,his hand the paschal cup3 8,take this1 and divide it among yourselves2 for ,i say unto you1 ,i will not drink of the fruit of the vine until the kingdom of ,god shall come40 7,luke xxii4 #ag1 #ah47 ,thus we see how the perfect ,nazarite carried ,himself throughout4 ,he could have no joy in the earth1 no joy in the nation of ,israel4 ,the time had not come for that1 and therefore ,he detached ,himself from all that which mere human affection might find in association with ,his own1 in order to devote ,himself to the one grand object which was ever before ,his mind4 ,the time will come when ,he1 as the ,messiah1 will rejoice in ,his people and in the earth2 but until that blissful moment arrives1 ,he is apart as the true ,nazarite1 and ,his people are linked with ,him4 8,they are not of the world1 even as ,i am not of the world4 ,sanctify them through ,thy truth3 ,thy ,word is truth4 ,as ,thou hast sent ,me into the world1 even so have ,i also sent them into the world4 ,and for their sakes ,i sanctify ,myself1 that they also might be sanctified through the truth40 7,john xvii4 #af-ai47 ,christian reader1 let us deeply ponder this first grand feature of the ,nazarite character4 ,it is important we should faithfully examine ourselves in the light of it4 ,it is a very grave question indeed how far we1 as ,christians1 are really entering into the meaning and power of this intense separation from all the excitement of nature1 and from all merely earthly joy4 ,it may perhaps be said1 ,what harm is there in having a little amusement or recreation8 ,surely1 we are not called to be monks4 ,has not ,god given us richly all things to enjoy8 ,and while we are in the world1 is it not right we should enjoy it8 ,to all this we reply1 ,it is not a question of the harm of this1 that1 or the other4 ,there was no harm1 as a general rule1 in wine2 nothing abstractedly wrong in the vine-tree3 but the point is this1 if any one aimed at being a ,nazarite1 if he aspired to this holy separation unto the ,lord1 then was he to abstain wholly from the use of wine and strong drink4 ,others might drink wine2 but the ,nazarite was not to touch it4 ,now1 the question for us is this3 ,do we aim at being ,nazarites8 do we sigh after thorough separation and devotement of ourselves1 in body1 soul1 and spirit1 unto ,god8 ,if so1 we must be apart from all these things in which mere nature finds its enjoyment4 ,it is upon this one hinge that the whole question turns4 ,the question most assuredly is not 8,are we to be monks80 but1 ,do we want to be ,nazarites8 ,is it our heart's desire to be apart1 with our ,lord ,christ1 from all mere earthly joy--to be separated unto ,god from those things which1 though not absolutely sinful in themselves1 do nevertheless tend to hinder that entire consecration of heart which is the true secret of all spiritual ,nazariteship8 ,is not the ,christian reader aware that there are1 in very deed1 many such things8 ,is he not conscious that there are numberless things which exert a distracting and weakening influence upon his spirit1 and yet were they to be tried by the standard of ordinary morality1 they might be allowed to pass as harmless8 ,but we must remember that ,god's ,nazarites do not measure things by any such standard4 ,theirs is not an ordinary morality at all4 ,they look at things from a divine and heavenly stand-point1 and hence they cannot suffer aught to pass as harmless which tends in any wise to interfere with that high tone of consecration to ,god after which their souls are fervently breathing4 ,may we have grace to weigh these things1 and to watch against every defiling influence4 ,each one must be aware of what it is which1 in his case1 would prove to be wine and strong drink4 ,it may seem to be a trifle2 but we may rest assured that nothing is a trifle which breaks the current of our soul's communion with ,god1 and robs us of that holy intimacy which it is our privilege ever to enjoy4 ,but there was another thing which marked the ,nazarite4 ,he was not to shave his head4--8,all the days of the vow of his separation there shall no razor come upon his head3 until the days be fulfilled in the which he separateth himself unto the ,lord1 he shall be holy1 and shall let the locks of the hair of his head grow40 ,in #a ,corinthians xi4 #ad1 we learn that it argues a lack of dignity for a man to have long hair4 8,doth not even nature itself teach you1 that if a man have long hair1 it is a shame unto him80 ,from this we learn that if we really desire to live a life of separation to ,god1 we must be prepared to surrender our dignity in nature4 ,this our ,lord ,jesus ,christ did perfectly4 ,he made ,himself of no reputation2 ,he surrendered ,his rights in every thing2 ,he could say1 8,i am a worm and no man20 ,he emptied ,himself thoroughly1 and took the very lowest place2 ,he neglected ,himself1 while ,he cared for others4 ,in a word1 ,his ,nazariteship was perfect in this as in all beside4 ,now1 here is just the very thing which we so little like to do4 ,we naturally stand up for our dignity and seek to maintain our rights4 ,it is deemed manly so to do4 ,but the perfect ,man never did so2 and if we aim at being ,nazarites1 we shall not do so either4 ,we must surrender the dignities of nature1 and forego the joys of earth1 if we would tread a path of thorough separation to ,god in this world4 ,by and by both will be in place1 but not now4 ,here again1 be it remarked1 the question is not as to the right and wrong of the case4 ,as a general rule1 it was right for a man to shave his locks2 but it was not right1 nay1 it was altogether wrong1 for a ,nazarite to do so4 ,this made all the difference4 ,it was quite right for an ordinary man to shave and drink wine2 but the ,nazarite was not an ordinary man2 he was one set apart from all that was ordinary1 to tread a path peculiar to himself2 and to use a razor or taste wine would involve the entire surrender of that peculiar path4 ,hence1 if any inquire1 ,is it not right to enjoy the pleasures of earth1 and maintain the dignities of nature8 ,we reply1 ,quite right1 if we are to walk as men2 but wholly wrong1 yea1 absolutely fatal1 if we want to walk as ,nazarites4 ,this simplifies the matter amazingly4 ,it answers a thousand questions and solves a thousand difficulties4 ,it is of little use to split hairs about the harm of this or that particular thing4 ,the question is1 ,what is our real purpose and object8 do we merely want to get on as men1 or do we long to live as true ,nazarites8 ,according to the language of #a ,corinthians iii4 #c1 to 8walk as men0 and to be 8carnal0 are synonymous4 ,does such language really govern us8 do we drink into the spirit and breathe the atmosphere of such a scripture8 or are we ruled by the spirit and principles of a godless1 ,christless world8 ,it is useless to spend our time arguing points which would never be raised at all if our souls were in the right temper and attitude4 ,no doubt1 it is perfectly right1 perfectly natural1 perfectly consistent1 for the men of this world to enjoy all that it has to offer them1 and to maintain their rights and their dignities to the very utmost of their power4 ,it were childish to question this4 ,but on the other hand1 what is right and natural and consistent for the men of this world1 is wrong1 unnatural1 and inconsistent for ,god's ,nazarites4 ,thus the matter stands1 if we are to be governed by the simple truth of ,god4 ,we learn from the sixth chapter of ,numbers that if a ,nazarite drank wine or shaved his locks1 he defiled the head of his consecration4 ,has this no voice1 no lesson for us8 ,assuredly it has4 ,it teaches us that if our souls desire to pursue a path of whole-hearted consecration to ,god1 we must abstain from the joys of earth1 and surrender the dignities and the rights of nature4 ,it must be thus1 seeing that ,god and the world1 flesh and spirit1 do not and cannot coalesce4 ,the time will come when it will be otherwise2 but just now1 all who will live to ,god1 and walk in the ,spirit1 must live apart from the world and mortify the flesh4 ,may ,god1 of ,his great mercy1 enable us so to do4 ,one other feature of the ,nazarite remains to be noticed4 ,he was not to touch a dead body4--8,all the days that he separateth himself unto the ,lord1 he shall come at no dead body4 ,he shall not make himself unclean for his father1 or for his mother1 for his brother1 or for his sister1 when they die2 because the consecration of his ,god is upon his head40 ,thus we see that whether it was drinking wine1 shaving his locks1 or touching a dead body1 the effect was the same2 any one of the three involved the defilement of the head of the ,nazarite's consecration4 ,wherefore it is plain that it was as defiling to the ,nazarite to drink wine or to shave his head1 as it was to touch a dead body4 ,it is well to see this4 ,we are prone to make distinctions which will not stand for a moment in the light of the divine presence4 ,when once the consecration of ,god rested upon the head of any one1 that great and important fact became the standard and touchstone of all morality4 ,it placed the individual on entirely new and peculiar ground1 and rendered it imperative upon him to look at every thing from a new and peculiar point of view4 ,he was no longer to ask what became him as a man1 but what became him as a ,nazarite4 ,hence1 if his dearest friend lay dead by his side1 he was not to touch him4 ,he was called to keep himself apart from the defiling influence of death1 and all because 8the consecration of ,god was upon his head40 ,now1 in this entire subject of ,nazariteship1 it is needful for the reader to understand very distinctly that it is not by any means a question of the soul's salvation1 of eternal life1 or of the believer's perfect security in ,christ4 ,if this be not clearly seen1 it may lead the mind into perplexity and darkness4 ,there are two grand links in ,christianity which1 though very intimately connected1 are perfectly distinct1 namely1 the link of eternal life1 and the link of personal communion4 ,the former can never be snapped by any thing2 the latter can be snapped in a moment1 by the weight of a feather4 ,it is to the second of these that the doctrine of ,nazariteship pertains4 ,we behold in the person of the ,nazarite a type of one who sets out in some special path of devotedness or consecration to ,christ4 ,the power of continuance in this path consists in secret communion with ,god2 so that if the communion be interrupted1 the power is gone4 ,this renders the subject peculiarly solemn4 ,there is the greatest possible danger of attempting to pursue the path in the absence of that which constitutes the source of its power4 ,this is most disastrous1 and demands the utmost vigilance4 ,we have briefly glanced at the various things which tend to interrupt the ,nazarite's communion2 but it would be wholly impossible1 by any words of ours1 to set forth the moral effect of any attempt to keep up the appearance of ,nazariteship when the inward reality is gone4 ,it is dangerous in the extreme4 ,it is infinitely better to confess our failure1 and take our true place1 than to keep up a false appearance4 ,god will have reality2 and we may rest assured that1 sooner or later1 our weakness and folly will be made manifest to all4 ,it is very deplorable and very humbling when 8the ,nazarites1 that were purer than snow10 become 8blacker than a coal20 but it is far worse when those who have become thus black1 keep up the pretense of being white4 ,let us look at the solemn case of ,samson1 as set before us in the sixteenth chapter of ,judges4 ,he1 in an evil hour1 betrayed his secret and lost his power--lost it though he knew it not4 ,but the enemy soon knew it4 ,it was soon made manifest to all that the ,nazarite had defiled the head of his consecration4 8,and it came to pass1 when ,delilah pressed him daily with her words1 and urged him1 so that his soul was vexed unto death1 that he told her all his heart1 and said unto her1 #8,there hath not come a razor upon mine head2 for ,i have been a ,nazarite unto ,god from my mother's womb3 if ,i be shaven1 then my strength will go from me1 and ,i shall become weak1 and be like any other man4'0 7,ver4 #af1 #ag47 ,here1 alas6 was the betrayal of the deep and holy secret of all his power4 ,up to this1 his path had been one of strength and victory1 simply because it had been one of holy ,nazariteship4 ,but the lap of ,delilah proved too much for the heart of ,samson1 and what a thousand ,philistines could not do was done by the insnaring influence of a single woman4 ,samson fell from the lofty elevation of the ,nazarite down to the level of an ordinary man4 8,and when ,delilah saw that he had told her all his heart1 she sent and called for the lords of the ,philistines1 saying1 #8,come up this once1 for he hath showed me all his heart4' ,then the lords of the ,philistines came up unto her1 and brought money in their hand4 ,and she made him sleep upon her knees2 alas6 alas6 a fatal sleep to ,god's ,nazarite6 and she called for a man1 and she caused him to shave off the seven locks of his head2 and she began to afflict him1 and his strength went from him4 ,and she said1 #8,the ,philistines be upon thee1 ,samson4' ,and he awoke out of his sleep1 and said1 #8,i will go out as at other times before1 and shake myself4' ,and he wist not that the ,lord was departed from him4 ,but the ,philistines took him1 and put out his eyes1 and brought him down to ,gaza1 and bound him with fetters of brass2 and he did grind in the prison-house40 7,judges xvi4 #ah-ba47 ,oh1 reader1 what a picture6 ,how solemn6 how admonitory6 ,what a melancholy spectacle was ,samson--going out to shake himself1 8as at other times06 ,alas6 the 8as0 was out of place4 ,he might shake himself1 but it was no longer 8as at other times10 for the power was gone2 the ,lord was departed from him1 and the once-powerful ,nazarite became a blind prisoner2 and instead of triumphing over the ,philistines1 he had to grind in their prison-house4 ,so much for yielding to mere nature4 ,samson never regained his liberty4 ,he was permitted1 through the mercy of ,god1 to gain one more victory over the uncircumcised2 but that victory cost him his life4 ,god's ,nazarites must keep themselves pure or lose their power4 ,in their case1 power and purity are inseparable4 ,they cannot get on without inward holiness2 and hence the urgent need of being ever on the watch against the various things which tend to draw away the heart1 distract the mind1 and lower the tone of spirituality4 ,let us ever keep before our souls those words of our chapter1 8,all the days of his separation he is holy unto the ,lord40 ,holiness is the grand and indispensable characteristic of all the days of ,nazariteship2 so that when once holiness is forfeited1 ,nazariteship is at an end4 ,what1 then1 it may be asked1 is to be done8 ,the scripture before us supplies the answer4--8,and if any man die very suddenly by him1 and he hath defiled the head of his consecration1 then he shall shave his head in the day of his cleansing2 on the seventh day shall he shave it4 ,and on the eighth day he shall bring two turtles1 or two young pigeons1 to the priest1 to the door of the tabernacle of the congregation2 and the priest shall offer the one for a sin-offering1 and the other for a burnt-offering1 and make an atonement for him1 for that he sinned by the dead1 and shall hallow his head that same day4 ,and he shall consecrate unto the ,lord the days of his separation1 and shall bring a lamb of the first year for a trespass-offering2 but the days that were before shall be lost1 because his separation was defiled40 7,num4 vi4 #i-ab47 ,here we find atonement1 in its two grand aspects1 as the only ground on which the ,nazarite could be restored to communion4 ,he had contracted defilement1 and that defilement could only be removed by the blood of the sacrifice4 ,we might deem it a very trifling matter to touch a dead body1 and particularly under such circumstances4 ,it might be said1 ,how could he help touching it1 when the man had suddenly dropped dead by his side8 ,to all this the reply is at once simple and solemn4 ,god's ,nazarites must maintain personal purity2 and1 moreover1 the standard by which their purity is to be regulated is not human1 but divine4 ,the mere touch of death was sufficient to break the link of communion2 and had the ,nazarite presumed to go on as though nothing had happened1 he would have been flying in the face of ,god's commandments1 and bringing down heavy judgment upon himself4 ,but1 blessed be ,god1 grace had made provision4 ,there was the burnt-offering--the type of the death of ,christ to ,godward2 there was the sin-offering--the type of that same death to usward2 and there was the trespass-offering--the type of the death of ,christ1 not only in its application to the root or principle of sin in the nature1 but also to the actual sin committed4 ,in a word1 it needed the full virtue of the death of ,christ to remove the defilement caused by the simple touch of a dead body4 ,this is peculiarly solemnizing4 ,sin is a dreadful thing in ,god's sight--most dreadful4 ,a single sinful thought1 a sinful look1 a sinful word1 is enough to bring a dark1 heavy cloud over the soul1 which will hide from our view the light of ,god's countenance1 and plunge us into deep distress and misery4 ,let us1 then1 beware how we trifle with sin4 ,let us remember that ere one stain of the guilt of sin--even the very smallest--could be removed1 the blessed ,lord ,jesus ,christ had to pass through all the unutterable horrors of ,calvary4 ,that intensely bitter cry1 8,my ,god1 ,my ,god1 why hast ,thou forsaken ,me80 is the only thing that can give us any proper idea of what sin is2 and into the profound depths of that cry no mortal or angel can ever enter4 ,but though we can never fathom the mysterious depths of the sufferings of ,christ1 we should at least seek to meditate more habitually upon ,his cross and passion1 and1 in this way1 reach a much deeper view of the awfulness of sin in the sight of ,god4 ,if1 indeed1 sin was so dreadful1 so abhorrent to a holy ,god1 that ,he was constrained to turn away the light of ,his countenance from that blessed ,one who had dwelt in ,his bosom from all eternity2 if ,he had to forsake ,him because ,he was bearing sin in ,his own body on the tree1 then what must sin be8 ,oh1 reader1 let us seriously consider these things4 ,may they ever have a place deep down in these hearts of ours1 that are so easily betrayed into sin4 ,how lightly1 at times1 do we think of that which cost the ,lord ,jesus every thing--not only life1 but that which is better and dearer than life1 even the light of ,god's countenance6 ,may we have a far deeper sense of the hatefulness of sin4 ,may we most sedulously watch against the bare movement of the eye in a wrong direction2 for we may rest assured that the heart will follow the eye1 and the feet will follow the heart1 and thus we get away from the ,lord1 lose the sense of ,his presence and ,his love1 and become miserable1 or1 if not miserable1 what is far worse1 dead1 cold1 and callous--8hardened through the deceitfulness of sin40 ,may ,god1 in ,his infinite mercy1 keep us from falling4 ,may we have grace to watch more jealously against every thing1 no matter what1 that might defile the head of our consecration4 ,it is a serious thing to get out of communion1 and a most perilous thing to attempt to go on in the ,lord's service with a defiled conscience4 ,true it is that grace pardons and restores1 but we never regain what we have lost4 ,this latter is set forth with solemn emphasis in the passage of ,scripture before us1--8,he shall consecrate unto the ,lord the days of his separation1 and shall bring a lamb of the first year for a trespass-offering2 but the days that were before shall be lost or1 shall fall1 as the margin reads it1 because his separation was defiled40 ,this is a point1 in our subject1 full of instruction and admonition for our souls4 ,when the ,nazarite became defiled by any means1 even by the touch of a dead body1 he had to begin over again4 ,it was not merely the days of his defilement that were lost1 or let fall1 but actually all the days of his previous ,nazariteship4 ,all went for nothing1 and this simply by reason of touching a dead body4 ,what does this teach us8 ,it teaches this1 at least1 that when we diverge1 the breadth of a hair1 from the narrow path of communion1 and get away from the ,lord1 we must return to the very point from which we set out1 and begin de novo4 ,we have many examples of this in ,scripture1 and it would be our wisdom to consider them1 and also to weigh the great practical truth which they illustrate4 ,take the case of ,abraham1 in his descent into ,egypt1 as recorded in ,genesis xii4 ,this was very evidently a divergence from his proper path4 ,and what was the consequence8 ,the days were lost1 or let fall1 and he had to get back to the point whence he had swerved1 and begin over again4 ,thus1 in ,genesis xii4 #h1 we read1 8,and he removed from thence unto a mountain on the east of ,bethel1 and pitched his tent1 having ,bethel on the west1 and ,hai on the east2 and there he builded an altar unto the ,lord1 and called on the name of the ,lord40 ,then1 after his return out of the land of ,egypt1 we read1 8,he went on his journeys from the south even to ,bethel1 unto the place where his tent had been at the beginning1 between ,bethel and ,hai1 unto the place of the altar which he had made there at the first2 and there ,abram called on the name of the ,lord40 7,gen4 xiii4 #c1 #d47 ,all the time spent in ,egypt went for nothing4 ,there was no altar there1 no worship1 no communion2 and ,abraham had to get back to the self-same point from which he had diverged1 and begin on the new4 ,thus it is in every case2 and this will account for the miserably slow progress which some of us make in our practical career4 ,we fail1 turn aside1 get away from the ,lord1 are plunged in spiritual darkness2 and then ,his voice of love reaches us1 in restoring power1 and brings us back to the point from which we had wandered2 our souls are restored1 but we have lost time and suffered incalculably4 ,this is most serious1 and it should lead us to walk with holy vigilance and circumspection1 so that we may not have to double back upon our path1 and lose what can never be regained4 ,true it is that our wanderings and our stumblings and our failings give us an insight into our own hearts1 teach us to distrust ourselves1 and illustrate the boundless and unchangeable grace of our ,god4 ,all this is quite true2 but still there is a very much higher way of learning both ourselves and ,god1 than by wandering1 stumbling1 or failing4 ,self1 in all the terrible depths of that word1 should be judged in the light of the divine presence2 and there1 too1 our souls should grow in the knowledge of ,god as ,he unfolds ,himself1 by the ,holy ,ghost1 in the face of ,jesus ,christ1 and in the precious pages of holy ,scripture4 ,this surely is the more excellent way of learning both ourselves and ,god2 and this1 too1 is the power of all true ,nazarite separation4 ,the soul that habitually lives in the sanctuary of ,god1 or1 in other words1 that walks in unbroken communion with ,god1 is the one who will have a just sense of what nature is1 in all its phases1 though it be not learnt by sad experience4 ,and not only so1 but he will have a deeper and juster sense of what ,god is in ,himself and to all who put their trust in ,him4 ,it is poor work to be learning self by experience4 ,we may depend upon it1 the true way to learn it is in communion2 and when we learn it thus1 we shall not be characterized by perpetually dwelling upon our personal vileness1 but rather we shall be occupied with that which is outside and above self altogether1 even the excellency of the knowledge of ,christ ,jesus our ,lord4 ,we shall1 in closing this section1 quote1 at length1 for the reader1 the statements of 8the law of the ,nazarite1 when the days of his separation are fulfilled3 he shall be brought unto the door of the tabernacle of the congregation2 and he shall offer his offering unto the ,lord1 one he lamb of the first year without blemish for a burnt-offering1 and one ewe lamb of the first year without blemish1 for a sin-offering1 and one ram without blemish for peace-offerings2 and a basket of unleavened bread1 cakes of fine flour mingled with oil1 and wafers of unleavened bread anointed with oil1 and their meat-offering1 and their drink-offering4 ,and the priest shall bring them before the ,lord1 and shall offer his sin-offering and his burnt-offering4 ,and he shall offer the ram for a sacrifice of peace-offerings unto the ,lord1 with the basket of unleavened bread3 the priest shall offer also his meat-offering and his drink-offering4 ,and the ,nazarite shall shave the head of his separation at the door of the tabernacle of the congregation1 and shall take the hair of the head of his separation1 and put it in the fire which is under the sacrifice of the peace-offerings4 ,and the priest shall take the sodden shoulder of the ram1 and one unleavened cake out of the basket1 and one unleavened wafer1 and shall put them upon the hands of the ,nazarite1 after the hair of his separation is shaven2 and the priest shall wave them for a wave-offering before the ,lord3 this is holy for the priest1 with the wave breast and the heave shoulder3 and after that the ,nazarite may drink wine4 ,this is the law of the ,nazarite who hath vowed1 and of his offering unto the ,lord for his separation1 beside that that his hand shall get3 according to the vow which he vowed1 so he must do after the law of his separation40 7,num4 vi4 #ac-ba47 ,this marvelous 8law0 leads us onward to something future1 when the full result of ,christ's perfect work shall appear1 and when ,he1 as the ,messiah of ,israel1 shall1 at the close of ,his ,nazarite separation1 taste true joy in ,his beloved people1 and in this earth4 ,the time will then have come for the ,nazarite to drink wine4 ,from all this ,he set ,himself apart1 for the accomplishment of that great work1 so fully set forth1 in all its aspects and in all its bearings1 in the foregoing 8law40 ,he is apart from the nation1 and apart from this world1 in the power of true ,nazariteship1 as ,he said to ,his disciples on that memorable night1 8,i will not drink henceforth ' of this fruit of the vine until that day when ,i drink it new with you in ,my ,father's kingdom40 7,matt4 xxvi4 #bi47 ,but there is a bright day coming1 when ,jehovah-,messiah shall rejoice in ,jerusalem and joy in ,his people4 ,the prophets1 from ,isaiah to ,malachi1 are full of the most glowing and soul-stirring allusions to that bright and blissful day4 ,to quote the passages would literally fill a volume4 ,but if the reader will turn to the closing section of ,isaiah's prophecy1 he will find a sample of that to which we refer1 and he will find many similar passages throughout the various books of the prophets4 ,we must not attempt to quote1 but we would warn the reader against the danger of being led astray by the uninspired headings attached to those magnificent passages which refer to ,israel's future1 such1 for example1 as 8,the blessings of the gospel0--8,the enlargement of the ,church40 ,these expressions are calculated to mislead many pious readers1 who are apt to take for granted that the headings are as much inspired as the text2 or1 if not inspired1 that they at least contain a correct statement of what the text sets forth4 ,the fact is1 there is not a syllable about the ,church from beginning to end of the prophets4 ,that the ,church can find most precious instruction1 light1 comfort1 and edification from this grand division of the inspired volume is blessedly true2 but she will do this just in proportion as she is enabled1 by the ,spirit's teaching1 to discern the real scope and object of this portion of the book of ,god4 ,to suppose for a moment that we can only derive comfort and profit from that which exclusively or primarily refers to ourselves1 would be to take a very narrow1 if not an egotistical1 view of things4 ,can we not learn from the book of ,leviticus8 and yet who would assert that that section refers to the ,church8 ,no1 reader2 you may rest assured that a calm1 unprejudiced1 prayerful study of 8the law and the prophets0 will convince you that the great theme of both the one and the other is1 ,god's government of the world in immediate connection with ,israel4 ,true it is that throughout 8,moses and all the prophets0 there are things concerning 7the ,lord7 ,himself4 ,this is plain1 from ,luke xxiv4 #bg2 but it is 8,himself0 in ,his government of this world and of ,israel in particular4 ,if this fact be not distinctly seized1 we shall study the ,old ,testament with little intelligence or profit4 ,it may seem1 to some of our readers1 a strong statement to assert that there is nothing about the ,church1 properly so called1 throughout the prophets1 or indeed in the ,old ,testament2 but a statement or two from the inspired pen of ,st4 ,paul will settle the whole question for any one who is really willing to submit to the authority of holy ,scripture4 ,thus in ,romans xvi4 we read1 8,now to ,him that is of power to stablish you according to my gospel1 and the preaching of ,jesus ,christ1 according to the revelation of the mystery1 which was kept secret since the world began1 but now is made manifest1 and by the scriptures of the prophets evidently of the ,new ,testament1 according to the commandment of the everlasting ,god1 made known to all nations for the obedience of faith40 7,ver4 #be1 #bf47 ,so also in ,ephesians iii4 we read1 8,for this cause ,i ,paul1 the prisoner of ,jesus ,christ for you ,gentiles1 if ye have heard of the dispensation of the grace of ,god1 which is given me to you-ward2 how that by revelation ,he made known unto me the mystery2 7as ,i wrote afore in few words1 whereby1 when ye read1 ye may understand my knowledge in the mystery of ,christ27 which in other ages was not made known unto the sons of men1 as it is now revealed unto ,his holy apostles and prophets by the ,spirit2#g that the ,gentiles should be fellow-heirs1 and of the same body1 and partakers of ,his promise in ,christ by the gospel4444 ,and to make all men see what is the fellowship of the mystery1 which from the beginning of the world hath been ,,hid ,,in ,,god1 who created all things by ,jesus ,christ3 to the intent that now unto the principalities and powers in heavenly places might be known by the ,church the manifold wisdom of ,god40 7,ver4 #a-aj47 ,but we must not pursue this deeply interesting subject of the ,church2 we have merely referred to the foregoing plain passages of ,scripture1 in order to settle the reader's mind as to the fact that the doctrine of the ,church1 as taught by ,paul1 finds no place in the pages of the ,old ,testament2 and therefore1 when he reads the prophets and meets the words 8,israel10 8,jerusalem10 8,zion10 he is not to apply such terms to the ,church of ,god1 inasmuch as they belong to the literal people of ,israel1 the seed of ,abraham1 the land of ,canaan1 and the city of ,jerusalem4#h ,god means what ,he says1 and therefore we must not countenance aught that borders upon or looks like a loose and irreverent mode of handling the ,word of ,god4 ,when the ,spirit speaks of ,jerusalem1 ,he means ,jerusalem2 if ,he meant the ,church1 ,he would say so4 ,we should not attempt to treat a respectable human document as we treat the inspired volume4 ,we take it for granted that a man not only knows what he means to say1 but says what he means2 and if this be so in regard to a poor fallible mortal1 how much more so in regard to the only wise and living ,god1 who cannot lie8 ,but we must draw this section to a close1 and leave the reader to meditate alone upon the ordinance of the ,nazarite1 so pregnant with sacred teaching for the heart4 ,we wish him to ponder1 in a special way1 the fact that the ,holy ,ghost has given us the full statement of the law of ,nazariteship in the book of ,numbers--the wilderness book4 ,and not only so1 but let him carefully consider the institution itself4 ,let him see that he understands why the ,nazarite was not to drink wine1 why he was not to shave his locks1 and why he was not to touch a dead body4 ,let him meditate upon these three things1 and seek to gather up the instruction contained therein4 ,let him ask himself1 ,do ,i really long to be a ,nazarite--to walk along the narrow path of separation unto ,god8 and if so1 am ,i prepared to surrender all those things which tend to defile1 to distract1 and to hinder ,god's ,nazarites8 ,and finally1 let him remember that there is a time coming when 8the ,nazarite may drink wine20 or1 in other words1 when there will be no need to watch against the varied forms of evil within or around2 all will be pure2 the affections may flow out without check2 the garments may flow around us without a girdle2 there will be no evil to lie separated from1 and therefore there will be no need of separation4 ,in a word1 there will be 8a new heavens and a new earth wherein dwelleth righteousness40 ,may ,god1 in ,his infinite mercy1 keep us until that blessed time1 in true consecration of heart unto ,himself4 99 99 99 99 99 ,the reader will observe that we here reach the close of a very distinct section of our book4 ,the camp is duly arranged2 every warrior is set in his proper place 7chap4 i1 ii472 every workman is set to his proper work 7chap4 iii1 iv472 the congregation is purified from defilement 7chap4 v472 provision is made for the highest character of separation to ,god 7chap4 vi474 ,all this is very marked4 ,the order is strikingly beautiful4 ,we have before us not only a cleansed and well-ordered camp1 but also a character of consecration to ,god beyond which it is impossible to go1 inasmuch as it is that which is only seen in its integrity in the life of our blessed ,lord ,jesus ,christ ,himself4 ,having then reached this lofty point1 nothing remains but for ,jehovah to pronounce ,his blessing upon the whole congregation1 and accordingly we get that blessing at the close of chapter vi2 and surely we may say1 a right royal blessing it is4 ,let us read and consider4 8,and the ,lord spake unto ,moses1 saying1 #8,speak unto ,aaron and unto his sons1 saying1 ,on this wise ye shall bless the children of ,israel1 saying unto them1 ,the ,lord bless thee and keep thee2 the ,lord make ,his face shine upon thee1 and be gracious unto thee4 ,the ,lord lift up ,his countenance upon thee1 and give thee peace4 ,and they shall put ,my name upon the children of ,israel2 and ,i will bless them4'0 ,this copious blessing flows through the channel of priesthood4 ,aaron and his sons are commissioned to pronounce this wonderful benediction4 ,god's assembly is to be blessed and kept of ,him continually2 it is ever to bask in the sunlight of ,his gracious countenance2 its peace is to flow as a river2 ,jehovah's name is to be called upon it2 ,he is ever there to bless4 ,what a provision6 ,oh that ,israel had entered into it1 and lived in the power of it6 ,but they did not4 ,they quickly turned aside1 as we shall see4 ,they exchanged the light of ,god's countenance for the darkness of ,mount ,sinai2 they abandoned the ground of grace and placed themselves under law4 ,in place of being satisfied with their portion in the ,god of their fathers1 they lusted after other things4 7,compare ,psalm cv4 and cvi47 ,in place of the order1 the purity1 and the separation to ,god with which our book opens1 we have disorder1 defilement1 and giving themselves to idolatry4 ,but1 blessed be ,god1 there is a moment approaching in the which the magnificent benediction of ,numbers vi4 shall have its full application2 when ,israel's twelve tribes shall be ranged around that imperishable standard1 8,jehovah-shammah0 7,ezek4 xlviii4 #ce472 when they shall be purified from all their defilements1 and consecrated unto ,god in the power of true ,nazariteship4 ,these things are set forth in the fullest and clearest manner throughout the pages of the prophets4 ,all these inspired witnesses1 without so much as one dissentient voice1 bear testimony to the glorious future in store for the literal ,israel4 ,they all point forward to that time when the heavy clouds which have gathered and still hang upon the nation's horizon shall be chased away before the bright beams of 8the ,sun of ,righteousness20 when ,israel shall enjoy a cloudless day of bliss and glory1 beneath the vines and fig-trees of that very land which ,god gave as an everlasting possession unto ,abraham1 ,isaac1 and ,jacob4 ,if we deny the foregoing1 we may as well cut out a large portion of the ,old ,testament1 and not a small part of the ,new1 for in both the one and the other the ,holy ,ghost doth most clearly and unequivocally bear testimony to this precious fact1 namely1 mercy1 salvation1 and blessing to the seed of ,jacob4 ,we hesitate not to declare our conviction that no one can possibly understand the prophets who does not see this4 ,there is a bright future in store for ,god's beloved1 though now rejected people4 ,let us beware how we deal with this fact4 ,it is a very grave matter to attempt to interfere1 in any wise1 with the true and proper application of the ,word of ,god4 ,if ,he has pledged ,himself to bless the nation of ,israel1 let us have a care how we seek to force the stream of blessing to flow in a different channel4 ,it is a serious thing to tamper with the declared purpose of ,god4 ,he has declared it to be ,his purpose to give the land of ,canaan an everlasting possession to the seed of ,jacob2 and if this be called in question1 we do not see how we can hold fast the integrity of any one portion of the ,word of ,god4 ,if we allow ourselves to trifle with a large division of the inspired canon--and most assuredly it is trifling with it when we seek to divert it from its true object--then what security have we in reference to the application of ,scripture at all8 ,if ,god does not mean what ,he says when ,he speaks of ,israel and the land of ,canaan1 how do we know that ,he means what ,he says when ,he speaks of the ,church and her heavenly portion in ,christ8 ,if the ,jew be robbed of his glorious future1 what security has the ,christian as to his8 ,reader1 let us remember that 8all not merely some of the promises of ,god are yea and ,amen in ,christ ,jesus20 and while we rejoice in the application of this precious statement to ourselves1 let us not seek to deny its application to others4 ,we most fully believe that the children of ,israel shall yet enjoy the full tide of blessing presented in the closing paragraph of ,numbers vi2 and until then1 the ,church of ,god is called to partake of blessings peculiar to herself4 ,she is privileged to know the presence of ,god with her and in her midst continually--to dwell in the light of ,his countenance--to drink of the river of peace--to be blessed and kept1 from day to day1 by ,him who never slumbers nor sleeps4 ,but let us never forget--yea1 let us deeply and constantly remember--that the practical sense and experimental enjoyment of these immense blessings and privileges will be in exact proportion to the measure in which the ,church seeks to maintain the order1 the purity1 and the ,nazarite separation to which she is called as the dwelling-place of ,god--the body of ,christ--the habitation of the ,holy ,ghost4 ,may these things sink down into our hearts1 and exert their sanctifying influence upon our whole life and character4 ,,chapter ,,vii4 ,this is the very longest section in the entire book of ,numbers4 ,it contains a detailed statement of the names of the twelve princes of the congregation1 and of their respective offerings on the occasion of the setting up of the tabernacle4 8,it came to pass on the day that ,moses had fully set up the tabernacle1 and had anointed it1 and sanctified it1 and all the instruments thereof1 both the altar and all the vessels thereof1 and had anointed them1 and sanctified them2 that the princes of ,israel1 heads of the house of their fathers1 who were the princes of the tribes1 and were over them that were numbered1 offered3 and they brought their offering before the ,lord1 six covered wagons1 and twelve oxen2 a wagon for two of the princes1 and for each one an ox2 and they brought them before the tabernacle4 ,and the ,lord spake unto ,moses1 saying1 #8,take it of them1 that they may be to do the service of the tabernacle of the congregation2 and thou shalt give them unto the ,levites1 to every man according to his service4' ,and ,moses took the wagons and the oxen1 and gave them unto the ,levites4 ,two wagons and four oxen he gave unto the sons of ,gershon1 according to their service2 and four wagons and eight oxen he gave unto the sons of ,merari1 according unto their service1 under the hand of ,ithamar1 the son of ,aaron the priest4 ,but unto the sons of ,kohath he gave none1 because the service of the sanctuary belonging unto them was that they should bear upon their shoulders40 7,ver4 #a-i47 ,we noticed1 when meditating on chapters iii4 and iv41 that the sons of ,kohath were privileged to carry all that was most precious of the instruments and furniture of the sanctuary2 hence they did not receive any of the princes' offering4 ,it was their high and holy service to bear upon their shoulders1 and not to make use of wagons or oxen4 ,the more closely we examine those things which were committed to the custody and charge of the ,kohathites1 the more we shall see that they set forth1 in type1 the deeper and fuller manifestations of ,god in ,christ4 ,the ,gershonites and ,merarites1 on the contrary1 had to do with those things which were more external4 ,their work was rougher and more exposed1 and therefore they were furnished with the needed help which the liberality of the princes placed at their disposal4 ,the ,kohathite did not want the aid of a wagon or an ox in his elevated service4 ,his own shoulder was to bear the precious mystic burden4 8,and the princes offered for dedicating of the altar in the day that it was anointed1 even the princes offered their offering before the altar4 ,and the ,lord said unto ,moses1 #8,they shall offer their offering1 each prince on his day1 for the dedicating of the altar4'0 ,an unspiritual reader1 in running his eye over this unusually long chapter1 might feel disposed to ask why so much space is occupied1 in an inspired document1 with what might be given in the compass of a dozen lines4 ,if a man were giving an account of the transaction of those twelve days1 he would1 in all probability1 have very briefly summed up all in one statement1 and told us that the twelve princes offered each such and such things4 ,but that would not have suited the divine mind at all4 ,god's thoughts are not as our thoughts1 nor ,his ways as our ways4 ,nothing could satisfy ,him but the fullest and most detailed account of each man's name1 of the tribe which he represented1 and of the offering which he made to the sanctuary of ,god4 ,hence this long chapter of eighty-nine verses4 ,each name shines out in its own distinctness3 each offering is minutely described and duly estimated4 ,the names and the offerings are not huddled promiscuously together4 ,this would not be like our ,god2 and ,he can only act like ,himself in whatever ,he does1 and speak like ,himself in whatever ,he says4 ,man may pass hastily or carelessly over gifts and offerings2 but ,god never can1 never does1 and never will4 ,he delights to record every little act of service1 every little loving gift4 ,he never forgets the smallest thing2 and not only does ,he not forget it ,himself1 but ,he takes special pains that untold millions shall read the record4 ,how little did those twelve princes imagine that their names and their offerings were to be handed down1 from age to age1 to be read by countless generations6 ,yet so it was1 for ,god would have it so4 ,he will enter upon what might seem to us tedious detail--yea1 if you please1 what man might deem tautology1 rather than omit a single name of any of ,his servants1 or a single item of their work4 ,thus1 in the chapter before us1 8each prince0 gets his own appointed day for the presenting of his offering1 and his own allotted space on the eternal page of inspiration1 in the which the most complete record of his gifts is inscribed by ,god the ,holy ,ghost4 ,this is divine4 ,and may we not say that this seventh chapter of ,numbers is one of those specimen-pages from the book of eternity1 on which the finger of ,god has engraved the names of ,his servants1 and the record of their work8 ,we believe it is2 and if the reader will turn to the twenty-third of second ,samuel1 and the sixteenth of ,romans1 he will find two similar pages4 ,in the former1 we have the names and the deeds of ,david's worthies2 in the latter1 the names and the deeds of ,paul's friends at ,rome4 ,in both1 we have an illustration of what1 we feel persuaded1 is true of all the saints of ,god and the servants of ,christ from first to last4 ,each one has his own special place on the roll1 and each one his place in the ,master's heart1 and all will come out by and by4 ,amongst ,david's mighty men we have 8the first three10 8the three10 and 8the thirty40 ,not one of 8the thirty0 ever attained a place among 8the three10 nor did one of 8the three0 ever reach to 8the first three40 ,nor this only4 ,every act is faithfully set down1 and the substance and style most accurately put before us4 ,we have the name of the man1 what he did1 and how he did it4 ,all is recorded1 with sedulous care and minuteness1 by the unerring and impartial pen of the ,holy ,ghost4 ,so also1 when we turn to that remarkable sample-page furnished in ,romans xvi1 we have all about ,phebe--what she was and what she did1 and what a solid basis she had on which to rest her claim upon the sympathy and succor of the assembly at ,rome4 ,then we have ,priscilla and ,aquila--the wife put first1--and how they had laid down their own necks for the life of the blessed apostle1 and earned his thanks and that of all the churches of the ,gentiles4 ,next we have 8the well-beloved ,epnetus20 and 8,mary1 who bestowed10 not merely labor1 but 8much labor0 on the apostle4 ,it would not have expressed the mind of the ,spirit1 or the heart of ,christ1 merely to say that ,epnetus was 8beloved10 or that ,mary had bestowed 8labor40 ,no2 the little adjuncts1 8well0 and 8much10 were necessary in order to set forth the exact status of each4 ,but we must not enlarge1 and we shall merely call the reader's attention to verse #ab4 ,why does not the inspired penman place 8,tryphena1 ,tryphosa10 and 8the beloved ,persis0 under one head8 ,why does he not assign them one and the same position8 ,the reason is perfectly beautiful--because he could only say of the two former that they had 8labored in the ,lord10 whereas it was due to the latter to add that she had 8labored much in the ,lord10 ,can aught be more discriminating8 ,it is 8the three10 8the first three10 and 8the thirty0 over again4 ,there is no promiscuous jumbling of names and services together--no haste--no inaccuracy4 ,we are told what each one was1 and what he did4 ,each one gets his own place1 and receives his own meed of praise4 ,and this1 be it observed1 is a specimen-page from the book of eternity4 ,how solemn6 and yet how encouraging6 ,there is not a single act of service which we render to our ,lord that will not be set down in ,his book2 and not only the substance of the act1 but the style of it also2 for ,god appreciates style as well as we do4 ,he loves a cheerful giver and a cheerful worker1 because that is precisely what ,he is ,himself4 ,it was grateful to ,his heart to see the tide of liberality flowing around ,his sanctuary from the representatives of the twelve tribes2 it was grateful to ,his heart to mark the actings of ,david's worthies1 in the day of his rejection2 it was grateful to ,his heart to trace the devoted path of the ,priscillas1 the ,aquilas1 and the ,phebes of a later date2 and1 we may add1 it is grateful to ,his heart1 in this day of so much lukewarmness and vapid profession1 to behold1 here and there1 a true-hearted lover of ,christ1 and a devoted worker in ,his vineyard4 ,may ,god's ,spirit stir up our hearts to more thorough devotedness4 ,may the love of ,christ constrain us1 more and more1 to live1 not unto ourselves1 but unto ,him who loved us and washed us from our scarlet sins in ,his most precious blood1 and made us all we are1 or ever hope to be4 ,,chapter ,,viii4 8,and the ,lord spake unto ,moses1 saying1 #8,speak unto ,aaron1 and say unto him1 ,when thou lightest the lamps1 the seven lamps shall give light over against the candlestick4' ,and ,aaron did so2 he lighted the lamps thereof over against the candlestick1 as the ,lord commanded ,moses4 ,and this work of the candlestick was of beaten gold1 unto the shaft thereof1 unto the flowers thereof1 was beaten work3 according unto the pattern which the ,lord had showed ,moses1 so he made the candlestick40 7,ver4 #a-d47 ,on reading the foregoing paragraph1 two things claim the reader's attention1 namely1 first1 the position which the type of the golden candlestick occupies2 and secondly1 the instruction which the type conveys4 ,it is not a little remarkable that the candlestick is the only part of the furniture of the tabernacle introduced in this place4 ,we have nothing about the golden altar1 nothing about the golden table4 ,the candlestick alone is before us1 and that not in its covering of blue and of badgers' skins1 as in chapter iv1 where it1 like all the rest1 is seen in its traveling-dress4 ,it is here seen lighted1 not covered4 ,it comes in between the offerings of the princes and the consecration of the ,levites1 and sheds forth its mystic light according to the commandment of the ,lord4 ,light cannot be dispensed with in the wilderness1 and therefore the golden candlestick must be stripped of its covering1 and allowed to shine in testimony for ,god1 which1 be it ever remembered1 is the grand object of every thing1 whether it be the offering of our substance1 as in the case of the princes2 or the dedication of our persons1 as in the case of the ,levites4 ,it is only in the light of the sanctuary that the true worth of any thing or any one can be seen4 ,hence1 the moral order of the whole of this part of our book is striking and beautiful2 indeed1 it is divinely perfect4 ,having read1 in chapter vii1 the lengthened statement of the princes' liberality1 we1 in our wisdom1 might suppose that the next thing in order would be the consecration of the ,levites1 thus presenting1 in unbroken connection1 8our persons and offerings40 ,but no2 the ,spirit of ,god causes the light of the sanctuary to intervene1 in order that we may learn in it the true object of all liberality and service in the wilderness4 ,is there not lovely moral appropriateness in this8 ,can any spiritual reader fail to see it8 ,why have we not the golden altar1 with its cloud of incense1 here8 why not the pure table1 with its twelve loaves8 ,because neither of these would have the least moral connection with what goes before or what follows after2 but the golden candlestick stands connected with both1 inasmuch as it shows us that all liberality and all work must be viewed in the light of the sanctuary1 in order to ascertain its real worth4 ,this is a grand wilderness-lesson1 and it is taught us here as blessedly as type can teach us4 ,in our progress through the book of ,numbers1 we have just read the account of the large-hearted liberality of the great heads of the congregation1 on the occasion of the dedication of the altar2 and we are about to read the record of the consecration of the ,levites2 but between the one and the other the inspired penman pauses1 in order to let the light of the sanctuary shine on both4 ,this is divine order4 ,it is1 we are bold to say1 one of the ten thousand illustrations which lie scattered over the surface of ,scripture1 tending to demonstrate the divine perfectness of the volume as a whole1 and of each book1 section1 and paragraph therein4 ,and we are glad--intensely glad to point out these precious illustrations to our reader1 as we pass along in his company4 ,we consider we are doing him good service herein2 and1 at the same time1 presenting our humble tribute of praise to that book which our ,father has graciously penned for us4 ,well indeed we know it does not need our poor testimony1 nor that of any mortal pen or mortal tongue2 but still it is our joy to render the testimony1 in the face of the enemy's manifold but futile attacks upon its inspiration4 ,the true source and character of all such attacks will become more and more manifest as we become more deeply1 livingly1 and experimentally acquainted with the infinite depths and divine perfections of the ,volume4 ,and hence it is that the internal evidences of holy ,scripture--its powerful effect upon ourselves1 no less than its intrinsic moral glories--its ability to judge the very roots of character and conduct1 no less than its admirable structure1 in all its parts--are the most powerful arguments in defense of its divinity4 ,a book that exposes me to myself--that tells me all that is in my heart--that lays bare the very deepest moral springs of my nature--that judges me thoroughly1 and at the same time reveals to me ,one who meets my every need--such a book carries its own credentials with it4 ,it craves not and needs not letters of commendation from man4 ,it stands in no need of his favor1 in no dread of his wrath4 ,it has often occurred to us that were we to reason about the ,bible as the woman of ,sychar reasoned about our ,lord1 we should reach as sound a conclusion about it as she reached about ,him4 8,come10 said this simple and happy reasoner1 8see a ,man which told me all things that ever ,i did3 is not this the ,christ80 ,may we not1 with equal force of reasoning1 say1 ,come1 see a book which told me all things that ever ,i did3 is not this the ,word of ,god8 ,yes1 truly2 and not only so1 but we may argue1 a fortiori1 inasmuch as the book of ,god not only tell us all that ever we did1 but all we think1 and all we say1 and all we are4 7,see ,rom4 iii4 #aj-ah2 ,matt4 xv4 #ai47 ,but is it that we despise external evidences8 ,far from it4 ,we delight in them4 ,we value every argument and every evidence calculated to strengthen the foundations of the heart's confidence in the divine inspiration of holy ,scripture2 and most assuredly we have abundance of such material4 ,the very history of the book itself1 with all its striking facts1 furnishes a broad tributary stream to swell the tide of evidence4 ,the history of its composition1 the history of its preservation1 the history of its translation from tongue to tongue1 the history of its circulation throughout earth's wide domain--in a word1 its entire history1 8surpassing fable1 and yet true10 forms a powerful argument in defense of its divine origin4 ,take1 for example1 that one fact of most commanding interest1 namely1 its having been kept for over a thousand years1 in the custody of those who would have gladly consigned it1 if they could1 to eternal oblivion4 ,is not this a telling fact8 ,yes2 and there are many such facts in the marvelous history of this peerless1 priceless ,volume4 ,but after allowing as wide a margin as may be desired1 in the which to insert the value of external evidences1 we return1 with unshaken decision1 to our statement1 that the internal evidences--the proofs to be gleaned from the book itself--form as powerful a defense as can be erected with which to stem the tide of skeptical and infidel opposition4 ,we shall not1 however1 pursue any further this line of thought into which we have been led1 while contemplating the remarkable position assigned to the golden candlestick in the book of ,numbers4 ,we felt constrained to say thus much in testimony to our most precious ,bible1 and having said it1 we shall return to our chapter1 and seek to gather up the instruction contained in its opening paragraph4 8,and the ,lord spake unto ,moses1 saying1 #8,speak unto ,aaron1 and say unto him1 ,when thou lightest the lamps1 the seven lamps shall give light over against the candlestick4'0 ,those 8seven lamps0 express the light of the ,spirit in testimony4 ,they were connected with the beaten shaft of the candlestick1 which typifies ,christ1 who1 in ,his ,person and work1 is the foundation of the ,spirit's work in the ,church4 ,all depends upon ,christ4 ,every ray of light in the ,church1 in the individual believer1 or in ,israel by and by1 all flows from ,christ4 ,nor is this all we learn from our type4 8,the seven lamps shall give light over against the candlestick40 ,were we to clothe this figure in ,new-,testament language1 we should quote our ,lord's words when ,he says to us1 8,let your light so shine before men1 that they may see your good works1 and glorify your ,father which is in heaven40 7,matt4 v4 #af47 ,wherever the true light of the ,spirit shines1 it will always yield a clear testimony to ,christ4 ,it will call attention not to itself1 but to ,him2 and this is the way to glorify ,god4 8,the seven lamps shall give light over against the candlestick40 ,this is a great practical truth for all ,christians4 ,the very finest evidence which can be afforded of true spiritual work is1 that it tends directly to exalt ,christ4 ,if attention be sought for the work or the workman1 the light has become dim1 and the ,minister of the sanctuary must use the snuffers4 ,it was ,aaron's province to light the lamps1 and he it was who trimmed them likewise4 ,in other words1 the light which1 as ,christians1 we are responsible to yield1 is not only founded upon ,christ1 but maintained by ,him1 from moment to moment1 throughout the entire night4 ,apart from ,him we can do nothing4 ,the golden shaft sustained the lamps2 the priestly hand supplied the oil and applied the snuffers4 ,it is all in ,christ1 from ,christ1 and by ,christ4 ,and more1 it is all to ,christ4 ,wherever the light of the ,spirit--the true light of the sanctuary--has shone in this wilderness world1 the object of that light has been to exalt the name of ,jesus4 ,whatever has been done by the ,holy ,ghost1 whatever has been said1 whatever has been written1 has had for its aim the glory of that blessed ,one2 and we may say with confidence1 that whatever has not that tendency--that aim1 is not of the ,holy ,ghost1 be it what it may4 ,there may be an immense amount of work done1 a great deal of apparent result reached1 a quantity of that which is calculated to attract human attention1 and elicit human applause1 and yet not one ray of light from the golden candlestick4 ,and why8 ,because attention is sought for the work1 or for those engaged in it4 ,man and his doings and sayings are exalted1 instead of ,christ4 ,the light has not been produced by the oil which the hand of the great ,high-,priest supplies2 and1 as a consequence1 it is false light1--it is a light which shines not over against the candlestick1 but over against the name or the actings of some poor mortal4 ,all this is most solemn1 and demands our deepest attention4 ,there is always the utmost danger when a man or his work becomes remarkable4 ,he may be sure ,satan is gaining his object1 when attention is drawn to aught or to any one but the ,lord ,jesus ,himself4 ,a work may be commenced in the greatest possible simplicity1 but1 through lack of holy watchfulness and spirituality on the part of the workman1 he himself1 or the results of his work1 may attract general attention1 and he may fall into the snare of the devil4 ,satan's grand and ceaseless object is to dishonor the ,lord ,jesus2 and if he can do this by what seems to be ,christian service1 he has achieved all the greater victory for the time4 ,he has no objection to work1 as such1 provided he can detach that work from the name of ,jesus4 ,he will ever mingle himself1 if he can1 with the work2 he will present himself amongst the servants of ,christ1 as he once presented himself amongst the sons of ,god2 but his object is ever one and the same1 namely1 to dishonor the ,lord4 ,he permitted the damsel in ,acts xvi4 to bear testimony to ,christ's servants1 and say1 8,these men are the servants of the ,most ,high ,god1 which show unto us the way of salvation20 but this was simply with a view to insnare those servants and mar their work4 ,he was defeated1 however1 because the light that emanated from ,paul and ,silas was the genuine light of the sanctuary1 and it shone only for ,christ4 ,they sought not a name for themselves2 and inasmuch as it was to them and not to their ,master that the damsel bore witness1 they refused the witness1 and chose rather to suffer for their ,master's sake than to be exalted at ,his expense4 ,this is a fine example for all the ,lord's workmen2 and if we turn1 for an instant1 to ,acts iii1 we shall find another very striking illustration4 ,there1 the light of the sanctuary shone out in the healing of the lame man1 and when attention was drawn1 unsought1 to the workmen1 we find ,peter and ,john1 at once1 with holy jealousy1 retiring behind their glorious ,master and giving all the praise to ,him4 8,and as the lame man which was healed held ,peter and ,john1 all the people ran together unto them in the porch that is called ,solomon's1 greatly wondering4 ,and when ,peter saw it1 he answered unto the people1 #8,ye men of ,israel1 why marvel ye at this8 or why look ye so earnestly on us1 as though by our own power or holiness we had made this man to walk8 ,the ,god of ,abraham1 and of ,isaac1 and of ,jacob1 the ,god of our fathers1 hath glorified ,,his ,,son ,,jesus4'0 ,here we have1 in very deed1 8the seven lamps giving their light over against the candlestick20 or1 in other words1 the sevenfold or perfect display of the ,spirit's light in distinct testimony to the name of ,jesus4 8,why10 said these faithful vessels of the ,spirit's light1 8look ye so earnestly on us80 ,no need of the snuffers here6--the light was undimmed4 ,it was1 no doubt1 an occasion which the apostles might have turned to their own account had they been so disposed4 ,it was a moment in the which they might have surrounded their own names with a halo of glory4 ,they might have raised themselves to a pinnacle of fame1 and drawn around them the respect and veneration of wondering1 if not worshiping1 thousands2 but had they done so1 they would have robbed their ,master1 falsified the testimony1 grieved the ,holy ,ghost1 and brought down upon themselves the just judgment of ,him who will not give ,his glory to another4 ,but no2 the seven lamps were shining brightly in ,jerusalem at this interesting moment4 ,the true candlestick was in ,solomon's porch just then1 and not in the temple2 at least1 the seven lamps were there1 and doing their appointed work most blessedly4 ,those honored servants sought no glory for themselves2 yea1 they instantly put forth all their energies in order to avert the wondering gaze of the multitude from themselves1 and fix it upon the only worthy ,one1 who1 though ,he had passed into the heavens1 was still working by ,his ,spirit on earth4 ,many other illustrations might be drawn from the pages of the ,acts of the ,apostles1 but the above will suffice to impress upon our hearts the great practical lesson taught in the golden candlestick1 with its seven lamps4 ,we are deeply sensible of our need of the lesson at this very moment4 ,there is always a danger of the work and the workman being more the object than the ,master4 ,let us be on our guard against this4 ,it is a sad evil4 ,it grieves the blessed ,spirit1 who ever labors to exalt the name of ,jesus4 ,it is offensive to the ,father1 who would ever be sounding in our ears and deep down in our hearts those words heard from an open heaven1 on the mount of transfiguration1 8,this is ,my beloved ,son1 in whom ,i am well pleased1 hear ye ,him40 ,it is in the most direct and positive hostility to the mind of heaven1 where every eye is fixed on ,jesus1 every heart occupied with ,jesus1 and where the one eternal1 universal1 unanimous cry shall be1 8,thou art worthy40 ,let us think of all this--think deeply--think habitually1 that so we may shrink from every thing bordering upon or savoring of the exaltation of man--of self--our doings and sayings and thinkings4 ,may we all more earnestly seek the quiet1 shady1 unobtrusive path where the spirit of the meek and lowly ,jesus will ever lead us to walk and serve4 ,in a word1 may we so abide in ,christ1 so receive from ,him1 day by day and moment by moment1 the pure oil1 that our light may shine1 without our thinking of it1 to ,his praise1 in whom alone we have ,,all1 and apart from whom we can do absolutely ,,nothing4 ,the remainder of the eighth chapter of ,numbers contains the record of the ceremonial connected with the consecration of the ,levites1 to which we have already referred in our notes on chapters iii4 and iv4 ,,chapter ,,ix4 8,and the ,lord spake unto ,moses in the wilderness of ,sinai1 in the first month of the second year after they were come out of the land of ,egypt1 saying1 #8,let the children of ,israel also keep the passover at his appointed season4 ,in the fourteenth day of this month1 at even1 ye shall keep it in his appointed season3 according to all the rites of it1 and according to all the ceremonies thereof1 shall ye keep it4' ,and ,moses spake unto the children of ,israel1 that they should keep the passover4 ,and they kept the passover on the fourteenth day of the first month1 at even1 in the wilderness of ,sinai3 according to all that the ,lord commanded ,moses1 so did the children of ,israel40 7,ver4 #a-e47 ,there are three distinct positions in which we find this great redemption-feast celebrated1 namely1 in ,egypt 7,ex4 xii471 in the wilderness 7,num4 ix471 in the land of ,canaan 7,josh4 v474 ,redemption lies at the foundation of every thing connected with the history of ,god's people4 ,are they to be delivered from the bondage1 the death1 and the darkness of ,egypt8 it is by redemption4 ,are they to be borne along through all the difficulties and dangers of the desert8 it is on the ground of redemption4 ,are they to walk across the ruins of the frowning walls of ,jericho1 and plant their feet upon the necks of the kings of ,canaan8 it is in virtue of redemption4 ,thus the blood of the paschal lamb met the ,israel of ,god amid the deep degradation of the land of ,egypt1 and delivered them out of it4 ,it met them in the dreary desert1 and carried them through it3 it met them on their entrance into the land of ,canaan1 and established them in it4 ,in a word1 then1 the blood of the lamb met the people in ,egypt1 it accompanied them through the desert1 and planted them in ,canaan4 ,it was the blessed basis of all the divine actings in them1 with them1 and for them4 ,was it a question of the judgment of ,god against ,egypt8 the blood of the lamb screened them from it4 ,was it a question of the numberless and nameless wants of the wilderness8 the blood of the lamb secured a full provision for them4 ,was it a question of the dreaded power of the seven nations of ,canaan8 the blood of the lamb was the sure and certain pledge of complete and glorious victory4 ,the moment we behold ,jehovah coming forth to act on behalf of ,his people1 on the ground of the blood of the lamb1 all is infallibly secured1 from first to last4 ,the whole of that mysterious and marvelous journey1 from the brick-kilns of ,egypt to the vine-clad hills and honeyed plains of ,palestine1 served but to illustrate and set forth the