NUMBERS 7
The circumstances recorded in this chapter have a peculiar interest, for they bring out! a remarkable appreciation, on the part of “the princes of the tribes”, of the holy anointed system which had been set up in their midst. The offerings spoken of in this chapter [p. 78] were purely voluntary and spontaneous; without any commandment the “princes” gave a spiritual lead to the tribes which was appropriate and pleasing to God.
In regard to the construction of the tabernacle every detail was to be “as Jehovah commanded Moses”. All was set up after a heavenly pattern, and anointed by Moses; it was all exactly as God intended it to be. But in the offering of the princes we see another side. The people, as represented by their tribal “heads”, came forward to offer; they contributed what was suitable to further the service of the tabernacle, both in regard to its wilderness movements and its altar service Godward.
This chapter shows, as it seems to me, what God would have to mark His saint in every locality. For the twelve princes represented all the tribes; they typify a spiritual lead given in every part of the Israel of God. Some of the tribes were much larger, numerically, than others; they varied from 74,000 in Judah down to 32,000 in Manasseh, but the same lead was given by every one of the princes. God has been pleased to set His testimony in different localities, but, while the assemblies may be small or relatively large, the same character of spiritual leading is to have place universally. We should be concerned that in every local assembly there shall be an element of spiritual leading which is in correspondence with the divine system.
The principle of leadership has a great place in divine order; God would always provide those who are able to give a spiritual lead to His people. But it is important for us all to see that we follow a spiritual lead, for Christendom is full of Korahs, Dathans, and Abirams — princes and men of renown — who would lead us in a wrong direction. But such leaders as we see in chapter 7 can be safely followed, and we can gladly and thankfully recognise that God has raised [p. 79] up and set amongst His people those who give a spiritual lead. It is our privilege and happiness to follow such a lead.
Two great features of spiritual leading are seen here. The first is a beautiful spirit of co-operation in the work of the Lord, and the second is that the altar is dedicated by receiving what it was intended to receive. These are two things which God would have to be secured in every locality where His people are found, whether the “tribe” is small or large.
The tabernacle as a whole, and the altar in particular, are seen here as set up and anointed and hallowed by Moses. The true tabernacle, we are told, was pitched by the Lord, and not man (Hebrews 8:2); it is not of the world; it is entirely apart from human imperfection. In the system set up by the Lord, and anointed, every detail has divine character, and can only be maintained as under the anointing of the Spirit. It was never in the mind of God that the great realities which He has set up should be preserved in any other way than in the power of the anointing. They were so set up at Pentecost, and so they still remain where-ever they are truly known. There is a remarkable expression in Malachi 2:15, “the remnant of the Spirit was his”, attaching a remnant thought even to the Spirit, and suggesting that the Spirit remains true to what He began with. We have often been reminded that a “remnant” in Scripture does not mean a fag-end, but something which retains its original character in the midst of departure. There is that which remains still as anointed, something which is not of flesh or of man, but which expresses divine thoughts. It is not merely a little better than what is found in the Christian profession generally, but, something which is of God, and carries the anointing of His Spirit, and thus has a hallowed character. Now [p. 80] that is to be our chief interest in every locality where the Lord has set us. The tabernacle having been set up it is of great importance that a spiritual lead shall be given to all the tribes which encamp round it, that is, to all the local assemblies. A tribe without a “prince” is not contemplated; a local assembly without the element of spiritual lead would not answer at all to the mind of God.
The “princes” who offered were men who realised the wonderful character of what had been set up in the tabernacle. As having an appreciation of it they could, without any specific instructions, act in relation to it; they could offer what was suitable. The spring of spontaneity in response to God lies in the fact that something is brought in which by its greatness and preciousness commands the heart. It was something having come in from God of surpassing excellence which called forth the choice offerings of the magi (Matthew 2:11), the ministry of the women (Luke 8:3), the anointings (Luke 7; John 12), the praises of the children in the temple (Matthew 21:15), the offerings laid at the feet of the apostles (Acts 4:35,37). All were spontaneous, and all flowed from hearts which were commanded by something most precious.
