NUMBERS 9
It is necessary to note the dates in this book, for they are important, and have spiritual significance. In point of time the people kept the passover according to Numbers 9 before they were numbered as in chapters 1 and 3. The tabernacle was set up on the first day of the first month in “the second year after their departure from the land of Egypt”. Then followed the twelve days during which the altar was dedicated, according to chapter 7. Then the lamps were lighted, and the Levites cleansed and offered for the service of the tent of meeting. Then on the fourteenth day the passover was to be held. And on the first day of the second month the numbering took place. It is necessary to be with God in relation to His system, and to hold the Passover in that connection, before we can be taken account of for military service.
The passover as held in the wilderness was the first commemorative Passover, and it was held by a people [p. 113] surrounding the tabernacle, and committed definitely to the holy service of God which had been inaugurated. So that it is seen here in an altogether different setting from Exodus 12; it is here “the offering of Jehovah” (verses 7,13), which seems to suggest entering into it according to its preciousness to God. It is an “offering” acceptable to Him as dwelling amongst His people. So that in the wilderness God speaks of the passover as “My sacrifice” and “my feast” (Exodus 23:18; Exodus 34:25). He appreciates it as the ground on which He can have His people near Himself. And in this connection “the fat” is spoken of, which is not mentioned in Egypt, speaking of the inward excellence and perfection of Christ, reserved to be God’s peculiar portion and delight. A people in covenant relations with God, having His sanctuary in their midst, are able to hold the passover in a sense of what it is to Him.
The passover enlarges according to the position from which it is viewed. When Moses first kept it it was “that the destroyer of the firstborn might not touch them”, but we have seen in Numbers 8 that the firstborn, as represented in the Levites, have now become “a wave-offering” wholly for God, and for His service. I take it that the Passover as referred to in 1 Corinthians 5 would be the passover in the wilderness aspect; that is, as held by the assembly of God in the midst of which He dwells.
But our attention is specially called in this scripture to the fact that there were abnormal conditions amongst the people of God. “And there were men who were unclean through the dead body of a man, and could not hold the passover on that day” (verse 6). No such exercise as this was contemplated in Egypt; it arose by reason of the fact that the tabernacle and sanctuary of Jehovah were among them; they had been brought to the abode of God’s holiness. His people must be [p. 114] suitable to that. A man unclean by a dead body, and not purified, defiled the tabernacle (chapter 19). These men were conscious of this, and it gave them so much exercise that they came before Moses and before Aaron about it.
It is a good sign when the conscience is tender as to what is suitable to God. I wonder how far that is our standard! There are a thousand things around us which are not considered evil by men of the world, or even by many professing Christians, which to a sensitive conscience are like the touch of a dead body. Evidently Moses recognised a fine sensitiveness in these men, and was assured that their exercises would have Jehovah’s attention. “Stay, and I will hear what Jehovah commands concerning you”. Their cam was really of immense importance, and particularly for ourselves, for it brought out that God could provide for abnormal conditions amongst His people, and secure, even with reference to such conditions, what was due to Himself, and what the faith and love of His people desired.
We have to admit that conditions amongst the people of God are very abnormal today. There is much that corresponds with the unclean state in which these men were found; what is required under such circumstances is the exercise of an honest and good heart. These men had sensitive consciences as to the uncleanness, but they had also true desire of heart to keep the passover. “We are unclean by reason of the dead body of a man: why are we kept back, that we may not present the offering of Jehovah at its set time among the children of Israel”? (verse 7). I think we may say that they had been rightly affected by the covenant, and by the holy order of the tabernacle; they were impressed with the need for suitability, and they judged of it by a divine standard. It is a wholesome [p. 115] and healthy exercise, which God would encourage in His people.