varied virtues of the blood of the lamb4 ,however1 the chapter which now lies open before us presents the passover entirely from a wilderness stand-point2 and this will account1 to the reader1 for the introduction of the following circumstance3 8,there were certain men which were defiled by the dead body of a man1 that they could not keep the passover on that day2 and they came before ,moses and before ,aaron on that day40 ,here was a practical difficulty--something abnormal1 as we say--something not anticipated1 and therefore the question was submitted to ,moses and ,aaron4 8,they came before ,moses0--the exponent of the claims of ,god1 8and before ,aaron0--the exponent of the provisions of the grace of ,god4 ,there seems something distinct and emphatic in the way in which both these functionaries are referred to4 ,the two elements of which they are the expression would be deemed essential in the solving of such a difficulty as that which here presented itself4 8,and those men said unto him1 #8,we are defiled by the dead body of a man2 wherefore are we kept back1 that we may not offer an offering of the ,lord in his appointed season among the children of ,israel8'0 ,there was the plain confession as to the defilement1 and the question raised was this3 ,were they to be derived of the holy privilege of coming before the ,lord in ,his appointed way8 ,was there no resource--no provision for such a case8 ,a deeply interesting question1 surely1 but one for which no answer had as yet been provided4 ,we have no such case anticipated in the original institution1 in ,exodus xii1 although we have there a very full statement of all the rites and all the ceremonies of the feast4 ,it was reserved for the wilderness to evolve this new point4 ,it was in the actual walk of the people--in the real practical details of desert life1 that the difficulty presented itself for which a solution had to be provided4 ,hence it is that the record of this entire affair is appropriately given in ,numbers1 the book of the wilderness4 8,and ,moses said unto them1 #8,stand still1 and ,i will hear what the ,lord will command concerning you4'0 ,lovely attitude6 ,moses had no answer to give2 but he knew who had1 and he waited on ,him4 ,this was the very best and wisest thing for ,moses to do4 ,he did not pretend to be able to give an answer4 ,he was not ashamed to say1 8,i do not know40 ,with all his wisdom and knowledge1 he did not hesitate to show his ignorance4 ,this is true knowledge--true wisdom4 ,it might be humiliating to one in ,moses' position to appear before the congregation or any members of it1 in the light of one ignorant on any question4 ,he who had led the people out of ,egypt1 he who had conducted them through the ,red ,sea1 he who had conversed with ,jehovah and received his commission from the great 8,i am10 could it be possible that he was unable to meet a difficulty arising out of such a simple case as that which was now before him8 was it indeed true that such an one as ,moses was ignorant as to the right course in reference to men defiled by a dead body8 ,how few there are who1 though not occupying such a lofty position as ,moses1 would not have attempted a reply of some sort to such a query4 ,but ,moses was the meekest man in all the earth4 ,he knew better than to presume to speak when he had nothing to say4 ,would that we more faithfully followed his example in this matter6 ,it would save us many a sad exhibition1 from many a blunder1 from many a false attempt4 ,moreover1 it would tend to make us very much more real1 more simple1 more unaffected4 ,we are ofttimes so silly as to be ashamed to expose our ignorance4 ,we foolishly imagine that our reputation for wisdom and intelligence is touched when we give utterance to that fine sentence1 so expressive of true moral greatness1 8,i don't know40 ,it is a total mistake4 ,we always attach much more weight and importance to the words of a man who never pretends to knowledge which he does not possess2 but a man who is always ready to speak1 in flippant self-confidence1 we are never ready to hear4 ,oh1 to walk1 at all times1 in the spirit of these lovely words1 8,stand still1 and ,i will hear what the ,lord will command06 8,and the ,lord spake unto ,moses1 saying1 #8,speak unto the children of ,israel1 saying1 ,if any man of you or of your posterity shall be unclean by reason of a dead body1 or be in a journey afar off1 yet he shall keep the passover unto the ,lord4 ,the fourteenth day of the second month1 at even1 they shall keep it1 and eat it with unleavened bread and bitter herbs4'0 ,there are two grand foundation-truths set forth in the passover1 namely1 redemption1 and the unity of ,god's people4 ,these truths are unchangeable3 nothing can ever do away with them4 ,failure there may be1 and unfaithfulness1 in various forms2 but those glorious truths of the eternal redemption and perfect unity of ,god's people remain in all their force and value4 ,hence that impressive ordinance which so vividly shadowed forth those truths was of perpetual obligation4 ,circumstances were not to interfere with it2 death or distance was not to interrupt it4 8,if any man of you or of your posterity shall be unclean by reason of a dead body1 or be in a journey afar off1 yet shall he keep the passover unto the ,lord40 ,so imperative1 indeed1 was it upon every member of the congregation to celebrate this feast1 that a special provision is made in ,numbers ix4 for those who were not up to the mark of keeping it according to the due order4 ,such persons were to observe it 8on the fourteenth day of the second month40 ,this was the provision of grace for all cases of unavoidable defilement or distance4 ,if the reader will turn to #b ,chronicles xxx1 he will see that ,hezekiah1 and the congregation in his day1 availed themselves of this gracious provision4 8,and there assembled at ,jerusalem much people to keep the feast of unleavened bread in the second month1 a very great congregation4444 ,then they killed the passover on the fourteenth day of the second month40 7,ver4 #ac1 #ae47 ,the grace of ,god can meet us in our greatest possible weakness1 if only that weakness be felt and confessed4#i ,but let not this most precious and comfortable truth lead us to trifle with sin or defilement4 ,though grace permitted the second month1 instead of the first1 it did not1 on that account1 allow any laxity as to the rites and ceremonies of the feast4 8,the unleavened bread and bitter herbs0 were always to have their place2 none of the sacrifice was to remain till the morning1 nor was a single bone of it to be broken4 ,god cannot allow any lowering of the standard of truth or holiness4 ,man1 through weakness1 failure1 or the power of circumstances1 might be behind the time2 but he must not be below the mark4 ,grace permitted the former2 holiness forbids the latter3 and if any one had presumed upon the grace to dispense with the holiness1 he would have been cut off from the congregation4 ,has this no voice for us8 ,assuredly it has4 ,we must ever remember1 as we pass along through the pages of this marvelous book of ,numbers1 that the things which happened unto ,israel are our types1 and that it is at once our duty and our privilege to hang over these types and seek to understand the holy lessons which they are designed of ,god to teach4 ,what1 then1 are we to learn from the regulations with respect to the passover in the second month8 ,why was ,israel so specially enjoined not to omit a single rite or ceremony on that particular occasion8 why is it that in this ninth chapter of ,numbers the directions for the second month are much more minute than those for the first8 ,it is not1 surely1 that the ordinance was more important in the one case than in the other1 for its importance1 in ,god's judgment1 was ever the same2 neither is it that there was a shade of difference in the order in either case1 for that1 too1 was ever the same4 ,still the fact must strike the reader who ponders the chapter before us that where reference is made to the celebration of the passover in the first month1 we simply read the words1 8according to all the rites of it1 and according to all the ceremonies thereof1 shall ye keep it20 but on the other hand1 when reference is made to the second month1 we have a most minute statement of what those rites and ceremonies were1--8,they shall eat it with unleavened bread and bitter herbs4 ,they shall leave none of it unto the morning1 nor break any bone of it3 according to all the ordinances of the passover they shall keep it40 7,compare verse #c with #aa1 #ab47 ,what1 we ask1 does this plain fact teach us8 ,we believe it teaches us1 most distinctly1 that we are never to lower the standard1 in the things of ,god1 because of failure and weakness on the part of ,god's people2 but rather1 on that very account1 to take special pains to hold the standard up1 in all its divine integrity4 ,no doubt1 there should be the deep sense of failure--the deeper the better2 but ,god's truth is not to be surrendered4 ,we can always reckon1 with confidence1 upon the resources of divine grace1 while seeking to maintain1 with unwavering decision1 the standard of divine truth4 ,let us seek to keep this ever in the remembrance of the thoughts of our hearts4 ,we are in danger1 on the one hand1 of forgetting the fact that failure has come in--yea1 gross failure1 unfaithfulness1 and sin2 and on the other hand1 we are in danger of forgetting1 in view of that failure1 the unfailing faithfulness of ,god in spite of everything4 ,the professing church has failed1 and become a perfect ruin2 and not only so1 but we ourselves have individually failed and helped on the ruin4 ,we should feel all this--feel it deeply--feel it constantly4 ,we should ever bear upon our spirits before our ,god the deep and heart-subduing consciousness of how sadly and how shamefully we have behaved ourselves in the house of ,god4 ,it would be adding immensely to our failure were we ever to forget that we have failed4 ,the most profound humility and the deepest brokenness of spirit become us in the remembrance of all this2 and these inward feelings and exercises will surely express themselves in a lowly walk and carriage in the midst of the scene in which we move4 8,nevertheless the foundation of ,god standeth sure1 having this seal1 #8,the ,lord knoweth them that are ,his4' ,and1 #8,let every one that nameth the name of ,christ depart from iniquity4'0 7#b ,tim4 ii4 #ai47 ,here is the resource of the faithful1 in view of the ruins of christendom4 ,god never fails1 never changes1 and we have simply to depart from iniquity and cling to ,him4 ,we are to do what is right1 and follow it diligently1 and leave results to ,him4 ,we would earnestly beg of the reader to give the foregoing line of thought his entire attention4 ,we want him to pause1 for a few moments1 and prayerfully consider the whole subject4 ,we are convinced that a due consideration of it1 in its two sides1 would greatly help us to pick our steps amid the surrounding ruins4 ,the remembrance of the ,church's condition1 and of our own personal unfaithfulness1 would keep us humble2 while1 at the same time1 the apprehension of ,god's unchanging standard1 and of ,his unswerving faithfulness1 would detach us from the evil around1 and keep us steady in the path of separation4 ,both together would effectually preserve us from empty pretension on the one hand1 and from laxity and indifference on the other4 ,we have ever to keep before our souls the humbling fact that we have failed1 and yet to hold fast that grand truth that ,god is faithful4 ,these are1 pre-eminently1 lessons for the wilderness--lessons for this very day--lessons for us4 ,they are suggested1 very forcibly1 by the inspired record of the passover in the second month--a record peculiar to the book of ,numbers--the great wilderness-book4 ,it is in the wilderness that human failure comes so fully out1 and in the wilderness the infinite resources of divine grace are displayed4 ,but once more1 let us reiterate the statement--and may it be engraved1 in characters deep and broad1 on our hearts--the richest provisions of divine grace and mercy afford no warrant whatever for lowering the standard of divine truth4 ,if any had pleaded defilement or distance as an excuse for not keeping the passover1 or for keeping it otherwise than as ,god had enjoined1 he would1 most assuredly1 have been cut off from the congregation4 ,and so with us2 if we consent to surrender any truth of ,god because failure has come in--if we1 in sheer unbelief of heart1 give up ,god's standard and abandon ,god's ground--if we draw a plea from the condition of things around us to shake off the authority of ,god's truth over the conscience1 or its formative influence upon our conduct and character1 it is very evident that our communion is suspended4#aj ,we would gladly pursue this great practical line of truth somewhat further1 but we must forbear1 and close this part of our subject by quoting for our reader the remainder of this wilderness record concerning the passover4 8,but the man that is clean1 and is not in a journey1 and forbeareth to keep the passover1 even the same soul shall be cut off from among his people2 because he brought not the offering of the ,lord in his appointed season1 that man shall bear his sin4 ,and if a stranger shall sojourn among you1 and will keep the passover unto the ,lord2 according to the ordinance of the passover1 and according to the manner thereof1 so shall he do3 ye shall have one ordinance1 both for the stranger and for him that was born in the land40 7,ver4 #ac1 #ad47 ,the willful neglect of the passover would argue1 on the part of an ,israelite1 a total want of appreciation of the benefits and blessings flowing out of his redemption and deliverance from the land of ,egypt4 ,the more deeply any one entered into the divine reality of that which had been accomplished on that memorable night1 in the which the congregation of ,israel found refuge and repose beneath the shelter of the blood1 the more earnestly would he long for the return of 8the fourteenth day of the first month10 that he might have an opportunity of commemorating that glorious occasion2 and if there was aught preventing his enjoying the ordinance in 8the first month10 the more gladly and thankfully would he avail himself of 8the second40 ,but the man who could be satisfied to go on1 from year to year1 without keeping the passover1 only proved that his heart was far away from the ,god of ,israel4 ,it were worse than vain for any one to speak of loving the ,god of his fathers1 and of enjoying the blessings of redemption1 while the very ordinance which ,god had appointed to set forth that redemption lay neglected from year to year4 ,and may we not1 to a certain extent1 apply all this to ourselves1 in reference to the matter of the ,lord's supper8 ,doubtless we may1 and that with very much profit4 ,there is this connection between the passover and the ,lord's supper1 that the former was the type1 the latter the memorial1 of the death of ,christ4 ,thus we read in #a ,corinthians v1 8,christ our passover is sacrificed for us40 ,this sentence establishes the connection4 ,the passover was the memorial of ,israel's redemption from the bondage of ,egypt1 and the ,lord's supper is the memorial of the ,church's redemption from the heavier and darker bondage of sin and ,satan4 ,hence1 as every true and faithful ,israelite would surely be found keeping the passover1 in the appointed season1 according to all the rites and ceremonies thereof1 so will every true and faithful ,christian be found celebrating the ,lord's supper1 in its appointed season1 and according to all the principles laid down in the ,new ,testament respecting it4 ,if an ,israelite had neglected the passover1 even on one single occasion1 he would have been cut off from the congregation4 ,such neglect was not to be tolerated in the assembly of old4 ,it was instantly visited with the divine displeasure4 ,and may we not ask1 in the face of this solemn fact1 ,is it nothing now--is it a matter of no moment for ,christians to neglect1 from week to week and month to month1 the supper of their ,lord8 ,are we to suppose that the ,one who1 in ,numbers ix1 declared that the neglecter of the passover should be cut off1 takes no account of the neglecter of the ,lord's table8 ,we cannot believe it for a moment4 ,for albeit it is not a question of being cut off from the ,church of ,god--the body of ,christ1 are we1 on that account to be negligent8 ,far be the thought4 ,yea1 rather should it have the blessed effect of stirring us up to greater diligence in the celebration of that most precious feast wherein we 8do show the ,lord's death till ,he come40 ,to a pious ,israelite1 there was nothing like the passover1 because it was the memorial of his redemption2 and to a pious ,christian1 there is nothing like the ,lord's supper1 because it is the memorial of his redemption and of the death of his ,lord4 ,of all the exercises in which the ,christian can engage1 there is nothing more precious1 nothing more expressive1 nothing that brings ,christ more touchingly or solemnly before his heart1 than the ,lord's supper4 ,he may sing about the ,lord's death1 he may pray about it1 he may read about it1 he may hear about it2 but it is only in the supper that he 8shows0 it forth4 8,and ,he took bread1 and gave thanks1 and brake it1 and gave unto them1 saying1 #8,this is ,my body1 which is given for you3 this do in remembrance of ,me4' ,likewise also the cup after supper1 saying1 #8,this cup is the new testament in ,my blood1 which is shed for you4'0 7,luke xxii4 #ai1 #bj47 ,here we have the feast instituted2 and when we turn to the ,acts of the ,apostles1 we read that1 8upon the first day of the week1 the disciples came together to break bread40 7,acts xx4 #g47 ,here we have the feast celebrated2 and lastly1 when we turn to the epistles1 we read1 8,the cup of blessing which we bless1 is it not the communion of the blood of ,christ8 ,the bread which we break1 is it not the communion of the body of ,christ8 ,for we being many are one loaf1 and one body2 for we are all partakers of that one loaf40 7#a ,cor4 x4 #af1 #ag47 ,and again1 8,for ,i have received of the ,lord that which also ,i delivered unto you1 ,that the ,lord ,jesus the same night in which ,he was betrayed took bread2 and when ,he had given thanks1 ,he brake it1 and said1 #8,take1 eat3 this is ,my body1 which is broken for you3 this do in remembrance of ,me4' ,after the same manner also ,he took the cup1 when ,he had supped1 saying1 #8,this cup is the new testament in ,my blood3 this do ye1 as oft as ye drink it1 in remembrance of ,me4' ,for as often as ye eat this bread1 and drink this cup1 ye do show the ,lord's death till ,he come40 7#a ,cor4 xi4 #bc-bf47 ,here we have the feast expounded4 ,and may we not say that in the institution1 the celebration1 and the exposition1 we have a threefold cord1 not easily broken1 to bind our souls to this most precious feast8 ,how is it1 then1 that1 in the face of all this holy authority1 any of ,god's people should be found neglecting the ,lord's table8 or1 looking at it in another aspect1 how is it that any of ,christ's members can be satisfied to go on for weeks1 and months1 and some all their days1 without ever remembering their ,lord in the way of ,his own direct and positive appointment8 ,we are aware that some professing ,christians regard this subject in the light of a return to ,jewish ordinances1 and as a coming down from the high ground of the ,church4 ,they look upon the ,lord's supper and baptism as inward spiritual mysteries1 and they consider that we are departing from true spirituality in insisting upon the literal observance of these ordinances4 ,to all this we very simply reply that ,god is wiser than we are4 ,if the ,lord ,christ instituted the supper2 if ,god the ,holy ,ghost led the early ,church to celebrate it2 and if ,he has also expounded it unto us1 who are we that we should set up our ideas in opposition to ,god8 ,no doubt1 the ,lord's supper should be an inward spiritual mystery to all who partake of it2 but it is also an outward1 literal1 tangible thing4 ,there is literal bread1 and literal wine--literal eating1 and literal drinking4 ,if any deny this1 they may1 with equal force1 deny that there are literal people gathered together4 ,we have no right to explain away ,scripture after such a fashion4 ,it is our happy and holy duty to submit to ,scripture--to bow down1 absolutely and implicitly1 to its divine authority4 ,nor is it merely a question of subjection to the authority of ,scripture4 ,it is that1 most assuredly1 as we have abundantly proved by quotation after quotation from the divine ,word2 and that alone is amply sufficient for every pious mind4 ,but there is more than this4 ,there is such a thing as the response of love in the heart of the ,christian1 answering to the love of the heart of ,christ4 ,is not this something8 ,ought we not to seek1 in some small degree1 to meet the love of such a heart8 ,if our blessed and adorable ,lord has1 in very deed1 appointed the bread and the wine1 in the supper1 as memorials of ,his broken body and shed blood2 if ,he has ordained that we should eat of that bread and drink of that cup1 in remembrance of ,him1 ought we not1 in the power of responsive affection1 to meet the desire of ,his loving heart8 ,surely no earnest ,christian will question this4 ,it ought ever to be the very joy of our hearts to gather around the table of our loving ,lord1 and remember ,him in the way of ,his appointment--to show forth ,his death till ,he come4 ,it is only marvelous to think that ,he should seek a place in the remembrance of such hearts as ours2 but so it is2 and it would be sad indeed if we1 on any ground1 and for any reason whatsoever1 should neglect that very feast with which ,he has linked ,his precious name4 ,this1 of course1 would not be the place to enter upon any thing like an elaborate exposition of the ordinance of the ,lord's supper4 ,we have sought to do this elsewhere4#aa ,what we specially desire here is1 to urge upon the ,christian reader the immense importance and deep interest of the ordinance as viewed on the double ground of subjection to the authority of ,scripture1 and responsive love to ,christ ,himself4 ,and furthermore1 we are anxious to impress all who may read these lines with a sense of the seriousness of neglecting to eat the ,lord's supper1 according to the ,scriptures4 ,we may depend upon it it is dangerous ground for any to attempt to set aside this positive institution of our ,lord and ,master4 ,it argues a wrong condition of soul altogether4 ,it proves that the conscience is not subject to the authority of the ,word1 and that the heart is not in true sympathy with the affections of ,christ4 ,let us therefore see to it that we are honestly endeavoring to discharge our holy responsibilities to the table of the ,lord--that we forbear not to keep the feast--that we celebrate it according to the order laid down by ,god the ,holy ,ghost4 ,thus much as to the passover in the wilderness1 and the impressive lessons which it conveys to our souls4 99 99 99 99 99 ,we shall now dwell for a few moments on the closing paragraph of our chapter1 which is as truly characteristic as any portion of the book4 ,in it we are called to contemplate a numerous host of men1 women1 and children1 traveling through a trackless wilderness1 8where there was no way0--passing over a dreary waste1 a vast sandy desert1 without compass or human guide4 ,what a thought6 what a spectacle6 ,there were those millions of people moving along without any knowledge of the route by which they were to travel1 as wholly dependent upon ,god for guidance as for food and all beside2 a thoroughly helpless pilgrim host4 ,they could form no plans for the morrow4 ,when encamped1 they knew not when they were to march1 and when on the march1 they knew not when or where they were to halt4 ,theirs was a life of daily and hourly dependence4 ,they had to look up for guidance4 ,their movements were controlled by the wheels of ,jehovah's chariot4 ,this1 truly1 was a wondrous spectacle4 ,let us read the record of it1 and drink into our souls its heavenly teaching4 8,and on the day that the tabernacle was reared up1 the cloud covered the tabernacle1 namely1 the tent of the testimony3 and at even1 there was upon the tabernacle as it were the appearance of fire1 until the morning4 ,so it was alway3 the cloud covered it by day1 and the appearance of fire by night4 ,and when the cloud was taken up from the tabernacle1 then after that the children of ,israel journeyed3 and in the place where the cloud abode1 there the children of ,israel pitched their tents4 ,at the commandment of the ,lord the children of ,israel journeyed1 and at the commandment of the ,lord they pitched3 as long as the cloud abode upon the tabernacle1 they rested in their tents4 ,and when the cloud tarried long upon the tabernacle many days1 then the children of ,israel kept the charge of the ,lord1 and journeyed not4 ,and so it was1 when the cloud was a few days upon the tabernacle2 according to the commandment of the ,lord they abode in their tents1 and according to the commandment of the ,lord they journeyed4 ,and so it was1 when the cloud abode from even unto the morning1 and that the cloud was taken up in the morning1 then they journeyed2 whether it was by day or by night that the cloud was taken up1 they journeyed4 ,or whether it were two days1 or a month1 or a year1 that the cloud tarried upon the tabernacle1 remaining thereon1 the children of ,israel abode in their tents1 and journeyed not2 but when it was taken up1 they journeyed4 ,at the commandment of the ,lord they rested in the tents1 and at the commandment of the ,lord they journeyed3 they kept the charge of the ,lord1 at the commandment of the ,lord by the hand of ,moses40 7,ver4 #ae-bc47 ,a more lovely picture of absolute dependence upon and subjection to divine guidance it were impossible to conceive than that presented in the foregoing paragraph4 ,there was not a footprint or a landmark throughout that 8great and terrible wilderness40 ,it was therefore useless to look for any guidance from those who had gone before4 ,they were wholly cast upon ,god for every step of the way2 they were in a position of constant waiting upon ,him4 ,this1 to an unsubdued mind--an unbroken will1 would be intolerable2 but to a soul knowing1 loving1 confiding1 and delighting in ,god1 nothing could be more deeply blessed4 ,here lies the real gist of the whole matter4 ,is ,god known1 loved1 and trusted8 ,if ,he be1 the heart will delight in the most absolute dependence upon ,him2 if not1 such dependence would be perfectly insufferable4 ,the unrenewed man loves to think himself independent--loves to fancy himself free--loves to believe that he may do what he likes1 go where he likes1 say what he likes4 ,alas6 it is the merest delusion4 ,man is not free3 he is the slave of ,satan4 ,it is now well-nigh six thousand years since he sold himself into the hands of that great spiritual slaveholder1 who has held him ever since1 and who holds him still4 ,yes1 ,satan holds the natural man--the unconverted1 unrepentant man in terrible bondage4 ,he has him bound hand and foot with chains and fetters which are not seen in their true character1 because of the gilding wherewith he has so artfully covered them4 ,satan rules man by means of his lusts1 his passions1 and his pleasures4 ,he forms lusts in the heart1 and then gratifies them with the things that are in the world2 and man vainly imagines himself free because he can gratify his desires4 ,but it is a melancholy delusion1 and sooner or later it will be found to be such4 ,there is no freedom save that with which ,christ makes his people free4 ,he it is who says1 8,ye shall know the truth1 and the truth shall make you free40 ,and again1 8,if the ,son shall make you free1 ye shall be free indeed40 7,john viii47 ,here is true liberty4 ,it is the liberty which the new nature finds in walking in the ,spirit1 and doing those things that are pleasing in the sight of ,god4 8,the service of the ,lord is perfect freedom40 ,but this service1 in all its departments1 involves the most simple dependence upon the living ,god4 ,thus it was with the only true and perfect ,servant that ever trod this earth4 ,he was ever dependent4 ,every movement1 every act1 every word--all ,he did1 and all ,he left undone--was the fruit of the most absolute dependence upon and subjection to ,god4 ,he moved when ,god would have ,him move1 and stood still when ,god would have ,him stand2 ,he spoke when ,god would have ,him speak1 and was silent when ,god would have ,him silent4 ,such was ,jesus when ,he lived in this world2 and we1 as partakers of ,his nature--,his life1 and having ,his ,spirit dwelling in us1 are called to walk in ,his steps1 and live a life of simple dependence upon ,god1 from day to day4 ,of this life of dependence1 in one special phase of it1 we have a graphic and beautiful type at the close of our chapter4 ,the ,israel of ,god--the camp in the desert--that pilgrim host--followed the movement of the cloud4 ,they had to look up for guidance4 ,this is man's proper work4 ,he was made to turn his countenance upward1 in contrast with the brute1 who is formed to look downward4#ab ,israel could form no plans4 ,they could never say1 8,to-morrow we shall go to such a place40 ,they were entirely dependent upon the movement of the cloud4 ,thus it was with ,israel1 and thus it should be with us4 ,we are passing through a trackless desert--a moral wilderness4 ,there is absolutely no way4 ,we should not know how to walk1 or where to go1 were it not for that one most precious1 most deep1 most comprehensive sentence which fell from the lips of our blessed ,lord1 8,i am the way40 ,here is divine1 infallible guidance4 ,we are to follow ,him4 8,i am the light of the world3 he that followeth ,me shall not walk in darkness1 but shall have the light of life40 7,john viii47 ,this is living guidance4 ,it is not acting according to the letter of certain rules and regulations2 it is following a living ,christ--walking as ,he walked1 doing as ,he did1 imitating ,his example in all things4 ,this is ,christian movement--,christian action4 ,it is keeping the eye fixed upon ,jesus1 and having the features1 traits1 and lineaments of ,his character imprinted on our new nature1 and reflected back or reproduced in our daily life and ways4 ,now this will assuredly involve the surrender of our own will1 our own plans1 our own management1 altogether4 ,we must follow the cloud3 we must wait ever1 wait only1 upon ,god4 ,we cannot say1 ,we shall go here or there1 do this or that1 to-morrow1 or next week4 ,all our movements must be placed under the regulating power of that one commanding sentence 7often1 alas6 lightly penned and uttered by us71 8,if the ,lord will40 ,oh that we better understood all this6 ,would that we knew more perfectly the meaning of divine guidance6 ,how often do we vainly imagine1 and confidently assert1 that the cloud is moving in that very direction which suits the bent of our inclination6 ,we want to do a certain thing1 or make a certain movement1 and we seek to persuade ourselves that our will is the will of ,god4 ,thus1 instead of being divinely guided1 we are self-deceived4 ,our will is unbroken1 and hence we cannot be guided aright2 for the real secret of being rightly guided--guided of ,god--is to have our own will thoroughly subdued4 8,the meek will ,he guide in judgment2 and the meek will ,he teach ,his way40 ,and again1 8,i will guide thee with ,mine eye40 ,but let us ponder the admonition1 8,be ye not as the horse1 or as the mule1 which have no understanding2 whose mouth must be held in with bit and bridle1 lest they come near unto thee40 7,ps4 xxxii47 ,if the countenance be turned upwards1 to catch the movement of the divine 8eye10 we shall not need the 8bit and bridle40 ,but here is precisely the point in which we so sadly fail4 ,we do not live sufficiently near to ,god to discern the movement of ,his eye4 ,the will is at work4 ,we want to have our own way1 and hence we are left to reap the bitter fruits thereof4 ,thus it was with ,jonah4 ,he was told to go to ,nineveh1 but he wanted to go to ,tarshish2 and circumstances seemed to favor2 providence seemed to point in the direction of his will4 ,but1 ah6 he had to find his place in the belly of the whale--yea1 in 8the belly of hell0 itself1 where 8the weeds were wrapped about his head40 ,it was there he learnt the bitterness of following his own will4 ,he had to be taught in the depths of the ocean the true meaning of the 8bit and bridle10 because he would not follow the gentler guidance of the eye4 ,but our ,god is so gracious1 so tender1 so patient8 ,he will teach and ,he will guide ,his poor feeble1 erring children4 ,he spares no pains with us4 ,he occupies ,himself continually about us1 in order that we may be kept from our own ways1 which are full of thorns and briars1 and walk in ,his ways1 which are pleasantness and peace4 ,there is nothing in all this world more deeply blessed than to lead a life of habitual dependence upon ,god2 to hang upon ,him moment by moment1 to wait on ,him and cling to ,him for every thing1 to have all our springs in ,him2 it is the true secret of peace1 and of holy independence of the creature4 ,the soul that can really say1 8,all my springs are in ,thee0 is lifted above all creature-confidences1 human hopes1 and earthly expectations4 ,it is not that ,god does not use the creature1 in a thousand ways1 to minister to us2 we do not at all mean this4 ,he does use the creature2 but if we lean upon the creature1 instead of leaning upon ,him1 we shall very speedily get leanness and barrenness into our souls4 ,there is a vast difference between ,god's using the creature to bless us1 and our leaning on the creature to the exclusion of ,him4 ,in the one case1 we are blessed and ,he is glorified2 in the other1 we are disappointed and ,he is dishonored4 ,it is well that the soul should deeply and seriously consider this distinction4 ,we believe it is constantly overlooked4 ,we imagine1 ofttimes1 that we are leaning upon and looking to ,god1 when1 in reality1 if we would only look honestly at the roots of things1 and judge ourselves in the immediate presence of ,god1 we should find an appalling amount of the leaven of creature-confidence4 ,how often do we speak of living by faith1 and of trusting only in ,god1 when1 at the same time1 if we would only look down into the depths of our hearts1 we should find there a large measure of dependence upon circumstances1 references to second causes1 and the like4 ,christian reader1 let us look well to this4 ,let us see to it that our eye is fixed upon the living ,god alone1 and not upon man whose breath is in his nostrils4 ,let us wait on ,him--wait patiently--wait constantly4 ,if we are at a loss for any thing1 let our direct and simple reference be to ,him4 ,are we at a loss to know our way1 to know whither we should turn1 what step we should take8 let us remember that ,he has said1 8,i am the way20 let us follow ,him4 ,he will make all clear1 bright1 and certain4 ,there can be no darkness1 no perplexity1 no uncertainty1 if we are following ,him2 for ,he has said1 and we are bound to believe1 8,he that followeth ,me shall not walk in darkness40 ,hence1 therefore1 if we are in darkness1 it is certain that we are not following ,him4 ,no darkness can ever settle down upon that blessed path along which ,god leads those who1 with a single eye1 seek to follow ,jesus4 ,but some one whose eye scans these lines may say1 or at least may feel disposed to say1 ,well1 after all1 ,i am in perplexity as to my path4 ,i really do not know which way to turn1 or what step to take4 ,if this be the language of the reader1 we would simply ask him this one question1 ,art thou following ,jesus8 ,if so1 thou canst not be in perplexity4 ,art thou following the cloud8 ,if so1 thy way is as plain as ,god can make it4 ,here lies the root of the whole matter4 ,perplexity and uncertainty is very often the fruit of the working of the will4 ,we are bent upon doing something which ,god does not want us to do at all--upon going somewhere that ,god does not want us to go4 ,we pray about it1 and get no answer2 we pray again and again1 and get no answer4 ,how is this8 ,why1 the simple fact is that ,god wants us to be quiet--to stand still--to remain just where we are4 ,wherefore1 instead of racking our brain and harassing our souls about what we ought to do1 let us do nothing1 but simply wait on ,god4 ,this is the secret of peace and calm elevation4 ,if an ,israelite in the desert had taken it into his head to make some movement independent of ,jehovah2 if he took it upon him to move when the cloud was at rest1 or to halt while the cloud was moving1 we can easily see what the result would have been4 ,and so it will ever be with us4 ,if we move when we ought to rest1 or rest when we ought to move1 we shall not have the divine presence with us4 8,at the commandment of the ,lord they rested in the tents1 and at the commandment of the ,lord they journeyed40 ,they were kept in constant waiting upon ,god--the most blessed position that any one can occupy3 but it must be occupied ere its blessedness can be tasted4 ,it is a reality to be known1 not a mere theory to be talked of4 ,may it be ours to prove it all our journey through4 ,,chapter ,x4 8,and the ,lord spake unto ,moses1 saying1 #8,make thee two trumpets of silver2 of a whole piece shalt thou make them2 that thou mayest use them for the calling of the assembly1 and for the journeying of the camp4 ,and when they shall blow with them1 all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation4 ,and if they blow but with one trumpet1 then the princes1 which are heads of the thousands of ,israel1 shall gather themselves unto thee4 ,when ye blow an alarm1 then the camps that lie on the east parts shall go forward4 ,when ye blow an alarm the second time1 then the camps that lie on the south side shall take their journey3 they shall blow an alarm for their journeys4 ,but when the congregation is to be gathered together1 ye shall blow1 but ye shall not sound an alarm4 ,and the sons of ,aaron1 the priests1 shall blow with the trumpets2 and they shall be to you for an ordinance forever throughout your generations4 ,and if ye go to war in your land against the enemy that oppresseth you1 then ye shall blow an alarm with the trumpets2 and ye shall be remembered before the ,lord your ,god1 and ye shall be saved from your enemies4 ,also in the day of your gladness1 and in your solemn days1 and in the beginnings of your months1 ye shall blow with the trumpets over your burnt-offerings1 and over the sacrifices of your peace-offerings2 that they may be to you for a memorial before your ,god4 ,i am the ,lord your ,god4'0 7,ver4 #a-aj47 ,we have quoted the entire of this interesting passage for the reader in order that he may have before him1 in the veritable language of inspiration1 the lovely institution of 8the silver trumpets40 ,it comes in1 with striking fitness1 immediately after the instruction respecting the movement of the cloud1 and is bound up1 in a very marked way1 with the entire history of ,israel1 not only in the past1 but also in the future4 ,the sound of the trumpet was familiar to every circumcised ear4 ,it was the communication of the mind of ,god1 in a form distinct and simple enough to be understood by every member of the congregation1 however distant he might be from the source whence the testimony emanated4 ,god took care that each one in that vast assembly1 however far away1 should hear the silvery tones of the trumpet of testimony4 ,each trumpet was to be made of one piece1 and they fulfilled a double purpose4 ,in other words1 the source of the testimony was one1 however the object and practical result might vary4 ,every movement in the camp was to be the result of the sound of the trumpet4 ,was the congregation to be gathered in festive joy and worship8 it was by a certain sound of the trumpet4 ,were the tribes to be gathered in hostile array8 it was by a blast of the trumpet4 ,in a word1 the solemn assembly and the warlike host1 the instruments of music and the weapons of war1--all--all was regulated by the silver trumpet4 ,any movement1 whether festive1 religious1 or hostile1 that was not the result of that familiar sound1 could be but the fruit of a restless and unsubdued will1 which ,jehovah could by no means sanction4 ,the pilgrim host in the wilderness was as dependent upon the sound of the trumpet as upon the movement of the cloud4 ,the testimony of ,god1 communicated in that particular manner1 was to govern every movement throughout the many thousands of ,israel4 ,moreover1 it pertained to the sons of ,aaron1 the priests1 to blow with the trumpets1 for the mind of ,god can only be known and communicated in priestly nearness and communion4 ,it was the high and holy privilege of the priestly family to cluster around the sanctuary of ,god1 there to catch the first movement of the cloud1 and communicate the same to the most distant parts of the camp4 ,they were responsible to give a certain sound1 and every member of the militant host was equally responsible to yield a ready and an implicit obedience4 ,it would have been at once positive rebellion for any to attempt to move without the word of command1 or to refuse to move when once that word was given4 ,all had to wait upon the divine testimony1 and walk in the light thereof the very moment it was given4 ,to move without the testimony would be to move in the dark2 to refuse to move1 when the testimony was given1 would be to remain in the dark4 ,this is most simple and deeply practical4 ,we can have no difficulty in seeing its force and application in the case of the congregation in the wilderness4 ,but let us remember that all this was a type2 and further1 that it is written for our learning4 ,we are solemnly bound1 therefore1 to look into it2 we are imperatively called upon to seek to gather up and treasure up the great practical instruction contained in the singularly beautiful ordinance of the silver trumpet4 ,nothing could be more seasonable for the present moment4 ,it teaches a lesson to which the ,christian reader should give his most profound attention4 ,it sets forth1 in the most distinct manner possible1 that ,god's people are to be absolutely dependent upon and wholly subject to divine testimony in all their movements4 ,a child may read this in the type before us4 ,the congregation in the wilderness dared not assemble for any festive or religious object until they heard the sound of the trumpet2 nor could the men of war buckle on their armor till summoned forth by the signal of alarm to meet the uncircumcised foe4 ,they worshiped and they fought1 they journeyed and they halted1 in simple obedience to the trumpet-call4 ,it was not1 by any means1 a question of their likings or dislikings1 their thoughts1 their opinions1 or their judgment4 ,it was simply and entirely a question of implicit obedience4 ,their every movement was dependent upon the testimony of ,god1 as given by the priests from the sanctuary4 ,the song of the worshiper and the shout of the warrior were each the simple fruit of the testimony of ,god4 ,how beautiful6 how striking6 how instructive6 and1 let us add1 how deeply practical6 ,why do we dwell upon it8 ,because we firmly believe it contains a needed lesson for the day in which our lot is cast4 ,if there is one feature more characteristic than another of the present hour1 it is insubjection to divine authority--positive resistance of the truth when it demands unqualified obedience and self-surrender4 ,it is all well enough so long as it is truth setting forth1 with divine fullness and clearness1 our pardon1 our acceptance1 our life1 our righteousness1 our eternal security in ,christ4 ,this will be listened to and delighted in2 but the very moment it becomes a question of the claims and authority of that blessed ,one who gave ,his life to save us from the flames of hell and introduce us to the everlasting joys of heaven1 all manner of difficulties are started2 all sorts of reasonings and questions are raised2 clouds of prejudice gather around the soul1 and darken the understanding4 ,the sharp edge of truth is blunted or turned aside1 in a thousand ways4 ,there is no waiting for the sound of the trumpet2 and when it sounds1 with a blast as clear as ,god ,himself can give1 there is no response to the summons4 ,we move when we ought to be still1 and we halt when we ought to be moving4 ,reader1 what must be the result of this8 ,either no progress at all1 or progress in a wrong direction1 which is worse than none4 ,it is utterly impossible that we can advance in the divine life unless we yield ourselves1 without reserve1 to the word of the ,lord4 ,saved we may be1 through the rich aboundings of divine mercy1 and through the atoning virtues of a ,saviour's blood2 but shall we rest satisfied with being saved by ,christ1 and not seek1 in some feeble measure1 to walk with ,him and live for ,him8 ,shall we accept of salvation through the work which ,he has wrought1 and not long after deeper intimacy of communion with ,himself and more complete subjection to ,his authority in all things4 ,how would it have been with ,israel in the wilderness had they refused attention to the sound of the trumpet8 ,we can see it at a glance4 ,if1 for example1 they had presumed1 at any time1 to assemble for a festive or religious object1 without the divinely appointed summons1 what would have been the result8 or1 further1 had they taken it upon themselves to move forward on their journey1 or go forth to war1 ere the trumpet had sounded an alarm1 how would it have been8 or1 finally1 had they refused to move when called by the sound of the trumpet1 either to the solemn assembly1 the onward march1 or to the battle1 how would they have fared8 ,the answer is as plain as a sunbeam4 ,let us ponder it3 it has a lesson for us4 ,let us apply our hearts to it4 ,the silver trumpet settled and ordered every movement for ,israel of old3 the testimony of ,god ought to settle and order every thing for the ,church now4 ,that silver trumpet was blown by the priests of old3 that testimony of ,god is known in priestly communion now4 ,a ,christian has no right to move or act apart from divine testimony3 he must wait upon the word of his ,lord4 ,till he gets that1 he must stand still3 when he has gotten it1 he must go forward4 ,god can and does communicate ,his mind to ,his militant people now1 just as distinctly as ,he did to ,his people of old4 ,true1 it is not now by the sound of a trumpet1 or the movement of a cloud1 but by ,his ,word and ,spirit4 ,it is not by aught that strikes the senses that our ,father guides us2 but by that which acts on the heart1 the conscience1 and the understanding4 ,it is not by that which is natural1 but by that which is spiritual1 that ,he communicates ,his mind4 ,but let us be well assured of this1 that our ,god can and does give our hearts full certainty both as to what we should do and what we should not do1 as to where we should go and where we should not go4 ,it seems strange to be obliged to insist upon this--passing strange that any ,christian should doubt1 much less deny it2 and yet so it is4 ,we are often in doubt and perplexity2 and some there are who are ready to deny that there can be any such thing as certainty as to the details of daily life and action4 ,this surely is wrong4 ,cannot an earthly father communicate his mind to his child as to the most minute particulars of his conduct8 ,who will deny this8 ,and cannot our ,father communicate ,his mind to us1 as to all our ways1 from day to day8 ,unquestionably ,he can2 and let not the ,christian reader be robbed of the holy privilege of knowing his ,father's mind in reference to every circumstance of his daily life4 ,are we to suppose1 for a moment1 that the ,church of ,god is worse off in the matter of guidance than the camp in the desert8 ,impossible4 ,how is it1 then1 that one often finds ,christians at a loss as to their movements8 ,it must be owing to the lack of a circumcised ear to hear the sound of the silver trumpet1 and of a subject will to yield a response to the sound4 ,it may1 however1 be said that we are not to expect to hear a voice from heaven telling us to do this or that1 or to go hither or thither2 nor yet to find a literal text of ,scripture to guide us in the minor matters of our every-day history4 ,how1 for example1 is one to know whether he ought to visit a certain town1 and remain there a certain time8 ,we reply1 ,if the ear is circumcised1 you will assuredly hear the silver trumpet4 ,till that sounds1 never stir3 when it1 sounds1 never tarry4 ,this will make all so clear1 so simple1 so safe1 so certain4 ,it is the grand cure for doubt1 hesitancy1 and vacillation4 ,it will save us from the necessity of running for advice to this one and that one1 as to how we should act1 or where we should go4 ,and furthermore1 it will teach us that it is none of our business to attempt to control the actions or movements of others4 ,let each one have his ear open1 and his heart subject1 and then1 assuredly1 he will possess all the certainty that ,god can give him1 as to his every act and movement1 from day to day4 ,our ever-gracious ,god can give clearness and decision as to every thing4 ,if ,he does not give it1 no one can3 if ,he does1 no one need4 ,thus much as to the beautiful institution of the silver trumpet1 which we shall not pursue further now1 though1 as we have noticed above1 it is not confined1 in its application1 to ,israel in the wilderness1 but is bound up with their entire history right onward to the end4 ,thus we have the feast of trumpets1 the trumpet of the jubilee1 the blowing of trumpets over their sacrifices1 upon which we do not now dwell1 as our immediate object is to help the reader to seize the grand idea presented in the opening paragraph of our chapter4 ,may the ,holy ,spirit impress upon our hearts the needed lesson of 8the silver trumpets40 99 99 99 99 99 ,we have now reached1 in our meditations on this precious book1 the moment in the which the camp is called to move forward4 ,all is duly ordered1 according to that grand regulator1 8the commandment of the ,lord40 ,each man according to his pedigree1 and each tribe according to the standard thereof1 is in the divinely appointed place4 ,the ,levites are at their post1 each with his own clearly defined work to do4 ,full provision is made for the cleansing of the camp from every species of defilement2 and not only so1 but the lofty standard of personal holiness is unfurled1 and the fruits of active benevolence are presented4 ,then we have the golden candlestick and its seven lamps1 giving forth their pure and precious light4 ,we have the pillar of fire and of cloud2 and finally1 the double testimony of the silver trumpet4 ,in short1 nothing is lacking to the pilgrim host4 ,a vigilant eye1 a powerful hand1 and a loving heart have provided for every possible contingency1 so that the whole congregation in the wilderness1 and each member in particular1 might be 8thoroughly furnished40 ,this is only what we might expect4 ,if ,god undertakes to provide for any one1 or for any people1 the provision must1 of necessity1 be perfect4 ,it is wholly impossible that ,god could omit any one thing needful4 ,he knows all things and can do all things4 ,nothing can escape ,his vigilant eye2 nothing is beyond ,his omnipotent hand4 ,hence1 therefore1 all those who can truly say1 8,the ,lord is my ,shepherd10 may add1 without hesitancy or reserve1 8,i shall not want40 ,the soul that is1 in truth and reality1 leaning on the arm of the living ,god can never--shall never--want any good thing4 ,the poor foolish heart may imagine a thousand wants2 but ,god knows what we really want1 and ,he will provide for ,,all4 ,thus1 then1 the camp is ready to move2 but1 strange to say1 there is a departure from the order laid down in the opening of the book4 ,the ark of the covenant1 instead of reposing in the bosom of the camp1 goes in the very front4 ,in other words1 ,jehovah1 instead of remaining in the centre of the congregation to be waited upon there1 actually condescends1 in ,his marvelous1 illimitable grace1 to do the work of an avant-courier for ,his people4 ,but let us see what it is that leads to this touching display of grace4 8,and ,moses said unto ,hobab1 the son of ,raguel the ,midianite1 ,moses' father-in-law1 #8,we are journeying unto the place of which the ,lord said1 ,i will give it you2 come thou with us and we will do thee good2 for the ,lord hath spoken good concerning ,israel4' ,and he said unto him1 #8,i will not go2 but ,i will depart to mine own land1 and to my kindred4' ,and he said1 #8,leave us not1 ,i pray thee1 forasmuch as thou knowest how we are to encamp in the wilderness1 and thou mayest be to us instead of eyes4'0 ,now1 if we did not know something of our own hearts1 and the tendency thereof to lean on the creature rather than upon the living ,god1 we might well marvel at the above4 ,we might feel disposed to inquire1 ,what could ,moses possibly want with ,hobab's eyes8 ,was not ,jehovah sufficient8 ,did not ,he know the wilderness8 ,would ,he suffer them to go astray8 ,what of the cloud and the silver trumpet8 were they not better than ,hobab's eyes8 ,why1 then1 did ,moses seek for human aid8 ,alas6 alas6 we can but too well understand the reason4 ,we all know1 to our sorrow and loss1 the tendency of the heart to lean upon something that our eyes can see4 ,we do not like to occupy the ground of absolute dependence upon ,god for every step of the journey4 ,we find it hard to lean upon an unseen arm4 ,a ,hobab that we can see inspires us with more confidence than the living ,god whom we cannot see4 ,we move on with comfort and satisfaction when we possess the countenance and help of some poor fellow-mortal2 but we hesitate1 falter1 and quail when called to move on in naked faith in ,god4 ,these statements may seem strong2 but the question is1 are they true8 ,is there a ,christian who reads these lines that will not freely own that it is even so8 ,we are all prone to lean upon an arm of flesh1 and that1 too1 in the face of a thousand and one examples of the folly of so doing4 ,we have proved1 times without number1 the vanity of all creature-confidences1 and yet we will confide in the creature4 ,on the other hand1 we have1 again and again1 proved the reality of leaning upon the ,word and upon the arm of the living ,god4 ,we have found that ,he has never failed us1 never disappointed us--nay1 that ,he has always done exceeding abundantly above all that we ask or think2 and yet we are ever ready to distrust ,him1 ever ready to lean upon any broken reed1 and betake ourselves to any broken cistern4 ,thus it is with us2 but1 blessed be ,god1 ,his grace abounds toward us1 as it did toward ,israel on the occasion to which we are now referring4 ,if ,moses will look to ,hobab for guidance1 ,jehovah will teach ,his servant that ,he ,himself is all-sufficient as a guide4 8,and they departed from the mount of the ,lord three days' journey2 and the ark of the covenant of the ,lord went before them in the three days' journey1 to search out a resting-place for them40 ,what rich1 what precious grace6 ,in place of their finding a resting-place for ,him1 ,he would find a resting-place for them4 ,what a thought6 ,the mighty ,god1 the ,creator of the ends of the earth1 going through the wilderness to look out for a suitable camping-ground for a people who were ready1 at every turn in their path1 to murmur and rebel against ,him6 ,such is our ,god1--ever 8patient1 gracious1 powerful1 holy10--ever rising1 in the magnificence of ,his grace1 above all our unbelief and failure1 and proving ,himself superior1 in ,his love1 to all the barriers which our unfaithfulness would erect4 ,he most assuredly proved to ,moses and to ,israel that ,he was far better as a guide than ten thousand ,hobabs4 ,we are not told in this place whether ,hobab went or not4 ,he certainly refused the first appeal1 and perhaps the second likewise4 ,but we are told that the ,lord went with them4 8,the cloud of the ,lord was upon them by day1 when they went out of the camp40 ,blessed shelter in the wilderness6 ,blessed1 unfailing resource1 in every thing6 ,he went before ,his people to search them out a resting-place1 and when ,he had found a spot suited to their need1 ,he halted with them1 and spread a sheltering wing over them1 to protect them from every foe4 8,he found him in a desert land1 and in the waste howling wilderness2 ,he led him about1 ,he instructed him1 ,he kept him as the apple of ,his eye4 ,as an eagle stirreth up her nest1 fluttereth over her young1 spreadeth abroad her wings1 taketh them1 beareth them on her wings2 so the ,lord alone did lead him1 and there was no strange god with him40 7,deut4 xxxii4 #aj-ab47 8,he spread a cloud for a covering1 and fire to give light in the night40 7,ps4 cv4 #ci47 ,thus1 then1 all was provided for1 according to the wisdom1 power1 and goodness of ,god4 ,nothing was or could be lacking1 inasmuch as ,god ,himself was there4 8,and it came to pass1 when the ark set forward1 that ,moses said1 #8,rise up1 ,lord1 and let ,thine enemies be scattered1 and let them that hate ,thee flee before ,thee4' ,and when it rested1 he said1 #8,return1 ,o ,lord1 unto the many thousands of ,israel4'0 ,,chapter ,,xi4 ,hitherto we have been occupied1 in our study of this book1 with ,god's mode of ordering and providing for ,his people in the wilderness4 ,we have traveled over the first ten chapters1 and seen in them the illustration of the wisdom1 goodness1 and forethought of ,jehovah1 the ,god of ,israel4 ,but now we reach a point at which dark clouds gather around us4 ,up to this1 ,god and ,his actings have been before us2 but now we are called to contemplate man and his miserable ways4 ,this is ever sad and humiliating4 ,man is the same every where4 ,in ,eden1 in the restored earth1 in the wilderness1 in the land of ,canaan1 in the ,church1 in the millennium1 man is proved to be a total failure4 ,the very moment he moves1 he breaks down4 ,thus1 in the first two chapters of ,genesis ,god is seen acting as ,creator2 every thing is done and ordered in divine perfection1 and man is placed in the scene to enjoy the fruit of divine wisdom1 goodness1 and power4 ,but in chapter iii4 all is changed4 ,the moment man acts1 it is to disobey and bring in ruin and desolation4 ,so after the deluge1 when the earth had passed through that deep and dreadful baptism1 and when man again takes his place therein1 he exposes himself1 and proves that1 so far from being able to subdue and govern the earth1 he cannot even govern himself4 7,gen4 ix47 ,hardly had ,israel been brought out of ,egypt1 when they made the golden calf3 no sooner had the priesthood been set up1 than the sons of ,aaron offered strange fire3 directly ,saul was made king1 he proved willful and disobedient4 ,so also when we turn to the pages of the ,new ,testament1 we find the same thing4 ,no sooner is the ,church set up and adorned with ,pentecostal gifts1 than we hear the sad accents of murmuring and discontent4 ,in short1 man's history1 from first to last1 here1 there1 and every where1 is marked with failure4 ,there is not so much as a single exception from ,eden down to the close of the millennial day4 ,it is well to consider this solemn and weighty fact1 and to give it a deep place in the heart4 ,it is eminently calculated to correct all false notions as to man's real character and condition4 ,it is well to bear in mind that the awful sentence which struck terror into the heart of the voluptuous king of ,babylon has1 in point of fact1 been passed upon the entire human race1 and upon each individual son and daughter of fallen ,adam1 namely1 8,thou art weighed in the balance and found wanting40 ,has the reader fully accepted this sentence against himself8 ,this is a serious inquiry4 ,we feel imperatively called to press it home4 ,say1 reader1 art thou one of ,wisdom's children8 ,dost thou justify ,god and condemn thyself8 ,hast thou taken thy place as a self-destroyed1 guilty1 hell-deserving sinner8 ,if so1 ,christ is for thee4 ,he died to put away sin and to bear your many sins4 ,only trust ,him1 and all ,he is and has is thine4 ,he is thy wisdom1 thy righteousness1 thy sanctification1 and thy redemption4 ,all who simply and heartily believe in ,jesus have passed clean off the old ground of guilt and condemnation1 and are seen by ,god on the new ground of eternal life and divine righteousness4 ,they are accepted in the risen and victorious ,christ4 8,as ,he is1 so are we in this world40 7#a ,john iv4 #ag47 ,we would earnestly entreat the reader not to rest until this most momentous question is clearly and thoroughly settled in the light of ,god's own ,word and presence4 ,we pray that ,god the ,holy ,ghost may deeply exercise the heart and conscience of the unconverted and undecided reader1 and lead such to the ,saviour's feet4 ,we shall now proceed with our chapter4 8,and when the people complained1 it displeased the ,lord3 and the ,lord heard it3 and ,his anger was kindled2 and the fire of the ,lord burnt among them1 and consumed them that were in the uttermost parts of the camp4 ,and the people cried unto ,moses2 and when ,moses prayed unto the ,lord1 the fire was quenched4 ,and he called the name of the place ,taberah3 because the fire of the ,lord burnt among them4 ,and the mixed multitude that was among them fell a lusting3 and the children of ,israel also wept again1 and said1 #8,who shall give us flesh to eat8 ,we remember the fish which we did eat in ,egypt freely2 the cucumbers and the melons and the leeks and the onions and the garlic4 ,but now our soul is dried away2 there is nothing at all1 beside this manna1 before our eyes4'0 ,here the poor human heart lets itself thoroughly out4 ,its tastes and its tendencies are made manifest4 ,the people sigh after the land of ,egypt1 and cast back wistful looks after its fruits and its flesh-pots4 ,they do not say aught about the lash of the taskmaster and the toil of the brick-kilns4 ,there is total silence as to these things4 ,nothing is remembered now save those resources by which ,egypt had ministered to the lusts of nature4 ,how often is this the case with us6 ,when once the heart loses its freshness in the divine life--when heavenly things begin to lose their savor--when first love declines--when ,christ ceases to be a satisfying and altogether precious portion for the soul--when the ,word of ,god and prayer lose their charm1 and become heavy1 dull1 and mechanical1 then the eye wanders back toward the world1 the heart follows the eye1 and the feet follow the heart4 ,we forget1 at such moments1 what the world was to us when we were in it and of it4 ,we forget what toil and slavery1 what misery and degradation1 we found in the service of sin and ,satan1 and think only of the gratification and ease1 the freedom from those painful exercises1 conflicts1 and anxieties which attend upon the wilderness path of ,god's people4 ,all this is most sad1 and should lead the soul into the most profound self-judgment4 ,it is terrible when those who have set out to follow the ,lord begin to grow weary of the way and of ,god's provision4 ,how dreadful must those words have sounded in the ear of ,jehovah1 8,but now our soul is dried away3 there is nothing at all1 beside this manna1 before our eyes40 ,ah6 ,israel1 what more didst thou need8 ,was not that heavenly food enough for thee8 ,couldst thou not live upon that which the hand of thy ,god had provided for thee8 ,do we count ourselves free to ask such questions8 ,do we always find our heavenly ,manna sufficient for us8 ,what means the frequent inquiry raised by professing ,christians as to the right or wrong of such and such worldly pursuits and pleasures8 ,have we not even heard from the lips of persons making the very highest profession such words as these3 8,how are we to fill up the day8 ,we cannot be always thinking about ,christ and heavenly things3 we must have some little recreation40 ,is not this somewhat akin to ,israel's language in ,numbers xi8 ,yes1 truly2 and as is the language1 so is the acting4 ,we prove1 alas6 that ,christ is not enough for the heart1 by the palpable fact of our betaking ourselves to other things4 ,how often1 for example1 does the ,bible lie neglected for hours1 while the light and worthless literature of the world is greedily devoured4 ,what mean the well-thumbed newspaper and the almost dust-covered ,bible8 ,do not these things tell a tale8 ,is not this despising the manna1 and sighing after--nay1 devouring--the leeks and onions8 ,we specially call the attention of young ,christians to that which is now before us4 ,we are deeply impressed with a sense of their danger of falling into the very sin of ,israel as recorded in our chapter4 ,no doubt we are all in danger1 but the young amongst us are peculiarly so4 ,those of us who are advanced in life are not so likely to be drawn away by the frivolous pursuits of the world--by its concerts1 its flower-shows1 its pleasure-parties1 its vain songs and light literature4 ,but the young will have a dash of the world4 ,they long to taste it for themselves4 ,they do not find ,christ an all-sufficient portion for the heart4 ,they want recreation4 ,alas6 alas6 what a thought6 ,how sad to hear a ,christian say1 8,i want some recreation4 ,how can ,i fill up the day8 ,i cannot be always thinking of ,jesus40 ,we should like to ask all who speak thus1 ,how will you fill up eternity8 ,shall not ,christ be sufficient to fill up its countless ages8 ,shall you want recreation there8 will you sigh for light literature1 vain songs1 and frivolous pursuits there8 ,it will perhaps be said1 ,we shall be different then4 ,in what respect8 ,we have the divine nature2 we have the ,holy ,ghost2 we have ,christ for our portion2 we belong to heaven2 we are brought to ,god4--,but we have an evil nature in us4--,well1 are we to cater for that8 is it for that we crave recreation8 ,must we try to help our wretched flesh--our corrupt nature--to fill up the day8 ,nay1 we are called to deny it1 to mortify it1 to reckon it dead4 ,this is ,christian recreation4 ,this is the mode in which the saint is called to fill up his day4 ,how is it possible for us to grow in the divine life if we are only making provision for the flesh8 ,egypt's food cannot nourish the new nature2 and the great question for us is this3 ,which do we really mean to nourish and cherish8 the new1 or the old8 ,it must be obvious that the divine nature cannot possibly feed upon newspapers1 vain songs1 and light literature2 and hence1 if we give ourselves1 in any measure1 to these latter1 our souls must wither and droop4 ,may we have grace to think of these things--to think seriously4 ,may we so walk in the ,spirit that ,christ may ever be a satisfying portion for our hearts4 ,had ,israel in the wilderness walked with ,god1 they never could have said1 8,our soul is dried away3 there is nothing at all1 beside this manna1 before our eyes40 ,that manna would have been quite enough for them4 ,and so with us4 ,if we really walk with ,god in this wilderness world1 our souls shall be satisfied with the portion which ,he gives1 and that portion is1 a heavenly ,christ4 ,can ,he ever fail to satisfy8 ,does ,he not satisfy the heart of ,god8 ,does ,he not fill all heaven with ,his glory8 ,is ,he not the theme of angels' song1 and