The tabernacle having been set up, and anointed, and hallowed, immediately the “princes” came forward with an offering of “waggons”. They desired to have some part in furthering the service set forth in chapters 3,4. They seem to have taken to heart that it would be a privilege to facilitate the work as much as possible. I am sure that the Lord would encourage such an exercise in every local assembly of His saints. The testimony is exceedingly precious, and it is moving through a scene where difficulties abound. Its service is not irksome to those who render it, for it is a labour of love, but it is “toil” (1 Corinthians 15:58).
[p. 81] Think of the labours of Paul! What could be more diligent and laborious than his continual care for the testimony of God? The work of the Lord is a serious matter; it calls for diligent zealousness and fervency of spirit. And the privilege is granted to all saints to do something to facilitate that holy work.
The “princes” had also caught the idea of covering, which is prominent in chapter 4, for they brought “covered waggons”. The things carried were not to be exposed; they were to be protected from the surrounding influences of the wilderness. The things connected with the testimony of the Lord are not for public display. The word “mystery” is very characteristic of the present period; it means that divine things are only known to those who are initiated; they are never to be regarded as things which can be brought within the range of the natural man. They are holy things, and they are to be preserved inviolate while they are being carried through a scene which is everywhere marked by what is unholy, and defiling.
The whole design of the tabernacle showed that it was not intended to be a fixed structure; everything about it had movement in view. Men have done their best to give Christianity a fixed form; we see material buildings intended to stand for centuries, and creeds and formularies which can be accepted and adhered to without any living exercise, and in which no spiritual movement is possible. But God’s intention was that His testimony should ever be accompanied by exercise and movement. It was to traverse the wilderness under divine direction, in constant dependence, and with the Levites ever ready to take up their carrying service. Such is the divine thought; we are to be always abounding in the work of the Lord. The “princes” had movement in their minds. They had no idea of settling down in the wilderness, so they offered “waggons”; their thought was that the work should be facilitated, and in no wise hindered.
“Waggons” are accessory; they were not provided for in the original ordering, but were suggested by thoughtful love. There is room in the divine economy for every suggestion of love; whatever love prompts will fit into the divine plan. So Jehovah says, “Take it of them”. It is encouraging to see this. If at personal cost we can further the work of the Lord without in any way compromising divine order, we may be sure that it will be acceptable to God that we should do so. I take it that a “waggon” might represent something that we could not precisely give chapter and verse for, but love suggests it; it facilitates the work of the Lord, and God accepts it. In the service of the testimony there is room for the suggestiveness of love. Christianity is not a cut and dried system; it is a spiritual system, and leadership comes out in the ability to suggest in love what is suitable to be associated with it.
The “waggons” seem to represent what is not exactly spiritual in itself, but which furthers the work of the Lord. We have the privilege of seeing that the work does not bear heavily on those who are engaged in it; there are many ways in which we can give practical help. Mark was serviceable to Paul for ministry; Tertius wrote a long epistle to saints at Rome at his dictation; Phoebe helped him in some way not known to us; Gaius and Philemon entertained him; saints in Philippi sent him needful things; Onesiphorus often refreshed him; in all these services we may see what would answer to the “waggons” of Numbers 7. Such help as this, if administered under priestly direction-”under the hand of Ithamar the son of Aaron the priest”-would be apportioned “to each according to his service” (verses 5,7,8). The kind of work in [p. 83] which each is engaged would be considered. Some services are more in need of accessory help than others. For example, some undertake long journeys, others make the distribution of books and tracts a great part of their service, while others again are in circumstances where temporal needs come much before them, and have to be met, if possible, that some practical expression of grace may go along with, and adorn, the ministry of grace. Help such as the “waggons” typify is not to be allotted indiscriminately, but with due regard to the service of each. No true Levite would desire to have more help of this kind than he actually needed, or could profitably use in the work of the Lord.
