NUMBERS 4
The numbering of the Levites in chapter 3 is “from a month old”. It takes account of what is there potentially as well as of what is immediately available for service. But in the chapter before us now the numbering is “from thirty years old and upward even unto fifty years old, all that enter into the service, to do the work in the tent of meeting”. The service contemplated requires full maturity and competency; it is too holy and important to be entrusted to babes or novices. Though the Levites might “come to labour in the work of the service of the tent of meeting” from twenty-five years old (Numbers 8:24), they did not serve in carrying the tabernacle and its furniture until thirty years old. They had, if we may so say, to serve a five years’ apprenticeship in relation to holy things before they were qualified to render the service of which chapter 4 speaks. We must not suppose that a desire or readiness to serve on our part will give spiritual competency, This must be divinely given, and it will be normally in keeping with the spiritual maturity of the servant. A babe in Christ might be fresh in his affections, and fervent in spirit, but something more than this is needed for service of a high order spiritually. The more spiritual any service is the more does it require spiritual maturity in the one who renders it.
In the early chapters of Numbers things are set out according to the mind of God, so that we may be exercised to come up to the divine standard in that measure of service which is allotted to us. I hope that we all accept that, as God’s redeemed firstborn ones, we are hallowed to Him for service in relation [p. 33] to His holy things. In the tribe of Levi, as taken instead of all the firstborn of Israel, we see set forth typically the service for which we are hallowed. It is now for us to be concerned about the maturity and competency which will qualify us to take it up in a practical way. “Desire earnestly the greater gifts” would, in principle, show that we should desire to take up the greatest service that is within reach. And we notice here that God puts the most holy service first; it is His way to begin with the best. In God’s system things work from the top down. I do not say that we begin that way, but we have to learn that that is the divine way. It is only one who is a good priest who will make a good Levite, and such a one will also be very good for military service.
We might well covet to be true “sons of Kohath”, for theirs was the most holy service in the wilderness; the moving forward of the testimony depended on its being faithfully carried out. The things which they bore on their shoulders are described in Exodus (see “An Outline of Exodus”); they all spoke typically of Christ in different ways, and when the tabernacle was set up and in function priestly service went on in relation to them. But in the chapter now before us another kind of service is in view, which has place “when the camp setteth forward” (verses 6, 16). In a certain sense the tabernacle is set up for holy service Godward when the saints come together in assembly. But we do not remain together, and the intervals between our comings together provide the opportunity for the carrying service of which this chapter speaks. It represents a service in wilderness conditions, apart from which there will be no setting forward. All that composes the furniture of the sanctuary has to be carried in responsible levitical service. This is a “most holy” matter; it is a divine charge committed in [p. 34] sovereignty to persons who are spiritually competent to bear it. Perhaps few of us feel that we are sufficient for such a service. One much greater spiritually than we are asked the question, “Who is sufficient for these things?” But if we see the service to be essential to the carrying forward of God’s testimony we shall pray much that there may be God-given sufficiency for it. It is in God’s plan that His holy things shall be so carried, and each Kohathite is called upon to put his shoulder to the work, and to bear personally his part of the burden.
But not one of the holy things can be taken up by the Levites until it has been prepared in a priestly way by being covered. We must not gather from this that, in its application to us, the priest is one person and the Levite another. It is intended to teach us that priestly exercise must precede Kohathite service. The priests are seen here as having intelligence as to what is requisite, and as furnished with ability to provide it. This can only be found with persons who habitually “come near to Jehovah” (Exodus 19:22). It is disastrous to attempt to handle holy things apart from spiritual state and priestly exercise. For not even a Kohathite — other than Aaron and his sons — could “see for a moment the holy things, lest they die” (verse 20). The covering of the holy things, which has such prominence in this chapter, is entirely priestly work. It shows that before those things can be carried levitically they need to be accompanied by certain features which, like the coverings of the tabernacle, have a protective character. Such features are not needed in the sanctuary, but they are essential to the suitable carrying of the holy things in a levitical way. The precious things of God, as carried in responsible service here, will suffer injury if they are not accompanied by conditions which are the outcome of priestly [p. 35] exercise. Such conditions are to be inseparable from them during the whole time of levitical carrying.
“The ark of testimony” was the first, and the most important, of the holy things. It speaks of Christ as the One in whom God has made good everything that is at the present time the subject of testimony. God’s will is to prevail in the universe, and in Christ it has prevailed in the fullest possible way. But in view of the ark being carried it had to be covered by “the veil of covering”. Two most precious and wondrous types of Christ were thus brought into conjunction; one acted as a covering for the other. This intimates that while what is to be carried is the full and glorious testimony of God in Christ it must be realised that the manner of its presentation here was in the flesh of a lowly and humbled Christ. In the carrying of the testimony that is the first thing to be borne in mind. It must be carried in consistency with all that marked the flesh of Christ — a lowly Man bearing reproach and going on to the cross.
