HOUSEHOLD OF FAITH LEADING TO THE HOUSEHOLD OF GOD AND HIS SERVICE (4)

^[p. 14] HOUSEHOLD OF FAITH LEADING TO THE HOUSEHOLD OF GOD AND HIS SERVICE (4)

Exodus 2: 1 - 11; Exodus 6: 14 - 27

I thought we might go on to Exodus, carrying forward our subject of the household of faith, and see that it is presented more from a ministerial or levitical standpoint in this book. Levites typify the saints as all first-born ones; or as heavenly, as in the book of Joshua; or as ministers or servants — as in Exodus. They are not a class today. All christians are priests and all are levites. They are here viewed as in service in testimony.

It is worthy of note that in chapter 6: 14 it says: “These are the heads of their fathers’ houses”, and so on, until you reach Levi; then Levi is pursued to Phinehas in verse 25, and nothing more is said about the tribes, but Moses and Aaron are brought in. That is, the service of the Levites is now emphasised.

As to the ministerial side of the household of faith, Levi includes the priesthood. Joshua 3: 3 speaks of “the priests the Levites”. But priesthood is more distinctive than leviteship. The priesthood is brought down to five persons: Aaron, Nadab and Abihu, Eleazar and Ithamar. They represent quality because of their fewness. There were twenty-two thousand Levites, six hundred thousand men of war, but only five priests.

It is important to note the character of the seed from Exodus 2: 1. It must be a wholly right seed for the household of faith. The parents are both of Levi. What a wonderful union! This is to be a real family; family feelings exist. Aaron is said to be “the Levite”. He represents the whole idea.

In chapter 1: 22 it says: “Then Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, but every daughter ye shall save alive”. Pharaoh’s daughter is not a hostile person; she is different from her father, and nullifies his edict, and we find Jochebed looking after this child as another’s. Pharaoh’s daughter did not get her compassion from her father; God had prepared her, and we must be able to recognise everything that is different from the world. She is divinely prepared for this service to Moses, indeed she was his saviour.

As to levitical service, sometimes a brother makes money and says, I will retire and serve the saints. But the Levites were numbered from one month. It is a question of beginning early. There is no short cut to levitical service. Each man used of God has a history with God from his beginning. Think how far upstream God went in the preparation of Paul as a vessel, and Timothy “from a child” had “known the sacred letters”.

There is no mention of Aaron and Miriam by name until they are old. Miriam is probably ninety years old when she is mentioned in Exodus 15. Both of these had secret history with God. Moses represents the official side; he is a type of Christ, the Mediator. He also represents authority — the authority of God, which makes way for priesthood, whereas Aaron represents the sympathy and compassions of the Christ. Aaron’s family is mentioned, but very little is spoken of Moses’ family. Aaron, like the Lord Jesus, has “gracious words”. Aaron’s speaking turns the children of Israel to look towards the wilderness. “And Moses spoke to Aaron, Say to all the assembly of the children of Israel, Come near into the presence of Jehovah; for he has heard your murmurings. And it came to pass, when Aaron spoke to the whole assembly of the children of Israel, that they turned toward the wilderness, and behold, the glory of Jehovah appeared in the cloud” (Exodus 16: 9, 10). The sympathetic touches of Christ would turn you toward the wilderness and the glory appears.

^[p. 16] Then Aaron marries in Judah. This represents the purpose of God with priestly state. Judah brings in royalty — “a royal priesthood”.

The growth of Moses in a ministerial connection is to be noted. In Exodus 2: 10 it says, “And when the child was grown;” but in verse 11, “And it came to pass in those days, when Moses was grown, that he went out to his brethren and looked on their burdens”. The Levite is a burden bearer, especially in Numbers. He is seen as carrying things. One thinks of Christ who bore our burdens. How many burdens there are at the present moment to be carried, what need of levites! But Moses does not bear them yet; that is to come later. He sees the two brothers fighting. That is a sorrow — not a burden. In Galatia they were biting and devouring one another. These two were not ready for adjustment. Moses asks: “Why art thou smiting thy neighbour?” The man is not only a brother, but a neighbour. Your neighbour is one whom you should certainly not smite; you are to love your neighbour. Moses’ levitical instinct leads him to smite the Egyptian, but the one who did wrong in fighting with his brother is depriving himself of a great minister who could help him. How often we do this!