But then, on the other hand, they greatly valued the privilege of presenting “the offering of Jehovah at its set time among the children of Israel”. Surely there was some divine way of meeting their disability, so that they might not be deprived of a privilege which they greatly desired as lovers of Jehovah? It was an appeal to the consideration of God which He would not disregard. It brought out a gracious provision which formed no part of the original order — an excess of grace which could only appear under abnormal conditions. The exercises and desires of these men must have been peculiarly pleasing to God. They felt keenly their state of uncleanness, but they knew God well enough to rise above it into the greatness of His grace. “Why are we kept back?” Their hearts urged them on to “present the offering of Jehovah”. Could He say that He had no provision for such a state of things? His whole course of dealing with His people had been the blessed witness that He could meet in grace the most abnormal conditions, and glorify Himself in doing it. Would He now be at a loss how to act for men who were unclean, but whose hearts, nevertheless, longed to present His offering? Surely not! One great lesson of this book is that God can meet every condition that arises amongst His people. He can give a defiled Nazarite a new start; He will cause the ark to go before His people if Moses in unbelief wants Hobab for eyes; He will make the murmurings to cease by setting up priesthood; He will provide for purifying uncleanness by the water of purification; He will answer the contention of the people by giving water from the rock when it was spoken to; He will meet the serpent’s bite by the brazen serpent; He will answer the adversary of His people by Balaam’s parables; if there are no sons He will give the inheritance to daughters; He will provide cities of refuge for the manslayer. The book is full of abounding grace, coming out through abnormal circumstances arising in the history of His people.
The faith of these men got behind the immediate circumstances to God, and secured from Him a provision that would hold good for all generations of His people. This is an important lesson for us to learn, for we are living in a day of abnormal conditions. Almost everything has to be taken up now on the line of “the second month” rather than the first. That is to say, the original divine order of the assembly, and the moral conditions which correspond with that order, have long been departed from, and a state of uncleanness has come into the Christian profession just as it did into Israel. The priests have failed to hallow themselves, and the people have not gathered together at the divine centre. But if the uncleanness is felt, and there is a desire to bring “the offering of Jehovah”, a special provision remains in “the second month”. It is a provision for disqualified persons, and for persons who have been “afar off”. It speaks of an opportunity to be purified, and to return to that which has been departed from. So that “the second month” is a witness of that special grace in which God is now giving opportunity to His people to purify themselves so that they may “present the offering of Jehovah” in a suitable manner, notwithstanding the uncleanness and departure which have come in. There is opportunity to return from departure.
The Passover, as “the offering of Jehovah”, is typical of what is due to God in His assembly. “The feast” stands immediately connected with it, which in this book is marked by a great wealth of offering — “the bread of the offering by fire of a sweet odour to Jehovah” (see Numbers 28:16 - 24). For us it would include taking up the privilege of the Lord’s supper, and the service of praise proper to the assembly. God is exercising His people today about these things, and awakening desire to present His offering. But this inevitably awakens concern about purification, and about a speedy return from being “afar off”. The offering to be acceptable must be presented “according to the purification of the sanctuary”, and “the second month” is a graciously given opportunity to secure this, even when abnormal conditions have come in.
But it supposes that there will be no delay in having the water of purification sprinkled (Numbers 19.), or in returning from “a journey afar off”. The matter is not left over indefinitely; if an unclean Israelite failed to purify himself during the month of grace he would have to “bear his sin”. This is a serious consideration.
We have also to see that the exercise as to purification comes to maturity. The state of things in Hezekiah’s day is an encouragement, but it is also a serious warning. Hezekiah’s heart was large, and there was a great response to his call to keep the Passover, but “there were many in the congregation that were not hallowed”, and “had not cleansed themselves, and they ate the passover otherwise than it was written”. This was not in accord with Numbers 9, and it brought God’s judgment, though in answer to Hezekiah’s prayer He “healed the people”. God is exceedingly forbearing, as we have all abundantly proved, and He has regard to all who in any measure of reality direct their hearts to seek Him. He will forgive, or make atonement for, a good deal, where there is any true desire towards Him. We may be sure that it is so, and we can thank Him for it, for there is probably not one of us who does not need His forgiveness in this matter.
[p. 118] But at the same time we must remember that what He has to forgive, or make atonement for, does not please Him. Would we willingly go on with something which He has to forgive? This would, surely, not satisfy any of His true lovers! Such would never think of making His unfathomable grace an excuse for offering “otherwise than it was written”. Let us remember that “the second month” is a divinely given opportunity for full restoration to conditions that are pleasing to God. Let us have no lower standard than “the purification of the sanctuary”. Genuine and pious desires are acceptable, but something more is needed. We have to learn what “the purification of the sanctuary” is, and how to move according to it, even in taking up the privilege of presenting “the offering of Jehovah”.