I believe Paul was a priest who knew how to cover the Ark with the veil. He had in an earthen vessel the treasure of all that was glorious, but in carrying that treasure levitically his great exercise was that the life of Jesus might be manifested in his body. That was the form which the testimony would take in a hostile world. And I take it that the Apostle’s exercise as to this would answer to the badgers’ skin, which is not here, as in other cases, the most outward covering, but is put immediately in contact with the veil. I take it that the protection of the testimony lies in the inward exercises which go along with it. There are holy exercises within, such as we see in Paul in 2 Corinthians 4, and these result in the “cloth wholly of blue” coming into view outwardly. As the Kohathites carry the Ark there is seen moving through [p. 36] the wilderness something which is wholly heavenly in character. As priests they have contemplated the Ark of the testimony, and have known how to cover it suitably, but as Kohathites they carry it as covered, and in such a way that the heavenly comes into view. This service is “most holy”. Would to God that it were more in evidence!
Then “the table of shewbread” has also to be carried. It typifies Christ as sustaining the saints before God according to His pleasure. “The continual bread” represents the saints as identified with Christ, and as having Christ identified with them; that is, they are viewed collectively as those in whom the will of God has taken effect. The vessels of service which were carried on the table also represent the saints as secured for the holy service of God. But it is specially noticeable in this type that the “cloth of blue” is spread on the table before the vessels or the shewbread are placed upon it. All that is sustained on the table is put on a heavenly basis. So that it conveys a spiritual conception which belongs to the present period. Indeed, I believe the carrying service set forth in this chapter is one which specially pertains to saints of the assembly, and that it refers to how a heavenly testimony is carried at the present time. The “continual bread” is an unchanging expression of the divine thought, and in the vessels on the table we see how saints are fitted to take up varied forms of ministry to God for His pleasure. They had reference, in a typical way, to the diversified service of God as it is now carried on in the holy place, all seen to be on a heavenly basis. The saints, as typified by the shewbread and the vessels of service, cannot, therefore, have any place morally in the course of this world. They are reserved for divine pleasure as partakers of heavenly calling.
[p. 37] It is evident that those who serve levitically in relation to such matters will only discredit them if they have not something of heavenly character themselves. I understand the coverings to represent conditions which have to accompany the holy things while they are being carried, and unless these conditions are maintained in the saints there will be no true levitical carrying. The “cloth of blue” — so repeatedly mentioned in this chapter — is of great importance in this connection, and especially at a time when the enemy is doing all that he can to bring the people of God down to the level of “them that dwell upon the earth”. It is obvious that what is heavenly is of small account today in the religious world. A prominent man lately thanked God publicly that the thought of another world had been practically swept out of the churches! We are in the presence of a profession which is ready to give up, publicly and boastfully, what is heavenly as being altogether out of date! But the system which God is maintaining stands in relation to a heavenly Christ, and “such as the heavenly one, such also the heavenly ones”.
Then, further, “they shall spread upon them a cloth of scarlet” (verse 8). It has been said that scarlet represents human glory, but as seen here it is evidently such glory as has divine value. In carrying the holy things features of true glory must appear. The glory of the world, or of man as in the flesh, can have no place in this. It is said of some that “they loved glory from men rather than glory from God” (John 12:43). But such glory as that could never come into association with the “blue”. We see the scarlet without the blue in Revelation 17, and that is apostasy; but with the blue as a basis we can have the scarlet as setting forth a glory which is given of God, and which is spiritual in character. We ought to covet to have [p. 38] distinction from God. Paul speaks of one member of the body being glorified, and all the members rejoicing with it (1 Corinthians 12:26). It is a true distinction to serve amongst the brethren, but such service has to be safeguarded by a practical walk which is in keeping with it. The “scarlet” is not for display before men; it is covered by badgers’ skin, which typifies the watchful vigilance which goes along with practical holiness. There must be jealous care that all movements in the wilderness, and particularly movements in service, shall be in keeping with “the holy things”. The Kohathites are to traverse the wilderness as custodians of all that is most precious. When the saints come together in assembly the spiritual order is seen and in function; but we are not always directly ministering to God as priests; there is another service in carrying “the holy things” through the wilderness in such wise that they sustain no damage or diminution. The tone and character of what takes place “in assembly” depends on how the levitical service has been performed. Any lack of holy care in the carrying service is sure to have its effect when the tabernacle is set up again.
