NUMBERS 1
The time when Jehovah spoke to Moses about taking “the sum of the whole assembly” is to be noted as indicating the connection in which God would take account of His people for military service. The tabernacle was set up on the first day of the first month of the second year (Exodus 40:17). The speaking of Jehovah in Leviticus appears to follow immediately on this (Leviticus 1:1). Then Numbers begins with His speaking to Moses “in the tent of meeting, on the first of the second month, in the second year after their departure from the land of Egypt” (verse 1). So that this book assumes that those who take it up are in the light of the teaching of Exodus and Leviticus. It has reference to a people with the knowledge of redemption, and of the covenant, and who are now identified with “the tabernacle of testimony”. These are the three great subjects of the book of Exodus. This book also views the people of God as having divine light with regard to approaching God, and as knowing something of the exercises, and also the appreciation of Christ, which have place in that connection, and which are brought out typically in the book of Leviticus. All this is morally antecedent to being taken account of in a militant way as set for the defence of the testimony, or as engaged in levitical service in relation to it, which are the subjects of [p. 2] Numbers 1 - Numbers 10:28. It will be observed that there is hardly any reference to the testimony in Leviticus, though it is mentioned in chapter 16:13 and in chapter 24:3 in connection with the mercy seat and the veil, but it is prominent in Numbers. The testimony has its place in the assembly viewed as in the wilderness.
It is to be noted that only males were numbered, and “from twenty years and upward, all that go forth to military service in Israel” (verses 2,3). This reckoning is “the sum” of those who are strong and can quit themselves like men in spiritual warfare; no account is taken of either women or children. “The whole assembly” is viewed here as composed of those who are full-grown in Christ, and marked by spiritual vigour. The hallowed firstborn males of the children of Israel were numbered from a month old and upward, as also were the males of the Levites, showing that when it is a question of being hallowed through redemption, or of being called to holy service, God takes account of persons from the earliest stage of His work in them. But for military service in relation to His testimony He will only have those numbered who are competent to take it up by reason of being full-grown. So that something more than being a believer, or a redeemed one, is required to give one a place in this numbering. One has, indeed, to declare his pedigree to the satisfaction of Moses and Aaron, and also to the satisfaction of the princes, “the heads of the thousands of Israel”, but in addition to this it must be evident that he is “twenty years old”, and able to bear arms. This is not a numbering of the redeemed, or of believers as such, but of those who are competent to take up military service such as might be called for on the part of those who surround and accompany “the tabernacle of testimony”.
[p. 3] The last chapter of Leviticus shows that, “from twenty years old even unto sixty years old”, is the period of full value. Before that period is reached, or after it has passed, valuation is much lower. What is immature, or declining in strength, has not full value with God. We may gather from this that carnal persons, being but babes in Christ (1 Corinthians 3:1 - 3), or those who go back into the babe condition, as some of the Hebrew believers did (Hebrews 5:11 - 14), or as the Galatians did (Galatians 4:9), would not be taken account of in such a “sum of the whole assembly” as is contemplated in Numbers 1. The assembly is viewed here in its competency for military service, and none are numbered in this connection but those who are full grown in Christ, and who can quit themselves like men (1 Corinthians 16:13). Romans calls upon the saints to “put on the armour of light”, so that they are seen in that epistle as of military age; they art: able to “overcome evil with good”. It is only such as are characterised by the presence in them of the Spirit of God who are competent for military service. A carnal person may be a believer, and may have the Spirit, but he is not characterised for testimony by the Spirit. It is very pertinent to ask, Are we children, or are we really MEN? Paul said, “When I was a child, I spoke as a child, I felt as a child, I reasoned as a child; when I became a man, I bad done with what belonged to the child”. Is that really true of us in a spiritual sense? If not, we are not such as would be numbered by Moses and Aaron and the princes.
Ceasing from warfare is not contemplated in this chapter, nor such decline as would unfit us for it. It is one of the perfections of Scripture that it should be said here repeatedly “from twenty years old and upward” without any mention of an age when exemption would be granted. In relation to “the wars of the Lord” there is no retiring age; we are to be soldiers to the end. Caleb said, “And now behold, I am this day eighty-five years old. I am still this day strong, as in the day that Moses sent me; as my strength was then, even so is my strength now, for war, both to go out and to come in” (Joshua 24:10,11). It is not contemplated that we shall become incapacitated for military service.
