THE ARK OF THE COVENANT (2)
[p. 272] THE ARK OF THE COVENANT (2)
Numbers 10:11-13; Numbers 10:33-36
JT We observe by the dates recorded in this chapter, and in Exodus 19, that the encampment before the mount of the Lord was of long duration. A period of over ten months elapsed, during which the law was given; God’s covenant with His people; particulars regarding the Ark, and the tabernacle, and approach to God in connection with the tabernacle, and the order of marching. So it was a period of great light.
The first three months’ journey of the people in the wilderness was under the direct authority, typically, of Christ; that is, it was a question of His leadership as seen in Moses. Afterwards, during their encampment, instructions were given regarding the Ark, and in their subsequent journeyings the Ark went before them. So the significance of the Ark would doubtless be better understood at the end of this encampment than at an earlier date.
EM In Acts 9 we are told that after Saul’s conversion the churches throughout Judea had rest; would that be a similar idea in Christianity to an encampment?
JT Yes, exactly; the course which the testimony took is set out in Acts, and is divided up into sections, answering, I think, to Exodus and Numbers. The great thing is to apprehend the light that is afforded in any new encampment. God takes account of the journeyings of His people. It will be remembered that they are recorded in Numbers 33. God takes account too of what light has been vouchsafed to us in an encampment, and whether we have been governed by it.
JM How would that apply to the testimony at the present time?
[p. 273] JT Going back to the beginning, the day of Pentecost was the great start; much light was vouchsafed there; the Holy Spirit came down from the Lord, who, we are told in Acts 2, had been made by God both Lord and Christ; prominence, as you will notice, being given to His title as Lord. Lordship has to do with subjugation; whereas the anointing has to do more with what had to be effected for God. The truth of the Christ involves what God would do, and it came out more in Paul, because through him things were brought to light that answer to the mind of God. But the first great thing was subjugation. The Lord having received of the Father the promise of the Holy Spirit, shed it forth; and the result was that those who were converted, continued steadfastly in the apostles’ doctrine, breaking of bread, and prayers. That is to say, they recognised the authority of the Lord, and there was subjection to Him. That, I think, was the chief feature after the coming in of the Spirit. There was unity of affection, too, they had all things in common. The assembly being formed, the Lord could add to it.
Then the next feature is that we have light from Christ in heaven. The authority seen in Acts 2 for subjection, is manifested in chapter 9 for the protection of the saints. A great new movement was about to be made, and it was important that there should be ample protection afforded to the saints. Saul, still breathing out threatenings and slaughter against the disciples of the Lord, was journeying to Damascus. He did not, of course, realise that in attacking His disciples he was really fighting against the Lord; and suddenly there shone round about him a light out of heaven, and falling on the earth, he heard a voice saying to him, “Saul, Saul, why persecutest thou me? And he said, Who art thou, Lord? And the Lord said, I am Jesus, whom thou persecutest”, Acts 22:7. Saul was subjugated. Then we read that the assemblies [p. 274] throughout the whole of Judea, and Galilee, and Samaria, had peace.
RB You would connect the subjection of the people in following the Ark, with the first three months during which they were led by Moses?
JT Quite so; there was a dispensation of grace which was necessary to prepare the people for the covenant; when they murmured or complained, they were met in grace. A course of instruction followed from Exodus 15, and the covenant ensued. Not only was there the knowledge of God’s power, but also of His love. Typically, we have the opening up of the love of God in the covenant, and reconciliation comes in. I think chapter 24 implies that. Moses, Aaron, Nadab and Abihu, together with seventy of the elders of Israel, went up to the Lord, and they saw the God of Israel; they ate and drank and were apparently at rest and without fear there. And then what follows is that the requirements for the dwelling-place were made known. I think the dwelling-place of God is dependent upon the knowledge of His love. Perfect love, we are told, casteth out fear 1 John 4:18; and also, he that dwelleth in love dwelleth in God, and God in Him.
Rem Reconciliation must come before dwelling.
TMG “Ye have seen what I did unto the Egyptians”, God says, “and how I bare you on eagles’ wings, and brought you unto myself”, Exodus 19: 5.
JT He brings us unto Himself, then the next thing is that He desires that we should know what is in His heart for us; and He would have us approach Him according to that.
Ques How does that apply to Christians?
JT It is in the light of the knowledge of God’s love that we are to draw near to God. The covenant is introduced in Hebrews 8, and it is in view until chapter 10: 19; after which we are enjoined to draw near.
JM [p. 275] Individual subjection to the Lord is a necessity if we are to get the gain of these things.
JT There can be nothing for us, practically, apart from our being subject.
Rem That characteristic is very evident in the beginning of the Acts.
JT Yes; in Acts 2 it is very beautiful to see the outcome of Peter’s preaching; and the Lord, we are told, added daily, such as should be saved, Acts 2:47. It was the Lord’s doing, and the Spirit was available to those who obeyed Christ.
Rem Then the Lord would detain His people until they had been educated for the journey. Would Acts 9 correspond with the beginning of the journey?