the object of their adoring homage and wondering worship8 ,is ,he not the one grand subject of everlasting counsels and purposes8 ,doth not the history of ,his ways overlap eternity8 ,what answer have we to give to all these queries8 ,what but a hearty1 unreserved1 unhesitating ,,yes8 ,well1 then1 is not this blessed ,one1 in the deep mystery of ,his ,person1 in the moral glory of ,his ways1 in the brightness and blessedness of ,his character--is not ,he enough for our hearts8 ,do we want aught beside8 ,must we get the newspaper1 or some light magazine1 to fill up the vacuum in our souls8 ,must we turn from ,christ to a flower-show or a concert8 ,alas6 that we should have to write thus4 ,it is most sad2 but it is most needful2 and we here put this question most pointedly to the reader3 ,dost thou really find ,christ insufficient to satisfy thy heart8 ,hast thou cravings which ,he does not fully meet8 ,if so1 thou art in a very alarming condition of soul1 and it behooves thee to look at once1 and to look closely1 into this solemn matter4 ,get down on thy face before ,god1 in honest self-judgment4 ,pour out thy heart to him4 ,tell ,him all4 ,own to ,him how thou hast fallen and wandered--as surely thou must have done when ,god's ,christ is not enough for thee4 ,have it all out in secret with thy ,god1 and take no rest until thou art fully and blessedly restored to communion with ,himself--to heart-fellowship with ,him about the ,son of ,his love4 ,but we must return to our chapter2 and in so doing1 we call the reader's attention to an expression full of weighty admonition for us1--8,and the mixed multitude that was among them fell a lusting2 and the children of ,israel also wept again40 ,there is nothing more damaging to the cause of ,christ or to the souls of ,his people than association with men of mixed principles4 ,it is very much more dangerous than having to do with open and avowed enemies4 ,satan knows this well1 and hence his constant effort to lead the ,lord's people to link themselves with those who are only half-and-half2 or1 on the other hand1 to introduce spurious materials--false professors--into the midst of those who are seeking1 in any measure1 to pursue a path of separation from the world4 ,we have repeated allusions to this special character of evil in the ,new ,testament4 ,we have it both prophetically1 in the ,gospels1 and historically1 in the ,acts and in the ,epistles4 ,thus we have the tares and the leaven in ,matthew xiii2 then1 in the ,acts1 we find persons attaching themselves to the assembly who were like the 8mixed multitude0 of ,numbers xi2 and finally1 we have apostolic reference to spurious materials introduced by the enemy for the purpose of corrupting the testimony and subverting the souls of ,god's people4 ,thus the apostle ,paul speaks of 8false brethren unawares brought in40 7,gal4 ii4 #d47 ,jude also speaks of 8certain men crept in unawares40 7,ver4 #d47 ,from all this we learn the urgent need of vigilance on the part of ,god's people2 and not only of vigilance1 but also of absolute dependence upon the ,lord1 who alone can preserve them from the entrance in of false materials1 and keep them free from all contact with men of mixed principles and doubtful character4 8,the mixed multitude0 is sure to 8fall a lusting10 and the people of ,god are in imminent danger of being drawn away from their proper simplicity1 and of growing weary of the heavenly ,manna--their proper food4 ,what is needed is1 plain decision for ,christ2 thorough devotedness to ,him and to ,his cause4 ,where a company of believers are enabled to go on in whole-heartedness for ,christ1 and in marked separation from this present world1 there is not so much danger of persons of equivocal character seeking a place among them2 though doubtless ,satan will always seek to mar the testimony by the introduction of hypocrites4 ,such persons do obtain an entrance1 and then by their evil ways bring reproach on the ,lord's name4 ,satan knew full well what he was doing when he led the mixed multitude to attach themselves to the congregation of ,israel4 ,it was not all at once that the effect of this admixture was made manifest4 ,the people had come forth with a high hand2 they had passed through the ,red ,sea1 and raised the song of victory on its banks4 ,all looked bright and promising2 but 8the mixed multitude0 were there notwithstanding1 and the effect of their presence was very speedily made apparent4 ,thus it is ever1 in the history of ,god's people4 ,we may notice1 in those great spiritual movements which have taken place from age to age1 certain elements of decay which at the first were hidden from view by the flowing tide of grace and energy2 but when that tide began to ebb1 then those elements made their appearance4 ,this is very serious1 and calls for much holy watchfulness4 ,it applies to individuals just as forcibly as to the people of ,god collectively4 ,in our early moments--our young days1 when zeal and freshness characterized us1 the spring-tide of grace rose so blessedly that many things were allowed to escape unjudged which were1 in reality1 seeds flung into the ground by the enemy's hand1 and which1 in due season1 are sure to germinate and fructify4 ,hence it follows that both assemblies of ,christians and individual ,christians should ever be on the watch-tower--ever keeping jealous guard lest the enemy gain an advantage in this matter4 ,where the heart is true to ,christ1 all is sure to come right in the end4 ,our ,god is so gracious1 ,he takes care of us and preserves us from a thousand snares4 ,may we learn to trust ,him and to praise ,him4 ,but we have further lessons to draw from the weighty section which lies open before us4 ,not only have we to contemplate failure on the part of the congregation of ,israel1 but even ,moses himself is seen faltering and almost sinking beneath the weight of his responsibility4 8,and ,moses said unto the ,lord1 #8,wherefore hast ,thou afflicted ,thy servant8 and wherefore have ,i not found favor in ,thy sight1 that ,thou layest the burden of all this people upon me8 ,have ,i conceived all this people8 have ,i begotten them1 that ,thou shouldest say unto me1 ,carry them in thy bosom1 as a nursing father beareth the sucking child1 unto the land which ,thou swarest unto their fathers8 ,whence should ,i have flesh to give unto all this people8 for they weep unto me1 saying1 ,give us flesh1 that we may eat4 ,i am not able to bear all this people alone1 because it is too heavy for me4 ,and if ,thou deal thus with me1 kill me1 ,i pray ,thee out of hand1 if ,i have found favor in ,thy sight2 and let me not see my wretchedness4'0 7,ver4 #aa-ae47 ,this is truly wonderful language4 ,it is not that we should think for a moment of dwelling upon the failures and infirmities of so dear and so devoted a servant as ,moses4 ,far be the thought4 ,it would ill become us to comment upon the actings or the sayings of one of whom the ,holy ,ghost has declared that 8he was faithful in all his house40 7,heb4 iii4 #b47 ,moses1 like all the ,old-,testament saints1 has taken his place amongst the 8spirits of just men made perfect10 and every inspired allusion to him throughout the pages of the ,new ,testament tends only to put honor upon him1 and to set him forth as a most precious vessel4 ,but still we are bound to ponder the inspired history now before us--history penned by ,moses himself4 ,true it is--blessedly true--that the defects and failures of ,god's people in ,old-,testament times are not commented upon in the ,new ,testament1 yet are they recorded with faithful accuracy in the ,old4 ,and wherefore8 is it not for our learning8 ,unquestionably4 8,whatsoever things were written aforetime were written for our learning1 that we through patience and comfort of the ,scriptures might have hope40 7,rom4 xv4 #d47 ,what1 then1 are we to learn from the remarkable outburst of feeling recorded in ,numbers xi4 #aa-ae8 ,we learn this at least1 that it is the wilderness that really brings out what is in the very best of us4 ,it is there we prove what is in our hearts4 ,and inasmuch as the book of ,numbers is emphatically the book of the wilderness1 it is just there we might expect to find all sorts of failure and infirmity fully unfolded4 ,the ,spirit of ,god faithfully chronicles every thing4 ,he gives us men as they are2 and even though it be a ,moses that 8speaks unadvisedly with his lips10 that very unadvised speaking is recorded for our admonition and instruction4 ,moses 8was a man subject to like passions as we are20 and it is very evident that in the portion of his history now before us1 his heart sinks under the tremendous weight of his responsibilities4 ,it will perhaps be said1 8,no wonder his heart should sink40 ,no wonder1 surely1 for his burden was far too heavy for human shoulders4 ,but the question is1 ,was it too heavy for divine shoulders8 ,was it really the case that ,moses was called to bear the burden alone8 ,was not the living ,god with him8 and was not ,he sufficient8 ,what did it matter whether ,god were pleased to act by one man or by ten thousand8 ,all the power1 all the wisdom1 all the grace1 was in ,him4 ,he is the fountain of all blessedness1 and1 in the judgment of faith1 it makes not one whit of difference as to the channel1 or whether there is one channel or a thousand and one4 ,this is a fine moral principle for all the servants of ,christ4 ,it is most needful for all such to remember that whenever the ,lord places a man in a position of responsibility1 ,he will both fit him for it and maintain him in it4 ,it is1 of course1 another thing altogether if a man will rush unsent into any field of work1 or any post of difficulty or danger4 ,in such a case1 we may assuredly look for a thorough breakdown1 sooner or later4 ,but when ,god calls a man to a certain position1 ,he will endow him with the needed grace to occupy it4 ,he never sends any one a warfare at his own charges1 and therefore all we have to do is to draw upon ,him for all we need4 ,this holds good in every case4 ,we can never fail if we only cling to the living ,god3 we can never run dry if we are drawing from the fountain4 ,our tiny springs will soon dry up2 but our ,lord ,jesus ,christ declares that 8he that believeth in ,me1 as the ,scripture hath said1 #8out of his belly shall flow rivers of living water4'0 ,this is a grand lesson for the wilderness4 ,we cannot get on without it4 ,had ,moses fully understood it1 he never would have given utterance to such words as these3 8,whence should ,i have flesh to give unto all this people80 ,he would have fixed his eye only upon ,god4 ,he would have known that he was but an instrument in the hands of ,god1 whose resources were illimitable4 ,assuredly1 ,moses could not supply that vast assembly with food even for a single day2 but ,jehovah could supply the need of every living thing1 and supply it forever4 ,do we really believe this8 ,does it not sometimes appear as though we doubted it8 ,do we not sometimes feel as though we were to supply instead of ,god8 and then is it any marvel if we quail and falter and sink8 ,well indeed might ,moses say1 8,i am not able to bear all this people alone1 because it is too heavy for me40 ,there was only one heart that could bear with such a company1 namely1 the heart of that blessed ,one who1 when they were toiling amid the brick-kilns of ,egypt1 had come down to deliver them1 and who1 having redeemed them out of the hand of the enemy1 had taken up ,his abode in their midst4 ,he was able to bear them1 and ,he alone4 ,his loving heart and mighty hand were alone adequate to the task2 and if ,moses had been in the full power of this great truth1 he would not and could not have said1 8,if ,thou deal thus with me1 kill me1 ,i pray ,thee1 out of hand1 if ,i have found favor in ,thy sight2 and let me not see my wretchedness40 ,this surely was a dark moment in the history of this illustrious servant of ,god4 ,it reminds us somewhat of the prophet ,elijah1 when he flung himself at the base of the juniper tree and entreated the ,lord to take away his life4 ,how wonderful to see those two men together on the mount of transfiguration6 ,it proves1 in a very marked way1 that ,god's thoughts are not as ours1 nor ,his ways as ours4 ,he had something better in store for ,moses and ,elias than aught that they contemplated4 ,blessed be ,his name1 ,he rebukes our fears by the riches of ,his grace1 and when our poor hearts would anticipate death and wretchedness1 ,he gives life1 victory1 and glory4 ,however1 we cannot but see that1 in shrinking from a position of weighty responsibility1 ,moses was really giving up a place of high dignity and holy privilege4 ,this seems most evident from the following passage3 8,and the ,lord said unto ,moses1 #8,gather unto ,me seventy men of the elders of ,israel1 whom thou knowest to be the elders of the people1 and officers over them2 and bring them unto the tabernacle of the congregation1 that they may stand there with thee4 ,and ,i will come down and talk with thee there2 and ,i will take of the spirit which is upon thee and will put it upon them2 and they shall bear the burden of the people with thee1 that thou bear it not thyself alone4'0 7,ver4 #af1 #ag47 ,was there any additional power gained by the introduction of seventy men8 ,not spiritual power1 certainly1 inasmuch as it was only the spirit that was upon ,moses after all4 ,true1 there were seventy men instead of one1 but the multiplication of men was no increase of spiritual power4 ,it saved ,moses trouble1 but it lost him dignity4 ,he was henceforth to be a joint-instrument instead of the sole one4 ,it may be said that ,moses 7blessed servant as he was67 did not want dignity for himself1 but rather sought a shady1 retired1 humble path4 ,no doubt2 but this does not touch the question before us4 ,moses1 as we shall see presently1 was the meekest man upon the face of the earth2 nor do we mean even to hint that any mere man would have done better under the circumstances4 ,but then we must seek to bear away with us the great practical lesson which our chapter so impressively teaches4 ,the very best of men fail2 and it seems exceedingly plain that ,moses1 in the eleventh chapter of ,numbers1 was not in the calm elevation of faith4 ,he appears1 for the moment1 to have lost that even balance of soul which is the sure result of finding one's centre in the living ,god4 ,we gather this1 not merely from the fact of his tottering beneath the weight of his responsibility2 but let us ponder the following paragraph3-- 8,and say thou unto the people1 ,sanctify yourselves against to-morrow1 and ye shall eat flesh2 for ye have wept in the ears of the ,lord1 saying1 #8,who shall give us flesh to eat8 for it was well with us in ,egypt3' therefore the ,lord will give you flesh1 and ye shall eat4 ,ye shall not eat one day1 nor two days1 nor five days1 neither ten days1 nor twenty days2 but even a whole month1 until it come out at your nostrils1 and it be loathsome unto you3 because that ye have despised the ,lord which is among you1 and have wept before ,him1 saying1 #8,why came we forth out of ,egypt8' ,and ,moses said1 #8,the people1 among whom ,i am1 are six hundred thousand footmen2 and ,thou hast said1 ,i will give them flesh1 that they may eat a whole month4 ,shall the flocks and the herds be slain for them to suffice them8 or shall all the fish of the sea be gathered together for them to suffice them8' ,and the ,lord said unto ,moses1 #8,is the ,lord's hand waxed short8 thou shalt see now whether ,my word will come to pass unto thee or not4'0 7,ver4 #ah-bc47 ,in all this we see the working of that spirit of unbelief which ever tends to limit the ,holy ,one of ,israel4 ,could not the almighty ,god1 the possessor of heaven and earth1 the ,creator of the ends of the earth--could not ,he provide flesh for six hundred thousand footmen8 ,alas6 it is just here we all so sadly fail4 ,we do not enter1 as we ought1 into the reality of having to do with the living ,god4 ,faith brings ,god into the scene1 and therefore it knows absolutely nothing of difficulties--yea1 it laughs at impossibilities4 ,in the judgment of faith1 ,god is the grand answer to every question--the grand solution of every difficulty4 ,it refers all to ,him2 and hence it matters not in the least to faith whether it be six hundred thousand or six hundred millions2 it knows that ,god is all-sufficient4 ,it finds all its resources in ,him4 ,unbelief says1 8,how can such and such things be80 ,it is full of 8,hows20 but1 faith has one great answer to ten thousand 8hows10 and that answer is1--,,god4 8,and ,moses went out1 and told the people the words of the ,lord1 and gathered the seventy men of the elders of the people1 and set them round about the tabernacle4 ,and the ,lord came down in a cloud1 and spake unto him1 and took of the spirit that was upon him1 and gave it unto the seventy elders2 and it came to pass1 that when the spirit rested upon them1 they prophesied1 and did not cease40 ,the true secret of all ministry is spiritual power4 ,it is not man's genius1 or man's intellect1 or man's energy2 but simply the power of the ,spirit of ,god4 ,this was true in the days of ,moses1 and it is true now4 8,not by might1 nor by power1 but by ,my ,spirit1 saith the ,lord of hosts40 7,zech4 iv4 #f47 ,it is well for all ministers to bear this ever in mind4 ,it will sustain the heart and give constant freshness to their ministry4 ,a ministry which flows from abiding dependence upon the ,holy ,ghost can never become barren4 ,if a man is drawing upon his own resources1 he will soon run dry4 ,it matters not what his powers may be1 or how extensive his reading1 or how vast his stores of information2 if the ,holy ,ghost be not the spring and power of his ministry1 it must1 sooner or later1 lose its freshness and its effectiveness4 ,how important1 therefore1 that all who minister1 whether in the gospel or in the ,church of ,god1 should lean continually and exclusively on the power of the ,holy ,ghost6 ,he knows what souls need1 and ,he can supply it4 ,but ,he must be trusted and used4 ,it will not do to lean partly on self and partly on the ,spirit of ,god4 ,if there be aught of self-confidence1 it will soon be made apparent4 ,we must really get at the bottom of all that belongs to self if we are to be the vessels of the ,holy ,ghost4 ,it is not--need we say it8--that there should not be holy diligence and earnestness in the study of ,god's ,word1 and in the study1 too1 of the exercises1 the trials1 the conflicts1 and the varied difficulties of souls4 ,quite the reverse4 ,we feel persuaded that the more absolutely we lean1 in self-emptiness1 upon the mighty power of the ,holy ,ghost1 the more diligently and earnestly we shall study both the ,book and the soul4 ,it would be a fatal mistake for a man to use professed dependence upon the ,spirit as a plea for neglecting prayerful study and meditation4 8,meditate upon these things2 give thyself wholly to them2 that thy profiting may appear to all40 7#a ,tim4 iv4 #ae47 ,but after all1 let it ever be remembered that the ,holy ,ghost is the ever-living1 never-failing spring of ministry4 ,it is ,he alone that can bring forth1 in divine freshness and fullness1 the treasures of ,god's ,word1 and apply them1 in heavenly power1 to the soul's present need4 ,it is not a question of bringing forth new truth1 but simply of unfolding the ,word itself1 and bringing it to bear upon the moral and spiritual condition of the people of ,god4 ,this is true ministry4 ,a man may speak a hundred times on the same portion of ,scripture1 to the same people1 and on each occasion he may minister ,christ in spiritual freshness to their souls4 ,and on the other hand1 a man may rack his brain to find out new subjects1 and new modes of handling old themes1 and all the while there may not be one atom of ,christ or of spiritual power in his ministry4 ,all this holds good in reference to the evangelist1 as well as to the teacher or pastor4 ,a man may be called to preach the gospel in the same place for years1 and he may1 at times1 feel burdened by the thought of having to address the same audience1 on the same theme1 week after week1 month after month1 year after year4 ,he may feel at a loss for something new--something fresh--some variety3 he may wish to get away into some new sphere1 where the subjects which are familiar to him will be new to the people4 ,it will greatly help such to remember that the one grand theme of the evangelist is ,christ2 the power to handle that theme is the ,holy ,ghost2 and the one to whom that theme is to be unfolded is the poor lost sinner4 ,now1 ,christ is ever new2 the power of the ,spirit is ever fresh2 the soul's condition and destiny ever intensely interesting4 ,furthermore1 it is well for the evangelist to bear in mind1 on every fresh occasion of rising to preach1 that those to whom he preaches are really ignorant of the gospel1 and hence he should preach as though it were the very first time his audience had ever heard the message1 and the first time he had ever delivered it4 ,for1 be it remembered1 the preaching of the gospel1 in the divine acceptation of the phrase1 is not a barren statement of mere evangelical doctrine--a certain form of words enunciated over and over again in wearisome routine4 ,far from it4 ,to preach the gospel is really to unfold the heart of ,god1 the ,person and work of ,christ2 and all this by the present energy of the ,holy ,ghost1 from the exhaustless treasury of holy ,scripture4 ,may all preachers keep these things before the mind1 and then it will not matter whether it be one preacher or seventy1 one man in the same place for fifty years1 or the same man in fifty different places in one year4 ,the question is not at all as to new men or new places1 but simply and entirely as to the power of the ,holy ,ghost unfolding ,christ to the soul4 ,thus in the case of ,moses1 as recorded in our chapter1 there was no increase of power3 it was the spirit that was upon him given to the seventy elders4 ,god can act by one man just as well as by seventy2 and if ,he does not act1 seventy are no more than one4 ,it is of the very utmost importance to keep ,god ever before the soul4 ,this is the true secret of power and freshness1 whether for the evangelist1 the teacher1 or any one else4 ,when a man can say1 8,all my springs are in ,god10 he need not be troubled as to a sphere of work1 or competency to fill it2 but when this is not so1 we can well understand why a man would sigh for a division of labor and responsibility4 ,we may remember1 at the opening of the book of ,exodus1 how unwilling ,moses was to go into ,egypt1 in simple dependence upon ,god1 and how readily he went in company with ,aaron4 ,thus it is ever4 ,we like something tangible--something that the eye can see and the hand can handle4 ,we find it hard to endure as seeing ,him who is invisible2 and yet the very props we lean upon often prove to be broken reeds that pierce the hand4 ,aaron proved to be a fruitful source of sorrow to ,moses2 and those whom we1 in our folly1 imagine to be indispensable coadjutors1 frequently turn out the very reverse4 ,oh that we may all learn to lean1 with an undivided heart and unshaken confidence1 upon the living ,god6 ,but we must draw this section to a close1 and ere doing so1 we shall just glance for a moment at the truly excellent spirit in which ,moses meets the new circumstances in which he had placed himself4 ,it is one thing to shrink from the weight of responsibility and care1 and it is quite another thing to carry one's self with grace and genuine humility toward those who are called to share that weight with us4 ,the two things are totally different1 and we may often see the difference strikingly illustrated4 ,in the scene now before us1 ,moses manifests that exquisite meekness which so specially characterized him4 8,but there remained two of the seventy men in the camp1 the name of the one was ,eldad1 and the name of the other ,medad3 and the spirit rested upon them2 and they were of them that were written1 but went not out unto the tabernacle3 and they prophesied in the camp4 ,and there ran a young man1 and told ,moses1 and said1 #8,eldad and ,medad do prophesy in the camp4' ,and ,joshua the son of ,nun1 the servant of ,moses1 one of his young men1 answered and said1 #8,my lord ,moses1 forbid them4' ,and ,moses said unto him1 #8,enviest thou for my sake8 ,would ,god that all the ,lord's people were prophets1 and that the ,lord would put ,his ,spirit upon them6'0 ,this is perfectly beautiful4 ,moses was far removed from that wretched spirit of envy which would let no one speak but himself4 ,he was prepared1 by grace1 to rejoice in any and every manifestation of true spiritual power1 no matter where or through whom4 ,he knew full well that there could be no right prophesying save by the power of the ,spirit of ,god2 and wherever that power was exhibited1 who was he that he should seek to quench or hinder8 ,would there were more of this excellent spirit6 ,may we each cultivate it4 ,may we have grace to rejoice unfeignedly in the testimony and service of all the ,lord's people1 even though we may not see eye to eye with them1 and though our mode and our measure may vary4 ,nothing can be more contemptible than that petty spirit of envy and jealousy which will not permit a man to take an interest in any work but his own4 ,we may rest assured that where the spirit of ,christ is in action in the heart1 there will be the ability to go out and embrace the wide field of our blessed ,master's work and all ,his beloved workmen3 there will be the hearty rejoicing in having the work done1 no matter who is the doer of it4 ,a man whose heart is full of ,christ will be able to say--and to say it without affectation1 ,provided the work is done--provided ,christ is glorified--provided souls are saved--provided the ,lord's flock is cared for and fed1 it matters nothing to me who does the work4 ,this is the right spirit to cultivate1 and it stands out in bright contrast with the narrowness and self-occupation which can only rejoice in work in which 8,i1 myself10 have a prominent place4 ,may the ,lord deliver us from all this1 and enable us to cherish that temper of soul expressed by ,moses when he said1 8,enviest thou for my sake8 ,would ,god that all the ,lord's people were prophets1 and that the ,lord would put ,his ,spirit upon them60 ,the closing paragraph of our chapter shows us the people in the miserable and fatal enjoyment of that for which their hearts had lusted4 8,he gave them their request1 but sent leanness into their soul40 ,they got what they longed for1 and found it death4 ,they would have flesh1 and with the flesh came the judgment of ,god4 ,this is most solemn4 ,may we heed the warning4 ,the poor heart is full of vain desires and hateful lusts4 ,the heavenly ,manna fails to satisfy4 ,there must be something else4 ,god allows us to have it4 ,but what then8 ,leanness--barrenness--judgment6 ,o ,lord1 keep our hearts fixed on ,thyself alone and at all times6 ,be ,thou the ever-satisfying portion of our souls1 while we tread this desert1 and till we see ,thy face in glory6 ,,chapter ,,xii4 ,the brief section of our book to which we now approach may be viewed in two distinct aspects3 in the first place1 it is typical or dispensational2 and in the second1 moral or practical4 ,in the union of ,moses with 8the ,ethiopian woman10 we have a type of that great and marvelous mystery1 the union of the ,church with ,christ her ,head4 ,this subject has come before us in our study of the book of ,exodus2 but we see it here in a peculiar light--as that which evokes the enmity of ,aaron and ,miriam4 ,the sovereign actings of grace draw forth the opposition of those who stand upon the ground of natural relationship and fleshly privilege4 ,we know1 from the teaching of the ,new ,testament1 that the extension of grace to the ,gentiles was that which ever elicited the fiercest and most terrible hatred of the ,jews4 ,they would not have it2 they would not believe in it2 nay1 they would not even hear of it4 ,there is a very remarkable allusion to this in the eleventh chapter of ,romans1 where the apostle1 referring to the ,gentiles1 says1 8,for as ye in times past have not believed ,god1 yet have now obtained mercy through their unbelief3 even so have these ,jews also now not believed in your mercy or1 in mercy to you1 that they also may obtain mercy40 7,ver4 #cj1 #ca4--,see ,greek47 ,this is precisely what we have typically presented in the history of ,moses4 ,he1 first of all1 presented himself to ,israel1 his brethren according to the flesh2 but they1 in unbelief1 rejected him4 ,they thrust him from them1 and would not have him4 ,this became1 in the sovereignty of ,god1 the occasion of mercy to the stranger2 for it was during the period of ,moses' rejection by ,israel that he formed the mystic and typical union with a ,gentile bride4 ,against this union ,miriam and ,aaron speak1 in the chapter before us1 and their opposition brings down the judgment of ,god4 ,miriam becomes leprous--a poor defiled thing--a proper subject of mercy1 which flows out to her through the intercession of the very one against whom she had spoken4 ,the type is complete and most striking4 ,the ,jews have not believed in the glorious truth of mercy to the ,gentiles1 and therefore wrath has come upon them to the uttermost4 ,but they will be brought in by and by1 on the ground of simple mercy1 just as the ,gentiles have come in4 ,this is very humiliating to those who sought to stand on the ground of promise and national privilege2 but thus it is in the dispensational wisdom of ,god1 the very thought of which draws forth from the inspired apostle that magnificent doxology1 8,o the depth of the riches both of the wisdom and knowledge of ,god6 how unsearchable are ,his judgments1 and ,his ways past finding out6 ,for who hath known the mind of the ,lord8 or who hath been ,his counselor8 or who hath first given to ,him1 and it shall be recompensed unto him again8 ,for of ,him1 and through ,him1 and to ,him1 are all things3 to whom be glory forever4 ,amen40 ,thus much as to the typical bearing of our chapter4 ,let us now look at it in its moral and practical bearing4 8,and ,miriam and ,aaron spake against ,moses because of the ,ethiopian woman whom he had married3 for he had married an ,ethiopian woman4 ,and they said1 #8,hath the ,lord indeed spoken only by ,moses8 hath ,he not spoken also by us8' ,and the ,lord heard it4 7,now the man ,moses was very meek1 above all the men which were upon the face of the earth47 ,and the ,lord spake suddenly unto ,moses1 and unto ,aaron1 and unto ,miriam1 #8,come out1 ye three1 unto the tabernacle of the congregation4' ,and they three came out4 ,and the ,lord came down in the pillar of the cloud1 and stood in the door of the tabernacle1 and called ,aaron and ,miriam2 and they both came forth4 ,and ,he said1 #8,hear now ,my words3 ,if there be a prophet among you1 ,i the ,lord will make ,myself known unto him in a vision1 and will speak unto him in a dream4 ,my servant ,moses is not so1 who is faithful in all ,mine house4 ,with him will ,i speak mouth to mouth1 even apparently1 and not in dark speeches2 and the similitude of the ,lord shall he behold3 wherefore then were ye not afraid to speak against ,my servant ,moses8' ,and the anger of the ,lord was kindled against them2 and ,he departed4 ,and the cloud departed from off the tabernacle2 and1 behold1 ,miriam became leprous1 white as snow3 and ,aaron looked upon ,miriam1 and1 behold1 she was leprous40 7,ver4 #a-aj47 ,it is a most serious thing for any one to speak against the ,lord's servant4 ,we may rest assured that ,god will deal with it1 sooner or later4 ,in the case of ,miriam1 the divine judgment came down suddenly and solemnly4 ,it was a grievous wrong1 yea1 it was positive rebellion1 to speak against the one whom ,god had so markedly raised up and clothed with a divine commission2 and who1 moreover1 in the very matter of which they complained1 had acted in full consonance with the counsels of ,god1 and furnished a type of that glorious mystery which was hidden in ,his eternal mind1 even the union of ,christ and the ,church4 ,but in any case1 it is a fatal mistake to speak against the very feeblest and humblest of ,god's servants4 ,if the servant does wrong--if he is in error1 if he has failed in any thing--the ,lord ,himself will deal with him2 but let the fellow-servants beware how they attempt to take the matter into their hands1 lest they be found like ,miriam1 meddling to their own hurt4 ,it is very awful to hear1 at times1 the way in which people allow themselves to speak and write about ,christ's servants4 ,true1 these latter may give occasion2 they may have made mistakes1 and manifested a wrong spirit and temper2 but we must confess we feel it to be a very dreadful sin against ,christ to speak evil of ,his dear servants4 ,surely1 we ought to feel the weight and solemnity of these words3 8,wherefore then were ye not afraid to speak against ,my servant80 ,may ,god give us grace to watch against this sore evil4 ,let us see to it that we be not found doing that which is so offensive to ,him1 even speaking against those who are dear to ,his heart4 ,there is not a single one of ,god's people in whom we cannot find some good thing1 provided only we look for it in the right way4 ,let us be occupied only with the good2 let us dwell upon that1 and seek to strengthen and develop it in every possible way4 ,and on the other hand1 if we have not been able to discover the good thing in our brother and fellow-servant1 if our eye has only detected the crooked thing1 if we have not succeeded in finding the vital spark amid the ashes--the precious gem among the surrounding rubbish1 if we have only seen what was of mere nature1 why then let us1 with a loving and delicate hand1 draw the curtain of silence around our brother1 or speak of him only at the throne of grace4 ,so also when we happen to be in company with those who indulge in the wicked practice of speaking against the ,lord's people1 if we cannot succeed in changing the current of the conversation1 let us rise and leave the place1 thus bearing testimony against that which is so hateful to ,christ4 ,let us never sit by and listen to a backbiter4 ,we may rest assured he is doing the work of the devil1 and inflicting positive injury upon three distinct parties1 namely1 himself1 his hearer1 and the subject of his censorious remarks4 ,there is something perfectly beautiful in the way in which ,moses carries himself in the scene before us4 ,truly1 he proved himself a meek man1 not only in the matter of ,eldad and ,medad1 but also in the more trying matter of ,miriam and ,aaron4 ,as to the former1 instead of being jealous of those who were called to share his dignity and responsibility1 he rejoiced in their work1 and prayed that all the ,lord's people might taste the same holy privilege2 and as to the latter1 instead of cherishing any feeling of resentment against his brother and sister1 he was ready at once to take the place of intercession4--8,and ,aaron said unto ,moses1 #8,alas6 my lord1 ,i beseech thee1 lay not the sin upon us1 wherein we have done foolishly1 and wherein we have sinned4 ,let her not be as one dead1 of whom the flesh is half consumed when he cometh out of his mother's womb4' ,and ,moses cried unto the ,lord1 saying1 #8,heal her now1 ,o ,god1 ,i beseech ,thee4'0 7,ver4 #aa-ac47 ,here ,moses breathes the spirit of his ,master1 and prays for those who had spoken so bitterly against him4 ,this was victory--the victory of a meek man--the victory of grace4 ,a man who knows his right place in the presence of ,god is able to rise above all evil-speaking4 ,he is not troubled by it1 save for those who practice it2 he can afford to forgive it2 he is not touchy1 tenacious1 or self-occupied4 ,he knows that no one can put him lower than he deserves to be2 and hence if any speak against him1 he can meekly bow his head and pass on1 leaving himself and his cause in the hands of ,him who judgeth righteously1 and who will assuredly reward every man according to his works4 ,this is true dignity4 ,may we understand it somewhat better1 and then we shall not be so ready to take fire if any one thinks proper to speak disparagingly of us or of our work--nay1 more1 we shall be able to lift up our hearts in earnest prayer for them1 and thus draw down blessing on them and on our own souls4 ,the few closing lines of our chapter confirm the typical or dispensational view which we have ventured to suggest4 8,and the ,lord said unto ,moses1 #8,if her father had but spit in her face1 should she not be ashamed seven days8 let her be shut out from the camp seven days1 and after that let her be received in again4' ,and ,miriam was shut out from the camp seven days3 and the people journeyed not till ,miriam was brought in again4 ,and afterward the people removed from ,hazeroth and pitched in the wilderness of ,paran40 7,ver4 #ad-af47 ,we may regard ,miriam1 thus shut out of the camp1 as a figure of the present condition of the nation of ,israel1 who1 in consequence of their implacable opposition to the divine thought of mercy to the ,gentile1 are set aside2 but when the 8seven days0 have run their course1 ,israel shall be restored1 on the ground of sovereign mercy exercised toward them through the intercession of ,christ4 ,,chapter ,,xiii4 8,and the ,lord spake unto ,moses1 saying1 #8,send thou men that they may search the land of ,canaan1 which ,i give unto the children of ,israel3 of every tribe of their fathers shall ye send a man1 every one a ruler among them4' ,and ,moses by the commandment of the ,lord sent them from the wilderness of ,paran40 7,ver4 #a-c47 ,in order fully to understand the foregoing commandment1 we must look at it in connection with a passage in the book of ,deuteronomy1 where ,moses1 in going over the facts of ,israel's marvelous history in the wilderness1 reminds them of the following important and interesting circumstance3 8,and when we departed from ,horeb1 we went through all that great and terrible wilderness1 which ye saw by the way of the mountain of the ,amorites1 as the ,lord our ,god commanded us2 and we came to ,kadesh-barnea4 ,and ,i said unto you1 #8,ye are come unto the mountain of the ,amorites1 which the ,lord our ,god doth give unto us4 ,behold1 the ,lord thy ,god hath set the land before thee2 go up and possess it1 as the ,lord ,god of thy fathers hath said unto thee2 fear not1 neither be discouraged4' ,and ye came near unto me every one of you1 and said1 #8,we will send men before us1 and they shall search us out the land1 and bring us word again by what way we must go up1 and into what cities we shall come4'0 7,deut4 i4 #ai-bb47 ,now here we have the moral root of the fact stated in ,numbers xiii4 #b4 ,it is evident that the ,lord gave the commandment concerning the spies because of the moral condition of the people4 ,had they been governed by simple faith1 they would have acted on those soul-stirring words of ,moses1 8,behold1 the ,lord thy ,god hath set the land before thee3 go up and possess it1 as the ,lord ,god of thy fathers hath said unto thee2 fear not1 neither be discouraged40 ,there is not a single syllable about spies in this splendid passage4 ,what does faith want of spies1 when it has the word and the presence of the living ,god8 ,if ,jehovah had given them a land1 it must be worth having4 ,and had ,he not8 ,yes1 truly2 and not only so1 but ,he had borne testimony to the nature and character of that land in the following glowing words3 8,for the ,lord thy ,god bringeth thee into a good land1 a land of brooks of water1 of fountains and depths that spring out of valleys and hills2 a land of wheat and barley and vines and fig-trees and pomegranates2 a land of oil olive and honey2 a land wherein thou shalt eat bread without scarceness1 thou shalt not lack any thing in it2 a land whose stones are iron1 and out of whose hills thou mayest dig brass40 7,deut4 viii4 #g-i47 ,should not all this have sufficed for ,israel8 ,ought they not to have been satisfied with the testimony of ,god8 ,had not ,he spied out the land for them1 and told them all about it8 and was not this enough8 ,what need of sending men to spy the land8 ,did not ,god know all about it8 ,was there a spot 8from ,dan to ,beersheba0 with which ,he was not perfectly acquainted8 ,had ,he not selected this land and allotted it1 in ,his own eternal counsels1 for the seed of ,abraham ,his friend8 ,did ,he not know all about the difficulties8 and was ,he not able to surmount them8 ,why1 then1 did they 8come near every one of them1 and say1 #8,we will send men before us1 and they shall search us out the land1 and bring us word again'08 ,ah1 reader1 these questions come right home to our hearts4 ,they find us out1 and make thoroughly manifest where we are4 ,it is not for us to sit down and coolly animadvert upon the ways of ,israel in the wilderness1--to point out error here and failure there4 ,we must take all these things as types set before us for our admonition4 ,they are beacons1 erected by a friendly and faithful hand1 to warn us off from the dangerous shoals1 quicksands1 and rocks which lie along our course1 and threaten our safety4 ,this1 we may be sure1 is the true way to read every page of ,israel's history1 if we would reap the profit which our ,god has designed for us in penning such a record4 ,but it may be the reader is disposed to ask a question here4 ,did not the ,lord expressly command ,moses to send spies8 and if so1 how was it wrong for ,israel to send them8 ,true1 the ,lord did command ,moses to send the spies1 in ,numbers xiii1 but this was in consequence of the moral condition of the people1 as set forth in ,deuteronomy i4 ,we shall not understand the former unless we read it in the light of the latter4 ,we learn most distinctly from ,deuteronomy i4 #bb that the idea of sending the spies had its origin in the heart of ,israel4 ,god saw their moral condition1 and ,he issued a command in full keeping therewith4 ,if the reader will turn to the opening pages of the first book of ,samuel1 he will find something similar in the matter of the appointment of a king4 ,the ,lord commanded ,samuel to hearken to the voice of the people1 and make them a king4 7#a ,sam4 viii4 #bb47 ,was it that ,he approved of the plan8 ,most surely not2 on the contrary1 ,he declares plainly that it was a positive rejection of ,himself4 ,why then command ,samuel to appoint a king8 ,the command was given in consequence of ,israel's condition4 ,they were growing weary of the position of entire dependence upon an unseen arm1 and they longed for an arm of flesh2 they desired to be like the nations around them1 and to have a king who should go out before them1 and fight their battles for them4 ,well1 ,god gave them their request1 and they were very speedily called to prove the worthlessness of their plan4 ,their king proved a most complete failure1 and they had to learn that it was an evil and a bitter thing to forsake the living ,god and lean on a broken reed of their own selection4 ,now1 we see the same thing in the matter of the spies4 ,there can be no question1 in the mind of any spiritual person who studies the entire subject1 as to the fact that the scheme of sending the spies was the fruit of unbelief4 ,a simple heart that trusted ,god would never have thought of such a thing4 ,what6 are we to send poor mortals to spy out a land which ,god has graciously given to us1 and which ,he has so fully and faithfully described8 ,far be the thought4 ,nay1 rather let us say1 ,it is enough3 the land is the gift of ,god1 and as such it must be good4 ,his word is enough for our hearts3 we want no spies2 we seek for no mortal testimony to confirm the word of the living ,god4 ,he has given2 ,he has spoken2 this is enough4 ,but1 alas6 ,israel was not in a condition to adopt such language4 ,they would send spies4 ,they wanted them2 their hearts craved them2 the desire for them lay in the very depths of the soul4 ,jehovah knew this1 and hence ,he issued a commandment in direct reference to the moral state of the people4 ,the reader would do well to ponder this subject1 in the light of ,scripture4 ,he will need to compare ,deuteronomy i4 with ,numbers xiii4 ,it is possible he may find difficulty in judging of the true nature and moral roots of the act of sending the spies1 from the fact that the thing was ultimately done in pursuance of 8the commandment of the ,lord40 ,but we must ever remember that the fact of the ,lord's commanding the thing to be done does not1 by any means1 prove that the people were right in seeking it4 ,the giving of the law at ,mount ,sinai1 the sending of the spies1 and the appointment of a king are all proofs of this4 ,no doubt ,god overruled all these things for ,his own glory and for man's ultimate blessing1 but still the law could not be viewed as the expression of the heart of ,god4 ,the setting up of a king was a positive rejection of ,himself2 and we may say that the sending of men to spy out the land of promise proved1 very distinctly1 that the heart of ,israel was not fully satisfied with ,jehovah4 ,the whole affair was the fruit of their weakness and unbelief1 though acquiesced in by ,god because of their condition1 and overruled by ,him1 in ,his infinite goodness and unerring wisdom1 for the unfolding of ,his ways and the display of ,his glory4 ,all this comes fully out as we pursue the history4 8,and ,moses sent them the spies to spy out the land of ,canaan1 and said unto them1 #8,get you up this way southward1 and go up into the mountain3 and see the land what it is2 and the people that dwell therein1 whether they be strong or weak1 few or many2 and what the land is that they dwell in1 whether it be good or bad2 and what cities they be that they dwell in1 whether in tents or in strongholds2 and what the land is1 whether it be fat or lean1 whether there be wood therein or not4 ,and be ye of good courage1 and bring of the fruit of the land4' ,now the time was the time of the first-ripe grapes4 ,so they went up1 and searched the land from the wilderness of ,zin unto ,rehob1 as men come to ,hamath4444 ,and they came unto the brook of ,eshcol1 and cut down from thence a branch with one cluster of grapes1 and they bare it between two upon a staff2 and they brought of the pomegranates1 and of the figs4 ,the place was called the brook ,eshcol1 because of the cluster of grapes which the children of ,israel cut down from thence4 ,and they returned from searching of the land after forty days4 ,and they went and came to ,moses1 and to ,aaron1 and to all the congregation of the children of ,israel1 unto the wilderness of ,paran1 to ,kadesh2 and brought back word unto them1 and unto all the congregation1 and showed them the fruit of the land4 ,and they told him1 and said1 #8,we came unto the land whither thou sentest us1 and surely it floweth with milk and honey2 and this is the fruit of it4'0 7,chap4 xiii4 #ag-bg47 ,here1 then1 was the fullest confirmation of all that the ,lord had said concerning the land--the testimony of twelve men as to the fact that the land flowed with milk and honey--the testimony of their own senses as to the character of the fruit of the land4 ,furthermore1 there was the telling fact that twelve men had actually been in the land1 had spent forty days in traveling up and down therein1 had drunk of its springs and eaten of its fruits4 ,and what1 according to the judgment of faith1 would have been the plain inference to be drawn from such a fact8 ,why1 simply1 that the same hand which had conducted twelve men into the land could conduct the whole congregation4 ,but1 alas6 the people were not governed by faith1 but by dark and depressing unbelief2 and even the spies themselves--the very men who had been sent for the purpose of assuring and confirming the congregation--even they1 with two brilliant exceptions1 were under the power of the same ,god-dishonoring spirit4 ,in short1 the whole scheme proved a failure4 ,the issue only made manifest the true condition of the hearts of the people4 ,unbelief was dominant4 ,the testimony was plain enough--8,we came unto the land whither thou sentest us1 and surely it floweth with milk and honey2 and this is the fruit of it40 ,there was nothing whatever lacking on ,god's side of the question4 ,the land was all that ,he had said1 the spies themselves being witnesses2 but let us hearken to what follows4 8,nevertheless the people be strong that dwell in the land1 and the cities are walled1 and very great3 and moreover we saw the children of ,anak there40 7,ver4 #bh47 ,there is always sure to be a 8nevertheless0 where man is concerned1 and when unbelief is at work4 ,the unbelieving spies saw the difficulties--great cities1 high walls1 tall giants4 ,all these things they saw1 but they did not see ,jehovah at all4 ,they looked at the things that were seen1 rather than at the things that were unseen4 ,their eye was not fixed upon ,him who is invisible4 ,doubtless1 the cities were great1 but ,god was greater2 the walls were high1 but ,god was higher2 the giants were strong1 but ,god was stronger4 ,thus it is that faith ever reasons4 ,faith reasons from ,god to the difficulties1--it begins with ,him3 unbelief1 on the contrary1 reasons from the difficulties to ,god1--it begins with them4 ,this makes all the difference4 ,it is not that we are to be insensible to the difficulties2 neither are we to be reckless4 ,neither insensibility nor yet recklessness is faith4 ,there are some easy-going people who seem to get along through life on the principle of taking things by the smooth handle4 ,this is not faith4 ,faith looks the difficulties straight in the face2 it is fully alive to the roughness of the handle4 ,it is not ignorant1 not indifferent1 not reckless2 but----what8 ,,it ,,brings ,,in ,,the ,,living ,,god4 ,it looks to ,him2 it leans on ,him2 it draws from ,him4 ,here lies the grand secret of its power4 ,it cherishes the calm and deep conviction that there never was a wall too high for the almighty ,god--never a city too great--never a giant too strong4 ,in short1 faith is the only thing that gives ,god ,his proper place2 and1 as a consequence1 is the only thing that lifts the soul completely above the influences of surrounding circumstances1 be they what they may4 ,of this precious faith1 ,caleb was the exponent1 when he said1 8,let us go up at once1 and possess it2 for we are well able to overcome it40 ,these are the pure accents of that lively faith that glorifies ,god and makes nothing of circumstances4 ,but1 alas6 the great majority of the spies were no more governed by this lively faith than the men who sent them2 and hence1 the one believer was talked down by the ten infidels4 8,the men that went up with him said1 #8,we be not able to go up against the people4'0 ,the language of infidelity was flatly opposed to the language of faith4 ,the latter1 looking at ,god1 said1 8,we are well able20 the former1 looking at the difficulties1 said1 8,we are not able40 ,thus it was and thus it is4 ,the eyes of faith are ever covered by the living ,god1 and therefore difficulties are not seen3 the eyes of unbelief are covered with the circumstances1 and therefore ,god is not seen4 ,faith brings in ,god1 and therefore all is bright and easy3 unbelief always shuts ,god out1 and therefore all is dark and difficult4 8,and they brought up an evil report of the land which they had searched unto the children of ,israel1 saying1 #8,the land1 through which we have gone to search it1 is a land that eateth up the inhabitants thereof2 and all the people that we saw in it are men of a great stature4 ,and there we saw the giants1 the sons of ,anak1 which come of the giants2 and we were in our own sight as grasshoppers1 and so we were in their sight4'0 ,not a word about ,god4 ,he is entirely shut out4 ,had they thought of ,him--had they brought the giants into comparison with ,him1 then it would have made not one whit of difference as to whether they themselves were grasshoppers1 or whether they were men2 but in point of fact1 they1 by their shameful unbelief1 reduced the ,god of ,israel to the level of a grasshopper4 ,it is very remarkable that wherever infidelity is at work it will always be found characterized by this one fact1 namely1 it shuts out ,god4 ,this will be found true in all ages1 in all places1 and under all circumstances4 ,there is no exception4 ,infidelity can take account of human affairs1 it can reason upon them1 and draw conclusions from them2 but all its reasonings and all its conclusions are based upon the exclusion of ,god4 ,the force of its arguments depends upon shutting ,him out1 and keeping ,him out4 ,only introduce ,god1 and all the reasonings of infidelity crumble into dust beneath your feet4 ,thus1 in the scene before us1 what is faith's reply to all the objections advanced by those ten unbelievers8 ,its one1 simple1 all-satisfying reply1 to which there can be no rejoinder1 is1 ,,god6 ,reader1 do you know aught of the force and value of this most blessed answer8 ,do you know ,god8 ,does ,he fill the entire range of your soul's vision8 ,is ,he the answer to your every question8 the solution of your every difficulty8 ,do you know the reality of walking1 day by day1 with the living ,god8 ,do you know the tranquilizing power of leaning upon ,him1 8through all the changes and chances of this mortal life08 ,if not1 let me entreat of you not to go on for one hour in your present state4 ,the way is open4 ,god has revealed ,himself in the face of ,jesus ,christ1 as the relief1 the resource1 and the refuge of every needy soul4 ,look to ,him now1 even now1 8while ,he may be found2 call upon ,him while ,he is near40 8,whosoever shall call upon the name of the ,lord shall be saved10 and 8he that believeth shall never be confounded40 ,but if1 on the other hand1 you do1 through grace1 know ,god as your ,saviour--your ,father1 then seek to glorify ,him in all your ways1 by a childlike1 unquestioning confidence in all things4 ,let ,him be a perfect covering for your eyes1 under all circumstances2 and thus1 in spite of all difficulties1 your soul shall be kept in perfect peace4 ,,chapter ,,xiv4 8,and all the congregation lifted up their voice and cried2 and the people wept that night40 ,need we wonder8 ,what else could be expected from a people who had nothing before their eyes but mighty giants1 lofty walls1 and great cities8 ,what but tears and sighs could emanate from a congregation who saw themselves as grasshoppers in the presence of such insuperable difficulties1 and having no sense of the divine power that could carry them victoriously through all8 ,the whole assembly was abandoned to the absolute dominion of infidelity4 ,they were surrounded by the dark and chilling clouds of unbelief4 ,god was shut out4 ,there was not so much as a single ray of light to illumine the darkness with which they had surrounded themselves4 ,they were occupied with themselves and their difficulties1 instead of with ,god and ,his resources4 ,what else1 therefore1 could they do but lift up the voice of weeping and lamentation8 ,what a contrast between this and the opening of ,exodus xv46 ,in this latter1 their eyes were only upon ,jehovah1 and therefore they could sing the song of victory4 8,thou in ,thy mercy hast led forth the people which ,thou hast redeemed2 ,thou hast guided them in ,thy strength unto ,thy holy habitation4 ,the people shall hear and be afraid3 sorrow shall take hold on the inhabitants of ,palestina40 ,instead of this1 it was ,israel that was afraid1 and sorrow took hold upon them4 8,then the dukes of ,edom shall be amazed2 the mighty men of ,moab1 trembling shall take hold upon them3 all the inhabitants of ,canaan shall melt away4 ,fear and dread shall fall upon them40 ,in short1 it is the most complete reversing of the picture4 ,the sorrow1 the trembling1 and the fear take hold upon ,israel instead of their enemies4 ,and why8 ,because the ,one who filled their vision in ,exodus xv4 is completely shut out in ,numbers xiv4 ,this makes all the difference4 ,in the one case1 faith is in the ascendant2 in the other1 infidelity4 8,by the greatness of ,thine arm they shall be as still as a stone2 till ,thy people pass over1 ,o ,lord1 till the people pass over which ,thou hast purchased4 ,thou shalt bring them in1 and plant them in the mountain of ,thine inheritance1 in the place1 ,o ,lord1 which ,thou hast made for ,thee to dwell in2 in the sanctuary1 ,o ,lord1 which ,thy hands have established4 ,the ,lord shall reign forever and ever40 ,oh1 how do these triumphal accents contrast with the infidel cries and lamentations of ,numbers xiv46 ,not a syllable about sons of ,anak1 lofty walls1 and grasshoppers in ,exodus xv4 ,no1 no2 it is all ,jehovah4 ,it is ,his right hand1 ,his mighty arm1 ,his power1 ,his inheritance1 ,his habitation1 ,his actings on behalf of ,his ransomed people4 ,and then if the inhabitants of ,canaan are referred to1 they are only thought of as sorrowing1 terror-stricken1 trembling1 and melting away4 ,but on the other hand1 when we come to ,numbers xiv4 all is most sadly reversed4 ,the sons of ,anak rise into prominence2 the towering walls1 the giant cities with frowning bulwarks1 fill the vision of the people1 and we hear not a word about the almighty ,deliverer4 ,there are the difficulties on the one side and grasshoppers on the other1 and one is constrained to cry out1 ,can it be possible that the triumphal singers by the ,red ,sea have become the infidel weepers at ,kadesh8 ,alas6 it is so2 and here we learn a deep and holy lesson4 ,we must continually recur1 as we pass along through these wilderness scenes1 to those words which tell us that 8all these things happened unto ,israel for ensamples2 and they are written for our admonition1 upon whom the ends of the ages are met40 7#a ,cor4 x4 #aa4--,see ,greek47 ,are not we1 too1 like ,israel1 prone to look at the difficulties which surround us1 rather than at that blessed ,one who has undertaken to carry us right through them all and bring us safely into ,his own everlasting kingdom8 ,why is it we are sometimes cast down8 ,why go we mourning8 ,wherefore are the accents of discontent and impatience heard in our midst1 rather than the songs of praise and thanksgiving8 ,simply because we allow circumstances to shut out ,god1 instead of having ,god as a perfect covering for our eyes and a perfect object for our hearts4 ,and further1 let us inquire1 wherefore is it that we so sadly fail to make good our position as heavenly men8--to take possession of that which belongs to us as ,christians8--to plant the foot upon that spiritual and heavenly inheritance which ,christ has purchased for us1 and on which ,he has entered as our forerunner8 ,what answer must be given to these inquiries8 ,just one word1--,unbelief6 ,it is declared1 concerning ,israel1 by the voice of inspiration1 that 8they could not enter in to ,canaan because of unbelief40 7,heb4 iii47 ,so is it with us4 ,we fail to enter upon our heavenly inheritance--fail to take possession1 practically1 of our true and proper portion--fail to walk1 day by day1 as a heavenly people1 having no place1 no name1 no portion in the earth--having nothing to do with this world save to pass through it as pilgrims and strangers1 treading in the footsteps of ,him who has gone before and taken ,his place in the heavens4 ,and why do we fail8 ,because of unbelief4 ,faith is not in energy1 and therefore the things which are seen have more power over our hearts than the things which are unseen4 ,oh1 may the ,holy ,spirit strengthen our faith1 and energize our souls1 and lead us upward and onward1 so that we may not merely be found talking of heavenly life1 but living it1 to the praise of ,him who has1 in ,his infinite grace1 called us thereto4 8,and all the children of ,israel murmured against ,moses and against ,aaron3 and the whole congregation said unto them1 #8,would ,god that we had died in the land of ,egypt6 or would ,god we had died in this wilderness6 ,and wherefore hath the ,lord brought us unto this land1 to fall by the sword1 that our wives and our children should be a prey8 ,were it not better for us to return into ,egypt8' ,and they said one to another1 #8,let us make a captain1 and let us return into ,egypt4'0 ,there are two melancholy phases of unbelief exhibited in ,israel's history in the wilderness3 the one at ,horeb1 the other at ,kadesh4 ,at ,horeb1 they made a calf1 and said1 8,these be thy gods1 ,o ,israel1 that brought thee up out of the land of ,egypt40 ,at ,kadesh1 they proposed to make a captain to lead them back into ,egypt4 ,the former of these is the superstition of unbelief2 the latter1 the willful independence of unbelief2 and most surely we need not marvel if those who thought that a calf had brought them out of ,egypt should seek a captain to lead them back4 ,the poor human mind is tossed like a ball from one to the other of those sore evils4 ,there is no resource save that which faith finds in the living ,god4 ,in ,israel's case1 ,god was lost sight of4 ,it was either a calf or a captain2 either death in the wilderness or return into ,egypt4 ,caleb stands in bright contrast with all this4 ,to him it was neither death in the wilderness nor return into ,egypt1 but an abundant entrance into the promised land behind the impenetrable shield of ,jehovah4 8,and ,joshua the son of ,nun1 and ,caleb the son of ,jephunneh1 which were of them that searched the land1 rent their clothes2 and they spake unto all the company of the children of ,israel1 saying1 #8,the land1 which we passed through to search it1 is an exceeding good land4 ,if the ,lord delight in us1 then ,he will bring us into this land1 and give it us2 a land which floweth with milk and honey4 ,only rebel not ye against the ,lord1 neither fear ye the people of the land2 for they are bread for us3 their defense is departed from them1 and the ,lord is with us3 fear them not4' ,but all the congregation bade stone them with stones40 ,and for what were they to be stoned8 ,was it for telling lies8 was it for blasphemy or evil-doing8 ,no2 it was for their bold and earnest testimony to the truth4 ,they had been sent to spy the land1 and to furnish a true report concerning it4 ,this they did2 and for this1 8all the congregation bade stone them with stones40 ,the people did not like the truth then any more than now4 ,truth is never popular4 ,there is no place for it in this world or in the human heart4 ,lies will be received1 and error in every shape1 but truth never4 ,joshua and ,caleb had to encounter1 in their day1 what all true witnesses in every age have experienced and all must expect1 namely1 the opposition and hatred of the mass of their fellows4 ,there were six hundred thousand voices raised against two men who simply told the truth and trusted in ,god4 ,thus it has been1 thus it is1 and thus it will be until that glorious moment when 8the earth shall be full of the knowledge of the ,lord1 as the waters cover the sea40 ,but1 oh1 how important it is to be enabled1 like ,joshua and ,caleb1 to bear a full1 clear1 and uncompromising testimony to the truth of ,god6 ,how important to maintain the truth as to the proper portion and inheritance of the saints6 ,there is such a tendency to corrupt the truth--to fritter it away--to surrender it--to lower the standard4 ,hence the urgent need of having the truth in divine power in the soul1 of being able1 in our little measure1 to say1 8,we speak that we do know1 and testify that we have seen40 ,caleb and ,joshua had not only been in the land1 but they had been with ,god about the land4 ,they had looked at it all from faith's point of view4 ,they knew the land was theirs1 in the purpose of ,god2 that it was worth having1 as the gift of ,god2 and that they should yet possess it1 by the power of ,god4 ,they were men full of faith1 full of courage1 full of power4 ,blessed men6 ,they were living in the light of the divine presence1 while the whole congregation were wrapped in the dark shades of their own unbelief4 ,what a contrast6 ,this it is which ever marks the difference between even the people of ,god4 ,you may constantly find persons of whom you can have no doubt as to their being children of ,god1 but yet they never seem to rise to the height of divine revelation as to their standing and portion as saints of ,god4 ,they are always full of doubts and fears1 always overcast with clouds1 always at the dark side of things2 they are looking at themselves1 or at their circumstances1 or at their difficulties2 they are never bright and happy1--never able to exhibit that joyful confidence and courage which become a ,christian1 and which bring glory to ,god4 ,now all this is truly lamentable2 it ought not to be2 and we may rest assured there is some grave defect--something radically wrong4 ,the ,christian should always be peaceful and happy1 always able to praise ,god1 come what may4 ,his joys do not flow from himself or from the scene through which he is passing2 they flow from the living ,god1 and they are beyond the reach of every earthly influence4 ,he can say1 8,my ,god1 the spring of all my joys40 ,this is the sweet privilege of the very feeblest child of ,god4 ,but here is just where we so sadly fail and come short4 ,we take our eyes off ,god1 and fix them on ourselves1 or on our circumstances1 our grievances1 or our difficulties2 hence all is darkness and discontent1 murmuring and complaining4 ,this is not ,christianity at all4 ,it is unbelief--dark1 deadly1 ,god-dishonoring1 heart-depressing unbelief4 8,god hath not given us the spirit of fear1 but of power and of love and of a sound mind40 ,such is the language of a true spiritual ,caleb--language addressed to one whose heart was feeling the pressure of the difficulties and dangers which surrounded him4 ,the spirit of ,god fills the soul of the true believer with holy boldness4 ,he gives moral elevation above the chilling and murky atmosphere around1 and lifts the soul into the bright sunshine of that region 8where storms and tempests never rise40 8,and the glory of the ,lord appeared in the tabernacle of the congregation before all the children of ,israel4 ,and the ,lord said unto ,moses1 #8,how long will this people provoke ,me8 and how long will it be ere they believe ,me1 for all the signs which ,i have showed among them8 ,i will smite them with the pestilence and disinherit them1 and will make of thee a greater nation1 and mightier than they4'0 ,what a moment was this in the history of ,moses6 ,here was what nature might well regard as a golden opportunity for him4 ,never before and never since have we any occasion in the which a mere man had such a door open before him4 ,the enemy and his own heart might say1 ,now's your time4 ,you have here an offer of becoming the head and founder of a great and mighty nation--an offer made to you by ,jehovah ,himself4 ,you have not sought it4 ,it is put before you by the living ,god1 and it would be the very height of folly on your part to reject it4 ,but1 reader1 ,moses was not a self-seeker4 ,he had drunk too deeply into the spirit of ,christ to seek to be any thing4 ,he had no unholy ambition1 no selfish aspirations4 ,he desired only ,god's glory and ,his people's good2 and in order to reach those ends1 he was ready1 through grace1 to lay himself and his interests on the altar4 ,hear his marvelous reply4 ,instead of jumping at the offer contained in the words1 8,i will make of thee a greater nation and mightier than they0--instead of eagerly grasping at the golden opportunity of laying the foundation of his personal