THE TABERNACLE SYSTEM (5)
[p. 140] THE TABERNACLE SYSTEM (5)
Numbers 1:1 - 5; Numbers 1:17 - 19; Numbers 10:11 - 13; Numbers 10:33 - 36
JT Numbers is important because it contemplates the saints in the wilderness, and it brings out typically the interest of God in us. God is interested in us in that He is content to be with us in the vicissitudes, whatever they be. I think that one feature of Numbers is that the love of God is seen in that He is willing to be with us in all the various experiences in the wilderness journey. God said to David, “I have not dwelt in an house since the day that I brought up Israel unto this day; but have gone from tent to tent, and from one tabernacle to another”, 1 Chronicles 17: 5. Here we see how God was content to dwell in a tent. His love led Him to do that for the sake of the people. This is touching to consider. For this reason Numbers is important since the book shows how God was pleased to travel with the people in love, going from tent to tent, and to be with them in all the vicissitudes of the wilderness journey to the end.
AFM When you speak of God dwelling in love among the people, are you thinking in any way of the covenant at Sinai?
JT I think that the covenant underlies dwelling; love has to be known. The disposition of God towards us makes room for Him to dwell. This is taught in the epistle to the Romans. There we see the love of God shed abroad in our hearts by the Holy Spirit. The love of God is known in our hearts. Then we are able to say, “All things work together for good to them that love God”, Romans 8: 28. The book of Numbers shows this. Those who love God understand that everything works together for good, so that it will be observed that the book opens with the wilderness. It is not as in Leviticus 1 where God calls out of the tabernacle, “And the Lord called unto Moses; and spake unto him out of the tabernacle of the congregation”. We find in Numbers 1 that emphasis is on the wilderness, “And the Lord spake unto Moses in the wilderness of Sinai, in the tabernacle of the congregation”. Numbers makes a point of the place where the people were, in the wilderness. It is a question of the position of the people.
AW When you speak of vicissitudes, what have you in your mind?
JT I am thinking of the troubles we encounter both in relation to the testimony and in our life here. Every one pitches according to the standard of his father’s house, according to his local place. From the age of twenty years old, each man is taken account of in relation to his father’s house, to his tribe, and to his group of tribes; and finally, he is in relation to the whole system.
AW I think it is interesting to see how we are connected with the testimony.
JT Yes, the epistle to the Romans shows how interesting it is. In Romans we see how we are brought in relation with God and what is our privilege: “We have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God ... knowing that tribulation worketh patience; and patience, experience; and experience, hope”, Romans 5: 2 - 4. All of this comes in Numbers. We are able to consider the journey of Israel from the outset until they reach the land of Canaan and to see that the love of God enters into everything.
AFM It is said that Moses wrote down all their goings out. Everything is marked down until they came into the land, so that their journey would include what was individual and what was collective.
JT I think so. You notice that they were to take the sum of all according to their father’s house, with the number of their names, every male by their [p. 142] polls, from twenty years old and upward, all that were able to go forth to war in Israel. I think that every one is taken account of.
BF Would you say that Numbers gives us the history of the people in the wilderness?
JT Just so; Exodus is from God’s side. In Exodus there is the representation of God dwelling, and Leviticus is on that line; therefore God calls out of the tabernacle in connection with the worship of His people. Leviticus sets forth the priestly side, but Numbers deals with what is public, the saints being taken account of on the basis of their responsibility. The males are numbered from twenty years old and upward and set in relation to the testimony in a military way; a little later we see the service of the Levites.
JS I suppose the important point here is that of training.
JT Yes, a saint sees that he is taken up of God, but he is not to remain a unit by himself. He is taken account of with all those who are able to go forth in military service. He knows where his standard is, his father’s house, his tribe, and group of tribes; so that when the blast of the silver trumpet is sounded, he knows how to move. Numbers seems to set forth what is individual.
AFM Is not the unit of chapter 1 brought in relation to others when it is a question of the protection of the testimony?
JT Yes, each knows the position to which he is assigned so that when the trumpet sounds he knows how to move. They were to move first from the east and then from the south. Unless the believer understood these things, he would not know what to do. The trumpet was made of silver, meaning that the Lord has a right to us.