But “waggons” have no part in that spiritual ministry which is called “the service of the sanctuary”, and which is allotted to the sons of Kohath (verse 9). This is a service in which nothing can have place but spiritual power. “Waggons” add nothing to the Kohathites; they bear “upon the shoulder”; no accessory help enters into this. The varied helps which Paul received from one and another in a material way added nothing to his Kohathite service. That was a matter for which he was a chosen vessel, and which was carried out in the grace and spiritual power for it which he had directly from the Lord. The saints might, indeed, help in this by prayer, but this is sanctuary support given to sanctuary service; it is in itself Kohathite service of a high and priestly order. It belongs to an altogether different range of things from the kind of help which is typified by “waggons”. It is important that we should distinguish between what has “sanctuary” character, and which is sustained purely by spiritual means and power, indicated by bearing “upon the shoulder”, and those accessory helps to the work of the Lord which are in view in the “waggons”. There are holy ministries which are [p. 84] borne only in personal spiritual power. For example, the writing of the Gospels, and the ministry of the apostles, was Kohathite service of a very high order; “waggons” could have no part there. But the copying and circulating by others of what the apostles ministered would greatly further the movements of the testimony, and such a service as this might correspond with the offering of “waggons”.
“The service of the sanctuary” is not facilitated by “waggons”; it depends on the personal spiritual power of those who render it, and on the spiritual service of prayer by the saints as the holy priesthood. When Paul said to Timothy, “fill up the full measure of thy ministry”, and would have Archippus to “Take heed to the ministry which thou hast received in the Lord, to the end that thou fulfil it”, I think he had before him a service which was to be carried on purely in spiritual power. But Paul said to the Corinthians, “Now if Timotheus come, see that he may be with you without fear; for he works the work of the Lord, even as I. Let not therefore any one despise him; but set him forward in peace, that he may come to me; for I expect him with the brethren” (1 Corinthians 16:10,11). In this he is giving the Corinthians the opportunity to provide “waggons”; that is, to do what they could to facilitate Timothy’s service and movements. All can have part in this.
Such an offering as the princes brought has its fitting place and value, but it does not extend to Kohathite service, the holy things of the sanctuary had still to be borne on the shoulders of the Kohathites. To put the holy things in a waggon would have been a breach of divine order which would have incurred God’s displeasure, as David found to his cost (1 Chronicles 13:7 - 10; 1 Chronicles 15:2,13). It is important to notice this; if any supposed offering of love set aside divine order, or practically [p. 85] became a substitute for spiritual power in ministry, we should know that it was altogether out of place. But “waggons” could, without any breach of divine order, be useful in relation to matters accessory to the service which are in themselves of a lower grade than the ministry of the sons of Kohath. The actual use of the waggons was according to the service required; it was allotted by Moses and was under the hand of Ithamar, all being assigned in wisdom.
While recognising the secondary place which “waggons” have in relation to the testimony we do well to note the beautiful evidence of co-operation which they afford. Two princes joined in the offering of each waggon, and each contributed an ox: Every part of the levitical service seems designed to emphasise the importance of practical co-operation in the work of the Lord, and this principle is also illustrated in a marked way in the offering of the princes. Co-operation is not quite the same thing as fellowship, though, of course, it must be in the light and bond of the fellowship. Partners in a business are in a fellowship determined by the terms of their partnership, but if they do not co-operate their business will most likely come to grief. We might say that as Israelites we are in the fellowship, but as Levites we have to learn to co-operate. Paul refers to “every one joined in the work and labouring” (1 Corinthians 16:16). This is the thought of co-operation; it signifies practical agreement and working together with a common end in view. Paul said of Timothy, “he works the work of the Lord, even as I” (1 Corinthians 16:10); “as a child a father, he has served with me in the work of the glad tidings” (Philippians 2:22). He calls Epaphroditus his “fellow-work-man”, and speaks of others as “fellow-labourers”. This co-operation is what the Lord intends to mark every local assembly of His people. That we are not [p. 86] only walking together according to the truth of the fellowship, but we are actively co-operating to further in every possible way the work of the Lord. What we see in the “princes” is a perfect blending not only of interest but of action-a true and practical working together.