The importance attached to the numbering in the mind of God may be gathered from the fact that it was not entrusted to any but Moses and Aaron and the twelve princes of the tribes. It was not a mere counting of heads, but, in type, a spiritual discrimination. Moses representing Christ as Lord, sets forth the rights and authority of God; Aaron typifies Christ as exercising priestly discernment; and the princes represent responsible oversight and leadership in the assembly. It is a high tribunal before which to appear, but it is necessary to stand there in order to be numbered. This is something entirely different from any other census that ever was taken; it indicates how God would have His people numbered according to what they are spiritually as Jehovah’s host in the wilderness. It is not here a question of names being written in heaven, but of being taken account of as men competent for spiritual warfare down here. God loves to take definite account of His people, and if we love Him as in the bond of the covenant we shall love to be taken account of by Him.
For that we must be able to stand before Moses; we must be prepared to be tested by the commandments of the Lord (see 1 Corinthians 14:37). The principle of subjection to the Lord’s authority is a primary qualification, as it will also be the principle by which all who profess to serve Him will ultimately be judged. “Many shall say to me in that day, Lord, Lord, have [p. 5] we not prophesied through thy name, and through thy name cast out demons, and through thy name done many works of power? And then will I avow unto them, I never knew you. Depart from me, workers of lawlessness” (Matthew 7:22,23). The Lord will not call in question that they have done much in His Name, but He will repudiate them as workers of lawlessness — persons who have been pleasing themselves, and doing their own will all the time. Such persons have never really stood before our Moses to be numbered, and they will ultimately be disowned by Him altogether. If we do not recognise the Lord’s authority, if we are not in personal subjection to Him, we cannot be numbered as of Jehovah’s host.
Then Aaron represents priestly discernment such as we see exercised by the Lord in Revelation 2, Revelation 3. He takes account of the assemblies in their actual moral state, and in each case He singles out the overcomer for approval and distinction. Only such as have military prowess are taken account of in Numbers 1, and the overcomers alone are seen as having this character under the priestly judgment of the Son of man in Revelation 2, Revelation 3. To be numbered in relation to the testimony under the all discerning eye of Christ as the true Lawgiver and Priest is not a distinction that can be secured without qualifications.
Then “the princes of the tribes of their father, the heads of the thousands of Israel” having their part in the numbering indicates that the spiritual judgment of the brethren, represented by those who take the lead amongst them, has a place which must not be ignored. None are numbered for identification with the testimony save those who establish their claim in presence of those who have exercise and responsibility in relation to it. There is still that which answers to “the tabernacle of testimony”, and it is the only [p. 6] divine rallying centre for the people of God. Our position and movements in the wilderness must all be in relation to it, and according to divine order there are those who have an assigned place answering to that of the twelve men mentioned here as heads of their fathers’ houses. Such have to be satisfied before anyone can be numbered according to God. Moses and Aaron — representing the divine side — do not number without the princes, who represent those who take a lead on the people’s side.
We cannot be taken account of in relation to the testimony without the recognition of the brethren. If we are truly in subjection to the Lord, and our state will bear His priestly scrutiny, we shall not, shrink from submitting ourselves to the judgment of those who carry responsibility amongst His people; it is essential to fellowship that we should do so. It is our privilege to stand together by the testimony of our Lord, not only as recognised by Him, but also by those who are faithful to Him. It is according to divine principles that one wishing to be identified with the testimony of our Lord should be commended to the saints by responsible brethren who have their confidence. The true character of Christian fellowship as it is available in a day of ruin according to 2 Timothy is not simply that of baptised persons, professed believers, or even true believers, but of those who are identified in heart with the testimony of our Lord. It is, indeed, a privilege to be recognised by the Lord, and also by the brethren, as having that character; and to be taken account of by name as each numbered person was (verses 2,3).
Babes in Christ have their place in the assembly, but they are to be numbered in view of growth so that they may, as come to maturity, form part of the fighting strength of the assembly. 2 Timothy goes on [p. 7] the ground that God has not given us a spirit of cowardice, but of power, and of love, and of wise discretion. Paul there says, “Be not therefore ashamed of the testimony of our Lord, nor of me his prisoner; but suffer evil along with the glad tidings, according to the power of God”. He tells Timothy to take his share in suffering as a good soldier of Jesus Christ; and reminds him that a soldier does not entangle himself with the affairs of life. As to himself he could say, “I have combated the good combat”. The defence of the testimony is not a matter for babes or weaklings but for men, for good soldiers; and the youngest believer who breaks bread should have before him that he is called to be identified with the testimony of the Lord, that he is linked with something quite different from anything that is in the religious world around, and that he is growing up to be a man and a. soldier of Jesus Christ.
The earnest longing of the youngest believer should be to be recognised by the he Lord, and by the brethren, as having come to maturity in Christ, and as fully identified with the testimony of our Lord. A babe in Christ who walks in the Spirit will soon be a young man; he will be “twenty years old”, in a comparatively short time. We may see an example of this in the assembly of the Thessalonians who were but a short time converted; and yet were addressed as soldiers who could put on breastplate and helmet. God does not expect babes to fight; and He graciously considers for them as we see in Exodus 13:17, but when His people had eaten flesh and manna, and drunk of the water from the smitten rock, ability for conflict was developed, so that Moses could say to Joshua, “Choose us men, and go out, fight with Amalek”. And as having entered into the covenant, and having the tabernacle in their midst, “the sum of the whole assembly” could be [p. 8] taken as going forth to military service. They are viewed now, typically, as full grown in Christ.
In order to be numbered, it was necessary that they should declare their pedigree (verse 18). They must all prove that they are of Israel. It would not suffice to prove kinship with Abraham; the sons of Lot could do that. Nor would direct descent from Abraham give one a place, otherwise the sons of Ishmael and of Keturah could come in. To be able even to prove descent from Isaac would be unavailing; an Edomite could do that. One must be able to declare his pedigree as of the children of Israel. There is much instruction in this; there are man?, today who say they are believers, and they may be truly so, but are they on the line of refusing the flesh and what is natural, and recognising only what belongs to the risen Man? Paul said to Timothy, “Remember Jesus Christ raised from among the dead, of the seed of David, according to my glad tidings, in which I suffer even unto bonds as an evildoer” (2 Timothy 2:8,9). Lot was kindred with Abraham, he was a believer, but he was not a separate man; he felt the state of things in Sodom, but he did not separate from it. 2 Timothy calls urgently for separation from iniquity and from vessels to dishonour. A people mixed with the world cannot be in identification with the testimony of our Lord. Then the sons of Ishmael were descended from Abraham; they represent those who look to the flesh as capable of being cultivated under law, or under Christian influence. Paul would tell the Galatians that in going back to law and circumcision they were really taking the place of being descended from Ishmael, but they could not be numbered as having such a genealogy. The sons of Keturah were also of Abraham’s house; I take it that they represent believers who give place to the natural — the mind of man and natural ability, such as we see [p. 9] they were in danger of at Colosse. Then the sons of Esau represent those who mind earthly things, and despise the birthright; the Philippians were warned against such. To have a pure genealogy in a spiritual sense we must be of the line of Isaac and Israel. That is, we see that everything for God is secured in Christ as the risen and heavenly Man, and on our side by God working in sovereignty according to His own purpose and grace given to us in Christ Jesus before the ages of time. “The elect ... obtain salvation which is in Christ Jesus with eternal glory”. Israel represents the princely character of those who have learned under discipline their own weakness, but who in dependence prove the power of God. A pedigree that entitles us to be numbered for military service in relation to the testimony must make manifest that we are on the line of Christ as risen, and that we recognise nothing in man but what is the product of the working of God — the outcome of His electing love.
The fellowship of the apostles in which believers persevered at the beginning (Acts 2:42), was clearly a militant fellowship; it was a community of interests to which everything in the world was adverse, as we may learn from Acts 4:23 - 30. It is no light thing to take up a position which is so contrary to all human thoughts that every influence in the world and in the religious profession will be opposed to it. It calls for “military service”; such was, assuredly, the fellowship of Acts 2 and 4. Nor is Christian fellowship less so today on the part of all who take it up. The priests and Levites encamped in an inner circle around “the tabernacle of testimony” in connection with which they served, but the children of Israel who were numbered for military service encamped in an outer circle to defend the tabernacle and those who served it. The public position of saints today is one of military [p. 10] service; we are called to be overcomers; every influence contrary to the truth and testimony of God is to be resisted; not merely protested against and then surrendered to, but resisted to the point of entire separation from it, whatever may be the reproach incurred. This is the outer circle of defence, answering to the tribes as encamped “round about the tent of meeting” (Numbers 2:2). If this defensive position is not maintained with an unbroken front the inner circle of what is levitical and priestly will lie open to attack, and “the charge of the tabernacle of testimony” will be sure to fail, and then what is properly the service of the holy priesthood will be deficient or altogether lacking.