“And on the day that the tabernacle was set up, the cloud covered the tabernacle of the tent of testimony ... . And when the cloud rose from the tent, then the children of Israel journeyed; and at the place where the cloud stood still, there the children of Israel encamped” (verses 16 - 18). The Lord would give His people very great interest in “the cloud”, and especially in the place which it has in directing their collective spiritual movements. It is mentioned fourteen times in Numbers 9, Numbers 10. This is a new form of guidance which was not known until the tabernacle was set up.
The cloud had been seen before as going before the people by day and by night to lead them in the way out of Egypt (Exodus 13:21,22). Its leading then was with tender consideration for a people who were not yet prepared to face conflict. In the early days of our spiritual history there is a divine leading which has regard to our weakness and inexperience, and the [p. 119] possibility of our being discouraged, and which takes us around to avoid “the way of the land of the Philistines”. God has to teach us how to walk before we are prepared to fight (see Hosea 11:1 - 3). Then when the Egyptians pursued Israel “the pillar of the cloud went from before them, and stood behind them. And it came between the camp of the Egyptians and the camp of Israel” (Exodus 14:19,20). It teaches that God is for us against all the power of the enemy.
When, after the making of the golden calf, Moses pitched the tent outside the camp, “it came to pass when Moses entered into the tent, the pillar of cloud descended, and stood at the entrance of the tent, and (Jehovah) talked with Moses” (Exodus 33:9). God sanctioned in a remarkable way the act of His servant; all the people had to recognise that Moses was approved by Him. It was not that Moses followed the cloud, but the cloud followed him! In a day of general departure the cloud is with those who are faithful, and who maintain what is due to the Lord.
But in Numbers 9:15 the cloud is seen covering the tabernacle of the tent of testimony. The testimony had now taken definite and complete form; that is, of course, in a typical way. There was something set up in this world which was of God in every detail. It was then material and typical, but it has now been set up in a real and spiritual way. The whole mind of God as to what He would have to be set forth in testimony has now taken form. Whatever is of God, as set forth in Christ or which is the product of His work in His saints, can now be viewed as a complete whole. That is the thought suggested in the tabernacle of testimony.
Exodus is largely occupied in bringing before us the constructive side — how God’s mind can be worked out by the Spirit through the affections and wisdom of His people so that it takes a concrete form. The [p. 120] material is there seen as furnished by the people, and their wise-hearted labour gives it form according to the pattern seen in the mount. This speaks of things being worked out, so that they do not remain abstract truth merely, but take concrete form. This is a very important side of things; the truth is not to be left abstract; it is to take shape in a practical way.
But it is to be noticed that the tabernacle is only called “the tabernacle of the testimony” once in Exodus, and that is when the constructive work is finished (chapter 28:21). It is evident that the testimony must be, in itself, a complete whole, and must comprise all that in which the mind of God is set forth. In Numbers it is eight times called the tabernacle or tent of the testimony, and the Levites are appointed over it, and encamp round it, and keep its charge, and Aaron and his sons serve before it as priests. So that in this book the saints are not looked at as the tabernacle, but as set in relation to it in a military or levitical or priestly way. The testimony of God is contemplated as something complete in itself, now committed into the hands of men so that God may be served in relation to it, and that it may be carried through the wilderness without damage or deterioration. The people of God are all set, according to this book, in relation to “the tent of testimony”. It is our bond holding us in unity, our chief interest and holy charge; and it is in relation to it that we serve God. Now “the cloud” covers that; it is the one thing which God sanctions as being altogether of Himself, and constituting His testimony. It ought to be a great concern to us that there is such a thing today as “the tabernacle of the tent of testimony”, and “the cloud” covers it. “The cloud” does not cover what is of man; it rests on what the Lord has pitched and not man.
[p. 121] Then we learn another thing of great importance. “When the cloud rose from the tent, then the children of Israel journeyed; and at the place where the cloud stood still, there the children of Israel encamped” (verse 17). That which is of God, and which He sanctions by His presence, is not a stationary thing. It was designed to be carried from one pitching place to another by levitical service, and the time which it remained in each place was determined by the time the cloud remained on it. This has nothing to do with providential guidance in regard to the circumstances of our individual pathway. All the exercises connected with the movements of the tabernacle of testimony are collective exercises. This kind of guidance has to do with collective movements on the part of the people of God. If the cloud moves we have all to move together. It is, of course, important that we should not move in self-will in our individual path, but that we should be dependent on God for every detail in it. He will certainly not fail those who confide in Him as to that. But the movements here are the movements of the tent of testimony, and everyone in the Israel of God has to move with them, or be left behind.