This is what is needed if the work of the Lord is to be furthered. It is indicated by the Lord sending out His disciples two and two. We see how Paul delighted to join Timothy and others with him in labour. An apprehension of the anointed system would bring about a holy blending of interest. The Lord had this in view when He said, “if two of you shall agree on the earth concerning any matter, whatsoever it may be that they shall ask, it shall come to them from my Father who is in the heavens” (Matthew 18:19). Each prince brings an ox — a full measure of spiritual energy and steady purposeful labour — but it is brought to pull in a yoke with another in a perfect uniting of labour. This is how “princes” offer. Many a one has energy, but is not sufficiently devoted to the anointed system to blend with others in furthering it. Paul was ready to blend with the twelve, and they were ready to blend with him, but Diotrephes could neither blend with John nor with other labourers. We might say, to speak according to the type before us, that one prince cannot supply a waggon; it needs two as a matter of divine adequacy. A real furthering of the Lord’s work depends on the blending of interest and labour. There is not only mutual help in being yoke-fellows, but there is in it a wholesome check upon the tendency to become too individual in service. The “princes” evidently had no wish to individualise themselves; they thought it advantageous to co-operate. How important it is locally that those who work the work of the Lord should co-operate-that it should be manifest that there is a true pulling together! It may [p. 87] involve what seems to be a certain restraint, but this will be found to be wholesome and even beneficial when it is accepted as the will of the Lord. It is evident that the principles embodied in the offering of “waggons” were such as pleased God. “Take it of them”, He says to Moses. He loved to appropriate into His service such an offering.
The true tabernacle has been pitched and anointed; now it is left to us to offer. The first exercise of true leaders in every locality would be that movements of spiritual progress should be furthered — that Levites should not be impeded but helped. Such an exercise tends to the liberation of levitical service. “Waggons” are not the service; they do not exactly form part of the spiritual system, but they become accessory to it. They were constant evidence that the Levites’ work was in the hearts of all Israel, and that all were concerned that it should be carried on as easily as possible. The Corinthians had a very degraded idea of the work of the Lord; they took it up as something to give prominence to themselves, and some amongst them thought Paul was on, the same line, and that they could exalt themselves by disparaging him. But he says, “Let a man so account of us as servants of Christ, and stewards of the mysteries of God” (1 Corinthians 4:1). He would have them to connect the service with Christ and with God; nothing was of any account in their servants but their faithfulness to the holy trust committed to them.
If the saints generally have high regard for the work of the Lord it tends to elevate the standard of all service, and to give it spiritual dignity. Those who labour should realise that the eyes of all Israel are on them, and that all regard the service as deeply important and holy; it is indeed rendered on behalf of all Israel (see chapter 8:9 - 11). This would make [p. 88] every Levite feel the need of maintaining purity and wave-offering character as being hallowed to God for His holy service.
The work of the Lord is being carried on amongst us, the ministry of Christ. It secures the bringing in of new material, and also the development and increase of what is there. Now are we set to facilitate that holy work? Every local company should follow the spiritual lead of the “princes”, each contributing something that would answer to “waggons”. Zephaniah says, “that they may all call upon the name of Jehovah, to serve him with one shoulder” (Zephaniah 3:9, margin). That is a word to note: all putting their strength into one collective shoulder so that the work of the Lord is energetically promoted. It is not to be a casual matter with any of us. Little things may either help or hinder the work of the Lord. Let us see that we do not add to the burden, but that we do all possible to make it go easily and smoothly.
Then “the dedication-gift of the altar” is most important; the account of it fills no less than seventy-nine verses. The Spirit of God had pleasure in detailing what each prince offered on each of the twelve days. There was precisely the same kind of lead given on each day; every tribe had a prince who brought what was equal to what the other eleven princes brought. The divine thought being that in every local assembly the spontaneous response should come up to the same measure, so that there might be in each an offering worthy of the anointed altar. There was not only unity in offering, but uniformity, and this is spiritually important. The saints are all to “say the same thing” in teaching (1 Corinthians 1:10); the customs of the assemblies are to be uniform (1 Corinthians 11:16); and we learn here that as regards approach and offering at the altar it is pleasurable to God that three should be uniformity amongst all His people.