All that the priests see within, and in relation to which they serve, has to be carried through the wilderness under holy protective coverings until the time comes for priestly service in the holy place again. In the case of “the candlestick of the light”, and all the vessels connected with its service, and the golden altar, and the “instruments of service, wherewith they serve in the sanctuary”, the “cloth of blue” is within. It typifies an inward apprehension of the true character of all spiritual light and service. Christianity is a system of heavenly things and heavenly service; it does not contribute to the world, or to men as in the flesh. And whatever holy service engages us within [p. 39] is to have what corresponds with it, and preserves its holy character, in public levitical service. As Kohathites the saints preserve a character in public service which is in keeping with what they do as priests within. “The holy things” are to be protected and supported in the wilderness movements of the saints in such a careful way that when the time comes they can pass from levitical carrying to priestly service without delay. Every exercised saint must admit that the instruction of all this is of the deepest importance and value.
Finally, the altar is prepared for carrying by being cleansed of the ashes, and by a purple cloth being spread thereon. The purple cloth indicates priestly intelligence that glory is secured on a basis of suffering. Peter puts the purple cloth upon the altar when he speaks of the prophets “testifying before of the sufferings which belonged to Christ; and the glories after these” (1 Peter 1:11). The Kohathites carrying the altar indicates that the saints are to preserve in their walk and service here consistency with the suffering character in which they know the Lord Jesus, but they do so in the full consciousness that corresponding glories will follow. All the mind of God in Christ, and as secured in the saints through Christ, is entrusted to levitical care that it may be carried in suffering service through the wilderness until the time comes for it to be manifested in glory. It is the testimony of something which is contrary to all the thoughts of men, and which has been secured through the sufferings of Christ.
All this involves spiritual movement. Let us challenge our hearts as to whether we are available for the furtherance of spiritual movements. Every movement of the testimony would emphasise the instruction of this chapter. It would tend to make more precious [p. 40] everything connected with Christ as the Ark, the Table, the Candlestick, the two altars. It would give increased prominence to divine and heavenly features. It would give an ever-deepening sense of the holiness of every detail that enters into the service of God. The saints, as sons of Kohath, are to be marked by identification with the holy things, not in sanctuary service Godward, but in their responsible service and walk in the wilderness. In such a service faithfulness will be put to the test at every step, but if all are true to the charge it, will directly contribute to sanctuary service when we come together. We shall have “set forth” so as to be found in a new spiritual location. The carrying service has in view this important result, and as it is faithfully carried out freshness will be preserved in the sanctuary service. It will be taken up in a new spiritual setting in which it was never found before. It is not that the holy things change in the slightest degree, but as the saints move spiritually in levitical service in relation to them they arrive from time to time at new standpoints. As a result the priestly service is not exactly where it was at the last setting up of the tabernacle. Spiritual progress has been made through divine leading, and through faithful levitical carrying. What a contrast is this from the fixed and formal character of what is often called “divine service” in the religious world!
The carrying service of the sons of Kohath has to do with “the most holy things”, but it does not include all that has to be carried. The sons of Gershon and the sons of Merari have also their part, which is of essential importance, even though it be of a lower grade than that of the sons of Kohath. Their service has to do with the tabernacle itself rather than with what is enshrined in it. The curtains and hangings, as well as the boards which support them, have reference to “[p. 41] the true tabernacle, which the Lord has pitched and not man”. They typify what is made good in the saints by the grace and working of God so that they constitute a suitable housing for “the holy things”.
In connection with the curtains and hangings which the sons of Gershon had to carry we may remember that “every woman that was wise-hearted spun with her hands, and brought what she had spun ... and all the women whose heart moved them in wisdom spun goats’ hair” (Exodus 35:25,26). So that the curtains have as their basis a work wrought in wisdom by women, and they represent the saints as formed spiritually by subjective exercises. Every feature set forth typically in the different curtains and coverings of the tabernacle has to take form in the saints through intelligent exercise. As we ponder the epistles we may perceive how excellent and diversified those features are. But not one of them comes into evidence apart from the activity of the Spirit of Christ, or apart from the personal and prayerful exercises of those who have that Spirit. And all those features are essential to the true tabernacle; not one could be dispensed with as unimportant. They are all necessary if the tabernacle is to have its proper character as enshrining “the holy things”. They all have their place in relation to the testimony, and, like the holy things, they have to be carried through the wilderness. There is no spiritual exercise or formation that has not to be taken up as a matter of levitical service.