The scripture before us draws a very distinct line between those of the tribes numbered for military service, and the tribe of the Levites as reserved for the direct service of “the tabernacle of testimony” (see verses 44 - 54). There is much instruction in this. We are called to take part in both services, but if we are not vigorous in the first we shall be disqualified for the second. If we are not right in the outer or militant circle we shall not be right in the inner and more spiritual circle of the tabernacle.
We thus have at the end of chapter 1 a very noticeable exception from the general numbering. The tribe of Levi was not to be numbered, nor the sum of them taken from among the children of Israel (verses 47 - 49). They were not called to go forth to military service, but were appointed “over the tabernacle of testimony, and over all the vessels thereof, and over all things that belong to it” (verse 50). Their service was not the defence of the testimony in a military way, but keeping the charge of it in holy service so that all might be carried on in suitability to God. Theirs was a vigilant care that everything in the service of the tabernacle of testimony should be maintained for God’s pleasure.
[p. 11] Their service was thus more distinctly Godward, and it was that death and wrath might not come upon the assembly. This is not a question of meeting assaults of the enemy from without, but of serving in holy things — so that everything in the service shall be agreeable to Him who is served in it, and who is infinitely holy. The children of Israel in general were to encamp “round about the tent of meeting, afar off” (chapter 2:2), but the Levites were to encamp in an inner circle between the tabernacle and the tribes who encircled it “afar off”.
All saints are called to the defence of the testimony against hostile attacks to which it may be exposed in an evil world, but they are also called to maintain the testimony as in relation to the holy pleasure of God, and in doing so they render levitical service. It is not that any saints are precluded from being Levites; they may all be wholly for God, and separated to His service in relation to “the tabernacle of testimony”, but, viewed as Levites, they are in a nearer and holier place and service than when they are viewed as the children of Israel generally, and numbered for military service. God calls our attention to the marked difference between the two positions by so definitely distinguishing the Levites from the twelve tribes. We are all called to be warriors in the Lord’s host, and to stand against infidelity and evil teachings of all kinds, but this is not such a profound and heart-searching exercise, nor does it call for such intense separation or holiness, as seeking to carry out all the service connected with the testimony in such a way that it shall be entirely according to His mind and for His pleasure. It was part of the Levites’ work to minister to the assembly, but in Numbers they are chiefly seen, not as ministering to men, but as cleansed and separated to be a wave-offering to Jehovah, to be wholly His [p. 12] and for His service. The direct service of the tabernacle was entrusted to their responsibility, and this in particular relation to its being “the tabernacle of testimony”.
There is a wondrous and holy system of things which has been inaugurated, and which has to be maintained for God in the midst of adverse conditions here. The things in which God’s glory and pleasure appear, and in relation to which His holy service is to be carried on, are known as matters of testimony. If they were in public display in power, everything that is contrary to them would have to give place to them, but as being introduced as matters of testimony they are a witness on God’s part to what is approved of Him in the face of everything that is in the world. Levitical service, as seen in this book, is connected with this divine testimony. It has to be maintained in its true and holy character as corresponding exactly with God’s mind, and this is a very hallowed service. “All the vessels thereof” and “all things that belong to it” have to be borne and served, and the charge thereof kept, so that in every detail things are just as God would have them to be. It is not a question of serving men, but of serving God in relation to His own testimony, so that nothing may be falsified or lowered in character, but all maintained in its true and divine perfection. Human or natural influences could have no place in such a service. Hence we read, “the stranger that cometh near shall be put to death” (verse 51). The danger of “wrath” is clearly intimated (verse 53), showing the necessity for an intense degree of separation and of moral purity such as attached typically to the Levites according to chapter 8; but we shall come to the service of the Levites later in the book.