[p. 89] The altar has been anointed and hallowed; there is nothing to be added on that side; it was Moses’ part to do that. A place and way of approach to God has been provided through Christ, and on the ground of His death, and by the Spirit, which is wholly apart from everything that is of the flesh. It depends on what has been brought in by Christ as Mediator; the whole of its service is sustained by Him as Priest; but then there comes in also the active and holy exercises of the brethren. The altar does not actually come into use until we dedicate it. Many believers have never presented “the dedication-gift of the altar”; that is our side. In the type before us there was a lead given by the princes to every tribe of Israel that was according to the divine thought. There were days of holy offering in which the service was in keeping with the altar. Such is the character of spiritual leading which “princes” give in every local assembly, all are governed by the thought of the service due to such an altar, and to Him whose altar it is.
This is a unique offering, and therefore of special interest, and it is noticeable that the first things offered were silver and gold vessels. The first thought suggested to us in relation to the dedication of the altar is that of suitable vessels, involving spiritual value and weight. The weight of the vessels is given, not their size. God’s balances are always in action to weigh us. One who does not say much may be a weighty vessel; a man of many words may be really a light vessel. And it is also evident that the material of which silver and gold vessels are made has been subjected to a refining process. It is only as the dross is taken from the silver that there “cometh forth a vessel for the refiner” (Proverbs 25:4). The silver vessels represent saints viewed as redeemed to God, and therefore having divine value. What we are naturally does not enter [p. 90] into this; we are not vessels for the service of God on the footing of the flesh, or nature, but as being in the value of the death of Christ. As redeemed ones the preciousness of Christ attaches to us (1 Peter 2:7); we are “priests to his God and Father” (Revelation 1:6); “we have been sanctified by the offering of the body of Jesus Christ once for all” (Hebrews 10:10).
But there could be no “silver dish” or “silver bowl” apart from refining to bring about purity in its substance, and also a fashioning process by which the vessel is formed to the pleasure of the refiner. So in the epistle to the Hebrews we see that the saints, sanctified and perfected for ever by the offering of Christ, come under divine chastening with a view to their being partakers of God’s holiness. The saints, on their part, are to pursue holiness, and purify themselves from every pollution of flesh and spirit. Indeed Scripture is full of holy admonitions and exhortations which, as taken up in exercise and by the Spirit, would cause that the dross would be taken from the silver. The Lord baptising by fire brings refining power into the souls of His people, and its effect is to eliminate in a practical way all that has the nature of dross.
We learn from 2 Timothy 2:20 that those who have the character of “gold and silver” vessels are responsible to maintain purity in their associations. This is essential in view of any kind of holy service. A mixed condition of things, such as is found in “a great house” where vessels to honour are found along with vessels to dishonour is not agreeable to the Lord. Therefore everyone who names the Name of the Lord is called upon to withdraw from iniquity, and to purify himself from vessels to dishonour in separating himself from them. There are vessels to honour in the Christian profession, men who love the Lord and seek to honour Him, but alas! they are to be found sometimes [p. 91] in association with those who are really vessels to dishonour. To remain in such an association is really to imperil their own title to be regarded as vessels to honour, for it is of the one who has purified himself in separating from vessels to dishonour that it is said, “he shall be a vessel to honour, sanctified, serviceable to the Master, prepared for every good work”.
It is intimated in Numbers 7:13 that there are vessels of different form and weight. The “silver dish” has not the same form as the “silver bowl”, and the weight of the two differs considerably. This appears to suggest a divine apportionment in sovereignty, for I think that divine grace and faithfulness would be set forth in silver rather than different measures of human faithfulness. Every holy vessel has a capacity and form which is divinely assigned; and one of our most important exercises is to come up to our divinely allotted measure. We cannot go beyond it, but there is a real danger that we may not come up to it in practical suitability for holy service. Each has an assigned place in the dispensation of God which is in faith; our responsibility is to be diligently and prayerfully exercised not to come short of what is allotted to us.
There is obvious need of refining and purity for vessels which are to be presented before the altar “full of fine flour mingled with oil for an oblation”. For “fine flour mingled with oil” is typical of the holy humanity of the Lord Jesus. How could any one be suitable to bring that to God in an acceptable way apart from refining? Malachi 3:3,4 has an important bearing on this.