Ques Would the blowing of the silver trumpet suggest what may be done by the [p. 143] Spirit?
JT Yes, it indicates what may be attacked in any given ministry of the Spirit. The tribes were divided into four groups, indicating a four-fold character of the truth. Any point may be attacked: it may be the Person of Christ, or the truth of the assembly, or the revelation of God. The sound of the trumpet indicates where the attack is.
Rem The book of Numbers contains very much instruction in connection with the Levite.
JT Yes, you begin as a member of a tribe, ready for warfare; and then you merge into what is levitical. It is a question of the standard from which you are taken account of.
JS Does the merging involve spiritual growth?
JT The Levites were numbered from a month old and upward. I think that refers to nature more than development. You belong to the family of the first-born.
Rem And you are able to appreciate the love of God.
JT Yes, the christian knows that God loves him and that the love of God is shed abroad in his heart by the Holy Spirit. He loves God; and therefore he knows that all things work together for good. He merges into what is levitical and is now prepared to serve in love; for no one can serve according to God except by love. The epistle to the Romans prepares us for levitical service. Chapter 8 shows that we cry, “Abba, Father”, the Levites’ cry. The Levites were taken in place of the first-born. I think it shows how a believer is adjusted in relation to his responsible position, as confessing the Lord Jesus as Lord, and in relation to the place he has as belonging to the heavenly family. Hence he cries, Abba, Father. He is a month old.
AFM Our prayers to God would be characterised by what we know of Him.
JT [p. 144] Yes, the believer knows that he belongs to the heavenly family. The Levites were given to Aaron and his sons. In a similar manner, we see how the saints are associated with Christ: “If we suffer, we shall also reign”. The moment you are prepared to be here for Christ and the saints in a levitical way, your importance as a military man is not so prominent.
AFM Say a little more on the Levites being given to Aaron and his sons.
JT I think emphasis is laid on the priestly family.
JS Is that because movement is seen here in Numbers?
JT Yes, we have the public service of the Levites.
AFM So that the Levites and Aaron’s sons are specially connected with the tabernacle, bearing the various parts, taking them down and setting them up.
JT Yes, we see movement from place to place.
JS They were to take the sum of all the congregation of the children of Israel. Everybody seems to be included.
JT They are numbered from twenty years and upward. It has an allusion to those who confess the Lord. When we come to levitical service, there is reduction. It shows that the levitical element is small, that there is quality instead of quantity.
JS The experiences which come up in the wilderness bring in reduction.
JT Yes, we see the principle of reduction in Saul. We read of “Saul, who also is Paul, filled with the Holy Spirit”, Acts 13: 9. The name Paul suggests quality, not quantity.
JS We see how this principle is worked out in Acts 13.
JT Yes. Paul is the last mentioned in the list there.
Rem Discipline was to make Saul [p. 145] small.
JT Yes, before the tabernacle moves. The passover is introduced in Numbers 9 before the tabernacle moves. The position of the tabernacle was related to the cloud and the children of Israel did not move until the cloud moved. But the passover comes in before movement and alludes to reduction.
JS Gideon’s army was reduced from thirty-two thousand to three hundred. The element of reduction is seen there.
JT Yes.
AFM Korah and his company were not in the good of what the passover sets forth. They were marked by inflation.
JT Yes, they were marked by the spirit of going up. They wanted the priesthood.
BF Do you see the principle of reduction in Saul of Tarsus? He was born in Tarsus, a city of Cilicia, and brought up in Jerusalem at the feet of Gamaliel and taught according to the perfect manner of the law of the fathers; but a little later, he was let down through the wall.
JT Yes; he was let down in a basket.
AW How do you explain reduction in the Acts?
JT I think the same principle obtains in Acts as we see here in the scriptures before us. In connection with the first great result of the gospel, it is said, “and there were added in that day about three thousand souls”. What is said there is important and should be noted: it is not said that they were added to anything or that the Lord had added them. The three thousand were added. But in the end of the chapter, where we see the assembly in the reciprocity of unity and affections, it says, “And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved”, Acts 2: 46, 47. What we see emphasised here is that the Lord added such as should be saved.
Rem Barnabas was more spiritual in the beginning than at the end.