We have to accept it as part of God’s revealed truth that there is such a thing as the divine testimony in this world, and that God orders His people in relation to it. His interest is there, “the cloud” is there; not on tabernacles that men have pitched — there are many of them — but on the tabernacle which the Lord has pitched. There is something which is of God, and “the cloud” is on that. Those who move with it know the blessedness of moving with God, and having His presence with them. If we do not move with the cloud we shall lose the light and power of God’s presence. I do not say that we shall cease to be the subjects of [p. 122] His love and faithful care, but we shall not be moving with Him.
The truth of “the tabernacle of testimony”, like many other parts of the truth, has been obscured for many centuries. It may be doubted whether the saints generally even in the early days of the church’s history entered into the wondrous wealth and spiritual import of the types. They may have been, like many other parts of Scripture, amongst the divine treasures held in reserve for the last days, that the mind of God might be apprehended in its entirety by saints of the assembly before this marvellous period ends. At any rate, it is certain that the truth of the tabernacle system has shone out again in recent times for the illumination of faith in a way that has not been known since the days of the apostles. Many thousands of saints have apprehended that there is such a thing as the tabernacle of testimony, and have realised that “the cloud” covers it.
But then there is another thing. This chapter speaks very definitely of collective movements under divine guidance in relation to the tent of testimony. The cloud remains so long in one place, and then it moves on. This is a feature of great interest and importance in connection with the testimony. It will be found in different positions, and will move according to divine sovereignty from one position to another. God thus intimates that He will, from time to time, give a new exercise to His people; they will have to move on to apprehend things from a different spiritual standpoint, Not that the testimony itself changes, but it has to be viewed in a new setting.
Do you look at the testimony from the same standpoint now as you did ten years ago? If you do, it raises the question whether you have been moving with “the cloud”. People who live on the ministry of [p. 123] the past, and neglect that of the present, are not watching the cloud. It is good to recognise all that has been of God in the past; indeed we see its true value more clearly as we move on with what He is giving and supporting today. The ministry of the present does not discredit the ministry of the past; it develops and enlarges it, and brings out more clearly the mind of the Spirit in it. The spiritual man alone discerns the movement of. “the cloud”. The sons of Aaron the priests blow with the trumpets; they are the first to see the cloud move, and they give the trumpet call to all Israel. The spiritual ministry of the moment, at any time, indicates where the cloud is. That ministry is not merely the exercise of gift in a levitical way; it is the present voice of the Spirit. “He that has an ear, Let him hear what the Spirit says to the assemblies”.
Get alongside anyone who is moving with the cloud, and he would be able to say, Everything is opening up to me in a new and blessed way. I am kept in exercise all the time, but I am realising more and more what a wondrous thing Christianity is. And you might ask, Are you alone in this experience? And he could say, Oh, no; there are thousands of others who share it, who are learning the necessity of moving on, at the cost of much exercise, with the testimony. They are all seeing things in the same new way, and wondering at the blessed movements of the cloud. That is why we get together as often as we can to break bread, to pray, to read the Scriptures, and to converse of the things we are delighting in.
If people do not move with the cloud they soon begin to look with distrust and suspicion at those who do. And sometimes they make themselves quite miserable over what is making others divinely happy. We may depend upon it that the cloud will move [p. 124] whether we do or not. The trumpets will sound, and joy and prosperity in relation to the testimony will depend on hearing them and moving forward.
When the cloud dwelt the children of Israel “kept the charge of Jehovah, and journeyed not” (verse 19). It is important to keep the charge. We must not hurry away from a divine exercise too quickly, or we shall fail to get the good of it confirmed in our souls. If the cloud is “long upon the tabernacle” there is need for time to gain the spiritual benefit of the new outlook. If a “few days”, the exercise can be matured more quickly. Sometimes it is only “from the evening until the morning”, or “a day and a night”, or “two days”, or “a month”, or “many days”. There is nothing stereotyped or mechanical about it; we are kept in daily dependence, and in readiness to move as soon as the cloud rises. “The cloud” directs the movements of a living people. The movements of the testimony are a test to the affections and spiritual energies of the saints, but they are a source of continual freshness and gain to those who move with them.