Numbers 7

Numbers 7:1-10

Subdivision 4. (Numbers 7:1-89; Numbers 8:1-26; Numbers 9:1-23; Numbers 10:1-10.)Need met for the way. In the last subdivision here we have now the need for the way met, beginning with the gifts of the princes, both for the Levite service and for the maintenance of the altar, and closing with the account of the method by which as their divine Leader Jehovah communicated to them His will. The connection of points here which at first seems difficult to trace, will be best brought out as we take them Up in detail.

1. The gifts of the princes provide, as already said, for the Levite service and for the altar. As free gifts of the tribal heads they have special importance as showing the spirit animating the people, the unanimity prevailing among them, and the equal place they have before God. Their different places in the camp, and in relation to one another, do not affect this. They are the one people of God, alike in His love, and to serve in love, that is, freely, though in necessary obedience. This is strongly emphasized here in this long chapter, full of what may seem tedious repetitions, but which show how equally divine love values the response of man’s heart to it, wherever found.

Each prince has his day, each offering its record, nothing is omitted, nothing passed hastily over, and how important all this is is shown by the word itself. Assuredly, the Spirit of God would not take up so much space with what was of secondary importance: that in the inspired page would be impossible. We may be assured, therefore, if there be question with us, how necessary this is as a provision for the road we travel together, that we should enter into and realize thoroughly that Father’s heart which is toward His children, not to be measured by their different service or capacities or honors. The children of a king may be variously ranked and decorated, yet they are in absolute equality as his children. So for us who have our common place in the family of God, and our common acceptance in the Beloved. To appreciate this will do much to unite us in mind and heart together, and how much to fortify us for the various difficulties, peculiar to each, which we shall encounter in the way.

Pursuing it with such assurance, our difficulties will not divide but unite us together, our different places and capacities furnish only the occasion of mutual ministry which will link us more and more to one another. The gifts are first of all for the service of the Levites, such help as one may render to another, without interfering with any special responsibility. The wagons and oxen are divided to them according to their service, the Merarites getting two thirds of all, the Gershonites one third, while the Kohathites get none. This does not seem, and yet is, an equal distribution. The burden of the Kohathites is too sacred to be transferred to the oxen, who made bad work of it at a later time, and their shoulders cannot be released from the toilsome honor. So with us often: the heaviest-laden are but the most trusted, and in the distribution of burdens there is more equality than seems. The second class of gifts is for the altar, which went to maintain the offerings, Israel’s constant service of praise. These offerings again were, as we well know, types of Christ and His offering, which God saw thus in the offerings of His people, as they continually rose up to Him. Is it not so in fact still and ever that in His people’s praise God sees afresh, as it were, His Son’s glorious work? Our sacrifices of praise and thanksgiving are but the confession of His name. (Hebrews 13:15.) Here, then, we have the first need of the way met, oneness of heart upon the part of the people, a practical spirit of praise, which is answered on God’s part with an equal love and acceptance that inwraps the whole people. A different place in service does not imply a difference in His favor, which in Christ is toward us all. How sweet an assurance with which to start! and how will the realization of it unite our hearts together! 2. The second thing we find here is a plain example once more of how the typical meaning governs all. Why should a commandment as to lighting the lamps come in at this place? ending, too, as it does, with a description in part of the lamp-stand itself! For the last Keil can only account as being quite in keeping with the antiquated style of narrative adopted in these book’s"! But how plain is it all when we reach the spiritual meaning which underlies it! For where must we find the pattern for our walk but in Christ Himself, realizing too that He is in glory, of which we have seen already the lamp-stand speaks? Thus the reference to the work of the lamp-stand is fully accounted for, coming as it does after the statement that it was the office of the lamps to throw their light upon the lamp-stand itself. This seems to be wholly misunderstood by the commentators, who would have it that the light was to be thrown out upon the part of the sanctuary opposite to the lamp-stand. It is rather that the lamps themselves on the end of the branches issuing from it are opposite the shaft, just in the place for lighting it up; and if that be a strange thing for the lamps, that their duty should be to light up the lamp-stand, the spiritual meaning is not strange at all, that it is the work of the Spirit to glorify Christ, and that this is the sure test of what is the true work of the Spirit any where, while it is that which we need for our wilderness-walk at all times. To have our eyes upon Christ in glory is to find sure guidance for the way, as well as power to walk in it: how completely, then, here does every thing find its place! 3. The consecration of the Levites takes place after this, for Christ’s glory before our eyes must be our competence for such work as is represented here. First, they are purified typically from sin, the whole body shaved -the mere growth of nature removed, the clothes washed, -the habits purified according to the Word. They are then presented before Jehovah, and offered, on the part of the people, to do what as a whole they were responsible for. The Levites are thus the people’s representatives, and their service (typically) belongs to the people of God at large. Thus they become the Lord’s, being, as taken instead of the first-born, His in virtue of redemption, and then given to the priests for the service of the tent of meeting.. The term of service is here extended on both sides of the twenty years of burden-bearing. They entered at twenty-five, and after fifty ministered with their brethren, but had no proper charge. 4. We have next the command to keep the passover, and the appointment of a second for those who were hindered by distance or defilement from keeping the first. For the trials of a wilderness-life, how necessary to carry with them the remembrance and joy of redemption -the knowledge, therefore, of God for them in grace, whatever the difficulties through which they might have to find their way! This redemption, let us remember, was a matter of experience; and so for us, although it is true that it is an experience of faith. But the cloud of apprehension has gone from our souls: God has been realized for us; the lamb has been fed upon; the pillar of cloud and fire have been with us in the way. The power of such experience, for those whose walk has been maintained with God, no trials can wear out. They are a provision for the way sweeter and more assuring than was the passover for Israel. Now if any thing has come in to hinder this joy with us, -distance (which for us, of course, must be moral), or defilement with that which is under death, -thank God, there is gracious provision for us. Partake in uncleanness, we cannot. God has ordained that joy in Christ shall not go on with looseness of life and unjudged ways. And yet He has not shut us out, nor would keep us out, from return. The principle of His words to Laodicea remains ever true, “If any man hear My voice, and open the door, I will come in, and sup with him, and he with Me.” For the heart that truly seeks Christ, there is no dreary pathway of penance enjoined by which to get back to His presence. He does not even say here, “Let him come to Me,” blessed as that would be, but -oh the grace of it! -“I will come in, and sup with him.” Such grace shines out for us in this second passover. It is not that any whit of holiness can be given up (in the type here the due order of the feast is fully preserved, -nay, insisted on), but that grace is the only way of cleansing as of keeping clean; and grace, thank God, reigns. 5. And now, in the last section of this subdivision, we find the people in possession of the unspeakable blessing of Jehovah’s presence with them. Cloud by day and fire by night, still and ever in contrast with the world, and thus rendering them independent of it, that glorious Presence led them on. There was no way for them but that which thus was made for them. Where the Pillar stopped they stopped, and for whatever time; when it moved, they moved. For us, there is still what answers to such guidance: with us, though unseen, more wondrous.