JT Yes, but that is not normal. The principle of shining brighter and brighter should mark us as individuals.
AFM The three thousand of which you spoke in the Acts were genuine. But would you say that what is said about the Lord adding daily such as should be saved would be the result of the power in the assembly, in the way of gift?
JT It is said in Acts 2: 41, “Those then who had accepted his word were baptised; and there were added in that day about three thousand souls”. This shows that the quality was good but a further evidence of it remained to be shown; you may have a lot of people converted, but declension may soon be manifested in connection with them; we have seen it. But what is said of the company in Acts is that “they continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers”, Acts 2: 42. The Holy Spirit shows us that they were genuine. But when it says that the Lord added, He is acting from His own side. It is not such as were saved, but such as should be saved.
Ques Do you think that there was a more spiritual condition of things at Antioch than at the beginning?
JT I think a more universal condition was seen at Antioch, but I should not like to say that anything was greater than which was seen in Acts 2.
Ques What is the difference between levitical and priestly service?
JT I think that the book of Numbers brings it out. Priestly service is seen in Leviticus. The priests were consecrated in chapter 8; then they spent seven days and seven nights and kept the charge of the Lord: “And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end ... . Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord”, Leviticus 8: 33, 35. That chapter stands out peculiarly in its priestly function of keeping the charge of the Lord. During this whole dispensation we have access to God, and therefore we know His mind and maintain things until the end. There is no position higher than this. Now, in Numbers there is a similar position. The Levites are given to the priests; so that in our levitical position we minister to the priestly. The Levites had to carry heavy things. We can imagine how difficult it must have been for these Levites bearing heavy burdens under the heat of the mid-day sun in those eastern regions! The priests took down the holy things and covered them, not the Levites.
AW Is it correct to say that levitical service is manward, and priestly Godward?
JT Not quite; if you serve as a Levite, you may have to defend the Person of Christ. This may cause you much anxiety for it is a great thing to bear or maintain the truth in this respect. Certain features of levitical service merge into priestly service. Hence those who were doing levitical work when the ark was borne in Jordan were called priests.
JS It shows how they developed spiritually the nearer they approached Canaan.
AFM When the Levite became fifty years old, his levitical work ceased.
Rem Must one be a son to be a priest?
JT Yes, sonship underlies priesthood. The sons of Aaron were priests.
AFM In connection with the assembly, the priest carries out the function of the levite and the common person.
[p. 148] JT Yes; this is evident in Numbers, so that the wilderness is mentioned first: “Jehovah spoke to Moses in the wilderness of Sinai in the tent of meeting”, while in Leviticus nothing is said about the wilderness. God calls to Moses out of the tent of meeting.
BF In Numbers 19, the red heifer comes before us. Why is it not presented before?
JT The red heifer comes in late, because it is a question of being distinct. It refers to Christ, for He said: “I sanctify myself, that they also might be sanctified through the truth”, John 17: 19. The Lord desires to set us apart entirely from what is natural, so that the complete judgment of the flesh comes before us in chapter 19. It comes in when you are ready for it.
AFM That marks a complete change which is seen in the brazen serpent.
JT Yes, we see now that God is dealing with the source of things. The brazen serpent suggests that sin did not originate in man but in Satan; and that it is to be dealt with at its source. In a similar manner, John presents the love of God from its source in chapter 3; and the springing well comes in in chapter 4.
WB What is suggested in the words: “And Moses and Aaron took these men which are expressed by their names”?
JT Do you not think it shows what is important in connection with our position? The reference to those expressed by their names would suggest that they were persons of weight on account of their spirituality; it would also convey what each man was: “And they assembled all the congregation together on the first day of the second month, and they declared their pedigrees after their families, by the house of their fathers”. If a man has influence [p. 149] among christians, it must be on account of what he is spiritually. The saints look for it.
AFM Chapter 7 shows how this idea of influence among christians is worked out.
JT Yes, it is a beautiful setting forth of what the princes were. They were able to declare their pedigree. They represent persons who have the Holy Spirit, and in whom there is a spiritual formation, so that each prince has his day. God took account of them individually.
Rem A prince has to be a nazarite.