fame and fortune1 he sets himself completely aside1 and replies in accents of the most noble disinterestedness4 8,and ,moses said unto the ,lord1 #8,then the ,egyptians shall hear it1 7for ,thou broughtest up this people in ,thy might from among them27 and they will tell it to the inhabitants of this land3 for they have heard that ,thou1 ,lord1 art among this people2 that ,thou1 ,lord1 art seen face to face2 and that ,thy cloud standeth over them2 and that ,thou goest before them1 by day-time in a pillar of a cloud1 and in a pillar of fire by night4 ,now if ,thou shalt kill all this people as one man1 then the nations which have heard the fame of ,thee will speak1 saying1 ,because the ,lord was not able to bring this people into the land which ,he sware unto them1 therefore ,he hath slain them in the wilderness4'0 7,ver4 #ac-af47 ,here ,moses takes the very highest ground4 ,he is wholly occupied about the ,lord's glory4 ,he cannot endure the thought that the lustre of that glory should be tarnished in the view of the nations of the uncircumcised4 ,what though he should become a head and a founder8 ,what though future millions should look back to him as their illustrious progenitor8 ,if all this personal glory and greatness was only to be purchased by the sacrifice of a single ray of divine glory1--what then8 ,away with it all4 ,let the name of ,moses be blotted out forever4 ,he had said as much in the days of the calf1 and he was ready to repeat it in the days of the captain4 ,in the face of the superstition and independence of an unbelieving nation1 the heart of ,moses throbbed only for the glory of ,god4 ,that must be guarded at all cost4 ,come what may--cost what it may1 the glory of the ,lord must be maintained4 ,moses felt it was impossible for any thing to be right if the basis were not laid firmly down in the strict maintenance of the glory of the ,god of ,israel4 ,to think of himself made great at ,god's expense was perfectly insufferable to the heart of this blessed man of ,god4 ,he could not endure that the name which he loved so well should be blasphemed among the nations1 or that it should ever be said by any one1 8,the ,lord was not able40 ,but there was another thing which lay near the disinterested heart of ,moses4 ,he thought of the people2 he loved and cared for them4 ,jehovah's glory1 no doubt1 stood uppermost2 but ,israel's blessing stood next4 8,and now10 he adds1 8,i beseech ,thee1 let the power of my ,lord be great1 according as ,thou hast spoken1 saying1 #8,the ,lord is long-suffering1 and of great mercy1 forgiving iniquity and transgression1 and by no means clearing the guilty2 visiting the iniquity of the fathers upon the children unto the third and fourth generation4' ,pardon1 ,i beseech ,thee1 the iniquity of this people1 according unto the greatness of ,thy mercy1 and as ,thou hast forgiven this people from ,egypt even until now40 7,ver4 #ag-ai47 ,this is uncommonly fine4 ,the order1 the tone1 and the spirit of this entire appeal are most exquisite4 ,there is1 first and chiefest of all1 a jealous care for the ,lord's glory4 ,this must be fenced round about on every side4 ,but then it is on this very ground1 namely1 the maintenance of the divine glory1 that pardon is sought for the people4 ,the two things are linked together in the most blessed way in this intercession4 8,let the power of my ,lord be great40 ,to what end8 ,judgment and destruction8 ,nay2 8,the ,lord is long-suffering40 ,what a thought6 ,the power of ,god in long-suffering and pardon6 ,how unspeakably precious6 ,how intimate was ,moses with the very heart and mind of ,god when he could speak in such a strain6 and how does he stand in contrast with ,elijah1 on ,mount ,horeb1 when he made intercession against ,israel6 ,we can have little question as to which of these two honored men was most in harmony with the mind and spirit of ,christ4 8,pardon1 ,i beseech ,thee1 the iniquity of this people1 according unto the greatness of ,thy mercy40 ,these words were grateful to the ear of ,jehovah1 who delights in dispensing pardon4 8,and the ,lord said1 #8,i have pardoned1 according to thy word4'0 ,and then ,he adds1 8,but as truly as ,i live1 all the earth shall be filled with the glory of the ,lord40 ,let the reader carefully note these two statements2 they are absolute and unqualified4--8,i have pardoned10 and1 8,all the earth shall be filled with the glory of the ,lord40 ,nothing could1 by any possibility1 touch these grand facts4 ,the pardon is secured1 and the glory shall yet shine forth over all the earth4 ,no power of earth or hell1 men or devils1 can ever interfere with the divine integrity of these two precious statements4 ,israel shall rejoice in the plenary pardon of their ,god1 and all the earth shall yet bask in the bright sunshine of ,his glory4 ,but then there is such a thing as government1 as well as grace4 ,this must never be forgotten1 nor must these things ever be confounded4 ,the whole book of ,god illustrates the distinction between grace and government2 and no part of it1 perhaps1 more forcibly than the section which now lies open before us4 ,grace will pardon1 and grace will fill the earth with the blessed beams of divine glory2 but mark the appalling movement of the wheels of government as set forth in the following burning words3 8,because all those men which have seen ,my glory1 and ,my miracles1 which ,i did in ,egypt and in the wilderness1 have tempted ,me now these ten times1 and have not hearkened to ,my voice2 surely they shall not see the land which ,i sware unto their fathers1 neither shall any of them that provoked ,me see it3 but ,my servant ,caleb1 because he had another spirit with him1 and hath followed ,me fully1 him will ,i bring into the land whereinto he went2 and his seed shall possess it4 7,now the ,amalekites and the ,canaanites dwelt in the valley47 ,to-morrow turn you1 and get you into the wilderness by the way of the ,red ,sea40 7,ver4 #bb-be47 ,this is most solemn4 ,instead of confiding in ,god1 and going boldly on into the land of promise1 in simple dependence upon ,his omnipotent arm1 they provoked ,him by their unbelief1 despised the pleasant land1 and were compelled to turn back again into that great and terrible wilderness4 8,the ,lord spake unto ,moses and unto ,aaron1 saying1 #8,how long shall ,i bear with this evil congregation1 which murmur against ,me8 ,i have heard the murmurings of the children of ,israel1 which they murmur against ,me4 ,say unto them1 ,as truly as ,i live1 saith the ,lord1 as ye have spoken in ,mine ears1 so will ,i do to you3 your carcasses shall fall in this wilderness2 and all that were numbered of you1 according to your whole number1 from twenty years old and upward1 which have murmured against ,me1 doubtless ye shall not come into the land concerning which ,i sware to make you dwell therein1 save ,caleb the son of ,jephunneh1 and ,joshua the son of ,nun4 ,but your little ones1 which ye said should be a prey1 them will ,i bring in1 and they shall know the land which ye have despised4 ,but as for you1 your carcasses1 they shall fall in this wilderness4 ,and your children shall wander in the wilderness forty years1 and bear your whoredoms1 until your carcasses be wasted in the wilderness4 ,after the number of the days in which ye searched the land1 even forty days1 each day for a year1 shall ye bear your iniquities1 even forty years2 and ye shall know ,my breach of promise4 ,i the ,lord have said1 ,i will surely do it unto all this evil congregation that are gathered together against ,me2 in this wilderness they shall be consumed1 and there they shall die4'0 7,ver4 #bf-ce47 ,such1 then1 was the fruit of unbelief1 and such the governmental dealings of ,god with a people that had provoked ,him by their murmurings and hardness of heart4 ,it is of the utmost importance to note here that it was unbelief that kept ,israel out of ,canaan on the occasion now before us4 ,the inspired commentary in ,hebrews iii4 places this beyond all question4 8,so we see that they could not enter in because of unbelief40 ,it might perhaps be said that the time was not come for ,israel's entrance upon the land ,of ,canaan4 ,the iniquity of the ,amorites had not yet reached its culminating point4 ,but this is not the reason why ,israel refused to enter the land4 ,they knew nothing and thought nothing about the iniquity of the ,amorites4 ,scripture is as plain as possible3 8,they could not enter in10 not because of the iniquity of the ,amorites--not because the time was not come1 but simply 8because of unbelief40 ,they ought to have entered4 ,they were responsible to do so1 and they were judged for not doing so4 ,the way was open4 ,the judgment of faith1 as uttered by faithful ,caleb1 was clear and unhesitating--8,let us go up at once1 and possess it2 for we are well able to overcome it40 ,they were as well able at that moment as they could ever be at any moment1 inasmuch as the ,one who had given them the land was the spring of their ability to enter upon it and possess it4 ,it is well to see this1 and to ponder it deeply4 ,there is a certain style of speaking of the counsels1 purposes1 and decrees of ,god--of the enactments of ,his moral government1 and of the times and seasons which ,he has put in ,his own power--which goes far to sweep away the very foundations of human responsibility4 ,this must be carefully guarded against4 ,we must ever bear in mind that man's responsibility rests on what is revealed1 not on what is secret4 ,israel was responsible to go up at once and take possession of the land1 and they were judged for not doing so4 ,their carcasses fell in the wilderness1 because they had not faith to enter the land4 ,and does not this convey a solemn lesson to us8 ,most surely4 ,how is it that we1 as ,christians1 so fail in making good1 practically1 our heavenly position8 ,we are delivered from judgment by the blood of the ,lamb2 we are delivered from this present world by the death of ,christ2 but we do not1 in spirit and by faith1 cross the ,jordan1 and take possession of our heavenly inheritance4 ,it is generally believed that ,jordan is a type of death1 as the end of our natural life in this world4 ,this1 in one sense1 is true2 but how was it that when ,israel did at length cross the ,jordan they had to begin to fight8 ,assuredly we shall not have any fighting when we actually get to heaven4 ,the spirits of those who have departed in the faith of ,christ are not fighting in heaven4 ,they are not in conflict in any shape or form4 ,they are at rest4 ,they are waiting for the morning of the resurrection2 but they wait in rest1 not in conflict4 ,hence1 therefore1 there is something more typified in ,jordan than the end of an individual's life in this world4 ,we must view it as the figure of the death of ,christ1 in one grand aspect2 just as the ,red ,sea is a figure of it in another1 and the blood of the paschal lamb in another4 ,the blood of the lamb sheltered ,israel from the judgment of ,god upon ,egypt2 the waters of the ,red ,sea delivered ,israel from ,egypt itself and all its power2 but they had to cross the ,jordan1--they had to plant the sole of their foot upon the land of promise1 and make good their place there in spite of every foe4 ,they had to fight for every inch of ,canaan4 ,and what is the meaning of this latter8 ,have we to fight for heaven8 ,when a ,christian falls asleep1 and his spirit goes to be with ,christ in paradise1 is there any question of fighting8 ,clearly not4 ,what1 then1 are we to learn from the crossing of ,jordan and the wars of ,canaan8 ,simply this3 ,jesus has died4 ,he has passed away out of this world4 ,he has not only died for our sins1 but ,he has broken every link which connected us with this world2 so that we are dead to the world as well as dead to sin and dead to the law4 ,we have1 in ,god's sight1 and in the judgment of faith1 as little to do with this world as a man lying dead on the floor4 ,we are called to reckon ourselves dead to it all1 and alive to ,god through ,jesus ,christ our ,lord4 ,we live in the power of the new life which we possess in union with ,christ risen4 ,we belong to heaven2 and it is in making good our position as heavenly men that we have to fight with wicked spirits in the heavenlies--in the very sphere which belongs to us1 and from which they have not yet been expelled4 ,if we are satisfied to 8walk as men0--to live as those who belong to this world--to stop short of ,jordan1 if we are satisfied to live as 8dwellers upon the earth10 if we do not aim at our proper heavenly portion and position1 then we shall not know aught of the conflict of ,ephesians vi4 #ab4 ,it is seeking to live as heavenly men now1 on the earth1 that we shall enter into the meaning of that conflict which is the antitype of ,israel's wars in ,canaan4 ,we shall not have to fight when we get to heaven2 but if we want to live a heavenly life on the earth1 if we seek to carry ourselves as those who are dead to the world and alive in ,him who went down into ,jordan's cold flood for us1 then1 assuredly1 we must fight4 ,satan will leave no stone unturned to hinder our living in the power of our heavenly life2 and hence the conflict4 ,he will seek to make us walk as those who have an earthly standing1 to be citizens of this world1 to contend for our rights1 to maintain our rank and dignity1 to give the lie1 practically1 to that great foundation ,christian truth that we are dead and risen with and in ,christ4 ,if the reader will turn for a moment to ,ephesians vi1 he will see how this interesting subject is presented by the inspired writer4 8,finally1 my brethren1 be strong in the ,lord1 and in the power of ,his might4 ,put on the whole armor of ,god1 that ye may be able to stand against the wiles of the devil4 ,for we wrestle not against flesh and blood as ,israel had to do in ,canaan2 but against principalities1 against powers1 against the rulers of the darkness of this world1 against wicked spirits in heavenly places4 ,wherefore take unto you the whole armor of ,god1 that ye may be able to withstand in the evil day1 and having done all1 to stand40 7,ver4 #aj-ac47 ,here we have proper ,christian conflict4 ,it is not here a question of the lusts of the flesh1 or the fascinations of the world--though surely we have to watch against these1--but the 8wiles of the devil40 ,not his power1 which is forever broken1 but those subtle devices and snares by which he seeks to keep ,christians from realizing their heavenly position and inheritance4 ,now1 it is in carrying on this conflict that we so signally fail4 ,we do not aim at apprehending that for which we have been apprehended4 ,many of us are satisfied with knowing that we are sheltered from judgment by the blood of the ,lamb4 ,we do not enter into the deep significance of the ,red ,sea and the river ,jordan2 we do not practically seize their spiritual import4 ,we walk as men1 the very thing for which the apostle blamed the ,corinthians4 ,we live and act as if we belonged to this world1 whereas ,scripture teaches1 and our baptism expresses1 that we are dead to the world1 even as ,jesus is dead to it2 and that we are risen in ,him1 through the faith of the operation of ,god1 who hath raised ,him from the dead4 7,col4 ii4 #ab47 ,may the ,holy ,spirit lead our souls into the reality of these things4 ,may ,he so present to us the precious fruits of that heavenly land which is ours in ,christ1 and so strengthen us with ,his own might in the inner man1 that we may boldly cross the ,jordan and plant the foot upon the spiritual ,canaan4 ,we live far below our privileges as ,christians4 ,we allow the things that are seen to rob us of the enjoyment of those things that are unseen4 ,oh1 for a stronger faith1 to take possession of all that ,god has freely given to us in ,christ6 99 99 99 99 99 ,we must now proceed with our history4 8,and the men1 which ,moses sent to search the land1 who returned1 and made all the congregation to murmur against him1 by bringing up a slander upon the land1 even those men that did bring up the evil report upon the land1 died by the plague before the ,lord4 ,but ,joshua the son of ,nun1 and ,caleb the son of ,jephunneh1 which were of the men that went to search the land1 lived still40 7,ver4 #cf-ch47 ,it is wonderful to think that out of that vast assembly of six hundred thousand men1 besides women and children1 there were only two that had faith in the living ,god4 ,we do not1 of course1 speak of ,moses1 but merely of the congregation4 ,the whole assembly1 with two very brilliant exceptions indeed1 was governed by a spirit of unbelief4 ,they could not trust ,god to bring them into the land2 nay1 they thought ,he had brought them into the wilderness to die there2 and surely1 we may say1 they reaped according to their dark unbelief4 ,the ten false witnesses died by the plague2 and the many thousands who received their false witness were compelled to turn back into the wilderness1 there to wander up and down for forty years1 and then die and be buried4 ,but ,joshua and ,caleb stood on the blessed ground of faith in the living ,god--that faith which fills the soul with the most joyful confidence and courage4 ,and of them we may say1 they reaped according to their faith4 ,god must always honor the faith which ,he has implanted in the soul4 ,it is ,his own gift1 and ,he cannot1 we may say with reverence1 but own it wherever it exists4 ,joshua and ,caleb were enabled1 in the simple power of faith1 to withstand a tremendous tide of infidelity4 ,they held fast their confidence in ,god in the face of every difficulty2 and ,he signally honored their faith in the end1 for while the carcasses of their brethren were mouldering in the dust of the wilderness1 their feet were treading the vine-clad hills and fertile valleys of the land of ,canaan4 ,the former declared that ,god had brought them forth to die in the wilderness1 and they were taken at their word2 the latter declared that ,god was able to bring them into the land1 and they were taken at their word4 ,this is a most weighty principle3 8,according to your faith1 so be it unto you40 ,let us remember this4 ,god delights in faith4 ,he loves to be trusted2 and ,he will ever put honor upon those who trust ,him4 ,on the contrary1 unbelief is grievous to ,him4 ,it provokes and dishonors ,him1 and brings darkness and death over the soul4 ,it is a most terrible sin to doubt the living ,god1 who cannot lie1 and to harbor questions when ,he has spoken4 ,the devil is the author of all doubtful questions4 ,he delights in shaking the confidence of the soul2 but he has no power whatever against a soul that simply confides in ,god4 ,his fiery darts can never reach one who is hidden behind the shield of faith4 ,and1 oh1 how precious it is to live a life of childlike trust in ,god6 ,it makes the heart so happy1 and fills the mouth with praise and thanksgiving2 it chases away every cloud and mist1 and brightens our path with the blessed beams of our ,father's countenance4 ,on the other hand1 unbelief fills the heart with all manner of questions1 throws us in upon ourselves1 darkens our path1 and makes us truly miserable4 ,caleb's heart was full of joyful confidence1 while the hearts of his brethren were filled with bitter murmurings and complaints4 ,thus it must ever be4 ,if we want to be happy1 we must be occupied with ,god and ,his surroundings3 if we want to be miserable1 we have only to be occupied with self and its surroundings4 ,look1 for a moment1 at the first chapter of ,luke4 ,what was it that shut up ,zacharias in dumb silence8 ,it was unbelief4 ,what was it that filled the heart and opened the lips of ,mary and ,elizabeth8 ,faith4 ,here lay the difference4 ,zacharias might have joined those pious women in their songs of praise were it not that dark unbelief had sealed his lips in melancholy silence4 ,what a picture6 ,what a lesson6 ,oh that we may learn to trust ,god more simply6 ,may the doubtful mind be far from us4 ,may it be ours1 in the midst of an infidel scene1 to be strong in faith1 giving glory to ,god4 ,the closing paragraph of our chapter teaches us another holy lesson--let us apply our hearts to it with all diligence4 8,and ,moses told these sayings unto all the children of ,israel3 and the people mourned greatly4 ,and they rose up early in the morning1 and gat them up into the top of the mountain1 saying1 #8,lo1 we be here1 and will go up unto the place which the ,lord hath promised3 for we have sinned4' ,and ,moses said1 #8,wherefore now do ye transgress the commandment of the ,lord8 but it shall not prosper4 ,go not up1 for the ,lord is not among you2 that ye be not smitten before your enemies4 ,for the ,amalekites and the ,canaanites are there before you1 and ye shall fall by the sword3 because ye are turned away from the ,lord1 therefore the ,lord will not be with you4' ,but they presumed to go up unto the hill-top3 nevertheless the ark of the covenant of the ,lord1 and ,moses1 departed not out of the camp4 ,then the ,amalekites came down1 and the ,canaanites which dwelt in that hill1 and smote them1 and discomfited them1 even unto ,hormah40 ,what a mass of contradictions is the human heart6 ,when exhorted to go up at once1 in the energy of faith1 and possess the land1 they shrank back and refused to go4 ,they fell down and wept when they ought to have gone up and conquered4 ,in vain did the faithful ,caleb assure them that the ,lord would bring them in and plant them in the mountain of ,his inheritance--that ,he was able to do it4 ,they would not go up1 because they could not trust ,god4 ,but now1 instead of bowing their heads and accepting the governmental dealings of ,god1 they would go up1 presumptuously1 trusting in themselves4 ,but1 ah6 how vain to move without the living ,god in their midst6 ,without ,him they could do nothing4 ,and yet1 when they might have had ,him1 they were afraid of the ,amalekites2 but now1 they presume to face those very people without ,him4 8,lo1 we be here1 and will go up unto the place which the ,lord hath promised40 ,this was more easily said than done4 ,an ,israelite without ,god was no match for an ,amalekite2 and it is very remarkable that when ,israel refused to act in the energy of faith--when they fell under the power of a ,god-dishonoring unbelief1 ,moses points out to them the very difficulties to which they themselves had referred4 ,he tells them 8the ,amalekites and the ,canaanites are there before you40 ,this is full of instruction4 ,they1 by their unbelief1 had shut out ,god2 and therefore it was obviously a question between ,israel and the ,canaanites4 ,faith would have made it a question between ,god and the ,canaanites4 ,this was precisely the way in which ,joshua and ,caleb viewed the matter when they said1 8,if the ,lord delight in us1 then ,he will bring us into this land1 and give it us2 a land which floweth with milk and honey4 ,only rebel not ye against the ,lord1 neither fear ye the people of the land2 for they are bread for us3 their defense is departed from them1 and the ,lord is with us3 fear them not40 ,here lay the grand secret4 ,the ,lord's presence with ,his people secures victory over every foe2 but if ,he be not with them1 they are as water poured upon the ground4 ,the ten unbelieving spies had declared themselves to be as grasshoppers in the presence of the giants1 and ,moses1 taking them at their word1 tells them1 as it were1 that grasshoppers are no match for giants4 ,if1 on the one hand1 it be true that 8according to your faith1 so be it unto you10 it is also true1 on the other hand1 that according to your unbelief1 so be it unto you4 ,but the people presumed4 ,they affected to be something when they were nothing4 ,and oh1 how miserable to presume to move in our own strength6 ,what defeat and confusion6 what exposure and contempt6 what humbling and smashing to pieces6 ,it must be so4 ,they abandoned ,god in their unbelief1 and ,he abandoned them in their vain presumption4 ,they would not go with ,him in faith1 and ,he would not go with them in their unbelief4 8,nevertheless the ark of the covenant of the ,lord1 and ,moses1 departed not out of the camp40 ,they went without ,god1 and hence they fled before their enemies4 ,thus it must ever be4 ,it is of no possible use to affect strength1 to put forth lofty pretensions1 to presume to be any thing4 ,assumption and affectation are worse than worthless4 ,if ,god be not with us1 we are as the vapor of the morning4 ,but this must be learnt practically4 ,we must be brought down to the very bottom of all that is in self1 so as to prove its utter worthlessness4 ,and truly it is the wilderness1 with all its varied scenes1 and its thousand and one exercises1 that leads to this practical result4 ,there we learn what flesh is4 ,there nature comes fully out1 in all its phases2 sometimes full of cowardly unbelief2 at other times1 full of false confidence4 ,at ,kadesh1 refusing to go up when told to go2 at ,hormah1 persisting in going when told not4 ,thus it is that extremes meet in that evil nature which the writer and the reader bear about from day to day4 ,but there is one special lesson1 beloved ,christian reader1 which we should seek to learn thoroughly ere we take our departure from ,hormah1 and it is this3 ,there is immense difficulty in walking humbly and patiently in the path which our own failure has rendered necessary for us4 ,israel's unbelief1 in refusing to go up into the land1 rendered it needful1 in the governmental dealings of ,god1 that they should turn about and wander in the wilderness for forty years4 ,to this they were unwilling to submit4 ,they kicked against it4 ,they could not bow their necks to the necessary yoke4 ,how often is this the case with us6 ,we fail2 we take some false step2 we get into trying circumstances in consequence2 and then1 instead of meekly bowing down under the hand of ,god1 and seeking to walk with ,him in humbleness and brokenness of spirit1 we grow restive and rebellious2 we quarrel with the circumstances instead of judging ourselves2 and we seek1 in self-will1 to escape from the circumstances1 instead of accepting them as the just and necessary consequence of our conduct4 ,again1 it may happen that through weakness or failure of one kind or another1 we refuse to enter a position or path of spiritual privilege1 and thereby we are thrown back in our course1 and put upon a lower form in the school4 ,then1 instead of carrying ourselves humbly1 and submitting1 in meekness and contrition1 to the hand of ,god1 we presume to force ourselves into the position1 and affect to enjoy the privilege1 and put forth pretensions to power1 and it all issues in the most humiliating defeat and confusion4 ,these things demand our most profound consideration4 ,it is a great thing to cultivate a lowly spirit--a heart content with a place of weakness and contempt4 ,god resisteth the proud1 but ,he giveth grace to the lowly4 ,a pretentious spirit must sooner or later be brought down1 and all hollow assumption of power must be exposed4 ,if there be not faith to take possession of the promised land1 there is nothing for it but to tread the wilderness in meekness and lowliness4 ,and1 blessed be ,god1 we shall have ,him with us in that wilderness journey1 though we shall not and cannot have ,him with us in our self-chosen path of pride and assumption4 ,jehovah refused to accompany ,israel into the mountain of the ,amorites2 but ,he was ready to turn about1 in patient grace1 and accompany them through all their desert wanderings4 ,if ,israel would not enter ,canaan with ,jehovah1 ,he would go back into the wilderness with ,israel4 ,nothing can exceed the grace that shines in this4 ,had they been dealt with according to their deserts1 they might1 at least1 have been left to wander alone through the desert4 ,but1 blessed forever be ,his great name1 ,he does not deal with us after our sins1 or reward us according to our iniquities4 ,his thoughts are not as our thoughts1 nor ,his ways as our ways4 ,notwithstanding all the unbelief1 the ingratitude1 and the provocation exhibited by the people2 notwithstanding that their return back into the desert was the fruit of their own conduct1 yet did ,jehovah1 in condescending grace and patient love1 turn back with them to be their traveling-companion for forty long and dreary years in the wilderness4 ,thus1 if the wilderness proves what man is1 it also proves what ,god is2 and further1 it proves what faith is2 for ,joshua and ,caleb had to return with the whole congregation of their unbelieving brethren1 and remain for forty years out of their inheritance1 though they themselves were quite prepared1 through grace1 to go up into the land4 ,this might seem a great hardship4 ,nature might judge it unreasonable that two men of faith should have to suffer on account of the unbelief of other people4 ,but faith can afford to wait patiently4 ,and besides1 how could ,joshua and ,caleb complain of the protracted march when they saw ,jehovah about to share it with them8 ,impossible4 ,they were prepared to wait for ,god's time1 for faith is never in a hurry4 ,the faith of the servants might well be sustained by the grace of the ,master4 ,,chapter ,,xv4 ,,the words with which our chapter opens are peculiarly striking1 when taken in connection with the contents of chapter xiv4 ,there1 all seemed dark and hopeless4 ,moses had to say to the people1 8,go not up1 for the ,lord is not among you2 that ye be not smitten before your enemies40 ,and again1 the ,lord had said to them1 8,as truly as ,i live1 as ye have spoken in ,mine ears1 so will ,i do to you4 ,your carcasses shall fall in this wilderness4444 ,doubtless ye shall not come into the land concerning which ,i sware to make you dwell therein4444 ,as for you1 your carcasses1 they shall fall in this wilderness40 ,thus much as to chapter xiv4 ,but no sooner do we open the section now before us1 than1 just as though nothing had happened1 and though all were as calm1 as bright1 and as certain as ,god could make it1 we read such words as these3 8,the ,lord spake unto ,moses1 saying1 #8,speak unto the children of ,israel1 and say unto them1 ,when ye be come into the land of your habitations1 which ,i give unto you1'0 etc4 ,this is one of the most remarkable passages in the entire of this most wonderful book4 ,indeed there is not1 in the whole compass of the book1 a passage more thoroughly characteristic1 not only of ,numbers1 but of the entire volume of ,god4 ,when we read the solemn sentence1 8,ye shall not come into the land10 what is the plain lesson which it reads out to us8 ,the lesson1 which we are so slow to learn1 of man's utter worthlessness4--8,all flesh is grass40 ,and1 on the other hand1 when we read such words as these3 8,when ye be come into the land of your habitations1 which ,i give unto you10 what is the precious lesson which they read out to us8 ,this1 assuredly1 that salvation is of the ,lord4 ,in the one1 we learn man's failure2 in the other1 ,god's faithfulness4 ,if we look at man's side of the question1 the sentence is1 8,doubtless ye shall not come into the land20 but if we look at ,god's side of the question1 we can reverse the matter1 and say1 8,doubtless ye shall40 ,thus it stands in the scene now before us1 and thus it stands in the whole volume of inspiration--from beginning to end4 ,man fails1 but ,god is faithful3 man forfeits every thing1 but ,god makes good all4 8,the things which are impossible with man are possible with ,god40 ,need we travel through the inspired canon in order to illustrate and prove this8 ,need we refer the reader to the history of ,adam in paradise8 or the history of ,noah after the flood8 or the history of ,israel in the wilderness1 ,israel in the land1 ,israel under the law1 ,israel under the ,levitical ceremonial8 ,shall we dwell upon the record of man's failure in the prophetic1 priestly1 and kingly office8 ,shall we point out the failure of the professing church as a responsible vessel on the earth8 ,has not man failed always and in every thing8 ,alas6 it is so4 ,this is one side of the picture--the dark and humbling side4 ,but1 blessed be ,god1 there is the bright and encouraging side also4 ,if there is the 8,doubtless ye shall not10 there is also the 8,doubtless ye shall40 ,and why8 ,because ,christ has entered the scene1 and in ,him all is infallibly secured for the glory of ,god and the eternal blessing of man4 ,it is ,god's eternal purpose to 8head up all things in ,christ40 ,there is not a single thing in which the first man has failed that the second ,man will not make good4 ,all is set up on a new footing in ,christ4 ,he is the ,head of the new creation2 ,heir of all the promises made to ,abraham1 ,isaac1 and ,jacob touching the land2 ,heir of all the promises made to ,david concerning the throne4 ,the government shall be upon ,his shoulders4 ,he shall bear the glory4 ,he is the ,prophet1 ,priest1 and ,king4 ,in a word1 ,christ makes good all that ,adam lost1 and brings in much more beside than ,adam ever had4 ,hence1 when we look at the first ,adam and his doings1 whenever and however viewed1 the sentence is1 8,doubtless ye shall not40 ,ye shall not remain in paradise--ye shall not retain the government--ye shall not inherit the promises--ye shall not enter the land--ye shall not occupy the throne--ye shall not enter the kingdom4 ,but1 on the other hand1 when we look at the last ,adam and ,his doings1 wherever and however viewed1 the entire category must be gloriously reversed2 the 8not0 must be forever elided from the sentence1 for in ,christ ,jesus 8all the promises of ,god are yea and ,amen1 to the glory of ,god by us40 ,there is no 8nay0 in the matter when ,christ is concerned4 ,all is 8yea0--all is divinely settled and established2 and because it is so1 ,god has set ,his seal to it1 even the seal of ,his ,spirit1 which all believers now possess4 8,for the ,son of ,god1 ,jesus ,christ1 who was preached among you by us1 even by me and ,silvanus and ,timotheus1 was not yea and nay1 but in ,him was yea4 ,for all the promises of ,god in ,him are yea1 and in ,him ,amen1 unto the glory of ,god by us4 ,now ,he which stablisheth us with you in ,christ1 and hath anointed us1 is ,god2 who hath also sealed us1 and given the earnest of the ,spirit in our hearts40 7#b ,cor4 i4 #ai-bb47 ,thus1 then1 the opening lines of ,numbers xv4 must be read in the light of the whole volume of ,god4 ,it falls in with the entire history of the ways of ,god with man1 in this world4 ,israel had forfeited all title to the land4 ,they deserved nothing better than that their carcasses should fall in the wilderness4 ,and yet such is the large and precious grace of ,god1 that ,he could speak to them of their coming into the land1 and instruct them as to their ways and works therein4 ,nothing can be more blessed or more establishing than all this4 ,god rises above all human failure and sin4 ,it is utterly impossible that a single promise of ,god can fail of its accomplishment4 ,could it be that the conduct of ,abraham's seed in the wilderness should frustrate ,god's eternal purpose1 or hinder the fulfillment of the absolute and unconditional promise made to the fathers8 ,impossible4 ,and therefore1 if the generation which came out of ,egypt refused to go into ,canaan1 ,jehovah would1 of the very stones1 raise up a seed to whom ,his promise should be made good4 ,this will help to explain the opening sentence of our chapter1 which comes in with such remarkable force and beauty after the humiliating scenes of chapter xiv4 ,in this latter1 ,israel's sun seems to go down amid dark and angry clouds2 but in the former1 it rises with serene brightness1 revealing and establishing that great truth that 8the gifts and calling of ,god are without repentance40 ,god never repents of ,his call or ,his gift2 and hence1 though an unbelieving generation should murmur and rebel ten thousand times over1 ,he will make good all that ,he has promised4 ,here is the divine resting-place of faith at all times--the sure and safe haven for the soul amid the wreck of all human schemes and undertakings4 ,every thing goes to pieces in man's hands1 but ,god in ,christ remains4 ,let man be set up in business again and again1 under the most favorable circumstances1 and he is sure to become a bankrupt2 but ,god has set up ,christ in resurrection1 and all who believe in ,him are placed on a new footing altogether--they are taken into partnership with the risen and glorified ,head1 and there they stand forever4 ,that wondrous partnership can never be dissolved4 ,all is secured on a basis that no power of earth or hell can ever touch4 ,reader1 say1 dost thou understand the application of all this to thyself8 ,hast thou discovered1 in the light of ,god's presence1 that thou art1 in very deed1 a bankrupt8 that thou hast made shipwreck of every thing8 that thou hast not a single plea to urge8 ,hast thou been led to make a personal application of those two sentences upon which we have been dwelling1 namely1 8,doubtless thou shalt not10 and 8,doubtless thou shalt08 ,hast thou learnt the force of these words1 8,thou hast destroyed thyself2 but in ,me is thy help08 ,in one word1 hast thou come to ,jesus as a lost1 guilty1 self-destroyed sinner1 and found redemption1 pardon1 and peace in ,him8 ,do pause1 dear friend1 and seriously consider these things4 ,we can never lose sight of the weighty fact that we have something more to do than to write 8,notes on the book of ,numbers30 we have to consider the soul of the reader4 ,we have a most solemn responsibility to discharge to him or to her2 and therefore it is that1 from time to time1 we feel constrained to turn1 for a moment1 from the page on which we are meditating1 in order to make an appeal to the heart and conscience of the reader1 and entreat him1 most earnestly1 that if he be as yet unconverted1 undecided1 he would lay aside this volume1 and apply his heart seriously to the great question of his present condition and eternal destiny4 ,in comparison with this1 all other questions dwindle into utter insignificance4 ,what are all the schemes and undertakings which begin1 continue1 and end in time1 when compared with eternity and the salvation of your never-dying soul8 ,they are as the small dust of the balance4 8,what shall it profit a man if he shall gain the whole world and lose his own soul80 ,if you had the wealth of a ,rothschild--the money-king1 if you stood on the loftiest pinnacle of literary fame or political ambition1 if your name were adorned with all the honors which the universities of this world could bestow1 if your brow were wreathed with the laurels and your breast covered with the medals of a hundred victories1 what would it profit you8 ,you must leave all--you must pass through the narrow arch of time into the boundless ocean of eternity4 ,men of princely wealth1 men of literary fame1 men who have ruled by their intellectual power the ,house of ,lords and ,commons1 men who have held thousands hanging entranced upon their lips1 men who have reached the very highest point of naval1 military1 and forensic distinction1 have passed away into eternity2 and the awful question as to such is1 8,where is the soul80 ,beloved reader1 we beseech thee1 by the most weighty arguments that can possibly be urged upon the soul of man1 not to turn away from this subject until thou hast come to a right conclusion4 ,by ,god's great love1 by the cross and passion of ,christ1 by the powerful testimony of ,god the ,holy ,ghost1 by the awful solemnity of a never-ending eternity1 by the unspeakable value of thy immortal soul1 by all the joys of heaven1 by all the horrors of hell--by these seven weighty arguments1 we urge thee1 this moment1 to come to ,jesus4 ,delay not6 argue not6 reason not6 but come now1 just as you are--with all your sins1 with all your misery1 with your misspent life1 with your dreadful record of mercies slighted1 advantages abused1 opportunities neglected--come to ,jesus1 who stands1 with open arms and loving heart1 ready to receive you1 and points to those wounds which attest the reality of ,his atoning death upon the cross1 and tells you to put your trust in ,him1 and assures you you will never be confounded4 ,may ,god's ,spirit carry home this appeal to thy heart1 this moment1 and give thee no rest until thou art savingly converted to ,christ1 reconciled to ,god1 and sealed with the ,holy ,spirit of promise4 99 99 99 99 99 ,we shall now return1 for a moment1 to our chapter4 ,nothing can be more lovely than the picture here presented4 ,we have vows1 and free-will offerings1 sacrifices of righteousness1 and the wine of the kingdom1 all based upon the sovereign grace which shines in the very first verse4 ,it is a fair sample1 a beauteous foreshadowing of the future condition of ,israel4 ,it reminds us of the marvelous visions which close the book of the prophet ,ezekiel4 ,the unbelief1 the murmuring1 the rebellion1 are all over and all forgotten4 ,god retires into ,his own eternal counsels1 and from thence looks forward to the time when ,his people shall offer an offering in righteousness and pay their vows to ,him1 and the joy of ,his kingdom shall fill their hearts forever4 7,ver4 #c-ac47 ,but there is a very striking feature in this chapter1 and that is1 the place which 8the stranger0 gets4 ,it is most thoroughly characteristic4 8,and if a stranger sojourn with you1 or whosoever be among you in your generations1 and will offer an offering made by fire1 of a sweet savor unto the ,lord2 as ye do1 so he shall do4 ,one ordinance shall be both for you of the congregation1 and also for the stranger that sojourneth with you1 an ordinance forever in your generations3 as ye are1 so shall the stranger be before the ,lord4 ,one law and one manner shall be for you1 and for the stranger that sojourneth with you40 ,what a place for the stranger6 ,what a lesson for ,israel6 ,what a standing testimony on the page of their favorite and boasted ,moses6 ,the stranger is placed on the very same platform with ,israel6 8,as ye are1 so shall the stranger be20 and this1 too1 8before the ,lord40 ,in ,exodus xii4 #dh1 we read1 8,and when a stranger shall sojourn with thee1 and will keep the passover to the ,lord1 let all his males be circumcised1 and then let him come near and keep it40 ,but in ,numbers xv4 there is no allusion to circumcision at all4 ,and why8 ,is it that such a point could ever be waived8 ,no2 but we believe the omission here is full of meaning4 ,israel had forfeited every thing4 ,the rebellious generation was to be set aside and cut off2 but ,god's eternal purpose of grace must stand1 and all ,his promises be fulfilled4 ,all ,israel shall be saved2 they shall possess the land2 they shall offer pure offerings1 pay their vows1 and taste the joy of the kingdom4 ,on what ground8 ,on the ground of sovereign mercy4 ,well1 it is on the self-same ground that 8the stranger0 shall be brought in2 and not only brought in1 but 8as ye are1 so shall the stranger be before the ,lord40 ,will the ,jew quarrel with this8 ,let him go and study ,numbers xiii4 and xiv4 ,and when he has drunk into his inmost soul the wholesome lesson1 then let him meditate on chapter xv1 and we feel assured he will not seek to push 8the stranger0 off the platform1 for he will be ready to confess himself a debtor to mercy alone1 and to acknowledge that the same mercy which has reached him can reach the stranger1 and he will rejoice to go in company with that stranger to drink of the wells of salvation thrown open by the sovereign grace of the ,god of ,jacob4 ,are we not forcibly reminded1 by the teaching of this part of our book1 of that profound section of dispensational truth presented in ,romans ix4-xi1 particularly of its magnificent close8 8,the gifts and calling of ,god are without repentance4 ,for as ye strangers in times past have not believed ,god1 yet have now obtained mercy through their unbelief3 even so have these also now not believed in your mercy i4 e41 mercy shown to the ,gentiles--see ,greek1 that they also may obtain mercy i4 e41 come in on the ground of mercy like the stranger4 ,for ,god hath concluded them all in unbelief1 that ,he might have mercy upon all ,jews and ,gentiles--,israel and the stranger4 ,o the depth of the riches both of the wisdom and knowledge of ,god6 how unsearchable are ,his judgments1 and his ways past finding out6 ,for who hath known the mind of the ,lord8 or who hath been ,his counselor8 ,or who hath first given to ,him1 and it shall be recompensed unto him again8 ,for of ,him1 and through ,him1 and to ,him1 are all things2 to whom be glory forever4 ,amen40 7,rom4 xi4 #bi-cf47 ,from verse #bb-ca of our chapter1 we have instructions as to sins of ignorance and presumptuous sins--a very grave and important distinction4 ,for the former1 ample provision is made1 in the goodness and mercy of ,god4 ,the death of ,christ is presented1 in this portion of the chapter1 in its two grand aspects1 namely1 the burnt-offering and the sin-offering2 that is1 its aspect to ,godward and its aspect to usward2 and we have also all the preciousness1 fragrance1 and joy of ,his perfect life and service as a man in this world1 as typified by the meat-offering and drink-offering4 ,in the burnt-offering1 we see atonement wrought according to the measure of ,christ's devotedness to ,god1 and of ,god's delight in ,him3 in the sin-offering1 we see atonement wrought according to the measure of the sinner's necessities and the hatefulness of sin in ,god's sight4 ,the two offerings1 taken together1 present the atoning death of ,christ in all its fullness4 ,then1 in the meat-offering1 we have ,christ's perfect life and the reality of ,his human nature1 as manifested in all the details of ,his path and service in this world2 while the drink-offering1 typifies ,his complete surrender of ,himself to ,god4 ,into the rich and marvelous instruction conveyed in the different classes of sacrifices presented in this passage1 we do not attempt to enter now4 ,the reader who desires to study the subject more fully is referred to a little volume entitled 8,notes on the book of ,leviticus40 7,pages #a-adj47 ,we merely state here1 in the very briefest manner1 what we judge to be the main import of each offering2 to go into details would only be to repeat what we have already written4 ,we would merely add that the claims of ,god demand that sins of ignorance should be taken cognizance of4 ,we might feel disposed to say1 or at least to think1 that such sins ought to be passed over2 but ,god does not think so4 ,his holiness must not be reduced to the standard of our intelligence4 ,grace has made provision for sins of ignorance1 but holiness demands that such sins should be judged and confessed4 ,every true heart will bless ,god for this4 ,for what would become of us if the provisions of divine grace were not adequate to meet the claims of divine holiness8 and adequate they most surely could not be if they traveled not beyond the range of our intelligence4 ,and yet1 while all this will1 generally speaking1 be fully admitted1 it is often very sorrowful to hear professing ,christians making excuses for ignorance1 and justifying unfaithfulness and error on the ground of ignorance4 ,but very often1 in such cases1 the question may very cogently be urged1 why are we ignorant1 in reference to any point of conduct1 or the claims of ,christ upon us8 ,suppose a question comes before us demanding a positive judgment1 and calling for a certain line of action2 we plead ignorance4 ,is this right8 will it avail8 will it dispose of our responsibility8 will ,god allow us to shirk the question after such a fashion8 ,nay1 reader2 we may rest assured it will not do4 ,why are we ignorant8 ,have we put forth all our energies1 have we adopted every available means1 have we made every possible effort1 to get at the root of the matter and reach a just conclusion8 ,let us bear in mind that the claims of truth and holiness demand all this of us2 nor should we be satisfied with any thing less4 ,we cannot but admit that were it a question involving1 in any measure1 our own interests--our name1 our reputation1 our property1 we should leave no stone unturned in order to make ourselves fully acquainted with all the facts of the case4 ,we should not long plead ignorance in such matters4 ,if information were to be had1 we should have it4 ,we should do our very utmost to know all the ins and outs1 the pros and cons1 of the question1 so that we might form a sound judgment in the matter4 ,is this not so1 reader8 ,well1 then1 why should we plead ignorance when the claims of ,christ are in question8 ,does it not prove that while we are quick1 earnest1 energetic1 all alive1 when self is concerned1 we are indifferent1 sluggish1 slow-paced1 when ,christ is concerned8 ,alas6 alas6 this is the plain1 humbling truth4 ,may we be humbled under a sense of it4 ,may the ,spirit of ,god make us more thoroughly in earnest in things which concern our ,lord ,jesus ,christ4 ,may self and its interests sink1 and may ,christ and ,his interests rise in our estimation1 every day2 and may we at least cordially own our holy responsibility to go diligently into every question in the which the glory of our ,lord and ,saviour ,jesus ,christ may1 even in the most remote degree1 be involved1 however we may fail practically in our research4 ,let us not dare to say or think or act as though we thought that aught that concerns ,him is a matter of indifference to us4 ,god1 in ,his mercy1 forbid6 ,let us esteem all that merely concerns ourselves to be comparatively non-essential1 but the claims of ,christ to be of paramount authority4 ,we have said thus much on the subject of ignorance1 in the sense of our responsibility to the truth of ,god and to the soul of the reader4 ,we feel its immense practical importance4 ,we believe we very often plead ignorance1 when indifference would be the truer term to use4 ,this is very sad4 ,surely1 if our ,god1 in ,his infinite goodness1 has made ample provision even for sins of ignorance1 that is no reason why we should coolly shelter ourselves behind the plea of ignorance1 when there is the most abundant information within our reach had we only the energy to make use of it4 ,we might not1 perhaps1 have dwelt at such length upon this point were it not for the conviction1 which becomes each day more strengthened in the soul1 that we have reached a serious moment in our history as ,christians4 ,we are not given to croaking3 we have no sympathy whatever with it4 ,we believe it is our privilege to be filled with the most joyful confidence1 and to have our hearts and minds ever garrisoned by the peace of ,god that passeth all understanding4 8,god hath not given us the spirit of fear2 but of power1 and of love1 and of a sound mind40 7#b ,tim4 i4 #g47 ,but it is impossible to close our eyes to the startling fact that the claims of ,christ1 the value of truth1 the authority of holy ,scripture1 are being more and more set aside each day1 each week1 each year4 ,we believe we are approaching a moment in the which there will be toleration for any thing and every thing save the truth of ,god4 ,it behooves us1 therefore1 to look well to it that ,god's ,word has its own proper place in the heart1 and that the conscience is governed in all things by its holy authority4 ,a tender conscience is a most precious treasure to carry about with us from day to day--a conscience that ever yields a true response to the action of the ,word of ,god--that bows down without a question to its plain statements4 ,when the conscience is in this fine condition1 there is always a regulating power wherewith to act upon one's practical course and character4 ,conscience may be compared to the regulator of a watch4 ,it may happen that the hands of the watch get astray2 but so long as the regulator has power over the spring1 there is always the means of correcting the hands4 ,if that power be gone1 the entire watch must be taken to pieces4 ,so with the conscience4 ,so long as it continues true to the touch of ,scripture1 as applied by the ,holy ,ghost1 there is always a safe and sure regulating power2 but if it becomes sluggish1 hardened1 or perverted--if it refuses to yield a true response to 8,thus saith the ,lord10 there is little1 if any1 hope4 ,it then becomes a case similar to that referred to in our chapter1--8,but the soul that doeth aught presumptuously1 whether he be born in the land1 or a stranger1 the same reproacheth the ,lord2 and that soul shall be cut off from among his people4 ,because he hath despised the word of the ,lord1 and hath broken ,his commandment1 that soul shall utterly be cut off2 his iniquity shall be upon him40 7,ver4 #cj1 #ca47 ,this is no sin of ignorance1 but a presumptuous1 willful sin1 for which nothing remained but the unmitigated judgment of ,god4 8,rebellion is as the sin of witchcraft1 and stubbornness is as iniquity and idolatry40 7#a ,sam4 xv4 #bc47 ,these are weighty words for a moment like the present1 when man's will is developing itself with such extraordinary force4 ,it is deemed manly to assert our will1 but ,scripture teaches the direct opposite4 ,the two grand elements of human perfection--of perfect manhood--are these1 namely1 dependence and obedience4 ,in proportion as any one departs from these1 he departs from the true spirit and attitude of a man4 ,hence1 when we turn our eyes to ,him who was the perfect ,man--the ,man ,christ ,jesus1 we see these two grand features perfectly adjusted and perfectly developed from first to last4 ,that blessed ,one was never1 for a single moment1 out of the attitude of perfect dependence and absolute obedience4 ,to prove and illustrate this fact would take us through the entire gospel narrative4 ,but take the scene of the temptation1 and there you will find a sample of the whole of that blessed life4 ,his one unvarying reply to the tempter was1 8,it is written40 ,no reasonings1 no arguments1 no questions4 ,he lived by the ,word of ,god4 ,he conquered ,satan by holding fast the only true position of a man--dependence and obedience4 ,he could depend upon ,god1 and ,he would obey ,him4 ,what could ,satan do in such a case8 ,absolutely nothing4 ,well1 then1 this is our example4 ,we1 as having the life of ,christ1 are called to live in habitual dependence and obedience4 ,this is walking in the ,spirit3 this is the safe and happy path of the ,christian4 ,independence and disobedience go together3 they are utterly unchristian and unmanly4 ,we find these two things in the first man1 as we find the two opposites in the second4 ,adam in the garden sought to be independent4 ,he was not content with being a man1 and abiding in the only true place and spirit of a man1 and he became disobedient4 ,here lies the secret of fallen humanity--these are the two elements which make up fallen manhood4 ,trace it where you will--before the flood1 after the flood1 without law1 under the law1 heathen1 pagan1 ,jew1 ,turk1 or nominal ,christian1--analyze it as closely as you please1 and you will see that it resolves itself into these two component parts--independence and disobedience4 ,and when you reach the close of man's history in this world--when you view him in that last sad sphere in which he is to figure1 how do you see him8--in what character does he appear8 ,as 8the willful king10 and the 8lawless man40 ,may we have grace to ponder these things aright4 ,let us cultivate a lowly and an obedient spirit4 ,god has said1 8,to this man will ,i look1 even to him who is of a contrite spirit and trembleth at ,my word40 ,may these words sink down into our ears and into our hearts2 and let the constant breathing of our souls be1 8,keep back ,thy servant1 ,o ,lord1 from presumptuous sins1 and let them not have dominion over him40#ac ,it only remains for us1 ere closing this section1 to notice the case of the ,sabbath-breaker and the institution of 8the ribband of blue40 8,and while the children of ,israel were in the wilderness1 they found a man that gathered sticks upon the ,sabbath day4 ,and they that found him gathering sticks brought him to ,moses and ,aaron1 and to all the congregation4 ,and they put him in ward1 because it was not declared what should be done to him4 ,and the ,lord said unto ,moses1 #8,the man shall be surely put to death3 all the congregation shall stone him with stones without the camp4' ,and all the congregation brought him without the camp1 and stoned him with stones1 and he died2 as the ,lord commanded ,moses40 7,ver4 #cb-cf47 ,this surely was a presumptuous sin--it was flying in the face of a most plain and positive commandment of ,god4 ,it is this that specially marks a presumptuous sin1 and leaves it utterly inexcusable4 ,ignorance cannot be pleaded in the face of a divine command4 ,but why1 it may be asked1 had they to put the man in ward8 ,because1 although the commandment was explicit1 yet the breach of it had not been anticipated1 nor had any penalty been enacted4 ,to speak after the manner of men1 ,jehovah had not contemplated such folly on man's part as the interruption of ,his rest1 and therefore ,he had not formally provided for such an occurrence4 ,we need not say that ,god knows the end from the beginning2 but in the matter now before us1 ,he purposely left the case unnoticed until occasion required4 ,but1 alas6 occasion did require1 for man is capable of any thing4 ,he has no heart for ,god's rest4 ,to kindle a fire on the ,sabbath day was not only a positive breach of the law1 but it evidenced the most complete alienation from the mind of the ,law-giver1 inasmuch as it introduced into the day of rest that which is the apt symbol of judgment4 ,fire is emblematical of judgment1 and as such it was wholly out of keeping with the repose of the ,sabbath2 nothing therefore remained but to visit the ,sabbath-breaker with judgment1 for 8whatsoever a man soweth1 that shall he also reap40 8,and the ,lord spake unto ,moses1 saying1 #8,speak unto the children of ,israel1 and bid them that they make them fringes in the borders of their garments1 throughout their generations1 and that they put upon the fringe of the borders a ribband of blue4 ,and it shall be unto you for a fringe1 that ye may look upon it1 and remember all the commandments of the ,lord1 and do them2 and that ye seek not after your own heart1 and your own eyes1 444 that ye may remember1 and do all ,my commandments1 and be holy unto your ,god4 ,i am the ,lord your ,god1 which brought you out of the land of ,egypt1 to be your ,god3 ,i am the ,lord your ,god4'0 7,ver4 #cg-da47 ,the ,god of ,israel would keep ,his people in continual remembrance of ,his holy commandments4 ,hence the beautiful institution of 8the ribband of blue10 which was designed to be a heavenly memorial attached to the very borders of their garments1 so that the word of ,god might ever be held fast in the remembrance of the thoughts of their hearts4 ,whenever an ,israelite cast his eyes upon the blue ribband1 he was to think of ,jehovah1 and yield a hearty obedience to all ,his statutes4 ,such was the great practical intention of 8the ribband of blue40 ,but when we turn to ,matthew xxiii4 #e1 we learn the sad use which man had made of the divine institution4--8,but all their works they do for to be seen of men3 they make broad their phylacteries1 and enlarge the borders of their garments40 ,thus the very thing which had been instituted for the purpose of leading them to remember ,jehovah1 and to yield a lowly obedience to ,his precious word1 was turned into an occasion of self-exaltation and religious pride4 ,instead of thinking of ,god and ,his word1 they thought of themselves1 and of the place which they held in the estimation of their fellows4 8,all their works they do to be seen of men40 ,not a thought of ,god4 ,the spirit of the original institution was completely lost1 while the outward form was kept up for selfish ends4 ,can we not see something like this around us and among us8 ,let us think of it--think deeply and seriously4 ,let us see to it that we do not turn the heavenly memorial into an earthly badge1 and that which ought to lead to lowly obedience into an occasion of self-exaltation4 ,,chapter ,,xvi4 ,the chapter on which we have just been dwelling is what may be called a digression from the history of ,israel's wilderness life1 except indeed the short paragraph respecting the ,sabbath-breaker4 ,it looks forward into the future1 when1 spite of all their sin and folly1 their murmuring and rebellion1 ,israel shall possess the land of ,canaan1 and offer sacrifices of righteousness and songs of praise to the ,god of their salvation4 ,in it we have seen ,jehovah rising far above all the unbelief and disobedience1 the pride and willfulness1 exhibited in chapters xiii4 and xiv1 and looking on to the full and final accomplishment of ,his own eternal purpose1 and the fulfillment of ,his promise to ,abraham1 ,isaac1 and ,jacob4 ,but in chapter xvi4 the wilderness story is resumed--that sad and humbling story1 so far as man is concerned1 but a bright and blessed story of the exhaustless patience and boundless grace of ,god4 ,these are the two grand lessons of the wilderness4 ,we learn what man is and we learn what ,god is4 ,the two things lie side by side on the pages of the book of ,numbers4 ,thus in chapter xiv4 we have man and his ways2 in chapter xv4 we have ,god and ,his ways2 and now1 in the chapter which opens before us1 we come back to man and his ways again4 ,may we reap much deep and solid instruction from the double lesson4 8,now ,korah1 the son of ,izhar1 the son of ,kohath1 the son of ,levi1 and ,dathan and ,abiram1 the sons of ,eliab1 and ,on1 the son of ,peleth1 sons of ,reuben1 took men2 and they rose up before ,moses1 with certain of the children of ,israel1 two hundred and fifty princes of the assembly1 famous in the congregation1 men of renown3 and they gathered themselves together against ,moses and against ,aaron1 and said unto them1 #8,ye take too much upon you1 seeing all the congregation are holy1 every one of them1 and the ,lord is among them3 wherefore then lift ye up yourselves above the congregation of the ,lord8'0 7,ver4 #a-c47 ,here1 then1 we enter upon the solemn history of what the ,holy ,ghost1 by the apostle ,jude1 terms1 8,the gainsaying of ,core40 ,the rebellion is attributed to ,korah1 inasmuch as he was the religious leader in it4 ,he seems to have possessed sufficient influence to gather around him a large number of influential men--8princes1 famous men1 and men of renown40 ,in short1 it was a very formidable and serious rebellion2 and we shall do well to look closely at its source and moral features4 ,it is always a most critical moment in the history of an assembly when a spirit of disaffection displays itself1 for if it be not met in the right way1 the most disastrous consequences are sure to follow4 ,there are materials in every assembly capable of being acted upon1 and it only needs some restless master-spirit to arise1 in order to work on such materials1 and fan into a devouring flame the fire that has been smouldering in secret4 ,there are hundreds and thousands ready to flock around the standard of revolt1 when once it has been raised1 who have neither the vigor nor the courage to raise it themselves4 ,it is not every one that ,satan will take up as an instrument in such work4 ,it needs a shrewd1 clever1 energetic man--a man of moral power--one possessing influence over the minds of his fellows1 and an iron will to carry forward his schemes4 ,no doubt ,satan infuses much of all these into the men whom he uses in his diabolical undertakings4 ,at all events1 we know1 as a fact1 that the great leaders in all rebellious movements are generally men of master-minds1 capable of swaying1 according to their own will1 the fickle multitude1 which1 like the ocean1 is acted upon by every stormy wind that blows4 ,such men know how1 in the first place1 to stir the passions of the people2 and1 in the second place1 how to wield them when stirred4 ,their most potent agency--the lever with which they can most effectually raise the masses--is some question as to their liberty and their rights4 ,if they can only succeed in persuading people that their liberty is curtailed1 and their rights infringed1 they are sure to gather a number of restless spirits around them1 and do a vast deal of serious mischief4 ,thus it was in the matter of ,korah and his coadjutors4 ,they sought to make it appear that ,moses and ,aaron were lording it over their brethren and interfering with their rights and privileges as members of a holy congregation1 in which1 according to their judgment1 all were on a dead level1 and one had as much right to be active as another4 8,ye take too much upon you40 ,such was their charge against 8the meekest man in all the earth40 ,but what had ,moses taken upon him8 ,surely1 the most cursory glance back at the history of that dear and honored servant would have been sufficient to convince any impartial person that1 so far from taking dignity and responsibility upon him1 he had shown himself only too ready to shrink from them when presented1 and sink under them when imposed4 ,hence1 therefore1 any one who could think of accusing ,moses of taking upon him1 only proved himself totally ignorant of the man's real spirit and character4 ,assuredly1 the one who could say to ,joshua1 8,enviest thou for my sake8 ,would ,god that all the ,lord's people were prophets1 and that the ,lord would put ,his ,spirit upon them60 was not very likely to take much upon him4 ,but on the other hand1 if ,god calls out a man into prominence1 if ,he qualifies him for work1 if ,he fills and fits the vessel for special service1 if ,he assigns a man his position1 then of what possible use can it be for any one to quarrel with divine gift and divine appointment8 ,in truth1 nothing can be more absurd4 8,a man can receive nothing except it be given him from heaven40 ,and therefore it must prove worse than useless for any one to assume to be or have aught1 for all such assumption must prove hollow in the end4 ,men will1 sooner or later1 find their level2 and nothing will stand but what is of ,god4 ,korah and his company1 therefore1 were quarreling with ,god1 and not with ,moses and ,aaron4 ,these latter had been called of ,god to occupy a certain position and to do a certain work1 and woe be to them if they refused4 ,it was not they who had aimed at the position or assumed the work2 they were ordained of ,god4 ,this ought to have settled the question2 and it would have settled it for all save restless1 self-occupied rebels1 who sought to undermine the true servants of ,god in order to exalt themselves4 ,this is always the way with the promoters of sedition or disaffection4 ,their real object is to make themselves somebody4 ,they talk loudly and very plausibly about the common rights and privileges of ,god's people2 but in reality1 they themselves are aiming at a position for which they are in no way qualified1 and at privileges to which they have no right4 ,in point of fact1 the matter is as simple as possible4 ,has ,god given a man his place to fill--his work to do8 ,who will question this8 ,well1 then1 let each one know his place and fill it--know his work and do it4 ,it is the most senseless thing in the world for one to attempt to occupy another's post or do another's work4 ,we were led to see this very distinctly when meditating on chapters iii4 and iv4 of this book4 ,it must ever hold good4 ,korah had his work2 ,moses had his4 ,why should one envy another8 ,it would be quite as reasonable to charge the sun1 moon1 and stars with taking too much upon them when they shine in their appointed spheres1 as to charge any gifted servant of ,christ therewith when he seeks to discharge the responsibility which his gift most surely imposes upon him4 ,these luminaries serve in the place assigned them by the hand of the almighty ,creator1 and so long as ,christ's servants do the same1 it is charging them falsely to say that they take too much upon them4 ,now this principle is of immense importance in every assembly1 large or small1 under all circumstances where ,christians are called to work together4 ,it is a mistake to suppose that all the members of the body of ,christ are called to places of prominence1 or that any member can select his place in the body4 ,it is wholly and absolutely a matter of divine appointment4 ,this is the clear teaching of #a ,corinthians xii4 8,the body is not one member1 but many4 ,if the foot shall say1 ,because ,i am not the hand1 ,i am not of the body2 is it therefore not of the body8 ,and if the ear shall say1 ,because ,i am not the eye1 ,i am not of the body2 is it therefore not of the body8 ,if the whole body were an eye1 where were the hearing8 ,if the whole were hearing1 where were the smelling8 ,but now hath ,god set the members every one of them in the body1 as it hath pleased ,him40 7,ver4 #ad-ah47 ,here lies the true1 the only true source of ministry in the ,church of ,god--the body of ,christ4 8,god hath set the members40 ,it is not one man appointing another2 still less is it a man appointing himself4 ,it is divine appointment or nothing1 yea1 worse than nothing--a daring usurpation of divine rights4 ,now1 looking at the subject in the light of that marvelous illustration of #a ,corinthians xii1 what sense would there be in the feet charging the hands1 or the ears charging the eyes1 with taking too much upon them8 ,would not the notion be preposterous in the extreme8 ,true1 those members occupy a prominent place in the body2 but why do they8 ,because 8,god has set them there as it pleased ,him40 ,and what are they doing in that prominent place8 ,they are doing the work which ,god has given them to do4 ,and to what end8 ,the good of the whole body4 ,there is not a single member1 however obscure1 that does not derive positive benefit from the duly discharged functions of the prominent member4 ,and1 on the other hand1 the prominent member is a debtor to the duly discharged functions of the obscure one4 ,let the eyes lose their power of vision1 and every member will feel it2 let there be functional derangement in the most trivial member1 and the most honorable member will suffer4 ,hence1 therefore1 it is not a question of taking upon us much or little1 but of doing our appointed work1 and filling our appointed place4 ,it is by the effectual working of all the members1 according to the measure of every part1 that the edification of the whole body is promoted4 ,if this great truth be not seized and carried out1 edification1 so far from being promoted1 is most positively hindered2 the ,holy ,ghost is quenched and grieved2 the sovereign rights of ,christ are denied2 and ,god is dishonored4 ,every ,christian is responsible to act on this divine principle1 and to testify against every thing that practically denies it4 ,the fact of the ruin of the professing church is no reason whatever for abandoning the truth of ,god1 or sanctioning any denial of it4 ,the ,christian is always solemnly bound to submit himself to the revealed mind of ,god4 ,to plead circumstances as an excuse for doing wrong1 or for neglecting any truth of ,god1 is simply flying in the face of divine authority1 and making ,god the author of our disobedience4 ,but we cannot pursue this subject further4 ,we have merely referred to it here in connection with our chapter1 with which we must now proceed4 ,it is undoubtedly a most solemn page of ,israel's wilderness story4 ,korah and his company were very speedily taught the folly and sin of their rebellious movement4 ,they were awfully wrong in daring to set themselves up against the true servants of the living ,god4 ,as to ,moses1 the man against whom they were gathered together1 when he heard their seditious words1 8he fell upon his face40 ,this was a very good way to meet rebels4 ,we have seen this beloved servant of ,god on his face when he ought to have been on his feet 7,ex4 xiv471 but here it was about the best and safest thing he could do4 ,there is never much use in contending with restless and disaffected people2 better far leave them in the ,lord's hands2 for with ,him1 in reality1 is their controversy4 ,if ,god sets a man in a certain position1 and gives him a certain work to do1 and his fellows think proper to quarrel with him1 simply on the score of his doing that work1 and filling that position1 then is their quarrel really with ,god1 who knows how to settle it1 and will do it in ,his own way4 ,the assurance of this gives holy calmness and moral elevation to the ,lord's servant in moments when envious and turbulent spirits rise up against him4 ,it is hardly possible for any one to occupy a prominent place of service1 or to be pre-eminently used of ,god1 without1 at some time or another1 having to encounter the attacks of certain radical and discontented men1 who cannot bear to see any one more honored than themselves4 ,but the true way to meet such is to take the place of utter prostration and nothingness1 and allow the tide of disaffection to roll over one4 8,and when ,moses heard it1 he fell upon his face3 and he spake unto ,korah and all his company1 saying1 #8,even to-morrow the ,lord will show not ,moses will show who are ,his1 and who is holy2 and will cause him to come near unto ,him3 even him whom ,he hath chosen will ,he cause to come near unto ,him4 ,this do3 ,take you censers1 ,korah1 and all his company2 and put fire therein1 and put incense in them before the ,lord to-morrow3 and it shall be that the man whom the ,lord doth choose1 he shall be holy3 ye take too much upon you1 ye sons of ,levi4'0 7,ver4 #d-g47 ,this was placing the matter in the proper hands4 ,moses gives great prominence to the sovereign rights of ,jehovah4--8,the ,lord will show10 and1 8,the ,lord will choose40 ,there is not a syllable about himself or ,aaron4 ,the whole question hinges upon the ,lord's choice and the ,lord's appointment4 ,the two hundred and fifty rebels are brought face to face with the living ,god4 ,they are summoned into ,his presence1 with their censers in their hands1 in order that the whole matter may be thoroughly gone into and definitely settled before that grand tribunal from which there can be no appeal4 ,it would1 obviously1 have been of no possible use for ,moses and ,aaron to attempt to give judgment1 inasmuch as they were defendants in the cause2 but ,moses was blessedly willing to have all parties summoned into the divine presence1 there to have their matters judged and determined4 ,this was true humility and true wisdom4 ,it is always well1 when people are seeking a place1 to let them have it1 to their heart's content2 for1 most assuredly1 the very place after which they have foolishly aspired will be the scene of their signal defeat and deplorable confusion4 ,you may sometimes see men envying others in a certain sphere of service1 and longing to occupy that sphere themselves4 ,let them try it2 and they are sure1 in the end1 to break down and retire covered with shame and confusion of face4 ,the ,lord will surely confound all such4 ,there is no use in man trying to do it2 and hence it is always best for such as may happen to be the objects of envious attack just to fall on their faces before ,god1 and let ,him settle the question with the malcontents4 ,it is most sad when such scenes occur in the history of ,god's people2 but they have occurred1 they do occur1 and they may occur again and again2 and we feel assured that the very best plan is1 to let men of a restless1 ambitious1 disaffected spirit run to the full length of their tether1 and then they are sure to be pulled up4 ,it is1 in point of fact1 to leave them in the hands of ,god1 who will most surely deal with them in ,his own perfect way4 8,and ,moses said unto ,korah1 #8,hear1 ,i pray you1 ye sons of ,levi3 ,seemeth it but a small thing unto you that the ,god of ,israel hath separated you from the congregation of ,israel1 to bring you near to ,himself to do the service of the tabernacle of the ,lord1 and to stand before the congregation to minister unto them8 ,and ,he hath brought thee near unto ,him1 and all thy brethren the sons of ,levi with thee2 and seek ye the priesthood also8 ,for which cause both thou and all thy company are gathered together against the ,lord3 and what is ,aaron1 that ye murmur against him8'0 7,ver4 #h-aa47 ,here we are conducted to the very root of this terrible conspiracy4 ,we see the man who originated it1 and the object at which he aimed4 ,moses addresses ,korah1 and charges him with aiming at the priesthood4 ,let the reader carefully note this4 ,it is important that he should have this point clearly before his mind1 according to the teaching of ,scripture4 ,he must see what ,korah was1 what his work was1 and what the object of his restless ambition was1--he must see all these things if he would understand the true force and meaning of ,jude's expression--8,the gainsaying of ,core40 ,what1 then1 was ,korah8 ,he was a ,levite1 and as such1 he was entitled to minister and to teach4--8,they shall teach ,jacob ,thy judgments1 and ,israel ,thy law40--8,the ,god of ,israel hath brought you near to ,himself1 to do the service of the tabernacle of the ,lord1 and to stand before the congregation to minister unto them40 ,such was ,korah1 and such his sphere of work4 ,at what did he aim8 ,at the priesthood4--8,seek ye the priesthood also80 ,now1 to a cursory observer it might not have appeared that ,korah was seeking any thing for himself4 ,he seemed to be contending for the rights of the whole assembly4 ,but ,moses1 by the ,spirit of ,god1 unmasks the man1 and shows that1 under the plausible pretext of standing up for the common rights of the congregation1 he was audaciously seeking the priesthood for himself4 ,it is well to note this4 ,it will most generally be found that loud talkers about the liberties1 rights1 and privileges of ,god's people are1 in reality1 seeking their own exaltation and advantage4 ,not content with doing their proper work1 they are seeking an improper place4 ,this is not always apparent2 but ,god is sure to make it manifest1 sooner or later1 for 8by ,him actions are weighed40 ,nothing can be more worthless than seeking a place for one's self4 ,it is sure to end in disappointment and confusion4 ,the grand thing for each one is1 to be found filling his appointed place1 and doing his appointed work2 and the more humbly1 quietly1 and unpretendingly1 the better4 ,but ,korah had not learnt this simple1 but wholesome1 principle4 ,he was not content with his divinely appointed place and service1 but aimed at something which did not belong to him at all1--he aimed at being a priest4 ,his sin was the sin of rebellion against ,god's high-priest4 ,this was 8the gainsaying of ,core40 ,it is important to seize this fact in ,korah's history4 ,it is not generally understood2 and hence it is that his sin is charged1 nowadays1 upon those who seek to exercise any gift which may have been bestowed upon them by the ,head of the ,church4 ,but a moment's calm reflection upon the subject in the light of ,scripture would be quite sufficient to show how utterly baseless is such a charge4 ,take1 for example1 a man to whom ,christ has manifestly given the gift of an evangelist4 ,are we to suppose him guilty of the sin of ,korah because1 in pursuance of the divine gift and the divine commission1 he goes forth to preach the gospel8 ,should he preach8 or should he not preach8 ,is the divine gift--the divine call--sufficient8 ,is he acting as a rebel when he preaches the gospel8 ,so also as regards a pastor or teacher4 ,is he guilty of the sin of ,korah because he exercises the special gift imparted to him by the ,head of the ,church8 ,does not ,christ's gift make a man a minister8 is any thing further necessary8 ,is it not plain1 to any unprejudiced mind--to any one willing to be taught by ,scripture1 that the possession of a divinely imparted gift makes a man a minister1 without any thing further whatsoever8 ,and is it not equally plain that though a man had every thing else that could be had1 and yet had no gift from the ,head of the ,church1 he is no minister8 ,we confess we do not see how these plain propositions can be called in question4 ,we are speaking1 be it remembered1 of special gifts of ministry in the ,church4 ,no doubt1 every member in the body of ,christ has some ministry to fulfill1 some work to do4 ,this is understood by every well-instructed ,christian2 and1 moreover1 it is clear that the edification of the body is carried on1 not merely by some special prominent gifts1 but by the effectual working of all the members in their respective places1 as we read in the epistle to the ,ephesians--8,but speaking the truth in love1 may grow up into ,him in all things1 which is the head1 even ,christ3 from whom the whole body fitly joined together1 and compacted by that which every joint supplieth1 according to the effectual working in the measure of every part1 maketh increase of the body unto the edifying of itself in love40 7,chap4 iv4 #ae1af47 ,all this is as plain as ,scripture can make it4 ,but as to any special gifts1 such as that of evangelist1 pastor1 prophet1 or teacher1 it must be received from ,christ alone2 and the possession of it makes a man a minister1 without any thing further4 ,and1 on the other hand1 all the education and all the human authority under the sun could not make a man an evangelist1 a pastor1 or teacher1 unless he has a bona-fide gift from the ,head of the ,church4 ,thus much as to ministry in the ,church of ,god4 ,we trust enough has been said to prove to the reader that it is a very grave mistake indeed to charge men with the awful sin of ,korah because they exercise those gifts which have been imparted to them by the great ,head of the ,church4 ,in point of fact1 it would be a sin not to exercise them4 ,but there is a very material difference between ministry and priesthood4 ,korah did not aim at being a minister1 for that he was4 ,he aimed at being a priest1 which he could not be4 ,the priesthood was vested in ,aaron and his family2 and it was a daring usurpation for any one else1 no matter who1 to attempt to offer sacrifice1 or discharge any other priestly function4 ,now1 ,aaron was a type of our great ,high-,priest1 who is passed into the heavens--,jesus1 the ,son of ,god4 ,heaven is the sphere of ,his ministry4 8,if ,he were on earth1 ,he should not be a priest40 7,heb4 viii4 #d47 8,our ,lord sprang out of ,juda2 of which tribe ,moses spake nothing concerning priesthood40 ,there is no such thing as a priest on earth now1 save in the sense in which all believers are priests4 ,thus we read in ,peter1 8,but ye are a chosen generation1 a royal priesthood40 7,chap4 ii4 #i47 ,every ,christian is a priest in this sense of the term4 ,the very feeblest saint in the ,church of ,god is as much a priest as ,paul was4 ,it is not a question of capacity1 or spiritual power1 but simply of position4 ,all believers are priests1 and they are called to offer spiritual sacrifices1 according to ,hebrews xiii4 #ae1 #af4--8;,by ,him therefore let us offer the sacrifice of praise to ,god continually1 that is1 the fruit of our lips1 giving thanks to ,his name4 ,but to do good and to communicate forget not2 for with such sacrifices ,god is well pleased40 ,this is the ,christian priesthood4 ,and let the reader note it carefully1 that to aim at any other form of priesthood than this--to assume any other priestly function--to set up a certain priestly class--a sacerdotal caste--a number of men to act on behalf of their fellows1 or discharge priestly service for them before ,god1--this is1 in principle1 the sin of ,korah4 ,we only speak of the principles1 not of persons4 ,the germ of the sin is as distinct as possible4 ,by and by there will be the full-blown fruit4 ,the reader cannot possibly be too simple in apprehending this entire subject4 ,it is1 we may truly say1 of capital importance at this moment4 ,let him examine it only in the light of holy ,scripture4 ,tradition will not do2 ecclesiastical history will not do3 it must be ,god's ,word alone4 ,in the light of that ,word1 let the question be asked and answered1 ,who are justly chargeable with the sin of ,korah8 ,is it those who seek to exercise whatever gifts the ,head of the ,church has bestowed1 or those who assume a priestly office and work which only belong to ,christ ,himself8 ,this is a very weighty and solemn question4 ,may it be calmly pondered1 in the divine presence2 and may we seek grace to be faithful to ,him who is not only our gracious ,saviour1 but our sovereign ,lord4 ,the remainder of our chapter presents a most solemn picture of divine judgment executed upon ,korah and his company4 ,the ,lord very speedily settled the question raised by those rebellious men4 ,the very record of it is appalling beyond expression4 ,what must the fact have been8 ,the earth opened her mouth and swallowed up the three principal movers in the rebellion1 and the fire of the ,lord went forth and consumed the two hundred and fifty men who undertook to offer incense4 8,and ,moses said1 #8,hereby ye shall know that the ,lord hath sent me to do all these works2 for ,i have not done them of mine own mind4 ,if these men die the common death of all men1 or if they be visited after the visitation of all men2 then the ,lord hath not sent me4 ,but if the ,lord make a new thing1 and the earth open her mouth1 and swallow them up1 with all that appertain unto them1 and they go down quick into the pit2 then ye shall understand that these men have provoked the ,lord4'0 7,ver4 #bh-cj47 ,moses1 in these words1 makes it a question simply between ,jehovah and the rebels4 ,he can appeal to ,god1 and leave all in ,his hands4 ,this is the true secret of moral power4 ,a man who has nothing of his own to seek--no aim or object but the divine glory--can confidently wait the issue of things4 ,but in order to this1 the eye must be single1 the heart upright1 the purpose pure4 ,it will not do to assume or affect any thing4 ,if ,god is going to judge1 ,he most assuredly will expose all assumption and affectation4 ,these things can have no place when the earth is opening her mouth1 and the fire of the ,lord is devouring all around4 ,it is all very well to swagger and boast1 and speak great swelling words when all is at rest2 but when ,god enters the scene1 in terrible judgment1 the aspect of things is speedily changed4 8,and it came to pass1 as he had made an end of speaking all these words1 that the ground clave asunder that was under them2 and the earth opened her mouth1 and swallowed them up1 and their houses1 and all the men that appertained unto ,korah1 and all their goods4 ,they1 and all that appertained to them1 went down alive into the pit1 and the earth closed upon them2 and they perished from among the congregation4 ,and all ,israel that were round about them fled at the cry of them3 for they said1 #8,lest the earth swallow us up also4'0 7,ver4 #ca-cd47 ,truly1 8it is a fearful thing to fall into the hands of the living ,god40 8,god is greatly to be feared in the assembly of ,his saints1 and to be had in reverence of all them that are round about ,him40 8,our ,god is a consuming fire40 ,how much better it would have been for ,korah had he rested content with his ,levite service1 which was of the very highest order4 ,his work1 as a ,kohathite1 was to carry some of the most precious vessels of the sanctuary2 but he aimed at the priesthood1 and fell into the pit4 ,nor was this all4 ,hardly had the ground closed over the rebels when 8there came out a fire from the ,lord1 and consumed the two hundred and fifty men that offered incense40 ,it was a most terrific scene altogether--a signal and soul-subduing exhibition of divine judgment upon human pride and pretension4 ,it is vain for a man to exalt himself against ,god1 for ,he resisteth the proud1 but giveth grace to the humble4 ,what consummate folly for worms of the dust to lift themselves up against the almighty ,god6 ,poor man6 he is more silly1 by far1 than the moth that rushes against the blaze that consumes it4 ,oh to walk humbly with our ,god6 to be content with ,his will6 to be satisfied to fill a very humble niche1 and to do the most unpretending work6 ,this is true dignity and true happiness4 ,if ,god gives us a crossing to sweep1 let us sweep it1 as under ,his eye and to ,his praise4 ,the grand and all-essential point is1 to be found doing the very work which ,he gives us to do1 and occupying the very post to which ,he appoints us4 ,had ,korah and his company learnt this1 their piercing wail would never have terrified the hearts of their brethren4 ,but no2 they would be something1 when they were nothing1 and hence they went down into the pit4 ,pride and destruction are inseparably linked together in the moral government of ,god4 ,this principle always holds good1 however the measure may vary4 ,let us remember it4 ,let us seek to rise from the study of ,numbers xvi4 with a deepened sense of the value of a humble and contrite spirit4 ,we live at a moment in the which man is pushing himself upward and onward4 8,excelsior0 is a very popular motto just now4 ,let us look well to our mode of interpreting and applying it4 8,he that exalteth himself shall be abased40 ,if we are to be governed by the rule of ,god's kingdom1 we shall find that the only way to get up is to go down4 ,the ,one who now occupies the very highest place in heaven is the ,one who voluntarily took the very lowest place on earth4 7,see ,phil4 ii4 #e-aa47 ,here is our example1 as ,christians2 and here1 too1 the divine antidote against the pride and restless ambition of the men of this world4 ,nothing is more sad than to witness a pushing1 bustling1 forward1 self-confident1 spirit and style in those who profess to be followers of ,him who was meek and lowly in heart4 ,it is such a flagrant contradiction of the spirit and precepts of ,christianity1 and is a sure accompaniment of an unbroken condition of soul4 ,it is utterly impossible for any one to indulge in a boastful1 pretentious1 self-confident spirit if ever he has really measured himself in the presence of ,god4 ,to be much alone with ,god is the sovereign remedy for pride and self-complacency4 ,may we know the reality of this in the secret of our own souls4 ,may the good ,lord keep us truly humble1 in all our ways1 simply leaning on ,himself1 and very1 very little in our own eyes4 ,the closing paragraph of our chapter illustrates1 in a most striking manner1 the incorrigible evil of the natural heart4 ,one might fondly hope that after the impressive scenes enacted in the presence of the congregation1 deep and permanent lessons would be learnt4 ,having seen the earth open her mouth1 having heard the heart-rending cry of the rebels as they descended into the pit1 having seen the fire of the ,lord coming forth and consuming1 as in a moment1 two hundred and fifty princes of the congregation--having witnessed such tokens of the divine judgment--such a display of divine power and majesty1 one might suppose that the people would henceforth walk softly and humbly1 and that the accents of discontent and rebellion would no more be heard in their tents4 ,alas6 alas6 man is not to be so taught4 ,the flesh is utterly incurable4 ,this truth is taught in every section and on every page of the volume of ,god4 ,it is illustrated in the closing lines of ,numbers xvi4--8,but on the morrow40 ,think of that6 ,it was not in a year1 or a month1 or even a week after the appalling scenes on which we have been dwelling1 8but on the morrow1 all the congregation no longer a few daring spirits merely murmured against ,moses and against ,aaron1 saying1 #8,ye have killed the people of the ,lord4' ,and it came to pass1 when the congregation was gathered against ,moses and against ,aaron1 that they looked toward the tabernacle of the congregation2 and1 behold1 the cloud covered it1 and the glory of the ,lord appeared4 ,and ,moses and ,aaron came before the tabernacle of the congregation4 ,and the ,lord spake unto ,moses1 saying1 #8,get you up from among this congregation1 that ,i may consume them as in a moment4'0 7,ver4 #da-de47 ,here is another opportunity for ,moses4 ,the whole congregation is again threatened with immediate destruction4 ,all seems hopeless4 ,the divine long-suffering seems at an end1 and the sword of judgment is about to fall on the whole assembly4 ,and now it appears that in that very priesthood which the rebels had despised lies the only hope for the people2 and that the very men whom they had charged with killing the ,lord's people1 were ,god's instruments in saving their lives4--8,and ,moses and ,anion fell upon their faces4 ,and ,moses said unto ,aaron1 #8,take a censer1 and put fire therein from off the altar1 and put on incense1 and go quickly unto the congregation1 and make an atonement for them3 for there is wrath gone out from the ,lord2 the plague is begun4' ,and ,aaron took as ,moses commanded1 and ran into the midst of the congregation2 and1 behold1 the plague was begun among the people3 and he put on incense1 and made an atonement for the people4 ,and he stood between the dead and the living2 and the plague was stayed40 7,ver4 #df-dh47 ,it is here made very apparent that nothing but priesthood--even that very priesthood which had been so despised--could avail for a rebellious and stiff-necked people4 ,there is something unspeakably blessed in this closing paragraph4 ,there stands ,aaron1 ,god's high-priest1 between the dead and the living1 and from his censer a cloud of incense goes up before ,god4 ,impressive type of ,one greater than ,aaron1 who1 having made a full and perfect atonement for the sins of ,his people1 is ever before ,god in all the fragrance of ,his ,person and work6 ,priesthood alone could bring the people through the wilderness4 ,it was the rich and suited provision of divine grace4 ,the people were indebted to intercession for their preservation from the just consequences of their rebellious murmurings4 ,had they been dealt with merely on the ground of justice1 all that could be said was1 8,let ,me alone1 that ,i may consume them in a moment40 ,this is the language of pure and inflexible justice4 ,immediate destruction is the work of justice3 full and final preservation is the glorious and characteristic work of divine grace--grace reigning through righteousness4 ,had ,god dealt in mere justice with the people1 ,his name would not have been declared1 inasmuch as there is far more in ,his name than justice4 ,there is love1 mercy1 goodness1 kindness1 long-suffering1 deep and unfailing compassion4 ,but none of these things could be seen had the people been consumed in a moment1 and hence the name of ,jehovah would not have been declared or glorified4 8,for ,my name's sake will ,i defer ,mine anger1 and for ,my praise will ,i refrain from thee1 that ,i cut thee not off4444 ,for ,mine own sake1 even for ,mine own sake1 will ,i do it2 for how should ,my name be polluted8 and ,i will not give ,my glory unto another40 7,is4 xlviii4 #i1 #aa47 ,how well it is for us that ,god acts towards us and for us and in us for the glory of ,his own name6 ,how wonderful1 too1 that ,his glory should most fully shine--yea1 could only be seen in that vast plan which ,his own heart has devised1 in which ,he is revealed as 8a just ,god and a ,saviour40 ,precious title for a poor lost sinner6 ,in it is wrapped up all that such an one can possibly need for time and eternity4 ,it meets him in the depth of his need1 as a guilty1 hell-deserving one2 bears him along through all the varied exigencies1 trials1 and sorrows of the wilderness2 and1 finally1 conducts him to that bright and blessed world above1 where sin and sorrow can never enter4 ,,chapters ,,xvii4 ,,xviii4 ,these two chapters form a distinct section1 in which we have presented to us the source1 the responsibilities1 and the privileges of priesthood4 ,priesthood is a divine institution4 8,no man taketh this honor unto himself1 but he that is called of ,god1 as was ,aaron40 ,this is made manifest in a most striking manner in chapter xvii4--8,the ,lord spake unto ,moses1 saying1 #8,speak unto the children of ,israel1 and take of every one of them a rod according to the house of their fathers1 of all their princes according to the house of their fathers twelve rods3 write thou every man's name upon his rod4 ,and thou shalt write ,aaron's name upon the rod of ,levi2 for one rod shall be for the head of the house of their fathers4 ,and thou shalt lay them up in the tabernacle of the congregation before the testimony1 where ,i will meet with you4 ,and it shall come to pass that the man's rod whom ,i shall choose shall blossom2 and ,i will make to cease from ,me the murmurings of the children of ,israel1 whereby they murmur against you4' ,and ,moses spake unto the children of ,israel1 and every one of their princes gave him a rod apiece1 for each prince one1 according to their father's houses1 even twelve rods2 and the rod of ,aaron was among their rods40 7,ver4 #a-f47 ,what matchless wisdom shines in this arrangement6 ,how completely is the matter taken out of man's hands and placed where alone it ought to be1 namely1 in the hands of the living ,god6 ,it was not to be a man appointing himself1 or a man appointing his fellow2 but ,god appointing the man of ,his own selection4 ,in a word1 the question was to be definitively settled by ,god ,himself1 so that all murmurings might be silenced forever1 and no one be able again to charge ,god's high-priest with taking too much upon him4 ,the human will had nothing whatever to do with this solemn matter4 ,the twelve rods1 all in a like condition1 were laid up before the ,lord3 man retired1 and left ,god to act4 ,there was no room1 no opportunity1 because there was no occasion1 for human management4 ,in the profound retirement of the sanctuary1 far away from all man's thinkings1 was the grand question of priesthood settled by divine decision2 and being thus settled1 it could never again be raised4 8,and ,moses laid up the rods before the ,lord in the tabernacle of witness4 ,and it came to pass that on the morrow1 ,moses went into the tabernacle of witness2 and1 behold1 the rod of ,aaron for the house of ,levi was budded1 and brought forth buds1 and bloomed blossoms1 and yielded almonds40 ,striking and beautiful figure of ,him who was 8declared to be the ,son of ,god with power by resurrection from the dead06 ,the twelve rods were all alike lifeless2 but ,god--the living ,god--entered the scene1 and by that power peculiar to ,himself1 infused life into ,aaron's rod1 and brought it forth to view1 bearing upon it the fragrant fruits of resurrection4 ,who could gainsay this8 ,the rationalist may sneer at it1 and raise a thousand questions4 ,faith gazes on that fruit-bearing rod1 and sees in it a lovely figure of the new creation1 in the which all things are of ,god4 ,infidelity may argue on the ground of the apparent impossibility of a dry stick budding1 blossoming1 and bearing fruit in the course of one night4 ,but to whom does it appear impossible8 ,to the infidel--the rationalist--the skeptic4 ,and why8 ,because he always shuts out ,god4 ,let us remember this4 ,infidelity invariably shuts out ,god4 ,its reasonings are carried on and its conclusions reached in midnight darkness4 ,there is not so much as a single ray of true light in the whole of that sphere in which infidelity operates4 ,it excludes the only source of light1 and leaves the soul wrapped in the shades and deep gloom of a darkness that may be felt4 ,it is well for the young reader to pause here1 and deeply ponder this solemn fact4 ,let him calmly and seriously reflect on this special feature of infidelity--rationalism--or skepticism4 ,it begins1 continues1 and ends with shutting out ,god4 ,it would approach the mystery of ,aaron's budding1 blossoming1 fruit-bearing rod with a godless1 audacious 8,how80 ,this is the infidel's great argument8 ,he can raise ten thousand questions1 but never settle one4 ,he will teach you how to doubt1 but never how to believe4 ,he will lead you to doubt every thing1 but gives you nothing to believe4 ,such1 beloved reader1 is infidelity4 ,it is of ,satan1 who ever has been1 is1 and will be the great question-raiser4 ,wherever you trace ,satan1 you will always find him raising questions4 ,he fills the heart with all sorts of 8ifs0 and 8hows10 and thus plunges the soul in thick darkness4 ,if he can only succeed in raising a question1 he has gained his point2 but he is perfectly powerless with a simple soul that just believes that ,god is1 and ,god has spoken4 ,here is faith's noble answer to the infidel's questions--its divine solution of all the infidel's difficulties4 ,faith always brings in the very ,one that infidelity always shuts out4 ,it thinks with ,god2 infidelity thinks without ,him4 ,hence1 then1 we would say to the ,christian reader1 and specially to the young ,christian1 never admit questions when ,god has spoken4 ,if you do1 ,satan will have you under his foot in a moment4 ,your only security against him is found in that one impregnable1 immortal sentence1 8,it is written40 ,it will never do to argue with him on the ground of experience1 of feeling1 or of observation2 it must be absolutely and exclusively on the ground of this1 that ,god is1 and that ,god has spoken4 ,satan can make no hand of this weighty argument at all4 ,it is invincible4 ,every thing else he can shiver to pieces1 but this confounds him and puts him to flight at once4 ,we see this very strikingly illustrated in the temptation of our ,lord4 ,the enemy1 according to his usual way1 approached the blessed ,one with a question1--8,if ,thou be the ,son of ,god40 ,how did the ,lord answer him8 ,did ,he say1 ,i know ,i am the ,son of ,god--,i have had a testimony from the opened heavens1 and from the descending and anointing ,spirit--,i feel and believe and realize that ,i am the ,son of ,god8 ,no2 such was not ,his mode of answering the tempter4 ,how then8 8,it is written40 ,such was the thrice-repeated answer of the obedient and dependent ,man1 and such must be the answer of every one who will overcome the tempter4 ,thus1 in reference to ,aaron's budding rod1 if any inquire1 ,how can such a thing be8 ,it is contrary to the laws of nature2 and how could ,god traverse the established principles of natural philosophy8 ,faith's reply is sublimely simple4 ,god can do as ,he pleases4 ,the ,one who called worlds into existence could make a rod to bud1 blossom1 and bear fruit in a moment4 ,bring ,god in1 and all is simple and plain as possible3 leave ,god out1 and all is plunged in hopeless confusion4 ,the attempt to tie up 7we speak with reverence7 the almighty ,creator of the vast universe by certain laws of nature1 or certain principles of natural philosophy1 is nothing short of impious blasphemy4 ,it is almost worse than denying ,his existence altogether4 ,it is hard to say which is the worse--the atheist1 who says there is no ,god1 or the rationalist1 who maintains that ,he cannot do as ,he pleases4 ,we feel the immense importance of being able to see the real roots of all the plausible theories which are afloat at the present moment4 ,the mind of man is busy forming systems1 drawing conclusions1 and reasoning in such a manner as virtually to exclude the testimony of holy ,scripture altogether1 and to shut out ,god from ,his own creation4 ,our young people must be solemnly warned as to this4 ,they must be taught the immense difference between the facts of science and the conclusions of scientific men4 ,a fact is a fact wherever you meet it1 whether in geology1 astronomy1 or any other department of science2 but men's reasonings1 conclusions1 and systems are another thing altogether4 ,now1 ,scripture will never touch the facts of science2 but the reasonings of scientific men are constantly found in collision with ,scripture4 ,alas6 alas6 for such men6 ,and when such is the case1 we must1 with plain decision1 denounce such reasonings altogether1 and exclaim1 with the apostle1 8,let ,god be true1 and every man a liar40 ,gladly would we dwell upon this point1 though it be a digression1 for we deeply feel its seriousness2 but we must1 for the present1 be content with solemnly urging upon the reader the necessity of giving to holy ,scripture the supreme place in his heart and mind4 ,we must bow down1 with absolute submission1 to the authority of1 not 8,thus saith the ,church0--8,thus say the fathers0--8,thus say the doctors10 but 8,thus saith the ,lord0--8,it is written40 ,this is our only security against the rising tide of infidelity1 which threatens to sweep away the foundations of religious thought and feeling throughout the length and breadth of christendom4 ,none will escape save those who are taught and governed by the ,word of the ,lord4 ,may ,god increase the number of such4 99 99 99 99 99 ,we shall now proceed with our chapter4 8,and ,moses brought out all the rods from before the ,lord unto all the children of ,israel2 and they looked1 and took every man his rod4 ,and the ,lord said unto ,moses1 #8,bring ,aaron's rod again before the testimony1 to be kept for a token against the rebels2 and thou shalt quite take away their murmurings from ,me1 that they die not4' ,and ,moses did so2 as the ,lord commanded him1 so did he40 7,ver4 #i-aa47 ,thus the question was divinely settled4 ,priesthood is founded upon that precious grace of ,god which brings life out of death4 ,this is the source of priesthood4 ,it could be of no possible use for man to take any one of the eleven dead rods and make it the badge of priestly office4 ,all the human authority under the sun could not infuse life into a dead stick1 or make that stick the channel of blessing to souls4 ,and so of all the eleven rods put together2 there was not so much as a single bud or blossom throughout the whole4 ,but where there were precious evidences of quickening power--refreshing traces of divine life and blessing--fragrant fruits of efficacious grace--there1 and there alone1 was to be found the source of that priestly ministry which could carry1 not only a needy1 but a murmuring and rebellious people through the wilderness4 ,and here we may naturally inquire1 ,what about ,moses' rod8 why was it not amongst the twelve8 ,the reason is blessedly simple4 ,moses' rod was the expression of power and authority3 ,aaron's rod was the lovely expression of that grace that quickens the dead1 and calls those things that be not as though they were4 ,now1 mere power or authority could not conduct the congregation through the wilderness4 ,power could crush the rebel1--authority might strike the sinner2 but only mercy and grace could avail for an assembly of needy1 helpless1 sinful men1 women1 and children4 ,the grace that could bring almonds out of a dead stick could bring ,israel through the wilderness4 ,it was only in connection with ,aaron's budding rod that ,jehovah could say1 8,thou shalt quite take away the murmurings of the children of ,israel from ,me1 that they die not40 ,the rod of authority could take away the murmurers1 but the rod of grace could take away the murmurs4 ,the reader may refer1 with interest and profit1 to a passage in the opening of ,hebrews ix4 in connection with the subject of ,aaron's rod4 ,the apostle1 in speaking of the ark of the covenant1 says1 8,wherein was the golden pot that had manna1 and ,aaron's rod that budded1 and the tables of the covenant40 ,this was in the wilderness4 ,the rod and the manna were the provisions of divine grace for ,israel's desert wanderings and desert need4 ,but when we turn to #a ,kings viii4 #i1 we read1 8,there was nothing in the ark save the two tables of stone1 which ,moses put there at ,horeb1 when the ,lord made a covenant with the children of ,israel1 when they came out of the land of ,egypt40 ,the wilderness wanderings were over1 the glory of ,solomon's day was sending forth its beams over the land1 and hence the budding rod and the pot of manna are omitted1 and nothing remains save that law of ,god which was the foundation of ,his righteous government in the midst of ,his people4 ,now1 in this we have an illustration1 not only of the divine accuracy of ,scripture as a whole1 but also of the special character and object of the book of ,numbers4 ,aaron's rod was in the ark during its wilderness wanderings4 ,precious fact6 ,let the reader seek to lay hold of its deep and blessed significance4 ,let him ponder the difference between the rod of ,moses and the rod of ,aaron4 ,we have seen the former doing its characteristic work in other days and amid other scenes2 we have seen the land of ,egypt trembling beneath the heavy strokes of that rod2 plague after plague fell upon that devoted scene in answer to that outstretched rod2 we have seen the waters of the sea divided in answer to that rod4 ,in short1 the rod of ,moses was a rod of power--a rod of authority4 ,but it could not avail to hush the murmurings of the children of ,israel1 nor yet to bring the people through the desert4 ,grace alone could do that2 and we have the expression of pure grace--free1 sovereign grace--in the budding of ,aaron's rod4 ,nothing can be more forcible1 nothing more lovely4 ,that dry1 dead stick was the apt figure of ,israel's condition1 and indeed of the condition of every one of us by nature4 ,there was no sap1 no life1 no power4 ,one might well say1 8,what good can ever come of it80 ,none whatever1 had not grace come in and displayed its quickening power4 ,so was it with ,israel in the wilderness1 and so is it with us now4 ,how were they to be led along from day to day8 how were they to be sustained in all their weakness and need8 how were they to be borne with in all their sin and folly8 ,the answer is found in ,aaron's budding rod4 ,if the dry1 dead stick was the expression of nature's barren and worthless condition1 the buds1 blossoms1 and fruit set forth that living and life-giving grace and power of ,god on which was based the priestly ministry that alone could bear the congregation through the wilderness4 ,grace alone could answer the ten thousand necessities of the militant host4 ,power could not suffice1--authority could not avail3 priesthood alone could supply what was needed1 and this priesthood was instituted on the foundation of that efficacious grace which could bring fruit out of a dry rod4 ,thus it was as to priesthood of old1 and thus it is as to ministry now4 ,all ministry in the ,church of ,god is the fruit of divine grace--the gift of ,christ1 the ,church's ,head4 ,there is no other source of ministry whatsoever4 ,from apostles down to the very lowest gifts--all proceed from ,christ4 ,the grand root-principle of all ministry is embodied in those words of ,paul to the ,galatians in which he speaks of himself as 8an apostle1 not of men1 neither by man1 but by ,jesus ,christ1 and ,god the ,father1 who raised ,him from the dead40 7,gal4 i4 #a47 ,here1 be it noted1 is the sublime source from whence all ministry emanates4 ,it is not of man1 or by man1 in any shape or form4 ,man may take up dry sticks and shape and fashion them according to his own will1 and he may ordain and appoint1 and call them by certain high-sounding1 official titles2 but of what use is it8 they are only dry1 dead sticks4 ,we may justly say1 8,where is there a single cluster of fruit8 where is there a single blossom8 nay1 where is there one solitary bud80 ,even one bud will suffice to prove that there is something divine2 but in the absence of this1 there can be no living ministry in the ,church of ,god4 ,it is the gift of ,christ1 and that alone1 that makes a man a minister4 ,without this1 it is an empty assumption for any one to set himself up1 or be set up by others1 to be a minister4 ,does the reader thoroughly own this great principle8 is it as clear as a sunbeam to his soul8 ,has he any difficulty respecting it8 ,if so1 we entreat him to seek to divest his mind of all preconceived thoughts1 from what source soever derived2 let him rise above the hazy mists of traditional religion2 let him take the ,new ,testament1 and study1 as in the immediate presence of ,god1 the twelfth and fourteenth chapters of #a ,corinthians1 and also ,ephesians iv4 #g-ab4 ,in these passages he will find the whole subject of ministry unfolded1 and from them he will learn that all true ministry1 whether it be apostles1 prophets1 teachers1 pastors1 or evangelists1--all is of ,god--all flows down from ,christ1 the exalted ,head of the ,church4 ,if a man be not possessed of a bona-fide gift from ,christ1 he is not a minister4 ,every member of the body has a work to do4 ,the edification of the body is promoted by the proper action of all the members1 whether prominent or obscure1 8comely0 or 8uncomely40 ,in short1 all ministry is from ,god1 and not from man2 it is by ,god1 and not by man4 ,there is no such thing in ,scripture as a humanly ordained ministry4 ,all is of ,god4 ,we must not confound ministerial gifts with office or local charge4 ,we find the apostles1 or their delegates1 ordaining elders and appointing deacons2 but this was quite a distinct thing from ministerial gifts4 ,those elders and deacons might possess and exercise some specific gift in the body2 the apostle did not ordain them to exercise such gift1 but only to fulfill the local charge4 ,the spiritual gift was from the ,head of the ,church1 and was independent of the local charge altogether4 ,it is most necessary to be clear as to the distinction between gift and local charge4 ,there is the utmost confusion of the two things throughout the entire professing church1 and the consequence is that ministry is not understood4 ,the members of the body of ,christ do not understand their place or their functions4 ,human election1 or human authority in some shape or another1 is deemed essential to the exercise of ministry in the ,church4 ,but there is really no such thing in ,scripture4 ,if there be1 nothing is easier than to produce it4 ,we ask the reader to find a single line1 from cover to cover of the ,new ,testament1 in which a human call1 human appointment1 or human authority has any thing whatsoever to do with the exercise of ministry in its very fullest range4 ,we boldly assert there is no such thing4#ad ,ah6 no2 blessed be ,god1 ministry in ,his ,church is 8not of men1 neither by man1 but by ,jesus ,christ1 and ,god the ,father1 who raised ,him from the dead40 8,god hath set the members every one of them in the body1 as it hath pleased ,him40 7#a ,cor4 xii4 #ah47 8,but unto every one of us is given grace according to the measure of the gift of ,christ4 ,wherefore ,he saith1 #8,when ,he ascended up on high1 ,he led captivity captive1 and gave gifts unto men4' 444 ,and ,he gave some1 apostles2 and some1 prophets2 and some1 evangelists2 and some1 pastors and teachers2 for the perfecting of the saints1 for the work of the ministry1 for the edifying of the body of ,christ3 till we all come in the unity of the faith1 and of the knowledge of the ,son of ,god1 unto a perfect man1 unto the measure of the stature of the fullness of ,christ40 7,eph4 iv4 #g-ac47 ,here1 all the grades of ministerial gift are placed on one and the same ground1 from apostles down to evangelists and teachers4 ,they are all given by the ,head of the ,church2 and when bestowed1 they render the possessors responsible at once to the ,head in heaven and to the members on earth4 ,the idea of any possessor of a positive gift from ,god waiting for human authority is as great an insult to the ,divine ,majesty as if ,aaron had gone1 with his blooming rod in his hand1 to be ordained to the priesthood by some of his fellows4 ,aaron knew better4 ,he was called of ,god1 and that was quite enough for him4 ,and so now1 all who possess a divine gift are called of ,god to the ministry1 and they need nothing more1 save to wait on their ministry and cultivate their gift4 ,need we add that it is vain for men to set up to be ministers unless they really do possess the gift8 ,a man may fancy he has a gift1 and it may be only a vain conceit of his own mind4 ,it is quite as bad1 if not worse1 for one man to go to work on the strength of his own foolish imagination1 as for another to go on the strength of the unwarrantable authority of his fellows4 ,what we contend for is this3 ,ministry is of ,god1 as to its source1 power1 and responsibility4 ,we do not think that this statement will be called in question by any who are disposed to be taught exclusively by ,scripture4 ,every minister1 whatever be his gift1 should be able1 in his measure1 to say1 8,god has put me into the ministry40 ,but for a man to use this language without possessing any gift1 is1 to say the least of it1 worse than worthless4 ,the people of ,god can easily tell where there is real spiritual gift4 ,power is sure to be felt4 ,but if men pretend to gift or power without the reality1 their folly shall speedily be manifest to all4 ,all pretenders are sure to find their true level1 sooner or later4 ,thus much as to ministry and priesthood4 ,the source of each is divine4 ,the true foundation of each lies in the budding rod4 ,let this be ever borne in mind4 ,aaron could say1 8,god put me into the priesthood20 and if challenged for his proof1 he could point to the fruit-bearing rod4 ,paul could say1 8,god put me into the ministry20 and when challenged for his proof1 could point to the thousands of living seals to his work4 ,thus it must ever be in principle1 whatever be the measure4 ,ministry must not be merely in word or in tongue1 but in deed and in truth4 ,god will not know the speech1 but the power4 ,but ere we turn from this subject1 we deem it most necessary to impress upon the reader the importance of distinguishing between ministry and priesthood4 ,the sin of ,korah consisted in this3 that1 not content with being a minister1 he aimed at being a priest2 and the sin of christendom is of the same character4 ,instead of allowing ministry to rest upon its own proper ,new-,testament basis1 to exhibit its proper characteristics and discharge its proper functions1 it is exalted into a priesthood1 a sacerdotal caste1 the members of which are distinguished from their brethren by their style of dress and certain titles4 ,there is no foundation whatsoever for these things in the ,new ,testament4 ,according to the plain teaching of that blessed book1 all believers are priests4 ,thus1 in ,peter1 we read1 8,but ye not merely the apostles1 but all believers are a chosen generation1 a royal priesthood40 7#a ,pet4 ii4 #i47 ,so also in ,revelation--8,unto ,him that loved us1 and washed us from our sins in ,his own blood1 and hath made us kings and priests unto ,god and ,his ,father40 7,chap4 i4 #e1 #f47 ,and1 in pursuance of the truth set forth in the foregoing passages1 we find the apostle ,paul1 by the ,holy ,ghost1 exhorting the ,hebrew believers to 8draw nigh1 and enter with boldness into the very holiest of all40 7,chap4 x4 #ai-bb47 ,and further on he says1 8,by ,him therefore i4 e41 ,jesus let us offer the sacrifice of praise to ,god continually1 that is1 the fruit of our lips giving thanks to ,his name4 ,but to do good and to communicate forget not2 for with such sacrifices ,god is well pleased40 7,heb4 xiii4 #ae-af47 ,how marvelous it must have appeared to ,jewish saints--to those trained amid the institutions of the ,mosaic economy1 to be exhorted to enter into a place to which the very highest functionary in ,israel could only approach once a year1 and that but for a moment6 and then to be told that they were to offer sacrifice--that they were to discharge the peculiar functions of the priesthood6 ,all this was wonderful4 ,but thus it is1 if we are to be taught by ,scripture1 and not by the commandments1 the doctrines1 and the traditions of men4 ,all ,christians are priests4 ,they are not all apostles1 prophets1 teachers1 pastors1 or evangelists2 but they are all priests4 ,the very feeblest member of the ,church was as much a priest as ,peter1 ,paul1 ,james1 or ,john4 ,we speak not of capacity or spiritual power1 but of the position which all occupy in virtue of the blood of ,christ4 ,there is no such thing in the ,new ,testament as a certain class of men1 a certain privileged caste1 brought into a higher or nearer position than their brethren4 ,all this is flatly opposed to ,christianity--a bold traversing of all the precepts of the ,word of ,god1 and the special teachings of our blessed ,lord and ,master4 ,let no one suppose that these things are unimportant4 ,far from it4 ,they affect the very foundations of ,christianity4 ,we have only to open our eyes and look around us in order to see the practical results of this confounding of ministry and priesthood4 ,and we may rest assured that the moment is rapidly approaching when these results shall assume a far more awful character1 and bring down the very heaviest judgments from the living ,god4 ,we have not yet seen the full antitype of 8the gainsaying of ,core10 but it will soon be manifested2 and we solemnly warn the ,christian reader to take heed how he lends his sanction to the serious error of mixing up two things so entirely distinct as ministry and priesthood4 ,we would exhort him to take this whole subject up in the light of ,scripture4 ,we want him to submit to the authority of ,god's ,word1 and to abandon every thing that is not founded thereon4 ,it matters not what it is1--it may be a time-honored institution1 an expedient arrangement1 a decent ceremony supported by tradition and countenanced by thousands of the very best of men4 ,it matters not4 ,if the thing has no foundation in holy ,scripture1 it is an error and an evil and a snare of the devil1 to entrap our souls and lead us away from the simplicity that is in ,christ4 ,for example1 if we are taught that there is1 in the ,church of ,god1 a sacerdotal caste--a class of men more holy1 more elevated1 nearer to ,god1 than their brethren--than ordinary ,christians1 what is this but ,judaism revived and tacked on to ,christian forms8 and what must be the effect of this1 but to rob the children of ,god of their proper privileges as such1 and to put them at a distance from ,him1 and place them under bondage8 ,we shall not pursue this subject any further just now4 ,enough1 we trust1 has been suggested to lead the reflecting reader to follow it up for himself4 ,we only add1 and that with special emphasis1 let him follow it up only in the light of ,scripture4 ,let him resolve1 by the grace of ,god1 to lay aside every thing which rests not upon the solid and sacred basis of the written ,word4 ,thus1 and thus alone1 can he be preserved from every form of error1 and led to a sound conclusion on this most important and interesting question4 ,the closing lines of chapter xvii4 furnish a remarkable illustration of how quickly the human mind passes from one extreme to another4--8,the children of ,israel spake unto ,moses1 saying1 #8,behold1 we die1 we perish1 we all perish4 ,whosoever cometh any thing near unto the tabernacle of the ,lord shall die3 shall we be consumed with dying8'0 ,in the preceding chapter1 we see bold presumption in the very presence of the majesty of ,jehovah1 where there should have been profound humility4 ,here1 in the presence of divine grace and its provisions1 we observe legal fear and distrust4 ,thus it is ever4 ,mere nature neither understands holiness nor grace4 ,at one moment we hearken to such accents as these3 8,all the congregation are holy20 and the next moment1 the word is1 8,behold1 we die1 we perish1 we all perish40 ,the carnal mind presumes where it ought to retire2 it distrusts where it ought to confide4 ,however1 all this becomes the occasion1 through the goodness of ,god1 of unfolding to us1 in a very full and blessed manner1 the holy responsibilities1 as well as the precious privileges1 of the priesthood4 ,how gracious it is--how like our ,god1 to turn ,his people's mistakes into an occasion of furnishing deeper instruction as to ,his ways6 ,it is ,his prerogative1 blessed be ,his name1 to bring good out of evil--to make the eater yield meat1 and the strong1 sweetness4 ,thus 8the gainsaying of ,core0 gives occasion for the copious volume of instruction furnished by ,aaron's rod1 and the closing lines of chapter xvii4 call forth an elaborate statement of the functions of ,aaron's priesthood4 ,to this latter we shall now proceed to direct the reader's attention4 99 99 99 99 99 8,and the ,lord said unto ,aaron1 #8,thou and thy sons and thy father's house with thee1 shall bear the iniquity of the sanctuary2 and thou and thy sons with thee shall bear the iniquity of your priesthood4 ,and thy brethren also of the tribe of ,levi1 the tribe of thy father1 bring thou with thee1 that they may be joined unto thee1 and minister unto thee3 but thou and thy sons with thee shall minister before the tabernacle of witness4 ,and they shall keep thy charge1 and the charge of all the tabernacle3 only they shall not come nigh the vessels of the sanctuary and the altar1 that neither they nor ye also die4 ,and they shall be joined unto thee1 and keep the charge of the tabernacle of the congregation1 for all the service of the tabernacle3 and a stranger shall not come nigh unto you4 ,and ye shall keep the charge of the sanctuary1 and the charge of the altar3 that there be no wrath any more upon the children of ,israel4 ,and ,i1 behold1 ,i have taken your brethren the ,levites from among the children of ,israel3 to you they are given as a gift for the ,lord1 to do the service of the tabernacle of the congregation4 ,therefore thou and thy sons with thee shall keep your priest's office for every thing of the altar1 and within the vail2 and ye shall serve3 ,i have given your priest's office unto you as a service of gift3 and the stranger that cometh nigh shall be put to death4'0 7,chap4 xviii4 #a-g47 ,here we have a divine answer to the question raised by the children of ,israel--8,shall we be consumed with dying80 8,no10 says the ,god of all grace and mercy4 ,and why not8 ,because 8,aaron and his sons with him shall keep the charge of the sanctuary1 and the charge of the altar2 that there be no wrath any more upon the children of ,israel40 ,thus the people are taught that in that very priesthood which had been so despised and spoken against1 they were to find their security4 ,but we have to notice particularly that ,aaron's sons1 and his father's house1 are associated with him in his high and holy privileges and responsibilities4 ,the ,levites were given as a gift to ,aaron1 to do the service of the tabernacle of the congregation4 ,they were to serve under ,aaron1 the head of the priestly house4 ,this teaches us a fine lesson1 and one much needed by ,christians at the present moment4 ,we all want to bear in mind that service1 to be intelligent and acceptable1 must be rendered in subjection to priestly authority and guidance4 8,and thy brethren also of the tribe of ,levi1 the tribe of thy father1 bring thou with thee1 that they may be joined unto thee1 and minister unto thee40 ,this stamped its distinct character upon the entire range of ,levite service4 ,the whole tribe of workers were associated with and subject to the great high-priest4 ,all was under his immediate control and guidance4 ,so must it be now1 in reference to all ,god's workers4 ,all ,christian service must be rendered in fellowship with our great ,high-,priest1 and in holy subjection to ,his authority4 ,it is of no value otherwise4 ,there may be a great deal of work done1 there may be a great deal of activity2 but if ,christ be not the immediate object before the heart1 if ,his guidance and authority be not fully owned1 the work must go for nothing4 ,but1 on the other hand1 the smallest act of service1 the meanest work done under the eye of ,christ--done with direct reference to ,him1 has its value in ,god's estimation1 and shall most assuredly receive its due reward4 ,this is truly encouraging1 and consolatory to the heart of every earnest worker4 ,the ,levites had to work under ,aaron3 ,christians have to work under ,christ1--we are responsible to ,him4 ,it is very well and very beautiful to walk in fellowship with our dear fellow-workmen1 and to be subject one to another1 in the fear of the ,lord4 ,nothing is further from our thoughts than to foster or countenance a spirit of haughty independence1 or that temper of soul which would hinder our genial and hearty co-operation with our brethren in every good work4 ,all the ,levites were 8joined unto ,aaron0 in their work1 and therefore they were joined one to another2 hence they had to work together4 ,if a ,levite had turned his back upon his brethren1 he would have turned his back upon ,aaron4 ,we may imagine a ,levite taking offense at something or other in the conduct of his fellows1 and saying to himself1 ,i cannot get on with my brethren4 ,i must walk alone4 ,i can serve ,god1 and work under ,aaron2 but ,i must keep aloof from my brethren1 inasmuch as ,i find it impossible to agree with them as to the mode of working4 ,but we can easily see through the fallacy of all this4 ,for a ,levite to adopt such a line of action would have produced nothing but confusion4 ,all were called to work together1 how varied soever their work might be4 ,still1 be it ever borne in mind1 their work did vary2 and1 moreover1 each was called to work under ,aaron4 ,there was individual responsibility with the most harmonious corporate action4 ,we certainly desire1 in every possible way1 to promote unity in action2 but this must never be suffered to trench upon the domain of personal service1 or to interfere with the direct reference of the individual workman to his ,lord4 ,the ,church of ,god affords a very extensive platform to the ,lord's workers4 ,there is ample space thereon for all sorts of laborers4 ,we must not attempt to reduce all to a dead level1 or cramp the varied energies of ,christ's servants by confining them to certain old ruts of our own formation4 ,this will never do4 ,we must1 all of us1 diligently seek to combine the most cordial unanimity with the greatest possible variety in action4 ,both will be healthfully promoted by each and all remembering that we are called to serve together under ,christ4 ,here lies the grand secret4 ,together1 under ,christ6 ,may we bear this in mind4 ,it will help us to recognize and appreciate another's line of work though it may differ from our own2 and1 on the other hand1 it will preserve us from an overweening sense of our own department of service1 inasmuch as we shall see that we are1 one and all1 but co-workers in the one wide field1 and that the great object before the ,master's heart can only be attained by each worker pursuing his own special line1 and pursuing it in happy fellowship with all4 ,there is a pernicious tendency in some minds to depreciate every line of work save their own4 ,this must be carefully guarded against4 ,if all were to pursue the same line1 where were that lovely variety which characterizes the ,lord's work and workmen in the world8 ,nor is it merely a question of the line of work1 but actually of the peculiar style of each workman4 ,you may find two evangelists1 each marked by an intense desire for the salvation of souls1 each preaching substantially the same truth1 and yet there may be the greatest possible variety in the mode in which each one seeks to gain the self-same object4 ,we should be prepared for this2 indeed we should fully expect it4 ,and the same holds good in reference to every other branch of ,christian service4 ,we should strongly suspect the ground occupied by a ,christian assembly if there were not ample space allowed for every branch and style of ,christian service--for every line of work capable of being taken up in individual responsibility to the great ,head of the priestly house4 ,we ought to do nothing which we cannot do under ,christ1 and in fellowship with ,him2 and all that can be done in fellowship with ,christ can surely be done in fellowship with those who are walking with ,him4 ,thus much as to the special manner in which the ,levites are introduced in our chapter1 in connection with ,aaron and his sons4 ,to these latter we shall now turn for a few moments1 and meditate on the rich provision made for them1 in the goodness of ,god1 as well as the solemn functions devolving upon them in their priestly place4 8,and the ,lord spake unto ,aaron1 #8,behold1 ,i also have given thee the charge of ,my heave-offerings of all the hallowed things of the children of ,israel2 unto thee have ,i given them1 by reason of the anointing1 and to thy sons1 by an ordinance forever4 ,this shall be thine of the most holy things1 reserved from the fire3 every oblation of theirs1 every meat-offering of theirs1 and every sin-offering of theirs1 and every trespass-offering of theirs1 which they shall render unto ,me1 shall be most holy for thee and for thy sons4 ,in the most holy place shalt thou eat it2 every male shall eat it3 it shall be holy unto thee4'0 7,ver4 #h-aj47 ,here we have a type of the people of ,god looked at in another aspect4 ,they are here presented1 not as workers1 but as worshipers1--not as ,levites1 but as priests4 ,all believers--all ,christians--all the children of ,god--are priests4 ,there is1 according to the teaching of the ,new ,testament1 no such thing as a priest upon earth1 save in the sense in which all believers are priests4 ,a special priestly caste--a certain class of men set apart as priests--is a thing not only unknown in ,christianity1 but most positively hostile to the spirit and principles thereof4 ,we have already referred to this subject1 and quoted the various passages of ,scripture bearing upon it4 ,we have a great ,high-,priest who has passed into the heavens1 for if ,he were on earth1 ,he should not be a priest4 7,compare ,heb4 iv4 #ad and viii4 #d47 8,our ,lord sprang out of ,juda2 of which tribe ,moses spake nothing concerning priesthood40 ,hence1 therefore1 a sacrificing priest on the earth is a direct denial of the truth of ,scripture1 and a complete setting aside of the glorious fact on which ,christianity is based1 namely1 accomplished redemption4 ,if there is any need of a priest now1 to offer sacrifice for sins1 then1 most assuredly1 redemption is not an accomplished fact4 ,but ,scripture1 in hundreds of places1 declares that it is1 and therefore we need no more offering for sin4 8,but ,christ being come a ,high-,priest of good things to come1 by a greater and more perfect tabernacle1 not made with hands1 that is to say1 not of this building2 neither by the blood of goats and calves1 but by ,his own blood1 ,he entered in once into the holy place1 having obtained eternal redemption40 7,heb4 ix4 #aa1 #ab47 ,so also1 in chapter x4 we read1 8,by one offering ,he hath perfected forever them that are sanctified40 ,and again1 8,their sins and iniquities will ,i remember no more4 ,now where remission of these is1 there is no more offering for sin40 ,this settles the great question as to priesthood and sacrifice for sin4 ,christians cannot be too clear or decided in reference to it4 ,it lies at the very foundation of true ,christianity1 and demands the deep and serious attention of all who desire to walk in the clear light of a full salvation1 and to occupy the true ,christian position4 ,there is a strong tendency towards ,judaism--a vigorous effort to ingraft ,christian forms upon the old ,jewish stem4 ,this is nothing new2 but just now the enemy seems peculiarly