Then it says, “Moses fled from before Pharaoh, and dwelt in the land of Midian. And he sat by the well”. He had learned his lesson now. The smiting of Egyptians does not make a minister but sitting by the well does. Think of Moses as he made his journey from Egypt to Midian; it is a long distance. Every step of that distance taught him a lesson. He must have said to himself, ‘I cannot deliver my brethren by smiting the Egyptians one by one; it would take me all my life’. He learns that it is “not by might, nor by power, but by my Spirit, saith Jehovah of hosts”. Notice it is the well. Now Moses is truly on levitical lines. The idea of the well in Exodus and Numbers ^[p. 17] helps us. Many depend on other things in service. The idea in a well is fresh resources coming up all the time. Then seven women come to draw water. What will he do now? He does not kill them; he protects them against the shepherds who drove them away. He supports the weak and does the work. He has gained knowledge by reflection. His instincts work out now; he was not told what to do. It is greater to know what to do than to be told. In Numbers 4 the Levites are apportioned their duties.

Another thing to be noted is that Reuel’s daughters do not appreciate Moses; they tell their father, “An Egyptian delivered us out of the hand of the shepherds”. A levite must be prepared for this — to serve and get no thanks. Paul says: “Now I shall most gladly spend and be utterly spent for your souls, if even in abundantly loving you I should be less loved” (2 Corinthians 12: 15). But Reuel has better thoughts than his daughters, showing that God cares for all Levites. Reuel is with God. God will never leave the Levites uncared for. Verse 21 says, “And Moses consented to remain with the man”. It would almost appear that it was against his will. Paul says, “But if against my will” (1 Corinthians 9: 17). A Levite is not self-willed; he happily accepts the will of Another. Moses does not stay for Zipporah; he remains “with the man”. Think of Moses, the gentleman, the prince, with Reuel. Reuel is a Midianite and Moses is truly a great man. But this young man must now submit to obscurity. He is to be a shepherd. This is rough work for a nobleman, for a man trained in all the wisdom of the Egyptians. But how beautifully he accepts his circumstances. He does not look for a better place; he does not ask for wages. Everything comes from Reuel’s side. Moses asks for nothing; he even accepts Zipporah, for it says: “He gave Moses Zipporah his daughter”. Then, in chapter 3 it says, “And Moses tended the flock of Jethro his ^[p. 18] father-in-law, the priest of Midian”. They are his father-in-law’s sheep; he has nothing. But God reveals Himself to him. What compensation! The Levite does not make his own path. The well is his resignation to the will of God. So that when his first son is born, Moses called his name Gershom. He accepts his circumstances; he is away from home.

The next thing to notice is that “he led the flock behind the wilderness, and came to the mountain of God — to Horeb”. He led them in the right direction, to the mountain of God. Notice it is the flock. No true minister will say, ‘my flock’. It is Jethro’s flock. Then there is the thorn-bush. It represents Moses’ own littleness and nothingness, as well as Israel’s, and it is not consumed. We must remember that “also our God is a consuming fire”. He is many other things, which we know in grace, but He is, also, a consuming fire. This appearance reminds one of the three in Daniel. There was nothing to burn with them; and one “like a son of God” stands with them. There is no disparity — how wonderful!

Moses is not careless. He took notice not only of the bush but that it was not consumed. Then the voice came to him, “Moses, Moses”. The repetition of the name means distinction. Then he is told to loose his sandals from off his feet, for he was standing on holy ground. The sandals refer to personal dignity. In Luke 15 they are put on the feet of the younger brother. It is the dignity that God gives you in His house.