The “fine flour mingled with oil” refers to what Christ was even from His birth. He was conceived through the Holy Spirit coming upon the virgin, and the power of the Highest overshadowing her (Luke 1: 31,35). It was said to Joseph by the angel “that [p. 92] which is begotten in her is of the Holy Spirit” (Matthew 1:20). This would answer to “mingled with oil”; it is more than anointed (see note to Leviticus 2:4 in New Translation); the latter term applies to what He was officially as anointed with power for service, but “mingled with oil” typifies what He was personally and characteristically. His humanity was unique in its origin and character. Not only was He sinless — that an unfallen creature might be through God’s election — but He was a divine Person come in flesh. Though in the likeness of flesh of sin, His body was prepared by God in a miraculous and divine way; the Holy Spirit gave character to His humanity. A saint may be “filled with the Holy Spirit”, and of Jesus it is said that He was “full of the Holy Spirit” (Luke 4:1). But when these expressions are used, the saint, or even the Lord Jesus, is viewed as in vessel character. But in the case of the Lord not only was the Vessel full, but the Vessel itself was the product of the divine power of the Holy Spirit, and was permeated by that power. So that, though truly Man, and taking part in flesh and blood, He was in every way unique.
The detail of that incomparable life was set forth in its even balance of every moral perfection in the “fine flour” of the oblation, and all was “mingled with Oil”. Not one detail in that wondrous life, from His conception in the womb of the virgin to His offering Himself without spot to God upon the cross, can be rightly viewed save as recognising that there was a mingling of the Holy Spirit with it. Every feature of human excellence was there, but blended with the Holy Spirit, so that we contemplate every part of His perfection in manhood as apprehending that the Holy Spirit “mingled” with it all. In due time, at “about thirty years old”, He was sealed and anointed, but from His holy conception there had been what answered to the “fine flour mingled with oil” in the type. To see this would preserve us from thinking that He was ever, save as a sacrifice for sin upon the cross, in any personal or relative position save one of perfect complacency and delight to God.
Then the princes also offered “one cup of ten shekels of gold, full of incense” (verse 14). Gold is a symbol of what is divine, so that a cup of gold would refer to a vessel which can be viewed as entirely God’s creation in Christ. “If any one be in Christ there is a new creation; the old things have passed away; behold all things have become new: and all things are of God” (2 Corinthians 5:17,18). The new man, which saints are regarded as having put on, is a divine creation, and is “according to God”. As in new creation the saints are of God, and only as thus viewed abstractedly — that is, apart from all that we are naturally or as in the flesh — could we be symbolised by a vessel of gold. But it must be remembered that what we are as a new creation in Christ Jesus is a great reality; it is that which is to subsist eternally; and it is our privilege to abstract ourselves by the Spirit’s power from everything else, and to view ourselves according to what we are in new creation. It is only in nearness to God that we can truly do this, and it is not without significance that the cup of gold is only “of ten shekels”. It seems to intimate that the more precious thoughts of God are not secured on the responsive side in a vessel of large dimensions. But they are secured in such a way that the fragrance of them is brought to Him. I think we might say that in the prayers of Paul in Ephesians 1 and 3 we have what corresponds with the incense in a vessel of gold. Paul could take up the most precious thoughts of God in regard to Christ and the saints, and present them in an intercessory way. But in so doing he views the saints as [p. 94] on earth in responsibility; all prayer necessarily does so, and this may be intimated in the “ten” shekels. While still here the saints are to be brought into the intelligence of the full thought of God in regard to them. The linking of this thought with the altar gives a very elevated and extended thought of altar service; we should have been inclined to connect incense more with the golden altar, but it is not seen in that setting here. There is evidently instruction in this.
Then in verse 16 we come to apprehensions of Christ in sacrificial character. “One young bullock, one ram, one yearling (or male) lamb, for a burnt-offering”. It will be noticed that these are not offerings which are brought as a result of individual exercises like those in the early chapters of Leviticus. In those chapters the different animals which are brought seem to indicate different measures of apprehension of Christ according to the spiritual stature and wealth of the offerer. But here they seem to set forth rather different views of Christ which are all normal in their place, and which have all to be brought if the altar is to be suitably furnished; that is, if assembly praise is to have its full scope. The bullock is the largest of the clean animals, and it suggests the greatness of Christ personally as giving character and value to His offering. The ram would present in type His devotedness to God in full consecration. The bullock appears in His saying, “I come”, but the ram would set forth His intense devotion to God and to His saints such as we see typified in the Hebrew servant of Exodus 21. While the lamb clearly suggests Christ in all His preciousness as the suffering One (Isaiah 53).