busy4 ,we can perceive a great leaning towards ,romanism throughout the length and breadth of christendom2 and in nothing is this leaning more strikingly apparent than in the institutions of a special priestly order in the ,church of ,god4 ,we believe it to be a thoroughly antichristian institution4 ,it is the denial of the common priesthood of all believers4 ,if a certain set of men are ordained to occupy a place of peculiar nearness and sanctity1 then where are the great mass of ,christians to stand8 ,this is the question4 ,it is precisely here that the great importance and gravity of this whole subject are made apparent4 ,let not the reader suppose that we are contending for some peculiar theory of any particular class or sect of ,christians4 ,nothing is further from our thoughts4 ,it is because we are convinced that the very foundations of the ,christian faith are involved in this question of priesthood that we urge its consideration upon all with whom we have to do4 ,we believe it will invariably be found that in proportion as ,christians become clear and settled on the divine ground of accomplished redemption1 they get further and further away from the ,romanism and ,judaism of an order of priests in the ,church of ,god4 ,and1 on the other hand1 where souls are not clear1 not settled1 not spiritual1--where there is legality1 carnality1 and worldliness1 there you will find a hankering after a humanly appointed priesthood4 ,nor is it difficult to see the reason of this4 ,if a man is not himself in a fit state to draw nigh to ,god1 it will be a relief to him to employ another to draw nigh for him4 ,and most certainly1 no man is in a fit state to draw nigh to a holy ,god who does not know that his sins are forgiven--has not got a perfectly purged conscience--is in a dark1 doubting1 legal state of soul4 ,in order to come boldly into the holiest of all1 we must know what the blood of ,christ has done for us2 we must know that we ourselves are made priests to ,god2 and that1 in virtue of the atoning death of ,christ1 we are brought so near to ,god that it is impossible for any order of men to come between4 8,he hath loved us1 and washed us from our sins in ,his own blood1 and made us priests unto ,god and ,his ,father40 7,rev4 i47 8,but ye are a chosen generation1 a royal priesthood1 a holy nation1 a peculiar people2 that ye should show forth the praises of ,him who hath called you out of darkness into ,his marvelous light40 ,and again1 8,ye also1 as lively stones1 are built up a spiritual house1 a holy priesthood1 to offer up spiritual sacrifices1 acceptable to ,god by ,jesus ,christ40 7#a ,pet4 ii4 #e1 #i47 8,by ,him therefore let us offer the sacrifice of praise to ,god continually1 that is1 the fruit of our lips giving thanks to ,his name4 ,but to do good and to communicate forget not1 for with such sacrifices ,god is well pleased40 7,heb4 xiii4 #ae1 #af47 ,here we have the two great branches of spiritual sacrifice which1 as priests1 we are privileged to offer1 namely1 praise to ,god1 doing good to men4 ,the very youngest1 the most inexperienced1 the most unlettered ,christian is capable of understanding these things4 ,who is there in all the family of ,god--in all the priestly household of our divine ,high-,priest1 who cannot1 with his heart1 say1 8,the ,lord be praised08 and who cannot1 with his hand1 do good to his fellow8 ,and this is priestly worship and priestly service--the common worship and service of all true ,christians4 ,true1 the measure of spiritual power may vary2 but all the children of ,god are constituted priests1 one as much as another4 ,now1 in the eighteenth chapter of ,numbers we are presented with a very full statement of the provision made for ,aaron and his house1 and in that provision1 a type of the spiritual portion of the ,christian priesthood4 ,and surely we cannot read the record without seeing what a royal portion is ours4 8,every oblation of theirs1 every meat-offering of theirs1 and every sin-offering of theirs1 and every trespass-offering of theirs1 which they shall render unto ,me1 shall be most holy for thee and for thy sons4 ,in the most holy place shalt thou eat it2 every male shall eat it3 it shall be holy unto thee40 ,it demands a very large measure of spiritual capacity to enter into the depth and meaning of this marvelous passage4 ,to eat the sin-offering or the trespass-offering is1 in figure1 to make another's sin or trespass one's own4 ,this is very holy work4 ,it is not every one who can1 in spirit1 identify himself with the sin of his brother4 ,to do so in fact1 in the way of atonement1 is1 we need hardly say1 wholly out of question4 ,there was but one who could do this1 and ,he--adored forever be ,his name6--has done it perfectly4 ,but there is such a thing as making my brother's sin my own1 and bearing it in spirit before ,god1 as though it were my own4 ,this is shadowed forth by ,aaron's sons eating the sin-offering in the most holy place4 ,it was only the sons who did so4--8,every male shall eat it40#ae ,it was the very highest order of priestly service4 8,in the most holy place shalt thou eat it40 ,we need to be very near to ,christ in order to enter into the spiritual meaning and application of all this4 ,it is a wonderfully blessed and holy exercise1 and it can only be known in the immediate presence of ,god4 ,how little we really know of this the heart can testify4 ,our tendency is1 when a brother has sinned1 to sit in judgment upon him--to take the place of a severe censor--to look upon his sin as a something with which we have nothing whatever to do4 ,this is to fail sadly in our priestly functions--it is refusing to eat the sin-offering in the most holy place4 ,it is a most precious fruit of grace to be able so to identify one's self with an erring brother as to make his sin one's own--to bear it1 in spirit1 before ,god4 ,this1 truly1 is a very high order of priestly service1 and demands a large measure of the spirit and mind of ,christ4 ,it is only the spiritual who really enter into this2 and1 alas6 how few of us are truly spiritual6 8,brethren1 if a man be overtaken in a fault1 ye which are spiritual1 restore such an one in the spirit of meekness2 considering thyself1 lest thou also be tempted4 ,bear ye one another's burdens1 and so fulfill the law of ,christ40 7,gal4 vi4 #a1 #b47 ,may the ,lord give us grace to fulfill this blessed 8law40 ,how unlike it is to every thing in us6 ,how it rebukes our harshness and selfishness6 ,oh to be more like ,christ in this as in all beside6 ,but there was another order of priestly privilege1 not so high as that which we have been considering4 8,and this is thine3 the heave-offering of their gift1 with all the wave-offerings of the children of ,israel3 ,i have given them unto thee1 and to thy sons and to thy daughters with thee1 by a statute forever3 every one that is clean in thy house shall eat of it40 7,ver4 #aa47 ,the daughters of ,aaron were not to eat of the sin-offerings or the trespass-offerings4 ,they were provided for according to the utmost limit of their capacity2 but there were certain functions which they could not discharge--certain privileges which lay beyond their range--certain responsibilities too weighty for them to sustain4 ,it is far easier to have fellowship with another in the presentation of a thank-offering than it is to make his sin our own4 ,this latter demands a measure of priestly energy which finds its type in ,aaron's 8sons10 not in his 8daughters40 ,we must be prepared for those varied measures amongst the members of the priestly household4 ,we are all1 blessed be ,god1 on the same ground2 we all stand in the same title2 we are all in the same relationship1 but our capacities vary2 and while we should all aim at the very highest standard of priestly service1 and the very highest measure of priestly capacity1 it is of no possible use to pretend to what we do not possess4 ,one thing1 however1 is clearly taught in verse #aa1 and that is1 we must be 8clean0 in order to enjoy any priestly privilege or eat of any priestly food--clean1 through the precious blood of ,christ applied to our conscience--clean1 through the application of the ,word1 by the ,spirit1 to our habits1 associations1 and ways4 ,when thus clean1 whatever be our capacity1 we have the richest provision made for our souls1 through the precious grace of ,god4 ,hearken to the following words3 8,all the best of the oil1 and all the best of the wine1 and of the wheat1 the first-fruits of them which they shall offer unto the ,lord1 them have ,i given thee4 ,and whatsoever is first ripe in the land1 which they shall bring unto the ,lord1 shall be thine2 every one that is clean in thy house shall eat of it40 7,ver4 #ab1 #ac47af ,here1 assuredly1 we have a princely portion provided for those who are made priests unto ,god4 ,they were to have the very best and the very first of every thing which the ,lord's land produced4 ,there was 8the wine which maketh glad the heart of man1 and oil to make his face to shine1 and bread which strengtheneth man's heart40 7,ps4 civ4 #ae47 ,what a figure have we in all this of our portion in ,christ6 ,the olive1 the grape1 and the finest of the wheat were pressed and bruised1 in order to feed and gladden the priests of ,god2 and the blessed ,antitype of all these has1 in infinite grace1 been bruised and crushed in death1 in order that1 by ,his flesh and blood1 ,he might minister life1 strength1 and gladness to ,his household4 ,he1 the precious ,corn of wheat1 fell into the ground and died1 that we might live2 and the juices of the living ,vine were pressed to fill that cup of salvation of which we drink now1 and shall drink forever1 in the presence of our ,god4 ,what1 therefore1 remains8 ,what do we want1 save an enlarged capacity to enjoy the fullness and blessedness of our portion in a crucified1 risen1 and glorified ,saviour8 ,we may well say1 8,we have all and abound40 ,god has given us all that even ,he could give--the very best ,he had2 ,he has given us ,his own portion2 ,he has called us to sit down with ,himself1 in holy1 happy fellowship1 and feast upon the fatted calf2 ,he has caused our ears to hear1 and our hearts1 in some small degree1 to enter into these most marvelous words1 8,let us eat and be merry40 ,how wonderful to think that nothing could satisfy the heart and mind of ,god but to gather ,his people around ,himself and feed them with that in which ,he ,himself delights6 8,truly our fellowship is with the ,father1 and with ,his ,son ,jesus ,christ40 7#a ,john i47 ,what more could even the love of ,god do for us than this8 ,and for whom has ,he done it8 ,for those who were dead in trespasses and sins--for aliens1 enemies1 guilty rebels--for dogs of the ,gentiles--for those who were far from ,him1 having no hope1 and without ,god in the world--for those who1 had we our deserts1 should be now burning in the eternal flames of hell4 ,oh1 what wondrous grace6 what profound depths of sovereign mercy6 and1 we must add1 what a divinely precious atoning sacrifice1 to bring poor1 self-destroyed1 guilty1 hell-deserving sinners into such ineffable blessedness6--to pluck us as brands from everlasting burnings1 and make us priests to ,god6--to take away all our 8filthy garments0 from us1 and cleanse1 clothe1 and crown us1 in ,his own presence1 and to ,his own praise6 ,may we praise ,him4 ,may our hearts and lives praise ,him4 ,may we know how to enjoy our priestly place and portion1 and to wear our mitre well4 ,we can do nothing better than praise ,god--nothing higher than to present to ,him1 by ,jesus ,christ1 the fruit of our lips giving thanks to ,his name4 ,this shall be our everlasting employment in that bright and blessed world to which we are hastening1 and where we shall soon be1 to dwell forever with ,him who has loved us and given ,himself for us--our own blessed ,saviour-,god--to go no more out for evermore4 ,in verses #ad-ai of our chapter we have instruction as to 8the first-born of man and beast40 ,we may remark that man is placed on a level with the unclean beast3 both had to be redeemed4 ,the unclean beast was unfit for ,god1 and so was man1 unless redeemed by blood4 ,the clean animal was not to be redeemed2 it was fit for ,god's use1 and was given to be the food of the entire priestly household--sons and daughters alike4 ,in this we have a type of ,christ1 in whom ,god can find ,his perfect delight--the full joy of ,his heart--the only object1 throughout the wide universe1 in which ,he could find perfect rest and satisfaction4 ,and--wondrous thought6--,he has given ,him to us1 ,his priestly household1 to be our food1 our light1 our joy1 our all in all1 forever4#ag 8,jesus1 of ,thee we ne'er would tire3 ,the new and living food ,can satisfy our heart's desire1 ,and life is in ,thy blood40 ,the reader will notice1 in this chapter as elsewhere1 that every fresh subject is introduced by the words1 8,and the ,lord spake unto ,moses10 or 8unto ,aaron40 ,thus1 from verses #bj-cb we are taught that the priests and ,levites--,god's worshipers and workers--were to have no inheritance among the children of ,israel1 but were to be absolutely shut up to ,god ,himself for the supply of all their need4 ,most blessed position6 ,nothing can be more lovely than the picture here presented4 ,the children of ,israel were to bring their offerings and lay them down at the feet of ,jehovah1 and ,he1 in ,his infinite grace1 commanded ,his workers to pick up these precious offerings--the fruit of ,his people's devotedness--and feed upon them1 in ,his own blessed presence1 with thankful hearts4 ,thus the circle of blessing went round4 ,god ministered to all the wants of ,his people1 ,his people were privileged to share the rich fruits of ,his bounty with the priests and ,levites1 and these latter were permitted to taste the rare and exquisite pleasure of giving back to ,god of that which had flown from ,him to them4 ,all this is divine4 ,it is a striking figure of that which we should look for in the ,church of ,god now4 ,as we have already remarked1 ,god's people are presented1 in this book1 under three distinct phases1 namely1 as warriors1 workers1 and worshipers2 and in all three they are viewed as in the attitude of the most absolute dependence upon the living ,god4 ,in our warfare1 in our work1 and in our worship we are shut up to ,god4 ,precious fact6 8,all our springs are in ,him40 ,what more do we want8 ,shall we turn to man or to this world for relief or resource8 ,god forbid6 ,nay1 rather let it be our one grand object to prove1 in our entire history1 in every phase of our character1 and in every department of our work1 that ,god is enough for our hearts4 ,it is truly deplorable to find ,god's people and ,christ's servants looking to the world for support1 and trembling at the thought of that support being withheld4 ,only let us try to imagine the ,church of ,god in the days of ,paul relying upon the ,roman government for the support of its bishops1 teachers1 and evangelists4 ,ah1 no1 dear reader2 the ,church looked to its divine ,head in the heavens1 and to the divine ,spirit upon earth1 for all its need4 ,why should it be otherwise now8 ,the world is the world still2 and the ,church is not of the world1 and should not look for the world's gold and silver4 ,god will take care of ,his people and of ,his servants1 if they will only trust ,him4 ,we may depend upon it1 the divinum donum 7,god's gift7 is far better for the ,church than the regium donum 7the government gift7--no comparison in the estimation of a spiritual mind4 ,may all the saints of ,god1 and all the servants of ,christ1 in every place1 apply their hearts earnestly to the consideration of these things2 and may we have grace to confess practically1 in the face of a godless1 ,christless1 infidel world1 that the living ,god is amply sufficient for our every need1 not only while passing through the narrow archway of time1 but also for the boundless ocean of eternity4 ,god grant it for ,christ's sake4 ,,chapter ,,xix4 ,one of the most important sections of the book of ,numbers now lies open before us1 presenting for our consideration the deeply interesting and instructive ordinance of 8,the ,red ,heifer40 ,a thoughtful student of ,scripture would naturally feel disposed to inquire why it is that we get this type in ,numbers and not in ,leviticus4 ,in the first seven chapters of the latter book we have a very elaborate statement of the doctrine of sacrifice1 and yet we have no allusion whatever to the red heifer4 ,why is this8 ,what are we to learn from the fact that this beautiful ordinance is presented in the book of ,numbers and no where else4 ,we believe it furnishes another striking illustration of the distinctive character of our book4 ,the red heifer is pre-eminently a wilderness-type4 ,it was ,god's provision for defilements by the way1 and it prefigures the death of ,christ as a purification for sin1 to meet our need in passing through a defiling world home to our eternal rest above4 ,it is a most instructive figure1 and unfolds most precious and needed truth4 ,may the ,holy ,ghost1 who has penned the record1 be graciously pleased to expound and apply it to our souls4 8,and the ,lord spake unto ,moses and unto ,aaron1 saying1 #8,this is the ordinance of the law which the ,lord hath commanded1 saying1 ,speak unto the children of ,israel that they bring thee a red heifer without spot1 wherein is no blemish1 and upon which never came yoke4'0 7,ver4 #a1 #b47 ,when1 with the eye of faith1 we gaze upon the ,lord ,jesus1 we not only see ,him to be the spotless ,one in ,his own holy ,person1 but also ,one who never bore the yoke of sin4 ,the ,holy ,ghost is ever the jealous ,guardian of the ,person of ,christ1 and ,he delights to present ,him to the soul in all ,his excellency and preciousness4 ,hence it is that every type and every shadow designed to set ,him forth exhibits the same careful guardianship4 ,thus1 in the red heifer we are taught that not only was our blessed ,saviour as to ,his human nature intrinsically and inherently pure and spotless1 but that as to ,his birth and relationships ,he stood perfectly clear from every mark and trace of sin4 ,no yoke of sin ever came upon ,his sacred neck4 ,when ,he speaks of 8,my yoke0 7,matt4 xi4 #bi471 it was the yoke of implicit subjection to the ,father's will in all things4 ,this was the only yoke ,he ever wore2 and this yoke was never off for one moment during the entire of ,his spotless and perfect career--from the manger1 where ,he lay a helpless babe1 to the cross1 where ,he expired as a victim4 ,but ,he wore no yoke of sin4 ,let this be distinctly understood4 ,he went to the cross to expiate our sins1 to lay the ground-work of our perfect purification from all sin2 but ,he did this as ,one who had never1 at any time during ,his blessed life1 worn the yoke of sin4 ,he was 8without sin10 and as such1 was perfectly fitted to do the great and glorious work of expiation4 ,to think of ,him as bearing the yoke of sin in ,his life1 would be to think of ,him as unfit to atone for it in ,his death4 8,wherein is no blemish1 and whereon never came yoke40 ,it is quite as needful to remember and weigh the force of the word 8whereon0 as of the word 8wherein40 ,both expressions are designed by the ,holy ,ghost to set forth the perfection of our ,lord and ,saviour ,jesus ,christ1 who was not only internally spotless1 but also externally free from every trace of sin4 ,neither in ,his ,person nor yet in ,his relationships was ,he in any wise obnoxious to the claims of sin or death4 ,he--adored forever be ,his blessed name6--entered into all the reality of our circumstances and condition2 but in ,him was no sin1 and on ,him no yoke of sin4 8,touched with a sympathy within1 ,he knows our feeble frame2 ,he knows what sore temptations mean1 ,for ,he has felt the same4 8,but spotless1 undefiled1 and pure1 ,the great ,redeemer stood1 ,while ,satan's fiery darts ,he bore1 ,and did resist to blood40 8,and ye shall give her unto ,eleazar the priest1 that he may bring her forth without the camp1 and one shall slay her before his face40 7,ver4 #c47 ,the thoughtful reader of ,scripture will not pass over any expression1 how trivial soever it may seem to be4 ,such an one will ever bear in mind that the book which lies open before him is from ,god1 and therefore perfect--perfect as a whole--perfect in all its parts4 ,every little word is pregnant with meaning2 each little point1 feature1 and circumstance contains some spiritual teaching for the soul4 ,no doubt1 infidels and rationalists altogether fail in seizing this weighty fact1 and1 as a consequence1 when they approach the divine volume1 they make the saddest havoc4 ,they see flaws where the spiritual student sees only gems2 they see incongruities and contradictions where the devout1 self-distrusting1 ,spirit-taught disciple beholds divine harmonies and moral glories4 ,this is only what we might expect1 and it is well to remember it nowadays4 8,god is ,his own interpreter0 in ,scripture as well as in providence2 and if we wait on ,him1 ,he will assuredly make it plain4 ,but as in providence 8blind unbelief is sure to err1 and scan ,his ways in vain10 so in ,scripture it is sure to err1 and scan ,his lines in vain4 ,and the devout poet might have gone farther2 for1 most surely1 unbelief will not only scan ,god's ways and ,god's ,word in vain1 but turn both the one and the other into an occasion of making a blasphemous attack upon ,god ,himself--upon ,his nature1 and upon ,his character1 as well as upon the revelation which ,he has been pleased to give us4 ,the infidel would rudely smash the lamp of inspiration1 quench its heavenly light1 and involve us all in that deep gloom and moral darkness which inwrap his misguided mind4 ,we have been led into the foregoing train of thought while meditating upon the third verse of our chapter4 ,we are exceedingly desirous to cultivate the habit of profound and careful study of holy ,scripture4 ,it is of immense importance4 ,to say or to think that there is so much as a single clause1 or a single expression1 from cover to cover of the inspired volume1 unworthy of our prayerful meditation1 is to imply that ,god the ,holy ,ghost has thought it worth ,his while to write what we do not think it worth our while to study4 8,all ,scripture is given by inspiration of ,god40 7#b ,tim4 iii4 #af47 ,this commands our reverence4 8,whatsoever things were written aforetime were written for our learning40 7,rom4 xv4 #d47 ,this awakens our personal interest4 ,the former of these quotations proves that ,scripture comes from ,god2 the latter proves that it comes to us4 ,that and this1 taken together1 bind us to ,god by the divine link of holy ,scripture--a link which the devil1 in this our day1 is doing his very utmost to snap2 and that1 too1 by means of agents of acknowledged moral worth and intellectual power4 ,the devil does not select an ignorant or immoral man to make his grand and special attacks upon the ,bible1 for he knows full well that the former could not speak1 and the latter would not get a hearing2 but he craftily takes up some amiable1 benevolent1 and popular person--some one of blameless morals--a laborious student1 a profound scholar1 a deep and original thinker4 ,thus he throws dust in the eyes of the simple1 the unlearned1 and the unwary4 ,christian reader1 we pray you to remember this4 ,if we can deepen in your soul the sense of the unspeakable value of your ,bible1 if we can warn you off from the dangerous rocks and quicksands of rationalism and infidelity1 if we are made the means of stablishing and strengthening you in the assurance that when you are hanging over the sacred page of ,scripture you are drinking at a fountain every drop of which has flowed into it from the very bosom of ,god ,himself1--if we can reach all or any of these results1 we shall not regret the digression from our chapter1 to which we now return4 8,and ye shall give her unto ,eleazar the priest1 that he may bring her forth without the camp1 and one shall slay her before his face40 ,we have1 in the priest and the victim1 a joint type of the ,person of ,christ4 ,he was at once the ,victim and the ,priest4 ,but ,he did not enter upon ,his priestly functions until ,his work as a victim was accomplished4 ,this will explain the expression in the last clause of the third verse--8one shall slay her before his face40 ,the death of ,christ was accomplished on earth1 and could not1 therefore1 be represented as the act of priesthood4 ,heaven1 not earth1 is the sphere of ,his priestly service4 ,the apostle1 in the epistle to the ,hebrews1 expressly declares1 as the sum of a most elaborate and amazing piece of argument1 that 8we have such a ,high-,priest1 who is set on the right hand of the throne of the ,majesty in the heavens2 a ,minister of the sanctuary1 and of the true tabernacle1 which the ,lord pitched1 and not man4 ,for every high-priest is ordained to offer gifts and sacrifices3 wherefore it is of necessity that this ,man have somewhat also to offer4 ,for if ,he were on earth1 ,he should not be a priest1 seeing that there are priests that offer gifts according to the law40 7,heb4 viii4 #a-d47 8,but ,christ being come a ,high-,priest of good things to come1 by a greater and more perfect tabernacle1 not made with hands1 that is to say1 not of this building2 neither by the blood of goats and calves1 but by ,his own blood ,he entered in once into the holy place1 having obtained eternal redemption40 8,for ,christ is not entered into the holy places made with hands1 the figures of the true1 but into heaven itself1 now to appear in the presence of ,god for us40 7,chap4 ix4 #aa1 #ab1 #bd47 8,but this ,man1 after ,he had offered one sacrifice for sins1 forever sat down on the right hand of ,god40 7,chap4 x4 #ab47 ,from all these passages1 taken in connection with ,numbers xix4 #c1 we learn two things1 namely1 that the death of ,christ is not presented as the proper1 ordinary act of priesthood2 and further1 that heaven1 not earth1 is the sphere of ,his priestly ministry4 ,there is nothing new in these statements--others have advanced them repeatedly1 but it is important to notice every thing tending to illustrate the divine perfection and precision of holy ,scripture4 ,it is deeply interesting to find a truth which shines brightly in the pages of the ,new ,testament wrapped up in some ordinance or ceremony of ,old-,testament times4 ,such discoveries are ever welcome to the intelligent reader of the ,word4 ,the truth1 no doubt1 is the same wherever it is found2 but when it bursts upon us1 with meridian brightness1 in the ,new-,testament scriptures1 and is divinely shadowed forth in the ,old1 we not only have the truth established1 but the unity of the volume illustrated and enforced4 ,but we must not pass over unnoticed the place where the death of the victim was accomplished4 8,that he may bring her forth without the camp40 ,as has already been remarked1 the priest and the victim are identified1 and form a joint type of ,christ2 but it is added1 8one shall slay her before his face10 simply because the death of ,christ could not be represented as the act of priesthood4 ,what marvelous accuracy6 ,and yet it is not marvelous1 for what else should we look for in a book every line of which is from ,god ,himself8 ,had it been said1 ,he shall slay her1 then ,numbers xix4 would be at variance with the epistle to the ,hebrews4 ,but no2 the harmonies of the volume shine forth among its brightest glories4 ,may we have grace to discern and appreciate them4 ,jesus1 then1 suffered without the gate4--8,wherefore ,jesus also1 that ,he might sanctify the people with ,his own blood1 suffered without the gate40 7,heb4 xiii4 #ab47 ,he took the outside place1 and ,his voice falls on the ear from thence4 ,do we listen to it8 do we understand it8 ,should we not consider more seriously the place where ,jesus died8 ,are we to rest satisfied with reaping the benefits of ,christ's death1 without seeking fellowship with ,him in ,his rejection8 ,god forbid6 8,let us go forth1 therefore1 unto ,him without the camp1 bearing ,his reproach40#ah ,there is immense power in these words4 ,they should rouse our whole moral being to seek more complete identification with a rejected ,saviour4 ,shall we see ,him die outside1 while we reap the benefits of ,his death and remain within8 ,shall we seek a home and a place and a name and a portion in that world from which our ,lord and ,master is an outcast8 ,shall we aim at getting on in a world which could not tolerate that blessed ,one to whom we owe our present and everlasting felicity8 ,shall we aspire after honor1 position1 and wealth where our ,master found only a manger1 a cross1 a borrowed grave8 ,may the language of our hearts be1 8,far be the thought60 and may the language of our lives be1 8,far be the thing60 ,may we1 by the grace of ,god1 yield a more hearty response to the ,spirit's call to 8go forth40 ,christian reader1 let us never forget that when we look at the death of ,christ1 we see two things1 namely1 the death of a victim and the death of a martyr--a victim for sin1 a martyr for righteousness--a victim under the hand of ,god1 a martyr under the hand of man4 ,he suffered for sin that we might never suffer4 ,blessed be ,his name for evermore6 ,but then1 ,his martyr-sufferings--,his sufferings for righteousness under the hand of man1 these we may know2 8for unto you it is given1 in the behalf of ,christ1 not only to believe on ,him1 but also to suffer for ,his sake40 7,phil4 i4 #bi47 ,it is a positive gift to be allowed to suffer with ,christ4 ,do we so esteem it8 ,in contemplating the death of ,christ1 as typified by the ordinance of the red heifer1 we see not only the complete putting away of sin1 but also the judgment of this present evil world4 8,he gave ,himself for our sins that ,he might deliver us from this present evil world1 according to the will of ,god and our ,father40 7,gal4 i4 #d47 ,here the two things are put together by ,god2 and1 most surely1 they should never be separated by us4 ,we have the judgment of sin1 root and branch1 and the judgment of this world4 ,the former should give perfect repose to the exercised conscience1 while the latter should deliver the heart from the insnaring influence of the world1 in all its multiplied forms4 ,that purges the conscience from all sense of guilt2 this snaps the link which binds the heart and the world together4 ,now1 it is most needful for the reader to understand and enter experimentally into the connection existing between these two things4 ,it is quite possible to miss this grand link1 even while holding and contending for a vast amount of evangelical truth2 and it may be confidently affirmed that where this link is missing1 there must be a very serious defect in the ,christian character4 ,we frequently meet with earnest souls who have been brought under the convicting and awakening power of the ,holy ,spirit1 but who have not yet known1 for the ease of their troubled consciences1 the full value of the atoning death of ,christ1 as putting away forever all their sins1 and bringing them nigh to ,god1 without a stain upon the soul or a sting in the conscience4 ,if this be the present actual condition of the reader1 he would need to consider the first clause of the verse just quoted--8,he gave ,himself for our sins40 ,this is a most blessed statement for a troubled soul4 ,it settles the whole question of sin4 ,if it be true that ,christ gave ,himself for my sins1 what remains for me but to rejoice in the precious fact that my sins are all gone8 ,the ,one who took my place1 who stood charged with my sins1 who suffered in my room and stead1 is now at the right hand of ,god1 crowned with glory and honor4 ,this is enough4 ,my sins are all gone forever4 ,if they were not1 ,he could not be where he now is4 ,the crown of glory which wreathes ,his blessed brow is the proof that my sins are perfectly atoned for1 and therefore perfect peace is my portion--a peace as perfect as the work of ,christ can make it4 ,but then let us never forget that the very same work that has forever put away our sins has delivered us from this present evil world4 ,the two things go together4 ,christ has not only delivered me from the consequences of my sins1 but also from the present power of sin1 and from the claims and influences of that thing which ,scripture calls 8the world40 ,all this1 however1 will come more fully out as we proceed with our chapter4 8,and ,eleazar the priest shall take of her blood with his finger1 and sprinkle of her blood directly before the tabernacle of the congregation seven times40 ,here we have the solid ground-work of all real purification4 ,we know that in the type before us it is only1 as the inspired apostle tells us1 a question of 8sanctifying to the purifying of the flesh40 7,heb4 ix4 #ac47 ,but we have to look beyond the type to the ,antitype--beyond the shadow to the substance4 ,in the sevenfold sprinkling of the blood of the red heifer before the tabernacle of the congregation1 we have a figure of the perfect presentation of the blood of ,christ to ,god1 as the only ground of the meeting-place between ,god and the conscience4 ,the number 8seven10 as has frequently been observed1 is expressive of perfection2 and in the figure before us1 we see the perfection attaching to the death of ,christ as an atonement for sin1 presented to and accepted by ,god4 ,all rests upon this divine ground4 ,the blood has been shed and presented to a holy ,god as a perfect atonement for sin4 ,this1 when simply received by faith1 must relieve the conscience from all sense of guilt1 and all fear of condemnation4 ,there is nothing before ,god save the perfection of the atoning work of ,christ4 ,sin has been judged1 and our sins put away2 they have been completely obliterated by the precious blood of ,christ4 ,to believe this1 is to enter into perfect repose of conscience4 ,and here let the reader carefully note that there is no further allusion to the sprinkling of blood throughout the entire of this singularly interesting chapter4 ,this is precisely in keeping with the doctrine of ,hebrews ix1 x4 ,it is but another illustration of the divine harmony of the volume4 ,the sacrifice of ,christ1 being divinely perfect1 needs not to be repeated4 ,its efficacy is divine and eternal4 8,but ,christ being come a ,high-,priest of good things to come1 by a greater and more perfect tabernacle1 not made with hands1 that is to say1 not of this building2 neither by the blood of goats and calves1 but by ,his own blood1 ,he entered in once into the holy place1 having obtained eternal redemption4 ,for if the blood of bulls and of goats1 and the ashes of a heifer sprinkling the unclean1 sanctifieth to the purifying of the flesh2 how much more shall the blood of ,christ1 who through the eternal ,spirit offered ,himself without spot to ,god1 purge your conscience from dead works to serve the living ,god80 7,heb4 ix4 #aa-ad47 ,observe the force of these two words1 8once0 and 8eternal40 ,see how they set forth the completeness and divine efficacy of the sacrifice of ,christ4 ,the blood was shed once and forever4 ,to think of a repetition of that great work would be to deny its everlasting and all-sufficient value1 and reduce it to the level of the blood of bulls and goats4 ,but further--8,it was therefore necessary that the patterns of things in the heavens should be purified with these2 but the heavenly things themselves with better sacrifices than these4 ,for ,christ is not entered into the holy places made with hands1 which are the figures of the true2 but into heaven itself1 now to appear in the presence of ,god for us3 nor yet that ,he should offer ,himself often1 as the high-priest entereth into the holy place every year with blood of others2 for then must ,he often have suffered since the foundation of the world2 but now once in the end of the world hath4 ,he appeared to put away sin by the sacrifice of ,himself40 ,sin1 therefore1 has been put away4 ,it cannot be put away and at the same time be on the believer's conscience4 ,this is plain4 ,it must either be admitted that the believer's sins are blotted out1 and his conscience perfectly purged1 or that ,christ must die over again4 ,but this latter is not only needless1 but wholly out of the question2 for1 as the apostle goes on to say1 8as it is appointed unto men once to die1 but after this the judgment2 so ,christ was once offered to bear the sins of many2 and unto them that look for ,him shall ,he appear the second time1 without sin1 unto salvation40 ,there is something most marvelous in the patient elaborateness with which the ,holy ,ghost argues out this entire subject4 ,he expounds1 illustrates1 and enforces the great doctrine of the completeness of the sacrifice in such a way as to carry conviction to the soul1 and relieve the conscience of its heavy burden4 ,such is the exceeding grace of ,god1 that ,he has not only accomplished the work of eternal redemption for us1 but1 in the most patient and painstaking manner1 has argued and reasoned1 and proved the whole point in question1 so as not to leave one hair's breadth of ground on which to base an objection4 ,let us hearken to ,his further powerful reasonings1 and may the ,spirit apply them in power to the heart of the anxious reader4 8,for the law having a shadow of good things to come1 and not the very image of the things1 can never with those sacrifices which they offered year by year continually make the comers thereunto perfect4 ,for then would they not have ceased to be offered8 because that the worshipers once purged should have had no more conscience of sins4 ,but in those sacrifices there is a remembrance again made of sins every year4 ,for it is not possible that the blood of bulls and of goats should take away sins40 ,but that which the blood of bulls could never do1 the blood of ,jesus has forever done4 ,this makes all the difference4 ,all the blood that ever flowed around ,israel's altars--the millions of sacrifices offered according to the requirements of the ,mosaic ritual--could not blot out one stain from the conscience1 or justify a sin-hating ,god in receiving a sinner to ,himself4 8,it is not possible that the blood of bulls and of goats should take away sins40 8,wherefore when ,he cometh into the world ,he saith1 #8,sacrifice and offering ,thou wouldest not1 but a body hast ,thou prepared ,me3 in burnt-offerings and sacrifices for sin ,thou hast had no pleasure4 ,then said ,i1 ,lo1 ,i come 7in the volume of the book it is written of ,me17 to do ,thy will1 ,o ,god4' 444 ,by the which will we are sanctified through the offering of the body of ,jesus ,christ once40 ,mark the contrast4 ,god had no pleasure in the endless round of sacrifices under the law1--they did not please ,him4 ,they left wholly unaccomplished that which ,he had in ,his loving heart to do for ,his people1 namely1 to rid them completely of sin's heavy load1 and bring them unto ,himself1 in perfect peace of conscience and liberty of heart4 ,this1 ,jesus1 by the one offering of ,his blessed body1 did4 ,he did the will of ,god2 and1 blessed forever be ,his name1 ,he has not to do ,his work over again4 ,we may refuse to believe that the work is done1 refuse to commit our souls to its efficacy--to enter into the rest which it is calculated to impart--to enjoy the holy liberty of spirit which it is fitted to yield2 but there stands the work in its own imperishable virtue2 and there1 too1 stand the ,spirit's arguments respecting that work1 in their own unanswerable force and clearness2 and neither ,satan's dark suggestions nor our own unbelieving reasonings can ever touch either the one or the other4 ,they may1 and1 alas6 they do1 most sadly interfere with our soul's enjoyment of the truth2 but the truth itself remains ever the same4 8,and every priest standeth daily ministering and offering oftentimes the same sacrifices1 which can never take away sins3 but this ,man1 after ,he had offered one sacrifice for sins1 forever sat down on the right hand of ,god2 from henceforth expecting till ,his enemies be made ,his footstool4 ,for by one offering ,he hath perfected forever them that are sanctified40 ,it is due to the blood of ,christ that it should impart eternal perfection2 and1 we may surely add1 it is due to it likewise that our souls should taste that perfection4 ,no one need ever imagine that he is doing honor to the work of ,christ1 or to the ,spirit's testimony respecting that work1 when he refuses to accept that perfect remission of sins which is proclaimed to him through the blood of the cross4 ,it is no sign of true piety1 or of pure religion1 to deny what the grace of ,god has done for us in ,christ1 and what the record of the ,eternal ,spirit has presented to our souls on the page of inspiration4 ,christian reader1 anxious inquirer1 does it not seem strange that when the ,word of ,god presents to our view ,christ seated at the right hand of ,god1 in virtue of accomplished redemption1 we should be virtually in no wise better off than those who had merely a human priest standing daily ministering1 and offering the same round of sacrifices8 ,we have a divine ,priest1 who has sat down forever4 ,they had a merely human priest1 who could never1 in his official capacity1 sit down at all2 and yet are we1 in the state of the mind1 in the apprehension of the soul1 in the actual condition of the conscience1 in no respect better off than they8 ,can it be possible that1 with a perfect work to rest upon1 our souls should never know perfect rest8 ,the ,holy ,ghost1 as we have seen in these various quotations taken from the epistle to the ,hebrews1 has left nothing unsaid to satisfy our souls as to the question of the complete putting away of sin by the precious blood of ,christ4 ,why1 then1 should you not this moment enjoy full1 settled peace of conscience8 ,has the blood of ,jesus done nothing more for you than the blood of a bullock did for a ,jewish worshiper8 ,it may be1 however1 that the reader is ready to say1 in reply to all that we have been seeking to urge upon him1 8,i do not1 in the least1 doubt the efficacy of the blood of ,jesus4 ,i believe it cleanseth from all sin4 ,i believe1 most thoroughly1 that all who simply put their trust in that blood are perfectly safe1 and will be eternally happy4 ,my difficulty does not lie here at all4 ,what troubles me is not the efficacy of the blood1 in which ,i fully believe1 but my own personal interest in that blood1 of which ,i have no satisfactory evidence4 ,this is the secret of all my trouble4 ,the doctrine of the blood is as clear as a sunbeam1 but the question of my interest therein is involved in hopeless obscurity40 ,now1 if this be at all the embodiment of the reader's feelings on this momentous subject1 it only proves the necessity of his deeply pondering the fourth verse of the nineteenth of ,numbers4 ,there he will see that the true basis of all purification is found in this1 that the blood of atonement has been presented to ,god1 and accepted by ,him4 ,this is a most precious truth1 but one little understood4 ,it is of all importance that the really anxious soul should have a clear view of the subject of atonement4 ,it is so natural to us all to be occupied with our thoughts and feelings about the blood of ,christ1 rather than with the blood itself1 and with ,god's thoughts respecting it4 ,if the blood has been perfectly presented to ,god1 if ,he has accepted it1 if ,he has glorified ,himself in the putting away of sin1 then what remains for the divinely exercised conscience but to find perfect repose in that which has met all the claims of ,god1 harmonized ,his attributes1 and laid the foundations of that marvelous platform whereon a sin-hating ,god and a poor sin-destroyed sinner can meet8 ,why introduce the question of my interest in the blood of ,christ1 as though that work were not complete without aught of mine1 call it what you will1--my interest1 my feelings1 my experience1 my appreciation1 my appropriation1 my any thing8 ,why not rest in ,christ alone8 ,this would be really having an interest in ,him4 ,but the very moment the heart gets occupied with the question of its own interest1 the moment the eye is withdrawn from that divine object which the ,word of ,god and the ,holy ,ghost present1 then spiritual darkness and perplexity must ensue1 and the soul1 instead of rejoicing in the perfection of the work of ,christ1 is tormented by looking at its own poor1 imperfect feelings4 8,th' atoning work is done1 ,the ,victim's blood is shed1 ,and ,jesus now is gone ,his people's cause to plead4 ,he stands in heav'n their great ,high-,priest1 ,and bears their names upon ,his breast40 ,here1 blessed be ,god1 we have the stable ground-work of 8purification for sin10 and of perfect peace for the conscience4 8,the atoning work is done40 ,all is finished4 ,the great ,antitype of the red heifer has been slain4 ,he gave ,himself up to death1 under the wrath and judgment of a righteous ,god1 that all who simply put their trust in ,him might know1 in the deep secret of their own souls1 divine purification and perfect peace4 ,we are purified1 as to the conscience1 not by our thoughts about the blood1 but by the blood itself4 ,we must insist upon this4 ,god ,himself has made out our title for us1 and that title is found in the blood alone4 ,oh1 that most precious blood of ,jesus1 that speaks profound peace to every troubled soul that will simply lean upon its eternal efficacy6 ,why1 we may ask1 is it that the blessed doctrine of the blood is so little understood and appreciated8 ,why will people persist in looking to aught else1 or in mingling aught else with it8 ,may the ,holy ,ghost lead the anxious reader1 as he reads these lines1 to stay his heart and conscience upon the atoning sacrifice of the ,lamb of ,god4 ,having thus endeavored to present to the reader the precious truth unfolded to us in the death of the red heifer1 we shall now ask him to meditate for a few moments upon the burning of the heifer4 ,we have looked at the blood1 let us now gaze upon the ashes4 ,in the former1 we have the sacrificial death of ,christ as the only purification for sin2 in the latter1 we have the remembrance of that death applied to the heart by the ,spirit1 through the ,word1 in order to remove any defilement contracted in our walk from day to day4 ,this gives great completeness and beauty to this most interesting type4 ,god has not only made provision for past sins1 but also for present defilement1 so that we may be ever before ,him in all the value and credit of the perfect work of ,christ4 ,he would have us treading the courts of ,his sanctuary1 the holy precincts of ,his presence1 8clean every whit40 ,and not only does ,he ,himself see us thus1 but1 blessed forever be ,his name1 ,he would have us thus in our own inward self-consciousness4 ,he would give us1 by ,his ,spirit1 through the ,word1 the deep inward sense of cleanness in ,his sight1 so that the current of our communion with ,him may flow on without a ripple and without a curve4 8,if we walk in the light1 as ,he is in the light1 we have fellowship one with another1 and the blood of ,jesus ,christ ,his ,son cleanseth us from all sin40 7#a ,john i47 ,but if we fail to walk in the light--if we forget1 and1 in our forgetfulness1 touch the unclean thing1 how is our communion to be restored8 ,only by the removal of the defilement4 ,and how is this to be effected8 ,by the application to our hearts and consciences of the precious truth of the death of ,christ4 ,the ,holy ,ghost produces self-judgment1 and brings to our remembrance the precious truth that ,christ suffered death for that defilement which we so lightly and indifferently contract4 ,it is not a fresh sprinkling of the blood of ,christ--a thing unknown in ,scripture1--but the remembrance of ,his death brought home1 in fresh power1 to the contrite heart1 by the ministry of the ,holy ,ghost4 8,and one shall burn the heifer in his sight4444 ,and the priest shall take cedar-wood and hyssop and scarlet1 and cast it into the midst of the burning of the heifer4444 ,and a man that is clean shall gather up the ashes of the heifer1 and lay them up without the camp in a clean place1 and it shall be kept for the congregation of the children of ,israel for a water of separation3 it is a purification for sin40 ,it is the purpose of ,god that ,his children should be purified from all iniquity1 and that they should walk in separation from this present evil world1 where all is death and defilement4 ,this separation is effected by the action of the ,word on the heart1 by the power of the ,holy ,ghost4 8,grace to you and peace from ,god the ,father1 and our ,lord ,jesus ,christ1 who gave ,himself for our sins1 that ,he might deliver us from this present evil world1 according to the will of ,god and our ,father40 7,gal4 i4 #d47 ,and again1 8,looking for that blessed hope1 and the glorious appearing of the great ,god and our ,saviour ,jesus ,christ2 who gave ,himself for us1 that ,he might redeem us from all iniquity1 and purify unto ,himself a peculiar people1 zealous of good works40 7,titus ii4 #ac1 #ad47 ,it is remarkable how constantly the ,spirit of ,god presents1 in intimate connection1 the full relief of the conscience from all sense of guilt1 and the deliverance of the heart from the moral influence of this present evil world4 ,now1 it should be our care1 beloved ,christian reader1 to maintain the integrity of this connection4 ,of course1 it is only by the gracious energy of the ,holy ,ghost that we can do so2 but we ought to seek earnestly to understand and practically carry out the blessed link of connection between the death of ,christ as an atonement for sin and as the moral power of separation from this world4 ,many of the people of ,god never get beyond the former1 if they even get that length4 ,many seem to be quite satisfied with the knowledge of the forgiveness of sins through the atoning work of ,christ1 while1 at the same time1 they fail to realize deadness to the world in virtue of the death of ,christ and their identification with ,him therein4 ,now1 when we stand and gaze upon the burning of the red heifer in ,numbers xix4--when we examine that mystic heap of ashes1 what do we find8 ,it may be said1 in reply1 ,we find our sins there4 ,true1 thanks be to ,god and to the ,son of ,his love1 we do indeed find our sins1 our iniquities1 our trespasses1 our deep crimson guilt1 all reduced to ashes2 but is there nothing more8 can we not1 by a careful analysis1 discover more8 ,unquestionably4 ,we find nature there1 in every stage of its existence--from the highest to the lowest point in its history4 ,moreover1 we find all the glory of this world there4 ,the cedar and the hyssop represent nature in its widest extremes2 and in giving its extremes1 they take in all that lies between4 8,solomon spake of trees1 from the cedar-tree that is in ,lebanon even unto the hyssop that springeth out of the wall40 8,scarlet0 is viewed1 by those who have carefully examined ,scripture on the point1 as the type or expression of human splendor1 worldly grandeur1 the glory of this world1 the glory of man4 ,hence1 therefore1 we see in the burning of the heifer1 the end of all worldly greatness1 human glory1 and the complete setting aside of the flesh with all its belongings4 ,this renders the burning of the heifer deeply significant4 ,it shadows forth a truth too little known1 and when known1 too readily forgotten--a truth embodied in these memorable words of the apostle1 8,god forbid that ,i should glory save in the cross of our ,lord ,jesus ,christ1 whereby the world is crucified unto me1 and ,i unto the world40 ,we are all far too prone to accept the cross as the ground of escape from all the consequences of our sins1 and of full acceptance with ,god1 and1 at the same time1 refuse it as the ground of our complete separation from the world4 ,true it is1 thanks and praise be to our ,god1 the solid ground of our deliverance from guilt and consequent condemnation2 but it is more than this4 ,it has severed us forever from all that pertains to this world1 through which we are passing4 ,are my sins put away8 ,yes1 blessed be the ,god of all grace4 ,according to what8 ,according to the perfection of ,christ's atoning sacrifice as estimated by ,god ,himself4 ,well1 then1 such precisely is the measure of our deliverance from this present evil world--from its fashions1 its maxims1 its habits1 its principles4 ,the believer has absolutely nothing in common with this world1 in so far as he enters into the spirit and power of the cross of the ,lord ,jesus ,christ4 ,that cross has dislodged him from every thing here below1 and made him a pilgrim and a stranger in this world4 ,the truly devoted heart sees the dark shadow of the cross looming over all the glitter and glare1 the pomp and fashion of this world4 ,paul saw this1 and the sight of it caused him to esteem the world1 in its very highest aspect1 in its most attractive forms1 in its brightest glories1 as dross4 ,such was the estimate formed of this world by one who had been brought up at the feet of ,gamaliel4 8,the world is crucified unto me10 said he1 8and ,i unto the world40 ,such was ,paul1 and such should every ,christian be--a stranger on earth1 a citizen of heaven1 and this not merely in sentiment and theory1 but in downright fact and reality2 for as surely as our deliverance from hell is more than a mere sentiment or theory1 so surely is our separation from this present evil age4 ,the one is as positive and as real as the other4 ,but here let us ask1 ,why is not this great practical truth more pressed home upon the hearts of evangelical ,christians at the present moment8 why are we so slow to urge upon one another the separating power of the cross of ,christ8 ,if my heart loves ,jesus1 ,i shall not seek a place1 a portion1 or a name where ,he only found a malefactor's cross4 ,this1 dear reader1 is the simple way to look at the matter4 ,do you really love ,christ8 has your heart been touched and attracted by ,his wondrous love to you8 ,if so1 remember that ,he was cast out by this world4 ,yes1 ,jesus was and still is an outcast from this world4 ,there is no change4 ,the world is the world still2 and be it remembered that one of ,satan's special devices is to lead people to accept salvation from ,christ1 while at the same time they refuse to be identified with ,him in ,his rejection--to avail themselves of the atoning work of the cross1 while abiding comfortably in the world that is stained with the guilt of nailing ,christ thereto4 ,in other words1 he leads people to think and to say that the offense of the cross has ceased2 that the world of the nineteenth century is totally different from the world of the first2 that if the ,lord ,jesus were on earth now1 ,he would meet with very different treatment from that which ,he received then2 that it is not now a pagan world1 but a ,christian one1 and this makes a material and a fundamental difference2 that now it is quite right for a ,christian to accept of citizenship in this world--to have a name1 a place1 and a portion here1 seeing it is not the same world at all as that which nailed the ,son of ,god to ,calvary's cursed tree4 ,now1 we feel it incumbent on us to press upon all who read these lines that this is1 in very deed1 a lie of the arch-enemy of souls4 ,the world is not changed4 ,it may have changed its dress1 but it has not changed its nature1 its spirit1 its principles4 ,it hates ,jesus as cordially as when the cry went forth1 8,away with ,him6 ,crucify ,him60 ,there is really no change4 ,if only we try the world by the same grand test1 we shall find it to be the same evil1 ,god-hating1 ,christ-rejecting world as ever4 ,and what is that test8 ,christ crucified4 ,may this solemn truth be engraved on our hearts4 ,may we realize and manifest its formative power4 ,may it detach us more completely from all that belongs to the world4 ,may we be enabled to understand more fully the truth presented in the ashes of the red heifer4 ,then shall our separation from the world1 and our dedication to ,christ1 be more intense and real4 ,the ,lord1 in ,his exceeding goodness1 grant that thus it may be1 with all ,his people1 in this day of hollow1 worldly1 half-and-half profession4 ,let us now consider for a moment how the ashes were to be applied4 8,he that toucheth the dead body of any man shall be unclean seven days4 ,he shall purify himself with it on the third day1 and on the seventh day he shall be clean2 but if he purify not himself the third day1 then the seventh day he shall not be clean4 ,whosoever toucheth the dead body of any man that is dead1 and purifieth not himself1 defileth the tabernacle of the ,lord2 and that soul shall be cut off from ,israel2 because the water of separation was not sprinkled upon him1 he shall be unclean2 his uncleanness is yet upon him40 ,it is a solemn thing to have to do with ,god--to walk with ,him1 from day to day1 in the midst of a defiled and defiling scene4 ,he cannot tolerate any uncleanness upon those with whom ,he deigns to walk1 and in whom ,he dwells4 ,he can pardon and blot out3 ,he can heal1 cleanse1 and restore2 but ,he cannot sanction unjudged evil1 or suffer it upon ,his people4 ,it would be a denial of ,his very name and nature where ,he to do so4 ,this1 while deeply solemn1 is truly blessed4 ,it is our joy to have to do with ,one whose presence demands and secures holiness4 ,we are passing through a world in which we are surrounded with defiling influences4 ,true1 defilement is not now contracted by touching 8a dead body1 or a bone of a man1 or a grave40 ,these things were1 as we know1 types of things moral and spiritual1 with which we are in danger of coming in contact every day and every hour4 ,we doubt not but those who have much to do with the things of this world are most painfully sensible of the immense difficulty of escaping with unsoiled hands4 ,hence the need of holy diligence in all our habits and associations1 lest we contract defilement1 and interrupt our communion with ,god4 ,he must have us in a condition worthy of ,himself4 8,be ye holy1 for ,i am holy40 ,but the anxious reader1 whose whole soul breathes after holiness1 may eagerly inquire1 ,what1 then1 are we to do1 if it be true that we are thus surrounded1 on all hands1 with defiling influences1 and if we are so prone to contract that defilement8 ,furthermore1 if it is impossible to have fellowship with ,god with unclean hands and a condemning conscience1 what are we to do8 ,first of all1 then1 we should say1 be watchful2 wait much and earnestly on ,god4 ,he is faithful and gracious--a prayer-hearing and a prayer-answering ,god--a liberal and an unupbraiding ,giver4 8,he giveth more grace40 ,this is positively a blank check1 which faith can fill up to any amount4 ,is it the real purpose of your soul to get on--to advance in the divine life--to grow in personal holiness8 ,then beware how you continue1 for a single hour1 in contact with what soils your hands and wounds your conscience1 grieves the ,holy ,ghost and mars your communion4 ,be decided3 be whole-hearted4 ,give up at once the unclean thing1 whatever it be1--habit1 or association1 or any thing else4 ,cost what it may1 give it up2 entail what loss it may1 abandon it4 ,no worldly gain1 no earthly advantage1 could compensate for the loss of a pure conscience1 an uncondemning heart1 and the light of your ,father's countenance4 ,are you not convinced of this8 ,if so1 seek grace to carry out your conviction4 ,but it may be further asked1 ,what is to be done when defilement is actually contracted8 ,how is the defilement to be removed8 ,hear the reply in the figurative language of ,number xix4--8,and for an unclean person1 they shall take of the ashes of the burnt heifer of purification for sin1 and running water shall be put thereto in a vessel3 and a clean person shall take hyssop1 and dip it in the water1 and sprinkle it upon the tent1 and upon all the vessels1 and upon the persons that were there1 and upon him that touched a bone1 or one slain1 or one dead1 or a grave3 and the clean person shall sprinkle upon the unclean on the third day and on the seventh day2 and on the seventh day he shall purify himself1 and wash his clothes1 and bathe himself in water1 and shall be clean at even40 ,the reader will remark that in the twelfth and eighteenth verses there is a double action set forth4 ,there is the action of the third day and the action of the seventh day4 ,both were essentially necessary to remove the ceremonial defilement caused by contact with the varied forms of death above specified4 ,now1 what did this double action typify8 what is it that1 in our spiritual history1 answers thereto8 ,we believe it to be this3 ,when we1 through lack of watchfulness and spiritual energy1 touch the unclean thing and get defiled1 we may be ignorant of it1 but ,god knows all about it4 ,he cares for us1 and is looking after us2 not1 blessed be ,his name1 as an angry judge1 or stern censor1 but as a loving ,father1 who will never impute any thing to us1 because it was all1 long ago1 imputed to the ,one who died in our stead4 ,but though ,he will never impute it to us1 ,he will make us feel it deeply and keenly4 ,he will be a faithful reprover of the unclean thing2 and ,he can reprove all the more powerfully simply because ,he will never reckon it against us4 ,the ,holy ,spirit brings our sin to remembrance1 and this causes unutterable anguish of heart4 ,this anguish may continue for some time2 it may be moments1 days1 months1 or years4 ,we once met with a young ,christian who was rendered miserable for three years by having gone with some worldly friends on an excursion4 ,this convicting operation of the ,holy ,ghost we believe to be shadowed forth by the action of the third day4 ,he first brings our sin to remembrance2 and then ,he graciously brings to our remembrance1 and applies to our souls1 through the written ,word1 the value of the death of ,christ as that which has already met the defilement which we so easily contract4 ,this answers to the action of the seventh day--removes the defilement and restores our communion4 ,and be it carefully remembered that we can never get rid of defilement in any other way4 ,we may seek to forget1 to slur over1 to heal the wound slightly1 to make little of the matter1 to let time obliterate it from the tablet of memory4 ,it will never do2 nay1 it is most dangerous work4 ,there are few things more disastrous than trifling with conscience or the claims of holiness4 ,and it is as foolish as it is dangerous2 for ,god has1 in ,his grace1 made full provision for the removal of the uncleanness which ,his holiness detects and condemns4 ,but the uncleanness must be removed1 else communion is impossible4 8,if ,i wash thee not1 thou hast no part with ,me40 ,the suspension of a believers's communion is what answers to the cutting off of a member from the congregation of ,israel4 ,the ,christian can never be cut off from ,christ2 but his communion can be interrupted by a single sinful thought1 and that sinful thought must be judged and confessed1 and the soil of it removed1 ere the communion can be restored4 ,it is well to remember this4 ,it is a serious thing to trifle with sin4 ,we may rest assured we cannot possibly have fellowship with ,god and walk in defilement4 ,to think so1 is to blaspheme the very name1 the very nature1 the very throne and majesty of ,god4 ,no1 dear reader2 we must keep a clean conscience1 and maintain the holiness of ,god1 else we shall very soon make shipwreck of faith1 and break down altogether4 ,may the ,lord keep us walking softly and tenderly1 watchfully and prayerfully1 until we have laid aside our bodies of sin and death1 and entered upon that bright and blessed world above1 where sin1 death1 and defilement are unknown4 ,in studying the ordinances and ceremonies of the ,levitical economy1 nothing is more striking than the jealous care with which the ,god of ,israel watched over ,his people1 in order that they might be preserved from every defiling influence4 ,by day and by night1 awake and asleep1 at home and abroad1 in the bosom of the family and in the solitary walk1 ,his eyes were upon them4 ,he looked after their food1 their raiment1 their domestic habits and arrangements4 ,he carefully instructed them as to what they might and what they might not eat1 what they might and what they might not wear4 ,he even set forth distinctly ,his mind as to the very touching and handling of things4 ,in short1 ,he surrounded them with barriers amply sufficient1 had they only attended to them1 to resist the whole tide of defilement to which they were exposed on every side4 ,in all this1 we read1 in unmistakable characters1 the holiness of ,god2 but we read also1 as distinctly1 the grace of ,god4 ,if divine holiness could not suffer defilement upon the people1 divine grace made ample provision for the removal thereof4 ,this provision is set forth in our chapter under two forms1 namely1 the blood of atonement and the water of separation4 ,precious provision6 a provision illustrating at once the holiness and the grace of ,god4 ,did we not know the ample provisions of divine grace1 the lofty claims of divine holiness would be perfectly overwhelming2 but being assured of the former1 we can heartily rejoice in the latter4 ,could we desire to see the standard of divine holiness lowered a single hair's breadth8 ,far be the thought6 ,how could we8 or why should we8 seeing that divine grace has fully provided what divine holiness demands4 ,an ,israelite of old might shudder as he hearkened to such words as these3 8,he that toucheth the dead body of any man shall be unclean seven days20 and again1 8,whosoever toucheth the dead body of any man that is dead1 and purifieth not himself1 defileth the tabernacle of the ,lord2 and that soul shall be cut off from ,israel40 ,such words might indeed terrify his heart4 ,he might feel led to exclaim1 ,what am ,i to do8 ,how can ,i ever get on8 ,it seems perfectly impossible for me to escape defilement4 ,but then1 what of the ashes of the burnt heifer8 what of the water of separation8--what could these mean8 ,they set forth the memorial of the sacrificial death of ,christ applied to the heart by the power of the ,spirit of ,god4 8,he shall purify himself with it the third day1 and on the seventh day he shall be clean2 but if he purify not himself the third day1 then the seventh day he shall not be clean40 ,if we contract defilement1 even though it be through negligence1 that defilement must be removed ere our communion can be restored4 ,but we cannot get rid of the soil by any effort of our own2 it can only be by the use of ,god's gracious provision1 even the water of purification4 ,an ,israelite could no more remove1 by his own efforts1 the defilement caused by the touch of a dead body1 than he could have broken ,pharaoh's yoke1 or delivered himself from the lash of ,pharaoh's taskmasters4 ,and let the reader observe that it was not a question of offering a fresh sacrifice1 nor yet of a fresh application of the blood4 ,it is of special importance that this should be distinctly seen and understood4 ,the death of ,christ cannot be repeated4 8,christ being raised from the dead dieth no more2 death hath no more dominion over ,him4 ,for in that ,he died1 ,he died unto sin once2 but in that ,he liveth1 ,he liveth unto ,god40 ,we stand1 by the grace of ,god1 in the full credit and value of the death of ,christ2 but1 inasmuch as we are surrounded on all sides by temptations and snares1 and as we have within us such capabilities and tendencies1 and further1 