JT Yes, I think you see in a nazarite what one who is in separation can do. In the book of Judges we see how failure marks the children of Israel, and how the situation is maintained by the nazarite. The truth of the nazarite is fully expressed in Jesus; but relatively, it refers to what may be true of anyone in a day of departure.
AFM The truth of the nazarite was primarily secured in Jesus.
JT Yes, but, relatively, the reality of the nazarite may be seen in anyone who is in separation.
BF It is like John 17.
JT Yes, we see how the Lord sanctified Himself that the disciples might be sanctified.
AFM We may say something about chapter 10. In the first part of chapter 8, the Levites are presented to the Lord, and then they are given to Aaron and his sons. In chapter 9, the passover is introduced, conveying the idea of reduction and smallness. It is said: “Jeshurun waxed fat and kicked”; keeping the passover saves us from this.
BF Is not the passover brought in as a precaution against evil?
JT Yes, so that one has to keep it although he may be on a journey. This was shown to Moses when he made special inquiry.
[p. 150] Rem The apostle Paul introduced the passover to the Corinthians as a means of delivering them from evil.
JT Yes, the Corinthians were not keeping the passover; as a result they were marked by pride. Reduction is effected when we consider: “For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth”, 1 Corinthians 5: 7, 8.
Rem I thought that the main point of our reading was the tabernacle.
JT Yes, we are dealing with the tabernacle. We have been considering how God spoke to Moses in the wilderness out of the tabernacle; and how the children of Israel were set in relation to it.
JS Two things are mentioned here, movement and encampment.
JT Yes, I intended to remark further in relation to what is written in chapter 9: “And on the day that the tabernacle was set up, the cloud covered the tabernacle of the tent of testimony”. The word ‘testimony’ is prominent here: it is not so much the tent of meeting, but the tent of testimony. It is a question of what is set out: “On the day that the tabernacle was set up, the cloud covered the tabernacle of the tent of testimony; and at even it was upon the tabernacle as the appearance of fire, until the morning. So it was continually”, Numbers 9: 15. We may compare this with Acts 2. It continues: “And when the cloud rose from the tent, then the children of Israel journeyed”. We may compare this to chapters 9 and 10 of Acts. After the death of Stephen there is a movement which continues when Paul comes in. It is further stated: “And at the place where the cloud stood still, there the children of Israel encamped”, Numbers 9: 17. We may compare this with Antioch. What do you say [p. 151] about it?
AFM Would there be a continuation of movement when Paul and Barnabas were sent out from Antioch?
JT It seems as though the cloud was resting at Antioch for the moment because Paul and Barnabas returned there. Therefore, after they returned, the line of things which Acts 15 presents comes before us so that all the brethren might be brought into accord with this new position. The brethren in Jerusalem came into accord with the work of God in Antioch and among the gentiles.
Rem The saints were first called christians at Antioch; why is that?
JT It shows how Christ was seen there. The epistles to the Colossians and Ephesians emphasise Him in this character. The Lord was no longer in relation to the Jews as He was before the death of Stephen.
AW Do you think that there is any new movement today like what we are speaking of?
JT I do not think so. What we see today is recovery; but Numbers does not contemplate recovery. It is the normal movement of the testimony. There is nothing new brought out in recovery, although a particular feature of the truth may be emphasised and we may have to regulate ourselves to it.
JS Acts 15 shows that Jerusalem had to become adjusted to the new position of things in Antioch and among the gentiles; and the chapter also shows that Antioch had to recognise Jerusalem.
JT Yes, in the epistle to the Galatians, we see the exercise of the apostle Paul that the work of God should be according to the cloud, so that he was very careful to go to Jerusalem and see Peter. It shows that brethren who are influential should be on good terms with [p. 152] each other.
AFM Can you trace any other movement like that at Antioch?
JT I think that another movement is seen in Ephesus. It is the place from which the word of God went out to all Asia.
AFM The apostle Paul found twelve believers at Ephesus.
JT Yes; the work of God seemed to reach its culmination at Ephesus. It was there that Paul disputed daily in the school of one Tyrannus: “And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. And God wrought special miracles by the hands of Paul ... . So mightily grew the word of God and prevailed”, Acts 19:10,11; Acts 19:20. After this Paul went through other places exhorting, and on his return he calls the elders of Ephesus; and, having said many things to them, he says, “For I have not shunned to declare unto you all the counsel of God”, Acts 20: 27.