It must be borne in mind that in the type before us the saints are viewed as forming “one tabernacle”; it speaks of what we are as brought into unity by exercises in which all have part. The unity of saints was never intended by God to be a hidden thing. It was to be manifested at all times, and not only when we come together. Our every movement in the wilderness [p. 42] should bring into evidence that we are of that company in whom spiritual exercises are being worked out. Each curtain and hanging carried by the sons of Gershon had been perfected through skilful labour. The Apostle said to the Corinthian assembly, “But this also we pray for, your perfecting”. And to this he added the exhortation, “For the rest, brethren, rejoice; be perfected; be encouraged; be of one mind; be at peace; and the God of love and peace shall be with you” (2 Corinthians 13:9 - 11). This word — perfecting or perfected — is used in Matthew 4:21, Mark 1:19 for mending nets, suggesting their being restored to proper efficiency in every detail. All levitical service has the complete divine idea in view, and the thought of it coming into manifestation in a practical way in the saints. It is a matter to be maintained, so far as grace is given for it, in all our responsible service. If we think of all that the saints are as of the assembly of God, the temple, the body, the anointed vessel of divine pleasure here, what incessant labour of love is called for that all this may be worked out in a practical way! The work of the Lord, as entrusted to His Levites, would always tend to secure this; the complete thought is carried as a burden with a view to it being maintained in a real and responsible way. The saints are to be perfected through service rendered to them, and through spiritual exercises promoted by that service, so that they may walk together in unity as knit together in love. It is evident that this means labour; things have to be carried; and those who serve must be seen to be personally identified with what they carry. The Gershonite service is to carry forward every divine thought set forth in the curtains and coverings and hangings. Those thoughts are to be carried through the wilderness in testimony and manner of life; they are to be the subjects of responsible service in everyday [p. 43] life. It is by such service that what marked the work of God originally is carried on, and not allowed to drop out or be damaged.
The appointed burden of the sons of Merari is to carry the boards, bars, pillars, bases, etc., of the tabernacle. Their service relates to what is necessary for the support of the tabernacle and its coverings. There must be something foundational as the moral support of all that is in the mind of God concerning His saints as “the true tabernacle”. This refers typically to what the saints are as established in grace according to the epistle to the Romans. It is essential to the testimony that this shall be carried forward, and the bearing of it is an arduous part of levitical service. Like all other parts of the carrying service it involves not only the maintenance of things in teaching, but in manner of life. And no Levite will carry fundamental parts of the truth properly unless he recognises that they are to be held in relation to all that is in the mind of God. Every base and board and bar is an integral part of the whole structure. No Levite in carrying would ever forget this; the divine value of each part would lie in the fact that it was essential to the completeness of the whole. This was as true of every peg and cord as it was of the larger parts; nothing was insignificant. The saints are established by God according to Romans that they may be set together in a definite way in relation to all other saints. This comes out very clearly in chapter 12 of Romans and in chapters 12 to 15 we see the practical effect of the truth as it would come out in the conditions of wilderness life. The truth, as made good in the saints, is to be carried through the wilderness in a suitable manner; so that it is not permitted to suffer defilement or damage. There is something analogous to this also in Colossians and Ephesians. Great spiritual realities are set before [p. 44] us, and then, in the latter part of each epistle, those realities are shown to bear on every detail of practical life here. We may be sure of this, that if the service of the Levites is not faithfully carried out the spiritual realities will wane in our souls; we shall not really have part in the forward movements of the testimony; and what professes to be sanctuary service will lose its divine value and freshness.
In this service each one has his appointed burden; “by name ye shall number to them the materials which are their charge to carry” (verse 32). All is under priestly direction, down to the smallest detail (see verses 19,28,33). The priest represents spiritual intelligence and nearness to God, and all levitical service has to be subordinate to what is priestly. Under such direction there will be no clashing of one service with another, no trying to do another’s work, no omission of anything which is essential to the carrying forward of the testimony. It is for each one to carry faithfully what is entrusted to him, and to cooperate with all the others, as realising that the service is one, however many hands may be put to it.
And it is noticeable how ample is the provision for the service! The tabernacle itself was something less than twenty yards in length; its surrounding court measured not more than about sixty yards in length. But eight thousand five hundred and eighty Levites were enrolled to carry the structure in its various parts! It is certain that none of them would be overworked! It is not the Lord’s way to “bind burdens heavy and hard to bear, and lay them on the shoulders of men” (Matthew 23:4). He said rather, “my burden is light”, (Matthew 11:30). We may be sure that if each Levite were faithfully and diligently discharging his appointed service, no one would be pressed above measure or beyond strength. But if one could think [p. 45] of nine-tenths of the tribe abandoning their service, what a burden would be thrown upon the faithful tenth! It is probably something like that today. Indeed, the whole state of things today in that which professes to be for God is the result of the absence of priestly state and exercise, and the consequent disorganisation of all that is levitical. But, as we have said before, we do not get a picture of human failure in Numbers 4, but of an order of service which is altogether according to the mind of God.