seeing we have a powerful adversary who is ever on the watch to insnare us1 and lead us off the path of truth and purity1 we could not get on for a single moment were it not for the gracious way in which our ,god has provided for all our exigencies in the precious death and all-prevailing advocacy of our ,lord ,jesus ,christ4 ,it is not merely that the blood of ,jesus ,christ has washed away all our sins1 and reconciled us to a holy ,god1 but 8we have an advocate with the ,father1 ,jesus ,christ the righteous40 8,he ever liveth to make intercession for us10 and 8,he is able to save them to the uttermost that come unto ,god by ,him40 ,he is ever in the presence of ,god for us4 ,he represents us there1 and maintains us in the divine integrity of the place and relationship in which ,his atoning death has set us4 ,our ease can never1 by any possibility1 fall through in the hands of such an advocate4 ,he must cease to live ere the very feeblest of ,his saints can perish4 ,we are identified with ,him and ,he with us4 ,now1 then1 ,christian reader1 what should be the practical effect of all this grace upon our hearts and lives8 ,when we think of the death and of the burning--of the blood and of the ashes--of the atoning sacrifice1 and the interceding ,priest and ,advocate1 what influence should it exert upon our souls8 how should it act upon our consciences8 ,should it lead us to think little of sin8 should it cause us to walk carelessly and indifferently8 should it have the effect of making us light and frivolous in our ways8 ,alas6 for the heart that can think so4 ,we may rest assured of this1 that the man who can draw a plea from the rich provisions of divine grace for lightness of conduct or levity of spirit1 knows very little1 if indeed he knows any thing at all1 of the true nature or proper influence of grace and its provisions4 ,could we imagine for a moment that the ashes of the heifer or the water of separation would have had the effect of making an ,israelite careless as to his walk8 ,assuredly not4 ,on the contrary1 the very fact of such careful provision being made1 by the goodness of ,god1 against defilement1 would make him feel what a serious thing it was to contract it4 ,such1 at least1 would be the proper effect of the provisions of divine grace4 ,the heap of ashes1 laid up in a clean place1 gave forth a double testimony2 it testified of the goodness of ,god1 and it testified of the hatefulness of sin4 ,it declared that ,god could not suffer uncleanness upon ,his people2 but it declared also that ,he had provided the means of removing it4 ,it is utterly impossible that the blessed doctrine of the sprinkled blood1 of the ashes1 and of the water of separation can be understood and enjoyed without its producing a holy horror of sin in all its defiling forms4 ,and we may further assert that no one who has ever felt the anguish of a defiled conscience could lightly contract defilement4 ,a pure conscience is far too precious a treasure to be lightly parted with1 and a defiled conscience is far too heavy a burden to be lightly taken up4 ,but1 blessed be the ,god of all grace1 ,he has met all our need1 in ,his own perfect way1 and ,he has met it1 too1 not to make us careless1 but to make us watchful4 8,my little children1 these things write ,i unto you1 that ye sin not40 ,but then ,he adds1 8,if any man sin1 we have an advocate with the ,father1 ,jesus ,christ the righteous4 ,and ,he is the propitiation for our sins2 and not for ours only1 but for the whole world40 7#a ,john47 ,but we must draw this section to a close1 and shall merely add a word on the closing verses of our chapter4 8,and it shall be a perpetual statute unto them1 that he that sprinkleth the water of separation shall wash his clothes1 and he that toucheth the water of separation shall be unclean until even4 ,and whatsoever the unclean person toucheth shall be unclean1 and the soul that toucheth it shall be unclean until even40 7,chap4 xix4 #ba1 #bb47 ,in verse #ah we are taught that it needed a clean person to sprinkle the unclean1 and in verse #ba we are taught that the act of sprinkling another defiled one's self4 ,putting both these together1 we learn1 as another has said1 8that any one who has to do with the sin of another1 though it be in the way of duty1 to cleanse it1 is defiled2 not as the guilty person1 it is true1 but we cannot touch sin without being defiled40 ,and we learn also that in order to lead another into the enjoyment of the cleansing virtue of ,christ's work1 ,i must be in the enjoyment of that cleansing work myself4 ,it is well to remember this4 ,those who applied the water of separation to others had to use that water for themselves4 ,may our souls enter into this4 ,may we ever abide in the sense of the perfect cleanness into which the death of ,christ introduces us1 and in which ,his priestly work maintains us2 and1 oh1 let us never forget that contact with evil defiles6 ,it was so under the ,mosaic economy1 and it is so now4 ,,chapter ,,xx4 8,then came the children of ,israel1 even the whole congregation1 into the desert of ,zin1 in the first month3 and the people abode in ,kadesh2 and ,miriam died there1 and was buried there40 7,ver4 #a47 ,the chapter which now opens before us furnishes a very remarkable record of wilderness life and experience4 ,in it we see ,moses1 the servant of ,god1 passing through some of the most trying scenes of his eventful life4 ,first of all1 ,miriam dies4 ,the one whose voice was heard1 amid the brilliant scenes of ,exodus xv1 chanting a hymn of victory passes away1 and her ashes are deposited in the wilderness of ,kadesh4 ,the timbrel is laid aside4 ,the voice of song is hushed in the silence of death4 ,she can no longer lead in the dance4 ,she had sung sweetly in her day2 she had very blessedly seized the key-note of that magnificent song of praise sung on the resurrection side of the ,red ,sea4 ,her chorus embodied the great central truth of redemption4--8,sing ye to the ,lord1 for ,he hath triumphed gloriously3 the horse and his rider hath ,he thrown into the sea40 ,this was truly a lofty strain2 it was the suited utterance for the joyous occasion4 ,but now the prophetess passes off the scene1 and the voice of melody is exchanged for the voice of murmuring4 ,wilderness life is becoming irksome4 ,the trials of the desert put nature to the test2 they bring out what is in the heart4 ,forty years' toil and travail make a great change in people4 ,it is very rare indeed to find a case in which the verdure and freshness of spiritual life are kept up1 much less augmented1 throughout all the stages of ,christian life and warfare4 ,it ought not to be such a rarity2 it ought to be the very reverse1 inasmuch as it is in the actual details1 the stern realities of our path through this world1 that we prove what ,god is4 ,he1 blessed be ,his name1 takes occasion from the very trials of the way to make ,himself known to us in all the sweetness and tenderness of love that knows no change4 ,his loving-kindness and tender mercy never fail4 ,nothing can exhaust those springs which are in the living ,god4 ,he will be what ,he is spite of all our naughtiness3 ,god will be ,god1 let man prove himself ever so faithless and faulty4 ,this is our comfort1 our joy1 and the source of our strength4 ,we have to do with the living ,god4 ,what a reality6 ,come what may1 ,he will prove ,himself equal to every emergency--amply sufficient 8for exigence of every hour40 ,his patient grace can bear with our manifold infirmities1 failures1 and shortcomings1 and ,his strength is made perfect in our utter weakness4 ,his faithfulness never fails2 ,his mercy is from everlasting to everlasting4 ,friends fail or pass away2 links of fond friendship are snapped in this cold1 heartless world2 fellow-laborers part company2 ,miriams and ,aarons die2 but ,god remaineth4 ,here lies the deep secret of all true and solid blessedness4 ,if we have the hand and heart of the living ,god with us1 we need not fear4 ,if we can say1 8,the ,lord is my ,shepherd10 we can assuredly add1 8,we shall not want40 ,still there are the scenes of sorrow and trial in the desert1 and we have to go through them4 ,thus it was with ,israel in the chapter before us4 ,they were called to meet the keen blasts of the wilderness1 and they met them with accents of impatience and discontent4 8,and there was no water for the congregation3 and they gathered themselves together against ,moses and against ,aaron4 ,and the people chode with ,moses1 and spake1 saying1 #8,would ,god that we had died when our brethren died before the ,lord6 ,and why have ye brought up the congregation of the ,lord into this wilderness1 that we and our cattle should die there8 ,and wherefore have ye made us to come up out of ,egypt1 to bring us unto this evil place8 ,it is no place of seed1 or of figs1 or of vines1 or of pomegranates2 neither is there any water to drink4'0 7,ver4 #b-e47 ,this was a deeply trying moment to the spirit of ,moses4 ,we can form no conception of what it must have been to encounter six hundred thousand murmurers1 and to be obliged to listen to their bitter invectives1 and to hear himself charged with all the misfortunes which their own unbelief had conjured up before them4 ,all this was no ordinary trial of patience2 and most assuredly we need not marvel if that dear and honored servant found the occasion too much for him4 8,and ,moses and ,aaron went from the presence of the assembly unto the door of the tabernacle of the congregation1 and they fell upon their faces3 and the glory of the ,lord appeared unto them40 7,ver4 #f47 ,it is deeply touching to find ,moses1 again and again1 on his face before ,god4 ,it was a sweet relief to make his escape from a tumultuous host and betake himself to the only ,one whose resources were adequate to meet such an occasion4 8,they fell upon their faces2 and the glory of the ,lord appeared unto them40 ,they do not appear1 on this occasion1 to have attempted any reply to the people2 8they went from the presence of the assembly0 and cast themselves upon the living ,god4 ,they could not possibly have done better4 ,who but the ,god of all grace could meet the ten thousand necessities of wilderness life8 ,well had ,moses said1 at the very beginning1 8,if ,thy presence go not with us1 carry us not up hence40 ,assuredly1 he was right and wise in so expressing himself4 ,the divine presence was the only answer to the demand of such a congregation2 but that presence was an all-sufficient answer4 ,god's treasury is absolutely inexhaustible4 ,he can never fail a trusting heart4 ,let us remember this4 ,god delights to be used2 ,he never grows weary of ministering to the need of ,his people4 ,if this were ever kept in the remembrance of the thoughts of our hearts1 we should hear less of the accents of impatience and discontent1 and more of the sweet language of thankfulness and praise2 but1 as we have had frequent occasion to remark1 desert life tests every one4 ,it proves what is in us1 and1 thanks be to ,god1 it brings out what is in ,him for us4 8,and the ,lord spake unto ,moses1 saying1 #8,take the rod1 and gather thou the assembly together1 thou and ,aaron thy brother1 and speak ye unto the rock before their eyes2 and it shall give forth his water1 and thou shalt bring forth to them water out of the rock3 so thou shalt give the congregation and their beasts drink4' ,and ,moses took the rod from before the ,lord as ,he commanded him4 ,and ,moses and ,aaron gathered the congregation together before the rock1 and he said unto them1 #8,hear1 now1 ye rebels2 must we fetch you water out of this rock8' ,and ,moses lifted up his hand1 and with his rod he smote the rock twice3 and the water came out abundantly2 and the congregation drank1 and their beasts also40 7,ver4 #g-aa47 ,two objects in the foregoing quotation demand the reader's attention1 namely1 8,the rock0 and 8the rod40 ,they both present ,christ most blessedly to the soul1 but in two distinct aspects4 ,in #a ,corinthians x4 #d1 we read1 8,they drank of that spiritual ,rock that followed them3 and that ,rock was ,christ40 ,this is plain and positive4 ,it leaves no room whatever for the exercise of imagination4 8,that ,rock was ,christ0--,christ smitten for us4 ,then as regards 8the rod10 we must remember that it was not the rod of ,moses--the rod of authority--the rod of power4 ,this would not suit the occasion before us4 ,it had done its work2 it had smitten the rock once1 and that was enough4 ,this we learn from ,exodus xvii1 where we read1 8,the ,lord said unto ,moses1 #8,go on before the people1 and take with thee of the elders of ,israel2 and thy rod1 wherewith thou smotest the river 7see ,exodus vii4 #bj471 take in thy hand and go4 ,behold1 ,i will stand before thee there upon the rock in ,horeb2 and thou shalt smite the rock1 and there shall come water out of it1 that the people may drink4' ,and ,moses did so in the sight of the elders of ,israel40 ,here we have a type of ,christ smitten for us1 by the hand of ,god1 in judgment4 ,the reader will note the expression1 8,thy rod wherewith thou smotest the river40 ,why the river8 why should this particular stroke of the rod be referred to8 ,exodus vii4 #bj furnishes the reply4--8,and he ,moses lifted up the rod1 and smote the waters that were in the river1 in the sight of ,pharaoh1 and in the sight of his servants2 and all the waters that were in the river were turned to blood40 ,it was the rod which turned the water into blood that was to smite 8that ,rock which was ,christ10 in order that streams of life and refreshment might flow for us4 ,now1 this smiting could only take place once2 it is never to be repeated4 8,knowing that ,christ being raised from the dead dieth no more2 death hath no more dominion over ,him4 ,for in that ,he died1 ,he died unto sin once2 but in that ,he liveth1 ,he liveth unto ,god40 7,rom4 vi4 #i1 #aj47 8,but now once in the end of the world hath ,he appeared to put away sin by the sacrifice of ,himself2 444 so ,christ was once offered to bear the sins of many40 7,heb4 ix4 #bf1 #bh47 8,for ,christ also hath once suffered for sins1 the just for the unjust1 that ,he might bring us to ,god40 7#a ,pet4 iii4 #ah47 ,there can be no repetition of the death of ,christ1 and hence ,moses was wrong in smiting the rock twice with his rod--wrong in smiting it at all4 ,he was commanded to take 8the rod0--,aaron's rod--the priestly rod1 and speak to the rock4 ,the atoning work is done1 and now our great ,high-,priest has passed into the heavens1 there to appear in the presence of ,god for us1 and the streams of spiritual refreshment flow to us on the ground of accomplished redemption and in connection with ,christ's priestly ministry1 of which ,aaron's budding rod is the exquisite figure4 ,hence1 then1 it was a grave mistake for ,moses to smite the rock a second time--a mistake to use his rod in the matter at all4 ,to have smitten with ,aaron's rod would1 as we can easily understand1 have spoiled its lovely blossom4 ,a word would have sufficed in connection with the rod of priesthood--the rod of grace4 ,moses failed to see this--failed to glorify ,god4 ,he spoke unadvisedly with his lips1 and as a consequence1 he was prohibited going over ,jordan4 ,his rod could not take the people over--for what could mere authority do with a murmuring host--and he was not suffered to go over himself1 because he failed to sanctify ,jehovah in the eyes of the congregation4 ,but ,jehovah took care of ,his own glory4 ,he sanctified ,himself before the people1 and notwithstanding their rebellious murmurings1 and ,moses' sad mistake and failure1 the congregation of the ,lord received a gushing stream from the smitten rock4 ,nor was this all4 ,it was not merely that grace triumphed in furnishing ,israel's murmuring hosts with drink1 but even in reference to ,moses himself it shines out most brilliantly1 as we may see in ,deuteronomy xxxiv4 ,it was grace that brought ,moses to the top of ,pisgah and showed him the land of ,canaan from thence4 ,it was grace that led ,jehovah to provide a grave for ,his servant and bury him therein4 ,it was better to see the land of ,canaan in company with ,god than to enter it in company with ,israel4 ,and yet we must not forget that ,moses was prevented entering the land because of the unadvised speaking4 ,god in government kept ,moses out of ,canaan3 ,god in grace brought ,moses up to ,pisgah4 ,these two facts in the history of ,moses illustrate very forcibly the distinction between grace and government--a subject of the deepest interest1 and of great practical value4 ,grace pardons and blesses1 but government takes its course4 ,let us ever remember this4 8,whatsoever a man soweth1 that shall he also reap40 ,this principle runs through all the ways of ,god in government1 and nothing can be more solemn2 nevertheless1 8grace reigns through righteousness1 unto eternal life1 by ,jesus ,christ our ,lord40 ,all praise to ,him who is at once the fountain and the channel of this grace6 ,from verses #ad-bj of our chapter1 we have the correspondence between ,moses and the king of ,edom4 ,it is instructive and interesting to notice the style of each1 and to compare it with the history given in ,genesis xxxii1 xxxiii4 ,esau had a serious grudge against ,jacob2 and albeit1 through the direct interposition of ,god1 he was not suffered to touch a hair of his brother's head1 still1 on the other hand1 ,israel must not meddle with ,esau's possessions4 ,jacob had supplanted ,esau1 and ,israel must not molest ,edom4 8,command thou the people1 saying1 ,ye are to pass through the coast of your brethren the children of ,esau1 which dwell in ,seir2 and they shall be afraid of you3 take ye good heed unto yourselves therefore4 ,meddle not with them2 for ,i will not give you of their land--no1 not so much as a foot-breadth1 because ,i have given ,mount ,seir unto ,esau for a possession4 ,ye shall buy meat of them for money1 that ye may eat2 and ye shall also buy water of them for money1 that ye may drink40 7,deut4 ii4 #d-f47 ,thus we see that the same ,god who would not suffer ,esau to touch ,jacob1 in ,genesis xxxiii1 now will not suffer ,israel to touch ,edom1 in ,numbers xx4 ,the closing paragraph of ,numbers xx4 is deeply touching4 ,we shall not quote it1 but the reader should refer to it1 and compare it carefully with the scene in ,exodus iv4 #a-ag4 ,moses had deemed ,aaron's companionship indispensable2 but he afterwards found him to be a sore thorn in his side1 and here he is compelled to strip him of his robes and see him gathered to his fathers4 ,all this is very admonitory1 in whatever way we view it1 whether as regards ,moses or ,aaron4 ,we have already referred to this instructive piece of history1 and therefore we shall not dwell upon it here2 but may the good ,lord engrave its solemn lesson deeply upon the tablets of our hearts4 ,,chapter ,,xxi4 ,this chapter brings prominently before us the familiar and beautiful ordinance of the brazen serpent--that great evangelical type4 8,and they journeyed from ,mount ,hor by the way of the ,red ,sea1 to compass the land of ,edom3 and the soul of the people was much discouraged because of the way4 ,and the people spake against ,god1 and against ,moses1 #8,wherefore have ye brought us up out of ,egypt to die in the wilderness8 for there is no bread1 neither is there any water2 and our soul loatheth this light bread4'0 7,ver4 #d1 #e47 ,alas6 alas6 it is the same sad story over and over again--8,the murmurs of the wilderness40 ,it was all well enough to escape out of ,egypt when the terrific judgments of ,god were falling upon it in rapid succession4 ,at such a moment1 there was but little attraction in the flesh-pots1 the leeks1 the onions1 and the garlic1 when they stood connected with the heavy plagues sent forth from the hand of an offended ,god4 ,but now1 the plagues are forgotten1 and the flesh-pots alone remembered4 8,would to ,god we had died by the hand of the ,lord in the land of ,egypt1 when we sat by the flesh-pots1 and when we did eat bread to the full40 ,what language6 ,man would rather sit by the flesh-pots1 in a land of death and darkness1 than walk with ,god through the wilderness and eat bread from heaven4 ,the ,lord ,himself had brought ,his glory down into connection with the very sand of the desert1 because ,his redeemed were there4 ,he had come down to bear with all their provocation--to 8suffer their manners in the wilderness40 ,all this grace and exceeding condescension might well have called forth in them a spirit of grateful and humble subjection4 ,but no2 the very earliest appearance of trial was sufficient to elicit from them the cry1 8,would to ,god we had died in the land of ,egypt60 ,however1 they were very speedily made to taste the bitter fruits of their murmuring spirit4 8,the ,lord sent fiery serpents among the people1 and they bit the people2 and much people of ,israel died40 7,ver4 #f47 ,the serpent was the source of their discontent2 and their condition1 when bitten of the serpents1 was well calculated to reveal to them the true character of their discontent4 ,if the ,lord's people will not walk happily and contentedly with ,him1 they must taste the power of the serpent--alas6 a terrible power1 in whatever way it may be experienced4 ,the serpents' bite brought ,israel to a sense of their sin4 8,therefore the people came to ,moses1 and said1 #8,we have sinned1 for we have spoken against the ,lord1 and against thee3 pray unto the ,lord1 that ,he take away the serpents from us4'0 7,ver4 #g47 ,here1 then1 was the moment for divine grace to display itself4 ,man's need has ever been the occasion for the display of ,god's grace and mercy4 ,the moment ,israel could say1 8,we have sinned10 there was no further hindrance4 ,god could act1 and this was enough4 ,when ,israel murmured1 the serpents' bite was the answer3 when ,israel confessed1 ,god's grace was the answer4 ,in the one case1 the serpent was the instrument of their wretchedness2 in the other1 it was the instrument of their restoration and blessing4 8,and the ,lord said unto ,moses1 #8,make thee a fiery serpent1 and set it upon a pole3 and it shall come to pass1 that every one that is bitten1 when he looketh upon it1 shall live4'0 7,ver4 #h47 ,the very image of that which had done the mischief was set up to be the channel through which divine grace might flow down1 in rich abundance1 to poor wounded sinners4 ,striking and beautiful type of ,christ on the cross6 ,it is a very common error to view the ,lord ,jesus rather as the averter of ,god's wrath1 than as the channel of ,his love4 ,that ,he endured the wrath of ,god against sin is most preciously true2 but there is more than this4 ,he has come down into this wretched world to die upon the cursed tree1 in order that1 by dying1 ,he might open up the everlasting springs of the love of ,god to the heart of poor rebellious man4 ,this makes a vast difference in the presentation of ,god's nature and character to the sinner1 which is of the very last importance4 ,nothing can ever bring a sinner back to a state of true happiness and holiness but his being fully established in the faith and enjoyment of the love of ,god4 ,the very first effort of the serpent1 when1 in the garden of ,eden1 he assailed the creature1 was1 to shake his confidence in the kindness and love of ,god1 and thus produce discontent with the place in which ,god had set him4 ,man's fall was the result--the immediate result of his doubting the love of ,god3 man's recovery must flow from his belief of that love2 and it is the ,son of ,god ,himself who says1 8,god so loved the world1 that ,he gave ,his only begotten ,son1 that whosoever believeth in ,him should not perish1 but have everlasting life40 7,john iii4 #af47 ,now1 it is in close connection with the foregoing statement that our ,lord expressly teaches that ,he was the antitype of the brazen serpent4 ,as the ,son of ,god sent forth from the ,father1 ,he was1 most assuredly1 the gift and expression of ,god's love to a perishing world4 ,but ,he was also to be lifted up upon the cross in atonement for sin1 for only thus could divine love meet the necessities of the dying sinner4 8,as ,moses lifted up the serpent in the wilderness1 even so must the ,son of ,man be lifted up2 that whosoever believeth in ,him should not perish1 but have eternal life40 ,the whole human family have felt the serpent's deadly sting2 but the ,god of all grace has found a remedy in the ,one who was lifted up on the cursed tree2 and now1 by the ,holy ,ghost sent down from heaven1 ,he calls on all those who feel themselves bitten1 to look to ,jesus for life and peace4 ,christ is ,god's great ordinance1 and through ,him a full1 free1 present1 and eternal salvation is proclaimed to the sinner--a salvation so complete1 so well based1 so consistent with all the attributes of the divine character and all the claims of the throne of ,god1 that ,satan cannot raise a single question about it4 ,resurrection is the divine vindication of the work of the cross1 and the glory of ,him who died thereon1 so that the believer may enjoy the most profound repose in reference to sin4 ,god is well pleased in ,jesus2 and inasmuch as ,he views all believers in ,him1 ,he is well pleased in them also4 ,and be it noted1 faith is the instrument whereby the sinner lays hold of ,christ's salvation4 ,the wounded ,israelite had simply to look and live--look1 not at himself1 not at his wounds1 not at others around him1 but1 directly and exclusively1 to ,god's remedy4 ,if he refused or neglected to look to that1 there was nothing for him but death4 ,he was called to fix his earnest gaze upon ,god's remedy1 which was so placed that all might see it4 ,there was no possible use in looking any where else1 for the word was1 8,every one that is bitten1 when he looketh upon it1 shall live40 ,the bitten ,israelite was shut up to the brazen serpent2 for the brazen serpent was ,god's exclusive remedy for the bitten ,israelite4 ,to look any where else1 was to get nothing3 to look at ,god's provision1 was to get life4 ,thus it is now4 ,the sinner is called simply to look to ,jesus4 ,he is not told to look to ordinances--to look to churches--to look to men or angels4 ,there is no help in any of these1 and therefore he is not called to look to them1 but exclusively to ,jesus1 whose death and resurrection form the eternal foundation of the believer's peace and hope4 ,god assures him that 8whosoever believeth in ,him shall not perish1 but have everlasting life40 ,this should fully satisfy the heart and conscience4 ,god is satisfied1 and so ought we to be4 ,to raise doubt1 is to deny the record of ,god4 ,if an ,israelite had said1 ,how do ,i know that looking to that serpent of brass will restore me8 or if he had begun to dwell upon the greatness and hopeless nature of his malady1 and to reason upon the apparent uselessness of looking up to ,god's ordinance2 in short1 if any thing1 no matter what1 had prevented his looking to the brazen serpent1 it would have involved a positive rejection of ,god1 and death would have been the inevitable result4 ,thus in the case of the sinner1 the moment he is enabled to cast a look of faith to ,jesus1 his sins vanish4 ,the blood of ,jesus1 like a mighty cleansing stream1 flows over his conscience1 washes away every stain1 and leaves him without spot or wrinkle1 or any such thing2 and all this1 too1 in the very light of the holiness of ,god1 where not one speck of sin can be tolerated4 ,but ere closing our meditation on the brazen serpent1 it may be well just to observe what we may call the intense individuality which marked the bitten ,israelite's look at the serpent4 ,each one had to look for himself4 ,no one could look for another4 ,it was a personal question4 ,no one could be saved by proxy4 ,there was life in a look1 but the look must be given4 ,there needed to be a personal link--direct individual contact with ,god's remedy4 ,thus it was then1 and thus it is now4 ,we must have to do with ,jesus for ourselves4 ,the ,church cannot save us--no order of priests or ministers can save us4 ,there must be the personal link with the ,saviour1 else there is no life4 8,it came to pass1 that if a serpent had bitten any man1 when he beheld the serpent of brass1 he lived40 ,this was ,god's order then1 and this is ,his order now2 for 8as ,moses lifted up the serpent in the wilderness1 even so must the ,son of ,man be lifted up40 ,let us remember the two little words 8as0 and 8so10 for they apply to every particular in the type and the ,antitype4 ,faith is an individual thing2 repentance is an individual thing2 salvation is an individual thing4 ,let us never forget this4 ,true1 there is1 in ,christianity1 union and communion2 but we must have to do with ,christ for ourselves1 and we must walk with ,god for ourselves4 ,we can neither get life nor live by the faith of another4 ,there is1 we repeat with emphasis1 an intense individuality in every stage of the ,christian's life and practical career4 ,we shall not dwell further upon the familiar type of 8the serpent of brass10 but we pray ,god to enable the reader to meditate upon it for himself1 and to make a direct personal application of the precious truth unfolded in one of the most striking figures of ,old-,testament times4 ,may he be led to gaze1 with a more profound and soul-subduing faith1 upon the cross1 and to drink into his inmost soul the precious mystery there presented4 ,may he not be satisfied with merely getting life by a look at that cross1 but seek to enter1 more and more1 into its deep and marvelous meaning1 and thus be more devotedly knit to ,him who1 when there was no other way of escape possible1 did voluntarily surrender ,himself to be bruised on that cursed tree for us and for our salvation4 ,we shall close our remarks on ,numbers xxi4 by calling the reader's attention to verses #af-ah4 8,and from thence they went to ,beer3 that is the well whereof the ,lord spake unto ,moses1 #8,gather the people together1 and ,i will give them water4' ,then ,israel sang this song1 #8,spring up1 ,o well2 sing ye unto it4 ,the princes digged the well1 the nobles of the people digged it1 by the direction of the law-giver1 with their staves4'0 ,this is a remarkable passage coming in at such a moment and in such a connection4 ,the murmurings are hushed1 the people are nearing the borders of the promised land1 the effects of the serpents' bite have passed away1 and now1 without any rod1 without any smiting1 the people are supplied with refreshment4 ,what though the ,amorites1 ,moabites1 and ,ammonites are about them8 what though the power of ,sihon stands in the way8 ,god can open a well for ,his people and give them a song in spite of all4 ,oh1 what a ,god is our ,god6 ,how blessed it is to trace ,his actings and ways with ,his people in all these wilderness scenes6 ,may we learn to trust ,him more implicitly1 and to walk with ,him1 from day to day1 in holy and happy subjection4 ,this is the true path of peace and blessing4 ,,chapters ,,xxii4-,,xxiv4 ,these three chapters form a distinct section of our book--a truly marvelous section1 abounding in rich and varied instruction4 ,in it we have presented to us1 first1 the covetous prophet1 and secondly1 his sublime prophecies4 ,there is something peculiarly awful in the case of ,balaam4 ,he evidently loved money--no uncommon love1 alas6 in our own day4 ,balak's gold and silver proved a very tempting bait to the wretched man--a bait too tempting to be resisted4 ,satan knew his man1 and the price at which he could be purchased4 ,if ,balaam's heart had been right with ,god1 he would have made very short work with ,balak's message2 indeed it would not have cost him a moment's consideration to send a reply4 ,but ,balaam's heart was all wrong1 and we see him in chapter xxii4 in the melancholy condition of one acted upon by conflicting feelings4 ,his heart was bent upon going1 because it was bent upon the silver and gold2 but at the same time1 there was a sort of reference to ,god--an appearance of religiousness1 put on as a cloak to cover his covetous practices4 ,he longed for the money1 but he would fain lay hold of it after a religious fashion4 ,miserable man6--most miserable6 ,his name stands on the page of inspiration as the expression of one very dark and awful stage of man's downward history4 8,woe unto them60 says ,jude2 8for they have gone in the way of ,cain1 and ran greedily after the error of ,balaam for reward1 and perished in the gainsaying of ,core40 ,peter1 too1 presents ,balaam as a prominent figure in one of the very darkest pictures of fallen humanity--a model on which some of the vilest characters are formed4 ,he speaks of those 8having eyes full of adultery1 and that cannot cease from sin2 beguiling unstable souls2 a heart they have exercised with covetous practices2 cursed children3 which have forsaken the right way1 and are gone astray1 following the way of ,balaam the son of ,bosor1 who loved the wages of unrighteousness2 but was rebuked for his iniquity3 the dumb ass speaking with man's voice forbad the madness of the prophet40 7#b ,peter ii4 #ad-af47 ,these passages are solemnly conclusive as to the true character and spirit of ,balaam4 ,his heart was set upon money--8he loved the wages of unrighteousness10 and his history has been written by the pen of the ,holy ,ghost as an awful warning to all professors to beware of covetousness1 which is idolatry4 ,we shall not dwell further upon the sad story4 ,the reader may pause for a few moments1 and gaze upon the picture presented in ,numbers xxii4 ,he may study the two prominent figures--the crafty king and the covetous1 self-willed prophet2 and we doubt not he will rise up from the study with a deepened sense of the evil of covetousness1 the great moral danger of setting the heart's affections upon this world's riches1 and the deep blessedness of having the fear of ,god before our eyes4 ,we shall now proceed to examine those marvelous prophecies delivered by ,balaam in the audience of ,balak1 king of the ,moabites4 ,it is profoundly interesting to witness the scene enacted on the high places of ,baal1 to mark the grand question at stake1 to listen to the speakers1 to be admitted behind the scenes on such a momentous occasion4 ,how little did ,israel know or imagine what was going on between ,jehovah and the enemy4 ,it may be they were murmuring in their tents at the very moment in the which ,god was setting forth their perfection by the tongue of the covetous prophet4 ,balak would fain have ,israel cursed1 but1 blessed be ,god1 ,he will not suffer any one to curse ,his people4 ,he may have to deal with them ,himself1 in secret1 about many things2 but ,he will not suffer another to move his tongue against them4 ,he may have to expose them to themselves1 but ,he will not allow a stranger to expose them4 ,this is a point of deepest interest4 ,the great question is not so much what the enemy may think of ,god's people1 or what they may think about themselves1 or what they may think of one another4 ,the real--the all-important question is1 ,what does ,god think about them8 ,he knows exactly all that concerns them1 all that they are1 all that they have done1 all that is in them4 ,every thing stands clearly revealed to ,his all-penetrating eye4 ,the deepest secrets of the heart1 of the nature1 and of the life are all known to ,him4 ,neither angels1 men1 nor devils know us as ,god knows us4 ,god knows us perfectly1 and it is with ,him we have to do2 and we can say1 in the triumphant language of the apostle1 8,if ,god be for us1 who can be against us80 7,rom4 viii47 ,god sees us1 thinks of us1 speaks about us1 acts towards us1 according to what ,he ,himself has made us and wrought for us1 according to the perfection of ,his own work4 8,beholders many faults may find20 but1 as regards our standing1 our ,god sees us only in the comeliness of ,christ3 we are perfect in ,him4 ,when ,god looks at ,his people1 ,he beholds in them ,his own workmanship2 and it is to the glory of ,his holy name1 and to the praise of ,his salvation1 that not a blemish should be seen on those who are ,his--those whom ,he1 in sovereign grace1 has made ,his own4 ,his character1 ,his name1 ,his glory1 and the perfection of ,his work are all involved in the standing of those with whom ,he has linked ,himself4 ,hence1 therefore1 the moment any enemy or accuser enters the scene1 ,jehovah places ,himself in front to receive and answer the accusation2 and ,his answer is always founded1 not upon what ,his people are in themselves1 but upon what ,he has made them through the perfection of ,his own work4 ,his glory is linked with them1 and in vindicating them1 ,he maintains ,his own glory4 ,he places ,himself between them and every accusing tongue4 ,his glory demands that they should be presented in all the comeliness which ,he has put upon them4 ,if the enemy comes to curse and accuse1 ,jehovah answers him by pouring forth the rich current of ,his everlasting complacency in those whom ,he has chosen for ,himself1 and whom ,he has made fit to be in ,his presence forever4 ,all this is strikingly illustrated in the third chapter of the prophet ,zechariah4 ,there1 too1 the enemy presents himself to resist the representative of the people of ,god4 ,how does ,god answer him8 ,simply by cleansing1 clothing1 and crowning the one whom ,satan would fain curse and accuse1 so that ,satan has not a word to say4 ,he is silenced forever4 ,the filthy garments are gone1 and he that was a brand is become a mitred priest--he who was only fit for the flames of hell is now fitted to walk up and down in the courts of the ,lord4 ,so also when we turn to the book of ,canticles1 we see the same thing4 ,there1 the bridegroom1 in contemplating the bride1 declares to her1 8,thou art all fair1 my love2 there is no spot in thee40 7,chap4 iv4 #g47 ,she1 in speaking of herself1 can only exclaim1 8,i am black40 7,chap4 i4 #e1 #f47 ,so also in ,john xiii4 the ,lord ,jesus looks at ,his disciples and pronounces them 8clean every whit10 although1 in a few hours afterwards1 one of them was to curse and swear that he did not know ,him4 ,so vast is the difference between what we are in ourselves and what we are in ,christ--between our positive standing and our possible state4 ,should this glorious truth as to the perfection of our standing make us careless as to our practical state8 ,far away be the monstrous thought6 ,nay1 the knowledge of our absolutely settled and perfect position in ,christ is the very thing which the ,holy ,ghost makes use of in order to raise the standard of practice4 ,hearken to those powerful words from the pen of the inspired apostle--8,if ye then be risen with ,christ1 seek those things which are above1 where ,christ sitteth on the right hand of ,god4 ,set your affection on things above1 not on things on the earth4 ,for ye are dead1 and your life is hid with ,christ in ,god4 ,when ,christ our life shall appear1 then shall ye also appear with ,him in glory4 ,mortify therefore your members10 etc4 7,col4 iii4 #a-e47 ,we must never measure the standing by the state1 but always judge the state by the standing4 ,to lower the standing because of the state1 is to give the death-blow to all progress in practical ,christianity4 ,the foregoing line of truth is most forcibly illustrated in ,balaam's four parables4 ,to speak after the manner of men1 we never should have had such a glorious view of ,israel as seen in 8the vision of the ,almighty0--8from the top of the rocks0--by one 8having his eyes open10 had not ,balak sought to curse them4 ,jehovah1 blessed be ,his name1 can very speedily open a man's eyes to the true state of the case1 in reference to the standing of ,his people and ,his judgment respecting them4 ,he claims the privilege of setting forth ,his thoughts about them4 ,balak and ,balaam1 with 8all the princes of ,moab10 may assemble to hear ,israel cursed and defied2 they may 8build seven altars10 and 8offer a bullock and a lamb on every altar20 ,balak's silver and gold may glitter under the covetous gaze of the false prophet2 but not all the powers of earth and hell--men and devils combined1 in their dark and terrible array1 can evoke a single breath of curse or accusation against the ,israel of ,god4 ,as well might the enemy have sought to point out a flaw in that fair creation which ,god had pronounced 8very good10 as to fasten an accusation upon the redeemed of the ,lord4 ,oh1 no2 they shine in all the comeliness which ,he has put upon them1 and all that is needed in order to see them thus1 is to mount to 8the top of the rocks0--to have 8the eyes open0 to look at them from ,his point of view1 so that we may see them in 8the vision of the ,almighty40 ,having thus taken a general survey of the contents of these remarkable chapters1 we shall briefly glance at each of the four parables in particular4 ,we shall find a distinct point in each--a distinct feature in the character and condition of the people as seen in 8the vision of the ,almighty40 ,in the first of ,balaam's wonderful parables1 we have the marked separation of ,god's people from all the nations most distinctly set forth4 8,how shall ,i curse whom ,god hath not cursed8 or how shall ,i defy whom the ,lord hath not defied8 for from the top of the rocks ,i see him1 and from the hills ,i behold him3 lo1 the people shall dwell alone1 and shall not be reckoned among the nations4 ,who can count the dust of ,jacob1 and the number of the fourth part of ,israel8 ,let me die the death of the righteous1 and let my last end be like his40#ai ,here we have ,israel singled out1 and partitioned off to be a separated and peculiar people--a people who1 according to the divine thought concerning them1 were never1 at any time1 on any ground1 or for any object whatsoever1 to be mingled with or reckoned amongst the nations4 8,the people shall dwell alone40 ,this is distinct and emphatic4 ,it is true of the literal seed of ,abraham1 and true of all believers now4 ,immense practical results flow out of this great principle4 ,god's people are to be separated unto ,him1 not on the ground of being better than others1 but simply on the ground of what ,god is1 and what ,he would ever have ,his people to be4 ,we shall not pursue this point further just now2 but the reader would do well to examine it thoroughly in the light of the divine ,word4 8,the people shall dwell alone1 and shall not be reckoned among the nations40 7,chap4 xxiii4 #h1 #i47 ,but if ,jehovah1 in ,his sovereign grace1 is pleased to link ,himself with a people2 if ,he calls them out to be a separate people in the world--to 8dwell alone10 and shine for ,him in the midst of those who are still 8sitting in darkness and the shadow of death10 ,he can only have them in such a condition as suits ,himself4 ,he must make them such as ,he would have them to be--such as shall be to the praise of ,his great and glorious name4 ,hence1 in the second parable1 the prophet is made to tell out1 not merely the negative1 but the positive condition of the people4 8,and he took up his parable and said1 #8,rise up1 ,balak1 and hear2 hearken unto me1 thou son of ,zippor3 ,god is not a man1 that ,he should lie2 neither the son of man1 that ,he should repent3 hath ,he said1 and shall ,he not do it8 or hath ,he spoken1 and shall ,he not make it good8 ,behold1 ,i have received commandment to bless2 and ,he hath blessed2 and ,i cannot reverse it4 ,he hath not beheld iniquity in ,jacob1 neither hath ,he seen perverseness in ,israel3 the ,lord his ,god is with him1 and the shout of a ,king is among them4 ,god brought them out of ,egypt2 he hath as it were the strength of a unicorn4 ,surely there is no enchantment against ,jacob1 neither is there any divination against ,israel3 according to this time it shall be said of ,jacob and of ,israel1 ,what hath ,god wrought6 not1 ,what hath ,israel wrought6 ,behold1 the people shall rise up as a great lion1 and lift up himself as a young lion3 he shall not lie down until he eat of the prey1 and drink the blood of the slain4'0 7,chap4 xxiii4 #ah-bd47 ,here we find ourselves on truly elevated ground1 and on ground as solid as it is elevated4 ,this is1 in truth1 8the top of the rocks0--the pure air and wide range of 8the hills10 where the people of ,god are seen only in 8the vision of the ,almighty0--seen as ,he sees them1 without spot or wrinkle or any such thing--all their deformities hidden from view--all ,his comeliness seen upon them4 ,in this very sublime parable1 ,israel's blessedness and security are made to depend1 not on themselves1 but upon the truth and faithfulness of ,jehovah4 8,god is not a man1 that ,he should lie2 neither the son of man1 that ,he should repent40 ,this places ,israel upon safe ground4 ,god must be true to ,himself4 ,is there any power that can possibly prevent ,him from fulfilling ,his word and oath8 ,surely not4 8,he hath blessed2 and ,i cannot reverse it40 ,god will not1 and ,satan cannot reverse the blessing4 ,thus all is settled4 8,it is ordered in all things and sure40 ,in the previous parable1 it was1 8,god hath not cursed20 here1 it is1 8,he hath blessed40 ,there is very manifest advance4 ,as ,balak conducts the money-loving prophet from place to place1 ,jehovah takes occasion to bring out fresh features of beauty in ,his people1 and fresh points of security in their position4 ,thus it is not merely that they are a separated people dwelling alone2 but they are a justified people1 having the ,lord their ,god with them1 and the shout of a ,king among them4 8,he hath not beheld iniquity in ,jacob1 neither hath ,he seen perverseness in ,israel40 ,the enemy may say1 ,there is iniquity and perverseness there all the while4 ,yes1 but who can make ,jehovah behold it1 when ,he ,himself has been pleased to blot it all out as a thick cloud for ,his name's sake8 ,if ,he has cast it behind ,his back1 who can bring it before ,his face8 8,it is ,god that justifieth2 who is he that condemneth80 ,god sees ,his people so thoroughly delivered from all that could be against them1 that ,he can take up ,his abode in their midst1 and cause ,his voice to be heard amongst them4 ,well1 therefore1 may we exclaim1 8#8,what hath ,god wrought6'--it is not1 ,what hath ,israel wrought60 ,balak and ,balaam would have found plenty to do in the way of cursing had ,israel's work been in question4 ,the ,lord be praised1 it is on what ,he hath wrought that ,his people stand1 and their foundation is as stable as the throne of ,god4 8,if ,god be for us1 who can be against us80 ,if ,god stands right between us and every foe1 what have we to fear8 ,if ,he undertakes1 on our behalf1 to answer every accuser1 then assuredly perfect peace is our portion4 ,however1 the king of ,moab still fondly hoped and sedulously sought to gain his end4 ,and doubtless ,balaam did the same1 for they were leagued together against the ,israel of ,god1 thus reminding us forcibly of the beast and the false prophet1 who are yet to arise and play an awfully solemn part in connection with ,israel's future1 as presented on the apocalyptic page4 8,and when ,balaam saw that it pleased the ,lord to bless ,israel1 he went not1 as at other times1 to seek for enchantments1 what a dreadful disclosure is here6 but he set his face toward the wilderness4 ,and ,balaam lifted up his eyes1 and he saw ,israel abiding in his tents1 according to their tribes2 and the ,spirit of ,god came upon him4 ,and he took up his parable1 and said1 #8,balaam the son of ,beor hath said1 he hath said1 which heard the words of ,god1 which saw the vision of the ,almighty1 falling into a trance1 but having his eyes open3 ,how goodly are thy tents1 ,o ,jacob1 and thy tabernacles1 ,o ,israel6 ,as the valleys are they spread forth1 as the gardens by the river's side1 as the trees of lign aloes which the ,lord hath planted1 and as cedar-trees beside the waters4 ,he shall pour the water out of his buckets1 and his seed shall be in many waters1 and his ,king shall be higher than ,agag1 and his kingdom shall be exalted4 ,god brought him forth out of ,egypt2 he hath as it were the strength of a unicorn3 he shall eat up the nations his enemies1 terrible announcement for ,balak6 and shall break their bones1 and pierce them through with his arrows4 ,he couched1 he lay down as a lion1 and as a great lion3 who shall stir him up8 ,blessed is he that blesseth thee1 and cursed is he that curseth thee4'0 7,chap4 xxiv4 #a-i47 8,higher and higher yet0 is surely the motto here4 ,we may well shout1 8,excelsior60 as we mount up to the top of the rocks1 and hearken to those brilliant utterances which the false prophet was forced to give out4 ,it was better and better for ,israel1 worse and worse for ,balak4 ,he had to stand by and not only hear ,israel 8blessed10 but hear himself 8cursed0 for seeking to curse them4 ,but let us particularly notice the rich grace that shines in this third parable4--8,how goodly are thy tents1 ,o ,jacob1 and thy tabernacles1 ,o ,israel60 ,if one had gone down to examine those tents and tabernacles in 8the vision0 of man1 they might have appeared 8black as the tents of ,kedar20 but looked at in 8the vision of the ,almighty10 they were 8goodly10 and whoever did not see them thus needed to have 8his eyes opened40 ,if ,i am looking at the people of ,god 8from the top of the rocks10 ,i shall see them as ,god sees them1 and that is1 as clothed with all the comeliness of ,christ--complete in ,him--accepted in the ,beloved4 ,this is what will enable me to get on with them1 to walk with them1 to have fellowship with them1 to rise above their points and angles1 blots and blemishes1 failures and infirmities4#bj ,if ,i do not contemplate them from this lofty--this divine ground1 ,i shall be sure to fix my eye on some little flaw or other1 which will completely mar my communion1 and alienate my affections4 ,in ,israel's case1 we shall see1 in the very next chapter1 what terrible evil they fell into4 ,did this alter ,jehovah's judgment8 ,surely not4 8,he is not the son of man1 that ,he should repent40 ,he judged and chastened them for their evil1 because ,he is holy1 and can never sanction1 in ,his people1 aught that is contrary to ,his nature4 ,but ,he could never reverse ,his judgment respecting them4 ,he knew all about them1--,he knew what they were and what they would do2 but yet ,he said1 8,i have not beheld iniquity in ,jacob1 neither have ,i seen perverseness in ,israel40--8,how goodly are thy tents1 ,o ,jacob1 and thy tabernacles1 ,o ,israel60 ,was this making light of their evil8 ,the thought were blasphemy4 ,he could chasten them for their sins2 but the moment an enemy comes forth to curse or accuse1 ,he stands in front of ,his people and says1 8,i see no iniquity40--8,how goodly are thy tents60 ,reader1 dost thou think that such views of divine grace will minister to a spirit of ,antinomianism8 ,far be the thought6 ,we may rest assured we are never farther away from the region of that terrible evil than when we are breathing the pure and holy atmosphere of 8the top of the rocks0--that high ground from whence ,god's people are viewed1 not as they are in themselves1 but as they are in ,christ--not according to the thoughts of man1 but according to the thoughts of ,god4 ,and furthermore1 we may say that the only true and effectual mode of raising the standard of moral conduct is to abide in the faith of this most precious and tranquilizing truth1 that ,god sees us perfect in ,christ4 ,but we must take one more glance at our third parable4 ,not only are ,israel's tents seen to be goodly in the eyes of ,jehovah1 but the people themselves are presented to us as abiding fast by those ancient sources of grace and living ministry which are found in ,god4 8,as the valleys are they spread forth1 as gardens by the river's side1 as the trees of lign aloes which the ,lord hath planted1 and as cedar-trees beside the waters40 ,how exquisite6 how perfectly beautiful6 ,and only to think that we are indebted to the godless confederacy between ,balak and ,balaam for those sublime utterances6 ,but there is more than this4 ,not only is ,israel seen drinking at those everlasting well-springs of grace and salvation1 but1 as must ever be the case1 as a channel of blessing to others4 8,he shall pour the water out of his buckets40 ,it is the fixed purpose of ,god that ,israel's twelve tribes shall yet be a medium of rich blessing to all the ends of the earth4 ,this we learn from such scriptures as ,ezekiel xlvii4 and ,zechariah xiv1 on which we do not now attempt to dwell2 we merely refer to them as showing the marvelous fullness and beauty of these glorious parables4 ,the reader may meditate with much spiritual profit upon these and kindred scriptures1 but let him carefully guard against the fatal system falsely called spiritualizing1 which1 in fact1 consists mainly in applying to the professing church all the special blessings of the house of ,israel1 while to the latter are left only the curses of a broken law4 ,we may rest assured that ,god will not sanction any such system as this4 ,israel is beloved for the fathers' sakes1 and 8the gifts and calling of ,god are without repentance40 7,rom4 xi47 ,we shall close this section by a brief reference to ,balaam's last parable4 ,balak1 having heard such a glowing testimony to ,israel's future1 and the overthrow of all their enemies1 was not only sorely disappointed1 but greatly enraged4--8,and ,balak's anger was kindled against ,balaam1 and he smote his hands together3 and ,balak said unto ,balaam1 #8,i called thee to curse mine enemies1 and1 behold1 thou hast altogether blessed them these three times4 ,therefore now flee thou to thy place3 ,i thought to promote thee unto great honor2 8 but1 lo1 the ,lord hath kept thee back from honor4' ,and ,balaam said unto ,balak1 #8,spake ,i not also to thy messengers which thou sentest unto me1 saying1 ,if ,balak would give me his house full of silver and gold the very thing his poor heart craved intensely1 ,i cannot go beyond the commandment of the ,lord1 to do either good or bad of mine own mind2 but what the ,lord saith1 that will ,i speak4 ,and now1 behold1 ,i go unto my people3 come1 therefore1 and ,i will advertise thee what this people shall do to thy people in the latter days4' ,this was coming to close quarters4 ,and he took up his parable1 and said1 #8,balaam the son of ,beor hath said1 and the man whose eyes are open hath said3 he hath said1 which heard the words of ,god1 and knew the knowledge of the ,most ,high1 which saw the vision of the ,almighty1 falling into a trance1 but having his eyes open3 ,i shall see ,him1 but not now3 ,i shall behold ,him1 but not nigh3 tremendous fact for ,balaam6 there shall come a ,star out of ,jacob1 and a ,sceptre shall rise out of ,israel1 and shall smite the corners of ,moab1 and destroy all the children of ,sheth4'0 7,ver4 #aj-ag47 ,this gives great completeness to the subject of these parables4 ,the top-stone is here laid on the magnificent superstructure4 ,it is1 in good truth1 grace and glory4 ,in the first parable1 we see the absolute separation of the people2 in the second1 their perfect justification2 in the third1 their moral beauty and fruitfulness2 and now1 in the fourth1 we stand on the very summit of the hills--on the loftiest crag of the rocks1 and survey the wide plains of glory in all their length and breadth1 stretching away into a boundless future4 ,we see the ,lion of the tribe of ,judah crouching2 we hear ,his roar2 we see ,him seizing upon all ,his enemies1 and crushing them to atoms4 ,the ,star of ,jacob rises to set no more4 ,the true ,david ascends the throne of ,his ,father1 ,israel is pre-eminent in the earth1 and all his enemies are covered with shame and everlasting contempt4 ,it is impossible to conceive any thing more magnificent than these parables1 and they are all the more remarkable as coming at the very close of ,israel's desert wanderings1 during which they had given such ample proof of what they were--of what materials they were made1 and what their capabilities and tendencies were4 ,but ,god was above all1 and nothing changeth ,his affection4 ,whom ,he loves1 and as ,he loves1 ,he loves to the end2 and hence the league between the typical 8beast and false prophet0 proved abortive4 ,israel was blessed of ,god and not to be cursed of any4 8,and ,balaam rose up1 and went and returned to his place2 and ,balak also went his way40 ,,chapter ,,xxv4 ,here a new scene opens upon our view4 ,we have been on the top of ,pisgah1 hearkening to ,god's testimony respecting ,israel1 and there1 all was bright and fair--without a cloud1 without a spot2 but now we find ourselves in the plains of ,moab1 and all is changed4 ,there1 we had to do with ,god and ,his thoughts2 here1 we have to do with the people and their ways4 ,what a contrast6 ,it reminds us of the opening and the close of #b ,corinthians xii4 ,in the former1 we have the positive standing of the ,christian2 in the latter1 the possible state into which he may fall if not watchful4 ,that shows us 8a man in ,christ0 capable of being caught up into paradise at any moment2 this shows us saints of ,god capable of plunging into all manner of sin and folly4 ,thus it is with ,israel as seen from 8the top of the rocks0 in 8the vision of the ,almighty10 and ,israel as seen in the plains of ,moab4 ,in the one case1 we have their perfect standing2 in the other1 their imperfect state4 ,balaam's parables give us ,god's estimate of the former2 the javelin of ,phinehas1 ,his judgment upon the latter4 ,god will never reverse ,his decision as to what ,his people are as to standing1 but ,he must judge and chasten them when their ways comport not with that standing4 ,it is ,his gracious will that their state should correspond with their standing4 ,but here is1 alas6 where failure comes in4 ,nature is allowed to act in various ways1 and our ,god is constrained to take down the rod of discipline1 in order that the evil thing which we have suffered to manifest itself may be crushed and subdued4 ,thus it is in ,numbers xxv4 ,balaam1 having failed in his attempt to curse ,israel1 succeeds in seducing them1 by his wiles1 to commit sin1 hoping thereby to gain his end4 8,and ,israel joined himself unto ,baal-peor3 and the anger of the ,lord was kindled against ,israel4 ,and the ,lord said unto ,moses1 #8,take all the heads of the people1 and hang them up before the ,lord against the sun1 that the fierce anger of the ,lord may be turned away from ,israel4'0 7,ver4 #c1 #d47 ,then we have the striking record of the zeal and faithfulness of ,phinehas4--8,and the ,lord spake unto ,moses1 saying1 #8,phinehas1 the son of ,eleazar1 the son of ,aaron the priest1 hath turned ,my wrath away from the children of ,israel1 while he was zealous for ,my sake among them1 that ,i consumed not the children of ,israel in ,my jealousy4 ,wherefore say1 ,behold1 ,i give unto him ,my covenant of peace3 and he shall have it1 and his seed after him1 even the covenant of an everlasting priesthood2 because he was zealous for his ,god1 and made an atonement for the children of ,israel4'0 7,ver4 #aj-ac47 ,god's glory and ,israel's good were the objects that ruled the conduct of the faithful ,phinehas on this occasion4 ,it was a critical moment4 ,he felt there was a demand for the most stern action4 ,it was no time for false tenderness4 ,there are moments in the history of ,god's people in the which tenderness to man becomes unfaithfulness to ,god2 and it is of the utmost importance to be able to discern such moments4 ,the prompt acting of ,phinehas saved the whole congregation1 glorified ,jehovah in the midst of ,his people1 and completely frustrated the enemy's design4 ,balaam fell among the judged ,midianites1 but ,phinehas became the possessor of an everlasting priesthood4 ,thus much as to the solemn instruction contained in this brief section of our book4 ,may we profit by it4 ,may ,god's ,spirit give us such an abiding sense of the perfection of our standing in ,christ that our practical ways may be more in accordance with it4 ,,chapter ,,xxvi4 ,this1 though one of the longest chapters in our book1 does not call for much in the way of remark or exposition4 ,in it we have the record of the second numbering of the people1 as they were about to enter upon the promised land4 ,how sad to think that out of the six hundred thousand men of war which were numbered at first1 only two remain--,joshua and ,caleb6 ,all the rest lay mouldering in the dust1 buried beneath the sand of the desert1 all passed away4 ,the two men of simple faith remained to have their faith rewarded4 ,as for the men of unbelief1 the inspired apostle tells us1 8,their carcasses fell in the wilderness40 ,how solemn6 ,how full of instruction and admonition for us6 ,unbelief kept the first generation from entering the land of ,canaan1 and caused them to die in the wilderness4 ,this is the fact on which the ,holy ,ghost grounds one of the most searching warnings and exhortations any where to be found in the compass of the inspired volume4 ,let us hear it4 8,wherefore 444 take heed1 brethren1 lest there be in any of you an evil heart of unbelief1 in departing from the living ,god4 ,but exhort one another daily1 while it is called1 #8,to-day2' lest any of you be hardened through the deceitfulness of sin4 ,for we are made partakers of ,christ1 if we hold the beginning of our confidence steadfast unto the end2 while it is said1 #8,to-day1 if ye will hear ,his voice1 harden not your hearts1 as in the provocation4' ,for some1 when they had heard1 did provoke3 howbeit not all that came out of ,egypt by ,moses4 ,but with whom was ,he grieved forty years8 was it not with them that had sinned1 whose carcasses fell in the wilderness8 ,and to whom sware ,he that they should not enter into ,his rest1 but to them that believed not8 ,so we see that they could not enter in because of unbelief4 ,let us therefore fear1 lest a promise being left us of entering into ,his rest1 any of you should seem to come short of it4 ,for unto us was the gospel preached1 as well as unto them2 but the ,word preached did not profit them1 not being mixed with faith in them that heard40 7,heb4 iii4 #g-;iv4 #a1 #b47 ,here lies the great practical secret4 ,the ,word of ,god mixed with faith4 ,precious mixture6 ,the only thing that can really profit any one4 ,we may hear a great deal1 we may talk a great deal1 we may profess a great deal1 but we may rest assured that the measure of real spiritual power--power to surmount difficulties--power to overcome the world--power to get on--power to possess ourselves of all that ,god has bestowed upon us1--the measure of this power is simply the measure in which ,god's ,word is mixed with faith4 ,that ,word is settled forever in heaven2 and if it is fixed in our hearts1 by faith1 there is a divine link connecting us with heaven and all that belongs to it2 and in proportion as our hearts are thus livingly linked with heaven and the ,christ who is there1 shall we be practically separated from this present world1 and lifted above its influence4 ,faith takes possession of all that ,god has given4 ,it enters into that within the vail2 it endures as seeing ,him who is invisible2 it occupies itself with the unseen and eternal1 not with the seen and the temporal4 ,men think possession sure2 faith knows nothing sure but ,god and ,his ,word4 ,faith takes ,god's ,word and locks it up in the very innermost chamber of the heart1 and there it remains as hid treasure--the only thing that deserves to be called treasure4 ,the happy possessor of this treasure is rendered thoroughly independent of the world4 ,he may be poor as regards the riches of this perishing scene2 but if only he is rich in faith1 he is the possessor of untold wealth--8durable riches and righteousness0--8the unsearchable riches of ,christ40 ,reader1 these are not the pencilings of fancy--the mere visions of the imagination4 ,no2 they are substantial verities--divine realities1 which you may now enjoy in all their preciousness4 ,if you will only take ,god at ,his word--only believe what ,he says because ,he says it--for this is faith--then verily you have this treasure1 which renders its possessor entirely independent of this scene where men live only by the sight of their eyes4 ,the men of this world speak of 8the positive0 and 8the real10 meaning thereby what they can see and experience2 in other words1 the things of time and sense--the tangible--the palpable4 ,faith knows nothing positive1 nothing real1 but the word of the living ,god4 ,now1 it was the lack of this blessed faith that kept ,israel out of ,canaan1 and caused six hundred thousand carcasses to fall in the wilderness2 and it is the lack of this faith that keeps thousands of ,god's people in bondage and darkness1 when they ought to be walking in liberty and light--that keeps them in depression and gloom1 when they ought to be walking in the joy and strength of ,god's full salvation--that keeps them in fear of judgment1 when they ought to be walking in the hope of glory--that keeps them in doubt as to whether they shall escape the sword of the destroyer in ,egypt1 when they ought to be feasting on the old corn of the land of ,canaan4 ,oh that ,god's people would consider these things in the secret of ,his presence and in the light of ,his ,word6 ,then1 indeed1 they would better know and more fully appreciate the fair inheritance which faith finds in the eternal ,word of ,god--they would more clearly apprehend the things which are freely given to us of ,god in the ,son of ,his love4 ,may the ,lord send out ,his light and ,his truth1 and lead ,his people into the fullness of their portion in ,christ1 so that they may take their true place1 and yield a true testimony for ,him1 while waiting for ,his glorious advent4 ,,chapter ,,xxvii4 ,the conduct of the daughters of ,zelophehad1 as recorded in the opening section of this chapter1 presents a striking and beautiful contrast to the unbelief on which we have just been commenting4 ,they most assuredly belonged not to the generation of those who are ever ready to abandon divine ground1 lower the divine standard1 and forego the privileges conferred by divine grace4 ,no2 those five noble women had no sympathy with such4 ,they were determined1 through grace1 to plant the foot of faith on the very highest ground1 and1 with holy yet bold decision1 to make their own of that which ,god had given4 ,let us read the refreshing record4 8,then came the daughters of ,zelophehad1 the son of ,hepher1 the son of ,gilead1 the son of ,machir1 the son of ,manasseh1 of the families of ,manasseh the son of ,joseph3 and these are the names of his daughters2 ,mahlah1 ,noah1 and ,hoglah1 and ,milcah1 and ,tirzah4 ,and they stood before ,moses1 and before ,eleazar the priest1 and before the princes and all the congregation1 by the door of the tabernacle of the congregation1 saying1 #8,our father died in the wilderness1 and he was not in the company of them that gathered themselves together against the ,lord in the company of ,korah2 but died in his own sin1 and had no sons4 ,why should the name of our father be done away from among his family because he hath no sons8 ,give unto us1 therefore1 a possession among the brethren of our father4'0 7,ver4 #a-d47 ,this is uncommonly fine4 ,it does the heart good to read such words as these at a time like the present1 when so little is made of the proper standing and portion of ,god's people1 and when so many are content to go on from day to day and year to year without caring even to inquire into the things which are freely given to them of ,god4 ,nothing is more sad than to see the carelessness1 the utter indifference1 with which many professing ,christians treat such great and all-important questions as the standing1 walk1 and hope of the believer and the ,church of ,god4 ,it is not1 by any means1 our purpose to go into these questions here4 ,we have done so repeatedly in the other volumes of the series of 8,notes40 ,we merely desire to call the reader's attention to the fact that it is at once sinning against our own rich mercies1 and dishonoring the ,lord1 when we evince a spirit of indifferentism in reference to any one point of divine revelation as to the position and portion of the ,church or of the individual believer4 ,if ,god1 in the aboundings of ,his grace1 has been pleased to bestow upon us precious privileges1 as ,christians1 ought we not to seek earnestly to know what these privileges are8 ought we not to seek to make them our own1 in the artless simplicity of faith8 ,is it treating our ,god and ,his revelation worthily to be indifferent as to whether we are servants or sons--as to whether we have the ,holy ,ghost dwelling in us or not--as to whether we are under law or under grace--whether ours is a heavenly or an earthly calling8 ,surely not4 ,if there be one thing plainer than another in ,scripture1 it is this1 that ,god delights in those who appreciate and enjoy the provision of ,his love--those who find their joy in ,himself4 ,the inspired volume teems with evidence on this point4 ,look at the case now before us in our chapter4 ,here were those daughters of ,joseph--for such we must call them--bereaved of their father--helpless and desolate1 as viewed from nature's stand-point4 ,death had snapped the apparent link which connected them with the proper inheritance of ,god's people4 ,what then8 ,were they content to give up8--to fold their arms in cold indifference8 ,was it nothing to them whether or not they were to have a place and a portion with the ,israel of ,god8 ,ah6 no1 reader2 these illustrious women exhibit something totally different from all this--something which we may well study and seek to imitate--something which1 we are bold to say1 refreshed the heart of ,god4 ,they felt sure there was a portion for them in the land of promise1 of which neither death nor any thing that happened in the wilderness could ever deprive them4 8,why should the name of our father be done away from among his people because he hath no son80 ,could death1 could failure of male issue1 could any thing1 frustrate the goodness of ,god8 ,impossible4 8,give unto us1 therefore1 a possession among the brethren of our father40 ,noble words6--words that went right up to the throne and to the heart of the ,god of ,israel4 ,it was a most powerful testimony delivered in the ears of the whole congregation4 ,moses was taken aback4 ,here was something beyond the range of the law-giver4 ,moses was a servant1 and a blessed and honored servant too2 but again and again1 in the course of this marvelous book of ,numbers--this wilderness volume1 questions arise with which he is unable to deal1 as for example1 the defiled men in chapter ix1 and the daughters of ,zelophehad in the section before us4 8,and ,moses brought their cause before the ,lord4 ,and the ,lord spake unto ,moses1 saying1 #8,the daughters of ,zelophehad speak right3 thou shalt surely give them a possession of an inheritance among their father's brethren2 and thou shalt cause the inheritance of their father to pass unto them4'0 7,ver4 #e-g47 ,here was a glorious triumph1 in the presence of the whole assembly4 ,a bold and simple faith is always sure to be rewarded4 ,it glorifies ,god1 and ,god honors it4 ,need we travel from section to section and from page to page of the holy volume to prove this8 ,need we turn to the ,abrahams1 the ,hannahs1 the ,deborahs1 the ,rahabs1 the ,ruths1 of ,old-,testament times8 or to the ,marys1 the ,elizabeths1 the centurions1 and the ,syrophenicians of the ,new-,testament times8 ,wherever we turn1 we learn the same great practical truth1 that ,god delights in a bold and simple faith--a faith that artlessly seizes and tenaciously holds all that ,he has given--that positively refuses1 even in the very face of nature's weakness and death1 to surrender a single hair's breadth of the divinely given inheritance4 ,what though ,zelophehad's bones lay mouldering in the dust of the wilderness8 what though no male issue appeared to sustain his name8 faith could rise above all these things1 and count on ,god's faithfulness to make good all that ,his ,word had promised4 8,the daughters of ,zelophehad speak right40 ,they always do so4 ,their words are words of faith1 and as such1 are always right in the judgment of ,god4 ,it is a terrible thing to limit 8the ,holy ,one of ,israel40 ,he delights to be trusted and used4 ,it is utterly impossible for faith to overdraw its account in ,god's bank4 ,god could no more disappoint faith than ,he could deny ,himself4 ,he can never say to faith1 ,you have miscalculated2 you take too lofty--to bold a stand2 go lower down1 and lessen your expectations4 ,ah6 no2 the only thing in all this world that truly delights and refreshes the heart of ,god is the faith that can simply trust ,him2 and we may rest assured of this1 that the faith that can trust ,him is also the faith that can love ,him and serve ,him and praise ,him4 ,hence1 then1 we are deeply indebted to the daughters of ,zelophehad4 ,they teach us a lesson of inestimable value4 ,and more than this--their acting gave occasion to the unfolding of a fresh truth1 which was to form the basis of a divine rule for all future generations4 ,the ,lord commanded ,moses1 saying1 8,if a man die1 and have no son1 then ye shall cause ,his inheritance to pass unto his daughter40 ,here we have a great principle laid down1 in reference to the question of inheritance1 of which1 humanly speaking1 we should have heard nothing had it not been for the faith and faithful conduct of these remarkable women4 ,if they had listened to the voice of timidity and unbelief--if they had refused to come forward1 before the whole congregation1 in the assertions of the claims of faith2 then1 not only would they have lost their own inheritance and blessing1 but all future daughters of ,israel in a like position would have been deprived of their portion likewise4 ,whereas1 on the contrary1 by acting in the precious energy of faith1 they preserved their inheritance2 they got the blessing2 they received testimony from ,god2 their names shine on the page of inspiration2 and their conduct furnished1 by divine authority1 a precedent for all future generations4 ,thus much as to the marvelous results of faith4 ,but then we must remember that there is moral danger arising out of the very dignity and elevation which faith confers on those who1 through grace1 are enabled to exercise it2 and this danger must be carefully guarded against4 ,this is strikingly illustrated in the further history of the daughters of ,zelophehad1 as recorded in the last chapter of our book4 8,and the chief fathers of the families of the children of ,gilead1 the son of ,machir1 the son of ,manasseh1 of the families of the sons of ,joseph1 came near1 and spake before ,moses1 and before the princes1 the chief fathers of the children of ,israel3 and they said1 #8,the ,lord commanded ,my lord to give the land for an inheritance by lot to the children of ,israel2 and my lord was commanded by the ,lord to give the inheritance of ,zelophehad our brother unto his daughters4 ,and if they be married to any of the sons of the other tribes of the children of ,israel1 then shall their inheritance be taken from the inheritance of our fathers1 and shall be put to the inheritance of the tribe whereunto they are received3 so shall it be taken from the lot of our inheritance4 ,and when the jubilee of the children of ,israel shall be1 then shall their inheritance be put unto the inheritance of the tribe whereunto they are received3 so shall their inheritance be taken away from the inheritance of the tribe of our fathers4' ,and ,moses commanded the children of ,israel according to the word of the ,lord1 saying1 #8,the tribe of the sons of ,joseph hath said well4'0 7,num4 xxxvi4 #a-e47 ,the 8fathers0 of the house of ,joseph must be heard as well as the 8daughters40 ,the faith of the latter was most lovely2 but there was just a danger lest1 in the elevation to which that faith had raised them1 they might forget the claims of others1 and remove the landmarks which guarded the inheritance of their fathers4 ,this had to be thought of and provided for4 ,it was natural to suppose that the daughters of ,zelophehad would marry2 and moreover1 it was possible they might form an alliance outside the boundaries of their tribe2 and thus in the year of jubilee--that grand adjusting institution--instead of adjustment1 there would be confusion1 and a permanent breach in the inheritance of ,manasseh4 ,this would never do2 and therefore the wisdom of those ancient fathers is very apparent4 ,we need to be guarded on every side1 in order that the integrity of faith and the testimony may be duly maintained4 ,we are not to carry things with a high hand and a strong will though we have ever such strong faith1 but be ever ready to yield ourselves to the adjusting power of the whole truth of ,god4 8,this is the thing which the ,lord doth command concerning the daughters of ,zelophehad1 saying1 #8,let them marry to whom they think best1 only to the family of the tribe of their father shall they marry2 so shall not the inheritance of the children of ,israel remove from tribe to tribe2 for every one of the children of ,israel shall keep himself to the inheritance of the tribe of his fathers4444 ,even as the ,lord commanded ,moses1 so did the daughters of ,zelophehad2 for they the five daughters were married unto their father's brothers' sons4 ,and they were married into the families of the sons of ,manasseh1 the son of ,joseph2 and their inheritance remained in the tribe of the family of their father40 7,num4 xxxvi4 #f-ab47 ,thus all is settled4 ,the activities of faith are governed by the truth of ,god1 and individual claims are adjusted in harmony with the true interests of all2 while at the same time the glory of ,god is so fully maintained that at the time of the jubilee1 instead of any confusion in the landmarks of ,israel1 the integrity of the inheritance is secured according to the divine grant4 ,nothing can be more instructive than this entire history of the daughters of ,zelophehad4 ,may we really profit by it4 ,the closing paragraph of our chapter is full of deep solemnity4 ,the governmental dealings of ,god are displayed before our eyes in a manner eminently calculated to impress the heart4 8,the ,lord said unto ,moses1 #8,get thee up into this mount ,abarim1 and see the land which ,i have given unto the children of ,israel4 ,and when thou hast seen it1 thou also shalt be gathered unto thy people1 as ,aaron thy brother was gathered4 ,for ye rebelled against ,my commandment in the desert of ,zin1 in the strife of the congregation1 to sanctify ,me at the water before their eyes3 that is the water of ,meribah in ,kadesh in the wilderness of ,zin4'0 7,ver4 #ab-ad47 ,moses must not go over ,jordan4 ,it is not only that he cannot officially bring the people over1 but he cannot even go himself4 ,such was the enactment of the government of ,god4 ,but on the other hand1 we see grace shining out1 with uncommon lustre1 in the fact that ,moses is conducted by ,god's own hand to the top of ,pisgah1 and from thence he sees the land of promise1 in all its magnificence1 not merely as ,israel afterwards possessed it1 but as ,god had originally given it4 ,now this was the fruit of grace1 and it comes out more fully in the close of ,deuteronomy1 where we are also told that ,god buried ,his dear servant4 ,this is wonderful4 ,indeed there is nothing like it in the history of the saints of ,god4 ,we do not dwell upon this subject here1 having done so elsewhere2#ba but it is full of the deepest interest4 ,moses spake unadvisedly with his lips1 and for that he was forbidden to cross the ,jordan4 ,this was ,god in government4 ,but ,moses was taken up to ,pisgah1 there1 in company with ,jehovah1 to get a full view of the inheritance2 and then ,jehovah made a grave for ,his servant and buried him therein4 ,this was ,god in grace--marvelous1 matchless grace6--grace that has ever made the eater yield meat and the strong sweetness4 ,how precious to be the subjects of such grace6 ,may our souls rejoice in it more and more1 in the eternal fountain whence it emanates1 and in the channel through which it flows4 ,we shall close this section by a brief reference to the lovely unselfishness of ,moses in the matter of appointing a successor4 ,that blessed man of ,god was ever characterized by a most exquisite spirit of self-surrender--that rare and admirable grace4 ,we never find him seeking his own things2 on the contrary1 again and again1 when opportunity was afforded him of building up his own fame and fortune1 he proved very distinctly that the glory of ,god and the good of ,his people so occupied and filled his heart that there was no room for a single selfish consideration4 ,thus it is in the closing scene of our chapter4 ,when ,moses hears that he is not to go over ,jordan1 instead of being occupied in regrets as to himself1 he only thinks of the interests of the congregation4 8,and ,moses spake unto the ,lord1 saying1 #8,let the ,lord1 the ,god of the spirits of all flesh1 set a man over the congregation1 which may go out before them1 and which may go in before them1 and which may lead them out1 and which may bring them in2 that the congregation of the ,lord be not as sheep which have no shepherd4'0 ,what unselfish breathings are here6 ,how grateful they must have proved to the heart of that ,one who so loved and cared for ,his people6 ,provided that ,israel's need were met1 ,moses was content4 ,if only the work was done1 he cared not who did it4 ,as to himself--his interests and his destinies1 he could calmly leave all in the hand of ,god4 ,he would take care of him1 but1 oh6 his loving heart yearns over the beloved people of ,god2 and the very moment he sees ,joshua ordained as their leader1 he is ready to depart and be at rest forever4 ,blessed servant6 happy man6 ,would there were even a few amongst us characterized1 in some small degree1 by his excellent spirit of self-abnegation1 and jealous care for ,god's glory and ,his people's good4 ,but alas6 alas6 we have to repeat1 with deepening emphasis1 the words of the apostle--8,all seek their own1 not the things that are ,jesus ,christ's40 ,o ,lord1 stir up all our hearts to desire a more earnest consecration of ourselves1 in spirit1 soul1 and body1 to ,thy blessed service4 ,may we1 in good truth1 learn to live1 not unto ourselves1 but unto ,him who died for us--who came from heaven to earth about our sins1 and is gone back from earth to heaven about our infirmities1 and who is coming again for our eternal salvation and glory4 ,,chapters ,,xxviii4 ,,xxix4 ,these two chapters must be read together2 they form a distinct section of our book--a section pregnant with interest and instruction4 ,the second verse of chapter xxviii4 gives us a condensed statement of the contents of the entire section4 8,and the ,lord spake unto ,moses1 saying1 #8,command the children of ,israel1 and say unto them1 ,my offering1 and ,my bread for ,my sacrifices made by fire1 for a sweet savor unto ,me1 shall ye observe to offer unto ,me in their due season4'0 ,in these words the reader is furnished with a key with which to unlock the whole of this portion of the book of ,numbers4 ,it is as distinct and simple as possible4 8,my offering10 8,my bread10 8,my sacrifices10 8,a sweet savor unto ,me40 ,all this is strongly marked4 ,we may learn here1 without an effort1 that the grand leading thought is1 ,christ to ,godward4 ,it is not so much ,christ as meeting our need--though surely ,he does most blessedly meet that--as ,christ feeding and delighting the heart of ,god4 ,it is ,god's bread--a truly wonderful expression1 and one little thought of or understood4 ,we are all sadly prone to look at ,christ merely as the procuring cause of our salvation1 the ,one through whom we are forgiven and saved from hell1 the channel through which all blessing flows to us4 ,he is all this1 blessed forever be ,his name4 ,he is the ,author of eternal salvation to all them that obey ,him2 ,he bore our sins in ,his own body on the tree2 ,he died1 the just for the unjust1 to bring us to ,god2 ,he saves us from our sins1 from their present power1 and from their future consequences4 ,all this is true2 and consequently1 throughout the whole of the two chapters which lie open before us1 and in each distinct paragraph1 we have the sin-offering introduced4 7,see chap4 xxviii4 #ae1 #bb1 #cj2 xxix4 #e1 #aa1 #af1 #ai1 #bb1 #be1 #bh1 #ca1 #cd1 #ch47 ,thirteen times over is mention made of the sin-offering of atonement1 and yet for all that it remains true and obvious that sin or atonement for sin is not by any means the great prominent subject4 ,there is no mention of it in the verse which we have quoted for the reader1 although that verse plainly gives a summary of the contents of the two chapters2 nor is there any allusion to it until we reach the fifteenth verse4 ,need we say that the sin-offering is essential1 inasmuch as man is in question1 and man is a sinner8 ,it would be impossible to treat of the subject of man's approach to ,god1 his worship1 or his communion without introducing the atoning death of ,christ as the necessary foundation4 ,this the whole heart confesses with supreme delight4 ,the mystery of ,christ's precious sacrifice shall be the well-spring of our souls throughout the everlasting ages4 ,but shall we be deemed ,socinian in our thoughts if we assert that there is something in ,christ and in ,his precious death beyond the bearing of our sins and the meeting of our necessities8 ,we trust not4 ,can any one read ,numbers xxviii4 and xxix4 and not see this8 ,look at one simple fact1 which might strike the mind of a child4 ,there are seventy-one verses in the entire section1 and out of these1 thirteen allude to the sin-offering1 and the remaining fifty-eight are occupied with sweet-savor offerings4 ,in a word1 then1 the special theme here is1 ,god's delight in ,christ4 ,morning and evening1 day by day1 week after week1 from one new moon to another1 from the opening to the close of the year1 it is ,christ in ,his fragrance and preciousness to ,godward4 ,true it is--thanks be to ,god1 and to ,jesus ,christ ,his ,son--our sin is atoned for1 judged1 and put away forever--our trespasses forgiven and guilt canceled2 but above and beyond this1 the heart of ,god is fed1 refreshed1 and delighted by ,christ4 ,what was the morning and evening lamb8 was it a sin-offering1 or a burnt-offering8 ,hear the reply in ,god's own words1--8,and thou shalt say unto them1 #8,this is the offering made by fire which ye shall offer unto the ,lord2 two lambs of the first year without spot day by day1 for a continual burnt-offering4 ,the one lamb shalt thou offer in the morning1 and the other lamb shalt thou offer at even2 and a tenth part of an ephah of flour for a meat-offering1 mingled with the fourth part of a hin of beaten oil4 ,it is a continual burnt-offering1 which was ordained in ,mount ,sinai1 for a sweet savor1 a sacrifice made by fire unto the ,lord4'0 ,again1 what were the two lambs for the ,sabbath8 a sin-offering1 or a burnt-offering8 8,this is the burnt-offering of every ,sabbath40 ,it was to be double1 because the ,sabbath was a type of the rest that remaineth for ,god's people1 when there will be a twofold appreciation of ,christ4 ,but the character of the offering is as plain as possible1--it was ,christ to ,godward4 ,this is the special point in the burnt-offering4 ,the sin-offering is ,christ to usward4 ,in this1 it is a question of the hatefulness of sin2 in that1 it is a question of the preciousness and excellency of ,christ4 ,so also at the beginnings of their months 7ver4 #aa71 in the feast of the passover and unleavened bread 7ver4 #af-be71 in the feast of first-fruits 7ver4 #bf-ca71 in the feast of trumpets 7chap4 xxix4 #a-f71 in the feast of tabernacles 7ver4 #g-ch74 ,in a word1 throughout the entire range of feasts1 the leading idea is1 ,christ as a sweet savor4 ,the sin-offering is never lacking2 but the sweet-savor offerings get the prominent place1 as is evident to the most cursory reader4 ,we do not think it possible for any one to read this remarkable portion of ,scripture and not observe the contrast between the place of the sin-offering and that of the burnt-offering4 ,the former is only spoken of as 8one kid of the goats10 whereas the latter comes before us in the form of 8fourteen lambs10 8thirteen bullocks10 and such like4 ,such is the large place which the sweet-savor offerings get in this scripture4 ,but why dwell upon this8 why insist upon it8 ,simply to show to the ,christian reader the true character of the worship ,god looks for1 and in which ,he delights4 ,god delights in ,christ1 and it should be our constant aim to present to ,god that in which ,he delights4 ,christ should ever be the material of our worship2 and ,he will be1 in proportion as we are led by the ,spirit of ,god4 ,how often1 alas6 it is otherwise with us1 the heart can tell4 ,both in the assembly and in the closet1 how often is the tone low1 and the spirit dull and heavy4 ,we are occupied with self instead of with ,christ2 and the ,holy ,ghost1 instead of being able to do ,his own proper work1 which is1 to take of the things of ,christ and show them unto us1 is obliged to occupy us with ourselves1 in self-judgment1 because our ways have not been right4 ,all this is to be deeply deplored4 ,it demands our serious attention1 both as assemblies and as individuals--in our public reunions and in our private devotions4 ,why is the tone of our public meetings frequently so low8 ,why such feebleness1 such barrenness1 such wandering8 ,why are the hymns and prayers so wide of the mark8 ,why is there so little that really deserves the name of worship8 ,why is there such restlessness and aimless activity8 ,why is there so little in our midst to refresh the heart of ,god8--so little that ,he can really speak of as 8,his bread1 for ,his sacrifices made by fire1 for a sweet savor unto ,him08 ,we are occupied with self and its surroundings--our wants1 our weakness1 our trials and difficulties2 and we leave ,god without the bread of ,his sacrifice4 ,we actually rob ,him of ,his due1 and of that which ,his loving heart desires4 ,is it that we can ignore our trials1 our difficulties1 and our wants8 ,no2 but we can commit them to ,him4 ,he tells us to cast all our care upon ,him1 in the sweet and tranquilizing assurance that ,he careth for us4 ,he invites us to cast our burdens upon ,him1 in the assurance that ,he will sustain us4 ,he is mindful of us4 ,is not this enough8 ,ought we not to be sufficiently at leisure from ourselves1 when we assemble in ,his presence1 to be able to present to ,him something besides our own things8 ,he has provided for us2 ,he has made all right for us2 our sins and our sorrows have all been divinely met2 and most surely we cannot suppose that such things are the food of ,god's sacrifice4 ,he has made them ,his care1 blessed be ,his name2 but they cannot be said to be ,his food4 ,christian reader1 ought we not to think of these things8--think of them in reference both to the assembly and the closet8 for the same remarks apply both to the one and the other4 ,ought we not to cultivate such a condition of soul as would enable us to present to ,god that which ,he is pleased to call 8,his bread08 ,the truth is1 we want more entire and habitual occupation of heart with ,christ as a sweet savor to ,god4 ,it is not that we should value the ,sin-offering less 7far be the thought672 but let us remember that there is something more in our precious ,lord ,jesus ,christ than the pardon of our sins and the salvation of our souls4 ,what do the burnt-offering1 the meat-offering1 and the drink-offering set forth8 ,christ as a sweet savor1 ,christ the food of ,god's offering1 the joy of ,his heart4 ,need we say it is one and the same ,christ8 ,need we insist upon it that it is the same ,one who was made a curse for us that is a sweet savor to ,god8 ,surely1 surely1 every ,christian owns this4 ,but are we not prone to confine our thoughts of ,christ to what ,he did for us1 to the virtual exclusion of what ,he is to ,god8 ,it is this we have to mourn over and judge--this we must seek to have corrected2 and we cannot but think that a careful study of ,numbers xxviii1 xxix4 would prove a very excellent corrective4 ,may ,god1 by ,his ,spirit1 use it to this end4 ,having1 in our 8,notes on ,leviticus10 offered to the reader what ,god has given to us in the way of light on the sacrifices and feasts1 we do not feel led to dwell upon them here4 ,that little volume can be had of the publishers1 and the reader will find in chapters i4-viii4 and chapter xxxiii4 what may interest and help him in reference to the subjects treated of in the two chapters on which we have been dwelling4 ,,chapter ,,xxx4 ,this brief section has what we may term a dispensational bearing4 ,it applies specially to ,israel1 and treats of the question of vows and bonds4 ,the man and the woman stand in marked contrast in relation to this subject4 8,if a man vow a vow unto the ,lord1 or swear an oath to bind his soul with a bond2 he shall not break his word1 he shall do according to all that proceedeth out of his mouth40 7,ver4 #b47 ,in reference to the woman1 the case was different4 8,if a woman also vow a vow unto the ,lord1 and bind herself by a bond1 being in her father's house in her youth2 and her father hear her vow1 and her bond wherewith she hath bound her soul1 and her father shall hold his peace at her3 then all her vows shall stand1 and every bond wherewith she hath bound her soul shall stand4 ,but if her father disallow her in the day that he heareth2 not any of her vows1 or of her bonds wherewith she hath bound her soul1 shall stand3 and the ,lord shall forgive her1 because her father disallowed her40 7,ver4 #c-e47 ,the same thing applied in the case of a wife4 ,her husband could either confirm or annul all her vows and bonds4 ,such was the law with regard to vows4 ,there was no relief for the man4 ,he was bound to go right through with whatever had proceeded out of his mouth4 ,whatever he undertook to do1 he was solemnly and irreversibly held to it4 ,there was no back door1 as we say--no way of getting out of it4 ,now1 we know who1 in perfect grace1 took this position1 and voluntarily bound ,himself to accomplish the will of ,god1 whatever that will might be4 ,we know who it is that says1 8,i will pay ,my vows unto the ,lord now in the presence of all ,his people40 8,the ,man ,christ ,jesus10 who1 having taken the vows upon ,him1 discharged them perfectly to the glory of ,god and the eternal blessing of ,his people4 ,there was no escape for ,him4 ,we hear ,him exclaiming1 in the deep anguish of ,his soul1 in the garden of ,gethsemane1 8,if it be possible1 let this cup pass from ,me40 ,but it was not possible4 ,he had undertaken the work of man's salvation1 and ,he had to go through the deep and dark waters of death1 judgment1 and wrath1 and perfectly meet all the consequences of man's condition4 ,he had a baptism to be baptized with1 and was straitened until it was accomplished4 ,in other words1 ,he had to die1 in order that1 by death1 ,he might open the pent-up floodgates1 and allow the mighty tide of divine and everlasting love to flow down to ,his people4 ,all praise and adoration be to ,his peerless name forever6 ,thus much as to the man and his vows and bonds4 ,in the case of the woman1 whether as the daughter or the wife1 we have the nation of ,israel1 and that in two ways1 namely1 under government and under grace4 ,looked at from a governmental point of view1 ,jehovah1 who is at once the ,father and the ,husband1 has held ,his peace at her1 so that her vows and bonds are allowed to stand2 and she is1 to this day1 suffering the consequences1 and made to feel the force of those words1 8,better that thou shouldest not vow1 than that thou shouldest vow and not pay40 ,but on the other hand1 as viewed from the blessed stand-point of grace1 the ,father and the ,husband has taken all upon ,himself1 so that she shall be forgiven and brought into the fullness of blessing by and by1 not on the ground of accomplished vows and ratified bonds1 but on the ground of sovereign grace and mercy1 through the blood of the everlasting covenant4 ,how precious to find ,christ every where6 ,he is the centre and foundation1 the beginning and the end1 of all the ways of ,god4 ,may our hearts be ever filled with ,him2 may our lips and lives speak ,his praise2 may we1 constrained by ,his love1 live to ,his glory all our days upon earth1 and then go home to be with ,himself forever1 to go no more out4 ,we have here given what we believe to be the primary thought of this chapter4 ,that it may be applied1 in a secondary way1 to individuals1 we do not by any means question2 and further1 that1 like all ,scripture1 it has been written for our learning1 we most thankfully own4 ,it must ever be the delight of the devout ,christian to study all the ways of ,god1 whether in grace or government--,his ways with ,israel1 ,his ways with the ,church1 ,his ways with all1 ,his ways with each4 ,oh to pursue this study with an enlarged heart and an enlightened understanding6 ,,chapter ,,xxxi4 ,we have here the closing scene of ,moses' official life1 as in ,deuteronomy xxxiv4 we have the closing scene of his personal history4 8,and the ,lord spake unto ,moses1 saying1 #8,avenge the children of ,israel of the ,midianites2 afterward shalt thou be gathered unto thy people4' ,and ,moses spake unto the people1 saying1 #8,arm some of yourselves unto the war1 and let them go against the ,midianites1 and avenge the ,lord of ,midian4 ,of every tribe a thousand1 throughout all the tribes of ,israel1 shall ye send to the war4' ,so there were delivered out of the thousands of ,israel1 a thousand of every tribe1 twelve thousand armed for war4 ,and ,moses sent them to the war1 a thousand of every tribe1 them and ,phinehas the son of ,eleazar the priest1 to the war1 with the holy instruments1 and the trumpets to blow in his hand4 ,and they warred against the ,midianites1 as the ,lord commanded ,moses2 and they slew all the males40 7,ver4 #c-g47 ,this is a very remarkable passage4 ,the ,lord says to ,moses1 8,avenge the children of ,israel of the ,midianites10 and ,moses says to ,israel1 8,avenge the ,lord of ,midian40 ,the people had been insnared by the wiles of the daughters of ,midian1 through the evil influence of ,balaam the son ,beor2 and they are now called upon to clear themselves thoroughly from all the defilement which1 through want of watchfulness1 they had contracted4 ,the sword is to be brought upon the ,midianites1 and all the spoil is to be made to pass either through the fire of judgment or through the water of purification4 ,not one jot or tittle of the evil thing is to be suffered to pass unjudged4 ,now1 this war was what we may call abnormal4 ,by right1 the people ought not to have had any occasion to encounter it at all4 ,it was not one of the wars of ,canaan2 it was simply the result of their own unfaithfulness--the fruit of their own unhallowed commerce with the uncircumcised4 ,hence1 although ,joshua1 the son of ,nun1 had been duly appointed to succeed ,moses as leader of the congregation1 we find no mention whatever of him in connection with this war4 ,on the contrary1 it is to ,phinehas1 the son of ,eleazar the priest1 that the conduct of this expedition is committed2 and he enters upon it 8with the holy instruments and the trumpets40 ,all this is strongly marked4 ,the priest is the prominent person1 and the holy instruments the prominent instrumentality4 ,it is a question of wiping away the stain caused by their unholy association with the enemy2 and therefore1 instead of a general officer with sword and spear1 it is a priest with holy instruments that appears in the foreground4 ,true1 the sword is here1 but it is not the prominent thing4 ,it is the priest with the vessels of the sanctuary1 and that priest the self-same man who first executed judgment upon that very evil which has here to be avenged4 ,the moral of all this is at once plain and practical4 ,the ,midianites furnish a type of that peculiar kind of influence which the world exerts over the hearts of the people of ,god--the fascinating and insnaring power of the world used by ,satan to hinder our entrance upon our proper heavenly portion4 ,israel should have had nothing to do with these ,midianites2 but having1 in an evil hour--an unguarded moment1 been betrayed into association with them1 nothing remains but war and utter extermination4 ,so with us as ,christians4 ,our proper business is1 to pass through the world as pilgrims and strangers2 having nothing to do with it1 save to be the patient witnesses of the grace of ,christ1 and thus shine as lights in the midst of the surrounding moral gloom4 ,but1 alas6 we fail to maintain this rigid separation2 we suffer ourselves to be betrayed into alliance with the world1 and in consequence1 we get involved in trouble and conflict which does not properly belong to us at all4 ,war with ,midian formed no part of ,israel's proper work4 ,they had to thank themselves for it4 ,but ,god is gracious2 and hence1 through a special application of priestly ministry1 they were enabled1 not only to conquer the ,midianites1 but to carry away much spoil4 ,god1 in ,his infinite goodness1 brings good out of evil4 ,he will cause the eater to yield meat1 and the strong sweetness4 ,his grace shines out1 with exceeding brightness1 in the scene before us1 inasmuch as ,he actually deigns to accept a portion of the spoils taken from the ,midianites4 ,but the evil had to be thoroughly judged4 8,every male0 had to be put to death--all in whom there was the energy of the evil had to be completely exterminated2 and finally1 the fire of judgment and the water of purification had to do their work on the spoil ere ,god or ,his people could touch an atom of it4 ,what holy lessons are here6 ,may we apply our hearts to them4 ,may we be enabled to pursue a path of more intense separation1 and to press on our heavenly road as those whose portion and whose home is on high4 ,god in ,his mercy grant it4 ,,chapter ,,xxxii4 ,the fact recorded in this chapter has given rise to considerable discussion4 ,various have been the opinions advanced in reference to the conduct of the two tribes and a half4 ,were they right1 or were they wrong in choosing their inheritance on the wilderness side of ,jordan8 ,this is the question4 ,was their acting in this matter the expression of power1 or of weakness8 ,how are we to form a sound judgment in this case8 ,in the first place1 where was ,israel's proper portion--their divinely destined inheritance8 ,most surely on the other side of ,jordan1 in the land of ,canaan4 ,well1 then1 ought not this fact to have sufficed8 ,would or could a really true heart--a heart that thought and felt and judged with ,god--have entertained the idea of selecting a portion other than that which ,god had allotted and bestowed8 ,impossible4 ,hence1 then1 we need not to go further in order to have a divine judgment on this subject4 ,it was a mistake1 a failure1 a stopping short of the divine mark1 on the part of ,reuben and ,gad and the half tribe of ,manasseh1 to choose any boundary-line short of the river ,jordan4 ,they were governed1 in their conduct1 by worldly and selfish considerations--by the sight of their eyes--by carnal motives4 ,they surveyed 8the land of ,jazer and the land of ,gilead10 and they estimated it entirely according to their own interests1 and without any reference to the judgment and will of ,god4 ,had they been simply looking to ,god1 the question of settling down short of the river ,jordan would never have been raised at all4 ,but when people are not simple1 not true-hearted1 they get into circumstances which give rise to all sorts of questions4 ,it is a great matter to be enabled1 by divine grace1 to pursue a line of action1 and to tread a path so unequivocal1 as that no question can be raised4 ,it is our holy and happy privilege so to carry ourselves as that no complication may ever arise4 ,the secret of so doing is to walk with ,god1 and thus to have our conduct wholly governed by ,his ,word4 ,but that ,reuben and ,gad were not thus governed is manifest from the entire history4 ,they were half-and-half men2 men of mixed principles2 mere borderers2 men that sought their own things1 and not the things of ,god4 ,had these latter engrossed their hearts1 nothing would have induced them to take up their position short of the true boundary-line4 ,it is very evident that ,moses had no sympathy with their proposal4 ,it was a judgment upon his conduct that he was not allowed to go over4 ,his heart was in the promised land1 and he longed to go thither in person4 ,how could he1 then1 approve of the conduct of men who were not only prepared1 but actually desirous1 to take up their abode somewhere else8 ,faith can never be satisfied with any thing short of the true position and portion of ,god's people4 ,a single eye can only see1 a faithful heart only desire1 the inheritance given of ,god4 ,hence1 therefore1 ,moses at once condemned the proposition of ,reuben and ,gad4 ,true1 he afterwards relaxed his judgment and gave his consent4 ,their promise to cross the ,jordan1 ready-armed1 before their brethren1 drew from ,moses a kind of assent4 ,it seemed an extraordinary manifestation of unselfishness and energy to leave all their loved ones behind1 and cross the ,jordan1 only to fight for their brethren4 ,but where had they left those loved ones8 ,they had left them short of the divine mark4 ,they had deprived them of a place and portion in the true land of promise--that inheritance of which ,god had spoken to ,abraham1 ,isaac1 and ,jacob4 ,and for what8 ,just to get good pasture for their cattle4 ,for an object like this did the two tribes and a half abandon their place within the true limits of the ,israel of ,god4 ,and now let us look at the consequences of this line of action4 ,let the reader turn to ,joshua xxii4 ,here we have the first sorrowful effect of the equivocal conduct of ,reuben and ,gad4 ,they must needs build an altar--8a great altar to see to10 lest in time to come their brethren might disown them4 ,what does all this prove8 ,it proves that they were all wrong in taking up their position on this side of ,jordan4 ,and only mark the effect upon the whole assembly--the disturbing1 alarming effect of this altar4 ,at the first blush1 it wore the aspect of actual rebellion4 8,and when the children of ,israel heard it1 the whole congregation of the children of ,israel gathered themselves together at ,shiloh1 to go up to war against them4 ,and the children of ,israel sent unto the children of ,reuben1 and to the children of ,gad1 and to the half tribe of ,manasseh1#bb into the land of ,gilead1 ,phinehas the son of ,eleazar the priest1 and with him ten princes1 of each chief house a prince throughout all the tribes of ,israel2 and each one was a head of the house of their fathers among the thousands of ,israel4 ,and they came unto the children of ,reuben1 and to the children of ,gad1 and to the half tribe of ,manasseh1 unto the land of ,gilead1 and they spake with them1 saying1 #8,thus saith the whole congregation of the ,lord1 ,did not the two and a half belong to it8 ,what trespass is this that ye have committed against the ,god of ,israel1 to turn away this day from following the ,lord1 in that ye have builded you an altar1 that ye might rebel this day against the ,lord8 ,is the iniquity of ,peor too little for us1 from which we are not cleansed until this day1 although there was a plague in the congregation of the ,lord1 but that ye must turn away this day from following the ,lord8 and it will be1 seeing ye rebel to-day against the ,lord1 that to-morrow ,he will be wroth with the whole congregation of ,israel4 ,notwithstanding1 if the land of your possession be unclean1 then pass ye over unto the land of the possession of the ,lord1 wherein the ,lord's tabernacle dwelleth1 what burning words6 and take possession among us2 but rebel not against the ,lord1 nor rebel against us1 in building you an altar beside the altar of the ,lord our ,god4'0 7,joshua xxii4 #ab-ai47 ,now all this serious misunderstanding1 all this trouble and alarm1 was the result of failure on the part of ,reuben and ,gad4 ,true1 they were able to explain themselves and satisfy their brethren in reference to the altar2 but then there would have been no need of the altar1 no demand for explanation1 no cause of alarm1 had they not taken up an equivocal position4 ,here was the source of all the mischief2 and it is important for the ,christian reader to seize this point with clearness1 and to deduce from it the great practical lesson which it is designed to teach4 ,it can hardly be questioned by any thoughtful1 spiritually minded person who fully weighs all the evidence in the case1 that the two tribes and a half were wrong in stopping short of the ,jordan1 in taking up their position4 ,this seems to us unquestionable1 even on the ground of what has already come before us2 and if further proof were needed1 it is furnished by the fact that they were the very first to fall into the enemy's hands4 7,see #a ,kings xxii4 #c47 ,but it may be that the reader is disposed to ask1 ,what has all this to say to us8 has this piece of history any voice--any instruction for us8 ,unquestionably4 ,it sounds in our ears1 with accents of deep solemnity1 ,beware of falling short of your proper position--your proper portion--of being content with the things which belong to this world--of taking any stand short of death and resurrection--the true1 the spiritual ,jordan4#bc ,such1 we conceive1 is the teaching of this portion of our book4 ,it is a grand point to be whole-hearted1 decided1 and unequivocal in taking our stand for ,christ4 ,serious damage is done to the cause of ,god and the testimony of ,christ by those who profess to be ,christians denying their heavenly calling and character1 and acting as though they were citizens of this world4 ,this is a powerful engine in the hands of ,satan4 ,an undecided1 half-and-half ,christian is more inconsistent than an open1 out-and-out worldling or infidel4 ,the unreality of professors is more injurious by far to the cause of ,god than all the forms of moral pravity put together4 ,this may seem a strong statement1 but it is too true4 ,christian professors who are only mere borderers--men of mixed principles--persons of doubtful deportment--these are the men who most seriously damage the blessed cause1 and promote the designs of the enemy of ,christ4 ,what we want1 just now1 is a band of whole-hearted1 thoroughgoing1 unmistakable witnesses for ,jesus ,christ--men who shall declare plainly that they seek a country--earnest1 unworldly men4 ,these are the men for the present crisis4 ,what can be more deplorable1 more saddening and discouraging1 than to find those who make a lofty profession1 who talk loudly of death and resurrection1 who boast of their high doctrines and heavenly privileges1 but whose walk and ways give the lie to their words8 ,they love the world and the things of the world2 they love money1 and are eager to grasp and hoard as much as possible4 ,beloved ,christian reader1 let us see to these things2 let us honestly judge ourselves as in the very presence of ,god1 and put away from us every thing1 no matter what1 that tends to hinder the complete devotion of ourselves1 in spirit and soul and body1 to ,him who loved us and gave ,himself for us4 ,may we1 to use the language of ,joshua xxii1 so carry ourselves as not to need any altar to see to1 nor any thing to declare where we belong to1 where we worship1 whose we are1 and whom we serve4 ,thus shall every thing about us be transparent and unquestionable1 our testimony shall be distinct1 and the sound of our trumpet certain2 our peace1 too1 shall flow like an even river1 and the entire bent of our course and character shall be to the praise of ,him whose name is called upon us4 ,may the good ,lord stir up the hearts of ,his people1 in this day of hateful indifferentism1 lukewarmness1 and easy-going profession1 to more genuine self-surrender1 true consecration to the cause of ,christ1 and unshaken faith in the living ,god4 ,will the reader join us in pleading for all this8 ,,chapters ,,xxxiii4 ,,xxxiv4 ,the first of these sections gives us a wonderfully minute description of the desert wanderings of the people of ,god4 ,it is impossible to read it without being deeply moved by the tender love and care of ,god so signally displayed throughout the whole4 ,to think of ,his deigning to keep such a record of the journeyings of ,his poor people1 from the moment they marched out of ,egypt until they crossed the ,jordan--from the land of death and darkness to the land flowing with milk and honey4 8,he knoweth thy walking through this great wilderness3 these forty years the ,lord thy ,god hath been with thee2 thou hast lacked nothing40 ,he went before them every step of the way2 ,he traveled over every stage of the wilderness2 in all their afflictions ,he was afflicted4 ,he took care of them like a tender nurse4 ,he suffered not their garments to wax old1 or their feet to swell1 for these forty years2 and here ,he retraces the entire way by which ,his hand had led them1 carefully noting down each successive stage of that marvelous pilgrimage1 and every spot in the desert at which they had halted4 ,what a journey6 ,what a ,traveling-,companion6 ,it is very consolatory to the heart of the poor weary pilgrim to be assured that every stage of his wilderness journey is marked out by the infinite love and unerring wisdom of ,god4 ,he is leading ,his people by a right way1 home to ,himself2 and there is not a single circumstance in their lot1 or a single ingredient in their cup1 which is not carefully ordered by ,himself1 with direct reference to their present profit and their everlasting felicity4 ,let it only be our care to walk with ,him1 day by day1 in simple confidence1 casting all our care upon ,him1 and leaving ourselves and all our belongings absolutely in ,his hands4 ,this is the true source of peace and blessedness all the journey through2 and then1 when our desert wanderings are over--when the last stage of the wilderness has been trodden1 ,he will take us home to be with ,himself forever4 8,there with what joy reviewing ,past conflicts1 dangers1 fears-- ,thy hand our foes subduing1 ,and drying all our tears-- ,our hearts with rapture burning1 ,the path we shall retrace1 ,where now our souls are learning ,the riches of ,thy grace40 ,chapter xxxiv4 gives the boundaries of the inheritance1 as drawn by the hand of ,jehovah4 ,the self-same hand which had guided their wanderings1 here fixes the bounds of their habitation4 ,alas6 they never took possession of the land as given of ,god4 ,he gave them the whole land1 and gave it forever3 they took but a part1 and that for a time4 ,but blessed be ,god1 the moment is approaching when the seed of ,abraham shall enter upon the full and everlasting possession of that fair inheritance1 from which they are for the present excluded4 ,jehovah will assuredly accomplish all ,his promises1 and lead ,his people into all the blessings secured to them in the everlasting covenant--that covenant which has been ratified by the blood of the ,lamb4 ,not one jot or tittle shall fail of all that ,he has spoken4 ,his promises are all yea and ,amen in ,christ ,jesus1 who is the same yesterday1 to-day1 and forever4 ,all praise to the ,father1 and unto the ,son1 and to the ,holy ,spirit6 ,,chapter ,,xxxv4 ,the opening lines of this most interesting chapter set before us the gracious provision which ,jehovah made for ,his servants the ,levites4 ,each of the tribes of ,israel was privileged--that we say not bound--to furnish the ,levites with a certain number of cities with their suburbs1 according to their ability4 8,all the cities which ye shall give to the ,levites shall be forty and eight cities3 them shall ye give with their suburbs4 ,and the cities which ye shall give shall be of the possession of the children of ,israel3 from them that have many ye shall give many1 but from them that have few ye shall give few3 every one shall give of his cities unto the ,levites1 according to his inheritance which he inherited40 7,ver4 #g1 #h47 ,the ,lord's servants were wholly cast upon ,him for their portion4 ,they had no inheritance or possession save in ,himself4 ,blessed inheritance6 ,precious portion6 ,none like it1 in the judgment of faith4 ,blessed are all those who can truly say to the ,lord1 8,thou art the portion of my cup1 and the lot of my inheritance40 ,god took care of ,his dependent servants1 and permitted the whole congregation of ,israel to taste the hallowed privilege--for such it most assuredly was--of being co-workers with ,him in providing for those who had willingly devoted themselves to ,his work1 abandoning all besides4 ,thus1 then1 we learn that1 out of the twelve tribes of ,israel1 forty and eight cities1 with their suburbs1 were to be given over to the ,levites2 and out of these1 again1 the ,levites had the privilege of furnishing six cities to be a refuge for the poor man-slayer4 ,most lovely provision6--lovely in its origin6 lovely in its object6 ,the cities of refuge were situated three on the eastern and three on the western side of ,jordan4 ,whether ,reuben and ,gad were right or wrong in settling east of that significant boundary1 ,god in ,his mercy would not leave the slayer without a refuge from the avenger of blood4 ,on the contrary1 like ,himself1 ,he ordained that those cities which were designed as a merciful provision for the slayer should be so situated that wherever there was need of a shelter that shelter might be near at hand4 ,there was always a city within reach of any who might be exposed to the sword of the avenger4 ,this was worthy of our ,god4 ,if any slayer happened to fall into the hands of the avenger of blood1 it was not for want of a refuge near at hand1 but because he had failed to avail himself of it4 ,all necessary provision was made2 the cities were named1 and well defined1 and publicly known4 ,every thing was made as plain1 as simple1 and as easy as possible4 ,such was ,god's gracious way4 ,no doubt1 the slayer was responsible to put forth all his energy to reach the sacred precincts2 and no doubt he would4 ,it is not at all likely that any one would be so blind or so infatuated as to fold his arms1 in cool indifference1 and say1 ,if ,i am fated to escape1 ,i shall escape2 my efforts are not needed3 if ,i am not fated to escape1 ,i cannot escape2 my efforts are of no use4 ,we cannot fancy a man-slayer using such silly language1 or being guilty of such blind fatuity as this4 ,he knew too well that if the avenger could but lay his hand upon him1 all such notions would be of small account4 ,there was but the one thing to be done1 and that was1 to escape for his life--to flee from impending judgment--to find his safe abode within the gates of the city of refuge4 ,once there1 he could breathe freely4 ,no evil could overtake him there4 ,the moment he crossed the threshold of the gate1 he was as safe as ,god's provision could make him4 ,if a hair of his head could be touched within the bounds of the city1 it could but be a dishonor and a reproach upon the ordinance of ,god4 ,true1 he had to keep close2 he dared not venture outside the gate4 ,within1 he was perfectly safe2 without1 he was thoroughly exposed4 ,he could not even visit his friends2 he was an exile from his father's house2 he was a prisoner of hope4 ,absent from the home of his heart's affections1 he waited for the death of the high-priest1 which was to set him perfectly free and restore him1 once more1 to his inheritance and to his people4 ,now1 we believe that this beautiful ordinance had special reference to ,israel4 ,they have killed the ,prince of ,life2 but the question is1 ,as which are they viewed by ,god8 as the murderer1 or as the slayer8 ,if the former1 there is no refuge--no hope4 ,no murderer could be sheltered within the city of refuge4 ,here is the law of the case1 as stated in ,joshua xx3 8,the ,lord also spake unto ,joshua1 saying1 #8,speak to the children of ,israel1 saying1 ,appoint out for you cities of refuge1 whereof ,i spake unto you by the hand of ,moses3 that the slayer that killeth any person unawares and unwittingly may flee thither2 and they shall be your refuge from the avenger of blood4 ,and when he that doth flee unto one of those cities shall stand at the entering of the gate of the city1 and shall declare his cause in the ears of the elders of that city1 they shall take him into the city unto them1 and give him a place1 that he may dwell among them4 ,and if the avenger of blood pursue after him1 then they shall not deliver the slayer up into his hand1 because he smote his neighbor unwittingly1 and hated him not aforetime4 ,and he shall dwell in that city until he stand before the congregation for judgment1 and until the death of the high-priest that shall be in those days2 then shall the slayer return1 and come unto his own city1 and unto his own house1 unto the city from whence he fled4'0 7,ver4 #a-f47 ,but with respect to the murderer1 the law was rigid and unbending--8,the murderer shall surely be put to death4 ,the revenger of blood himself shall slay the murderer1 when he meeteth him40 7,num4 xxxv47 ,israel1 then1 through the marvelous grace of ,god1 will be treated as a slayer and not as a murderer4 8,father1 forgive them1 for they know not what they do40 ,these potent words ascended to the ear and to the heart of the ,god of ,israel4 ,they were heard and answered2 nor are we to suppose that the answer was exhausted in its application on the day of ,pentecost4 ,no2 it stills holds good1 and its efficacy will be illustrated in the future history of the house of ,israel4 ,that people are now under ,god's keeping4 ,they are exiles from the land and the home of their fathers2 but the time is coming when they shall be restored to their own land1 not by the death of the ,high-,priest--blessed be ,his deathless name6 ,he can never die1--but ,he will leave ,his present position1 and come forth1 in a new character1 as the ,royal ,priest1 to sit upon ,his throne4 ,then shall the exile return to his long-lost home and his forfeited inheritance4 ,but not till then1 else it would be ignoring the fact that they killed the ,prince of ,life1 which were impossible4 ,the man-slayer must remain out of his possession until the appointed time2 but he is not to be treated as a murderer1 because he did it unwittingly4 8,i obtained mercy10 says the apostle ,paul1 speaking as a pattern to ,israel1 8because ,i did it ignorantly in unbelief40 8,and now1 brethren10 says ,peter1 8,i wot that through ignorance ye did it1 as did also your rulers40 ,these passages1 together with the precious intercession of the slain ,one1 do1 in the most distinct manner1 place ,israel on the ground of the man-slayer1 and not on the ground of the murderer4 ,god has provided a refuge and a shelter for ,his much-loved people1 and in due time they shall return to their long-lost dwellings1 in that land which ,jehovah gave as a gift to ,abraham ,his friend forever4 ,such we believe to be the true interpretation of the ordinance of the city of refuge4 ,were we to view it as bearing upon the case of a sinner taking refuge in ,christ1 it could only be in a very exceptional way1 inasmuch as we should find ourselves surrounded1 on all hands1 by points of contrast1 rather than by points of similarity4 ,for in the first place1 the man-slayer in the city of refuge was not exempt from judgment1 as we learn from ,joshua xx4 #f2 but for the believer in ,jesus there is and can be no judgment1 for the simplest of all reasons1 that ,christ has borne the judgment instead4 ,again1 there was a possibility of the slayer's falling into the hands of the avenger if he ventured outside the gates of the city4 ,the believer in ,jesus can never perish2 he is as safe as the ,saviour ,himself4 ,finally1 as regards the slayer1 it was a question of temporal safety and life in this world3 as regards the believer in ,jesus1 it is a question of eternal salvation and life everlasting in the world to come4 ,in fact1 in almost every particular1 it is striking contrast rather than similarity4 ,one grand point there is common to both1 and that is1 the point of exposure to imminent danger1 and the urgent need of fleeing for refuge4 ,if it would have been wild folly on the part of the slayer to linger or hesitate for a moment1 until he found himself safely lodged in the city of refuge1 it is surely still wilder folly1 yea1 the very height of madness1 on the part of the sinner1 to linger or hesitate in coming to ,christ4 ,the avenger might perhaps fail to lay hold on the slayer even though he were not in the city1 but judgment must overtake the sinner out of ,christ4 ,there is no possibility of escape1 if there is the thickness of a gold leaf between the soul and ,christ4 ,solemn thought6 ,may it have its due weight in the heart of the reader who is yet in his sins4 ,may he find no rest--not one moment's rest--until he has fled for refuge to lay hold on the hope set before him in the gospel4 ,judgment impends--sure1 certain1 solemn judgment4 ,it is not only that the avenger may come1 but judgment must come upon all who are out of ,christ4 ,o unconverted1 thoughtless1 careless reader--should this volume fall into the hands of such--hear the warning voice6 ,flee for thy life6 ,tarry not1 we entreat thee6 ,delay is madness4 ,every moment is precious4 ,you know not the hour in the which you may be cut down1 and consigned to that place in the which a single ray of hope1 not even the faintest glimmer1 can ever visit you--the place of eternal night1 eternal woe1 eternal torment--the place of a deathless worm and an unquenchable flame4 ,beloved friend1 do let us entreat thee1 in these few closing lines of our volume1 to come now1 just as thou art1 to ,jesus1 who stands with open arms and loving heart1 ready to receive thee1 to shelter1 to save1 and to bless1 according to all the love of ,his heart and the perfect efficacy of ,his name and ,his sacrifice4 ,may ,god the ,holy ,spirit1 by ,his own resistless energy1 lead thee1 just now1 to come4 8,come unto ,me10 says the loving ,lord and ,saviour1 8all ye that labor and are heavy-laden1 and ,i will give you rest40 ,precious words6 ,may they fall1 with divine power1 upon many a weary heart6 ,here we close our meditations upon this marvelous section of the volume of ,god2#bd and in doing so1 we are impressed with a profound sense of the depth and richness of the mine to which we have sought to conduct the reader1 and also of the excessive feebleness and poverty of the suggestions which we have been enabled to offer4 ,however1 our confidence is in the living ,god1 that ,he will1 by ,his ,holy ,spirit1 lead the heart and mind of the ,christian reader into the enjoyment of ,his own precious truth1 and thus fit him1 more and more1 for ,his service in these last evil days1 that the name of our ,lord ,jesus ,christ may be magnified1 and ,his truth maintained in living power4 ,may ,god1 in ,his abounding mercy1 grant this1 for ,jesus ,christ's sake4 ,c4 ,h4 ,m4 ,illustration ,,footnotes #a ,now six4 #b ,we ought perhaps to inform the reader that many able scholars render the last clause of ,galatians v4 #ag thus3 8,in order that ye may not do the things that ye would40 ,we assuredly believe this rendering to be in full keeping with the spirit of the context2 though we are each day more convinced of the unrivaled excellence of our precious ,english ,bible4 #c ,in using the expression1 8,the all-sufficiency of the name of the ,lord ,jesus ,christ10 we understand by it all that is secured to ,his people in that name--life1 righteousness1 acceptance1 the presence of the ,holy ,ghost with all ,his varied gifts1 a divine centre or gathering-point4 ,in a word1 we believe that every thing that the ,church can possibly need1 for time or eternity1 is comprehended in that one glorious name--,the ,lord ,jesus ,christ4 #d ,for further instruction on the doctrine of the sin-offering and the burnt-offering1 the reader is referred to 8,notes on ,leviticus10 chapters i4 and iv4 ,this little volume can be had of the publishers1 ,loizeaux ,brothers4 #e ,for further suggestions on the subjects touched upon in the foregoing section1 the reader is referred to 8,notes on ,exodus10 chapters xxiv4-xxx42 also to a small pamphlet entitled1 8,the ,history of the ,tribe of ,levi ,considered40 #f ,the 8dust0 lifted from the floor of the tabernacle may be viewed as the figure of death4--8,thou hast brought me into the dust of death40 ,the 8water0 prefigures the ,word1 which1 being brought to bear upon the conscience1 by the power of the ,holy ,ghost1 makes every thing manifest4 ,if there has been any unfaithfulness to ,christ1 the true ,husband of ,his people1 it must be thoroughly judged4 ,this holds good with regard to the nation of ,israel1 to the ,church of ,god1 and to the individual believer4 ,if the heart be not true to ,christ1 it will not be able to stand the searching power of the ,word2 but if there be truth in the inward parts1 the more one is searched and tried1 the better4 ,how blessed it is when we can truly say1 8,search me1 ,o ,god1 and know my heart3 try me1 and know my thoughts2 and see if there be any wicked way in me1 and lead me in the way everlasting40 7,ps4 cxxxix4 #bc1 #bd47 #g ,the 8prophets10 in the above quotations1 are those of the ,new ,testament1 as is evident from the form of expression4 ,had the apostle meant ,old-,testament prophets1 he would have said1 ,his holy prophets and apostles4 ,but the point he is insisting upon is1 that the mystery had never been revealed until his time--that it had not been made known to the sons of men in other ages--that it was hid in ,god2 not hid in the ,scriptures1 but in the infinite mind of ,god4 #h ,the statement in the text refers1 of course1 to the ,old-,testament prophecies4 ,there are passages in the epistles to the ,romans and ,galatians in which all believers are viewed as the seed of ,abraham 7,see ,rom4 iv4 #i-ag2 ,gal4 iii4 #g1 #i1 #ba2 vi4 #af471 but this is obviously a different thing altogether4 ,we have no revelation of 8the ,church10 properly so called1 in the ,old-,testament scriptures4 #i ,the reader will note1 with interest and profit1 the contrast between the acting of ,hezekiah in #b ,chronicles xxx1 and the acting of ,jeroboam in #a ,kings xii4 #cb4 ,the former availed himself of the provisions of divine grace2 the latter followed his own device4 ,the second month was permitted of ,god2 the eighth month was invented by man4 ,divine provisions meeting man's need1 and human inventions opposing ,god's ,word1 are totally different things4 #aj ,let it be noted here once for all1 that the cutting off of any one from the congregation of ,israel answers to the suspension of a believer's communion because of unjudged sin4 #aa 8,thoughts on the ,lord's ,supper10 etc4 #ab ,the ,greek word for man 77 signifies to turn the face upwards4 #ac ,we would remind the young ,christian reader especially1 that the true safeguard against sins of ignorance is1 the study of the ,word2 and the true safeguard against presumptuous sins is1 subjection to the ,word4 ,we all need to bear these things in mind1 but our younger brethren particularly4 ,there is a strong tendency amongst young ,christians to get into the current of this present age1 and to drink in its spirit4 ,hence the independence1 the strong will1 the impatience of control1 the disobedience to parents1 the headiness1 high-mindedness1 and self-confidence1 the pretentious style1 the assumption1 the setting up to be wiser than elders--all these things so hateful in the sight of ,god1 and so entirely opposed to the spirit of ,christianity4 ,we would most earnestly and lovingly entreat all our young friends to guard against these things1 and to cultivate a lowly mind4 ,let them remember that 8,god resisteth the proud1 but giveth grace to the lowly40 #ad ,even in the matter of appointing deacons1 in ,acts vi4 we see it was an apostolic act4 8,wherefore1 brethren1 look ye out among you seven men of honest report1 full of the ,holy ,ghost and wisdom1 whom we may appoint over this business40 ,the brethren were allowed to select the men1 inasmuch as it was their money that was in question2 but the appointment was divine2 and this1 be it remembered1 had reference merely to the business of deacons who were to manage the ,church's temporal affairs4 ,but as regards the work of evangelists1 pastors1 and teachers1 it is wholly independent of human choice and human authority1 and rests simply upon the gift of ,christ4 7,eph4 iv4 #aa47 #ae ,as a general principle1 the 8son0 presents the divine idea2 the 8daughter10 the human apprehension thereof3 the 8male0 sets forth the thing as ,god gives it2 the 8female10 as we realize and exhibit it4 #af ,let the reader consider what the moral effect must be of taking the above passage literally and applying it to a certain priestly class in the ,church of ,god4 ,take it typically and spiritually1 and you have a striking and beautiful figure of the spiritual food provided for all the members of the priestly family1 which is1 in one word1 ,christ in all ,his preciousness and fullness4 #ag ,for further remarks on the subject presented in ,numbers xviii4 #ad-ai1 the reader is referred to 8,notes on ,exodus10 chapter xiii4 ,we are anxious to avoid1 as much as possible1 any repetition of what has been gone into in previous volumes4 #ah 8,the camp10 in the above passage1 refers primarily to ,judaism2 but it has a very pointed moral application to every system of religion set up by man1 and governed by the spirit and principles of this present evil world4 #ai ,poor1 wretched ,balaam6 ,miserable man6 ,he would fain die the death of the righteous4 ,many there are who would say the same2 but they forget that the way 8to die the death of the righteous0 is to possess and exhibit the life of the righteous4 ,many--alas6 how many--would like to die the death who do not live the life4 ,many would like to possess ,balak's silver and gold and yet be enrolled amongst the ,israel of ,god4 ,vain thought6 ,fatal delusion6 ,we cannot serve ,god and mammon4 #bj ,the statement in the text does not1 by any means1 touch the question of discipline in the house of ,god4 ,we are bound to judge moral evil and doctrinal error4 7#a ,cor4 v4 #ab1 #ac47 #ba ,see an article entitled 8,grace and ,government10 in 8,things ,new and ,old10 ,vol4 iv1 p4 #aba4 ,loizeaux ,brothers4 #bb ,as though the two tribes and a half were actually detached from the nation of ,israel4 #bc ,no doubt there are many sincere ,christians who do not see the heavenly calling and position of the ,church--who do not enter into the special character of truth taught in the epistle to the ,ephesians--who are1 nevertheless1 according to their light1 earnest1 devoted1 and true-hearted2 but we feel persuaded that such persons lose incalculable blessing to their own souls1 and fall very short of the true ,christian testimony4 #bd ,chapter xxxvi4 has been referred to in our meditation on chapter xxvii4