AW Paul passes through Corinth on his way to Ephesus.
JT Yes, you will notice that you do not get the evangelist at Corinth; this gift is not mentioned among those which are spoken of in Corinthians. Things were not normal there. But in the epistle to the Ephesians the evangelist is mentioned.
AFM It is said that the Corinthians came behind in no gift.
JT Yes, but that is not the point. It is a question of what the Holy Spirit mentions. The gifts in Corinthians have reference to what is objective.
Ques Does the cloud indicate that heaven is the centre?
JT I think the cloud is a symbol of the presence of God. It is seen in the Spirit, so that it is written in Acts 13: “The Holy Spirit said, Separate me now [p. 153] Barnabas and Saul for the work to which I have called them”. God dwells here by the Spirit.
Rem So that Antioch and Ephesus would each be a base from which the work of God was carried on.
JT Yes, and in the epistle to the Ephesians, the gifts are spoken of. All the counsel of God was declared at Ephesus, as the apostle Paul said. There we see the truth in relation to the assembly and the house of God. There is nothing new after this, so that Paul warns the Ephesians of what would happen after his departure.
BF What do you think about the tribes moving together?
JT I think that there may be two suggestions in the movement of the tribes. In the first place, there has to be the recognition of the various localities with which we may be connected. Then there may be an allusion to the particular way the Lord may be presented to us at any given time. With respect to locality, it is said: “Every man of the children of Israel shall pitch by his own standard, with the ensign of their father’s house”, Numbers 2: 2. Judah pitches on the east side towards the rising of the sun, then the tribes of Issachar and Zebulun pitch next to him. These tribes move first from the east. Their movement may represent the Lord coming in as the Sun of righteousness. The next movement is from the south: this may be the presentation of the Lord in connection with peculiar blessings. The last movement is from the north: this may allude to the Lord appearing in view of discipline.
AW Do you think that the idea of locality is literal?
JT Yes, reference is made to the assemblies in Judaea and Macedonia. Going on to Numbers 10, we see that, “They departed from the mount of the Lord three days’ journey: and the ark of the covenant [p. 154] of the Lord went before them in the three days’ journey, to search out a resting place for them”.
Ques What is suggested in the three days’ journey and the connection of the ark with it?
JT In Acts 9 we see how the authority of the Lord is emphasised. I think that you are impressed with the authority of the Lord when the cloud moves. In Acts 9, Saul was doing things against the disciples and we saw how the Lord came in at that point.
AFM What is specially connected with the ark going before them in the three days’ journey?
JT We were saying that: “They departed from the mount of the Lord three days’ journey: and the ark of the covenant of the Lord went before them in the three days’ journey to search out a resting place for them. And the cloud of the Lord was upon them by day, when they went out of the camp”. The ark going before them in the three days’ journey calls attention to the love of God in Christ. It is the ark of the covenant. If there is to be any movement, the Lord goes before us; for in every movement there is fresh opposition.
AFM Would the ark going before be a special thing in view of their start?
JT Yes, otherwise what could we do if the Lord did not go before? It is very touching to see how He goes before us to search out a resting place where we have not passed heretofore.
JS Would it refer to the Lord’s death?
JT I believe so, but we learn the reality of it gradually.
JS We have the ark and the cloud here.
AW It is said, “And it came to pass when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee. And when it rested, he said, Return, O Lord, unto the many thousands of Israel”. The going forward of the ark creates emotion in Moses.
JT I think it refers to the experience we acquire in a normal way in connection with the Lord rising and scattering. It seems as though the enemy makes a start to hinder God’s people every Lord’s day, but through experience we can say, “Rise up, Lord, and let thine enemies be scattered”.
AFM It is said of the ark: “And when it rested, he said, Return, O Lord, unto the many thousands of Israel”. Do you think that in the ‘resting’ there is what we might find in the assembly?
JT Yes, “Return, O Lord, unto the many thousands” would allude to the company. I suppose you see how this is effected in chapter 20 of John’s gospel. The Lord had said, “If therefore ye seek me, let these go their way”. In His resurrection the enemy is scattered and in chapter 20 the Lord returns.