“One buck of the goats for a sin-offering”. The solemn dealing with sin is here the great single thought. It is Christ viewed as the Forsaken One, but as such securing the glory and praise of God (Psalm 22). There [p. 95] are not in this, varied types to set forth different aspects, it is just the one unfathomable thought that the One who knew no sin was made sin for us. This is different from the sin-offerings of Leviticus 4, Leviticus 5 which are brought to meet the case of specific sins of individuals or of the congregation. Here it is more in character like the sin-offering of the day of atonement — sin dealt with for the glory of God as the basis of all that He does in sovereign love. The offerings of the princes have all Israel in view; they are, in each ease, general in their bearing, not individual; they speak of apprehensions of Christ which are to have place in relation to the service of God in each local assembly.
But when the peace-offerings come into view we find increased numbers — two and five — and four different animals are offered. When the thought comes in of “food” or “bread” for God, and for His priests and people, the types are extended and diversified. Communion with the altar has a very special place in the mind of God, and large provision is made for it by those who enter into His mind. This would have in view the setting up and preservation of holy conditions. If we enjoy what is of God we cannot enjoy what pertains to the idolatrous world (see 1 Corinthians 10). God would have furnished in abundance in every locality that which would nourish the affections of His people so that they become constitutionally different from the world.
It will be noticed that all the offerings in verses 15 - 17 are males, denoting energy of apprehension. Feeble thoughts of Christ axe, alas! only too common amongst the people of God, but “princes” indicate persons who have vigorous spirituality, and who can give a lead in bringing to the anointed altar what is suitable. Our “spiritual sacrifices” are to be offered “by Jesus Christ;” they are to be “acceptable to God” by Him. Then let us not be content with feeble [p. 96] apprehensions of Christ; let us be concerned to follow the lead of the “princes”, and to bring strong and varied thoughts of Christ for God’s delight, and to enrich the fellowship of His saints!
The closing verse of the chapter presents most beautifully the character of approach which follows upon the dedication-gift of the altar being presented. Moses went into the tent of meeting to speak with God. Connecting it morally, as the Spirit of God surely intends it to be connected, he goes in from the dedicated altar, his heart full of all the wealth of what has been offered, to speak with God. Speaking with God implies intelligence — not only having precious thoughts, but the ability to put them into words which are suitable to be uttered in the ear of God. How perfectly can Christ do this! He can move from the altar to the sanctuary in all the fragrance of what has been offered, but if He moves thus it is in view of all His own going in also to speak with God. No angel or seraph could speak to God as Christ can speak to Him, and it is that character of speaking which can be now taken up by the saints who form the assembly. In the tent of meeting God is spoken to by His spiritual people in a way that pleases Him.
What is set forth in the speaking of Moses to God is not exactly prayer, nor even the expression of thanksgiving, but holy converse. This is the highest privilege that could be conferred upon an intelligent creature. On the holy mount Moses and Elias “talked with him”. What liberty! What sacred intimacy! And if we speak with God, He will surely speak to us. So Moses “heard the voice speaking to him from off the mercy-seat which was upon the ark of testimony”. The full privilege of the assembly is not realised if we do not hear the voice of God. Blessed as it is to speak with Him, it is yet more blessed that He should [p. 97] speak to us. He loves to answer what we say by some fresh communication. We should look for this.
But this precious verse carries us even further. God’s communications to us would never, under normal conditions, have the effect of silencing us; they would give us further subject-matter for a continuation of our speaking to Him. So that we read, finally, “and he spoke to Him”. The meeting did not end, if we may so say, by the Voice speaking from the mercy-seat. Moses spoke again to God in answer to the Voice. This would suggest to us that it is hardly suitable that a word from the Lord should be quite at the end of a meeting, but rather at a time when it may minister to our further speaking to God.
The whole of this chapter is most important instruction for us in view of the service of God in the assembly today.