Do you know it, reader? Ah! not to know it is indeed to be astray, lost in a pathless wilderness! You may think even you have little need, -your circumstances shaped for you, or shrewd, careful judgment exercised as to all your steps; but there is never for any one of us a path in which we can do without Him, neither so hedged in nor so marked out. And who that has one right thought would desire it? Who would desire to be left to himself, or to government by others, or to chance guidance, when God is inviting to a walk with Him? Test us, of course, this will; but, on the other hand, what manifestations of God will it not afford us!

Let us well understand: there is no walk with God but after this manner; faith needed for it ever; yet a path in light, not in obscurity; the least difficult really of all paths, just because of the infinite resources of Him who goeth with us, and of the tenderness of love which upholds the weakest. (2) It is very manifest how the silver trumpets connect themselves with this. There is a personal presence of God with His people, and a personal guidance as the result of that presence; but we need also the balancing-truth that this guidance is according to the Word, and that all that purports to be such must be tested by the Word. These trumpets, therefore, are two, as the number of sufficient testimony; “silver,” as being the voice of the Redeemer; “of beaten work,” because involving suffering on His part who has come down among men to fill that place. Then they have two special uses, -for journeying, and for assembling together. In the latter case, one blast is enough to gather the princes (are they expected to have quicker ears than the rest?), but for the whole assembly there are repeated blasts. Alas! do God’s people now think of any need of the Word of God to summon them together? For the journeying, it was an “alarm” -a sustained note: Scripture does in fact prolong this strain. But there were many other occasions for the silver trumpets, which were to be in priestly hands, for the spirit of worship alone can use the Word of God aright. In the day of the prevalence of the enemy’s power, the sound of the trumpets would bring in the delivering hand of God. And in the day of rejoicing, no less than in the day of trial and oppression, in their set times, and the new moons, -the times of revival and renewed hope, over their burnt-offerings and peace-offerings (as justifying their acceptance and characterizing fellowship with God) the note of the silver trumpet was to be heard. All this is of easy interpretation no doubt; but there is still great need of calling it to mind. To know and do are, alas! by no means the same thing; yet all the blessing of the precious Word of God is found as it is received in the humble and obedient heart.