JT What is particularly noticeable in that chapter is that the assemblies are at peace, not simply the assemblies as one great body at Jerusalem, but sundry bodies throughout Judea. The Lord had already intimated to Saul that in persecuting the disciples, he was persecuting Him. In view of administration it will be the saints as found in assemblies (plural). This encampment you might say runs on to Antioch. Barnabas and Saul are with the assembly at that place, teaching; because the thought is to bring in the mind of God so that it might be effectual in the saints; and in chapter 13 which is linked on with the eleventh, the saints at Antioch are seen standing out and recognised as the assembly, just as are the saints at Jerusalem. They are ministering to the Lord, and the Holy Spirit says, “Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away. So they, being sent forth by the Holy Spirit, departed”, Acts 13:2. So that the Lord has here in Antioch a company that He regards as the assembly, and which was available to Him for administration. Then, out of all that, is developed [p. 276] the first great subject of levitical service. Firstly, they ministered to the Lord, then Barnabas and Saul go out in levitical service, and return to Antioch, where they had been commended to the grace of God for the work which they fulfilled.
RB The thought, of course, is not to establish another centre in Antioch in opposition to Jerusalem. The local assembly at Antioch is empowered by the anointing to effect things for Christ, because that was the administrative thought.
JT And Paul is available to the Lord for carrying out His great design in the Gentile world.
Rem Antioch was really the climax, or end, of this period.
JT I think it was. The Holy Spirit was free there to act. He said, “Separate me Barnabas and Saul for the work whereunto I have called them”, thus indicating that He was now acting outside Jerusalem.
RWG Does the question of the Holy Spirit regulating levitical service apply to us now?
JT Yes, if the service is rightly regulated. In this particular instance it was manifested that there were two whom He might employ in certain work according to the gifts He had given them, and the saints had recognised that; so they laid their hands on them, and commended them to the Lord; but before that the Holy Spirit had said, “Separate me Barnabas and Saul”.
Ques In what special way is the Ark presented in Acts?
JT In Numbers we see it as the power of God going forth, and no doubt Acts 9 may be taken to illustrate that in a measure; there was a power with the testimony that was irresistible, it goes forward, and cannot be interfered with. You will observe too that what is recorded in Numbers 10: 33, was a new thing; that is to say, no provision appears to [p. 277] have been made for it previously. It comes in as a special movement, and I think brings Christ before us, as acting of Himself; because He cannot be governed by regulations that would govern us. He must be free.
We see by Numbers 10: 13, that the people journeyed according to the commandment of the Lord; then we are given the order of marching, and we are told that the tribe of Judah went first, and so on. 1 Corinthians corresponds with this; in it we have the law governing our movements in the wilderness. But then the law cannot restrict the Lord. “These were the settings forward of the children of Israel according to their hosts”, we read in verse 28. Then Moses addresses Hobab, and says, “We are journeying to the place of which Jehovah said, I will give it unto you: come with us and we will do thee good; for Jehovah has spoken good concerning Israel”. They were journeying you will observe; it is indeed a series of journeys, of which God is taking account, but it is with a definite end in view. Hobab was a child of the wilderness, and Moses wished him to accompany them on their journey, but he replies, “I will not go; but to mine own land, and to my kindred will I go”. But Moses says, “Leave me not, I pray thee, because thou knowest where we are to encamp in the wilderness, and thou wilt be to us for eyes. And it shall be, if thou come with us, that whatever good Jehovah doeth unto us, so will we do to thee”.
Now I think that raises the question of the Lord’s place amongst them. Who was to lead the people? Moses had all the instructions; they were all given to him, and yet he would have some other person with him. “Leave me not”, he says to Hobab. Still, I think one can understand Moses in a measure, he was evidently a man of great affection; and he had, no doubt, great confidence in Hobab. And after [p. 278] all, a commandment is not a person. “The things that I write unto you”, says the apostle, “are the commandments of the Lord”, 1 Corinthians 14: 37. They represent authority, but they are not the Lord Himself. And there, I think it was that the Ark came in. As if the Lord would say, I will be with you. Moses might have been misled; special companions even in a right cause, may be a danger. I think we must realise if we are individually to be a help to the Lord’s people, that it is as free from special friends the Lord will use us.
Rem One’s relatives are sometimes a great test.
JT Yes, or special friends. We must add to brotherly love, love.
Ques What is the difference between the commandment, and the place Christ holds as Leader of the people of God?
JT The commandment is a test. “He that hath my commandments”, the Lord says, “and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father”, John 14:21. But then He adds immediately, “I will love him, and will manifest myself to him”. You want the Person. But the commandments are the test of Christendom. People say, We have the Lord. But, have they?
RB Would it be well just to note that the movements of the Lord never come to conflict with the commandments.
JT As a matter of fact, the Lord leads us outside the realm to which the commandments apply. He has given us commandments, but we cannot impose them on Him, nor should we wish to; because there is a realm outside the commandments, and we have an outlet to it. We cannot connect the Lord with that which disregards His commandments.
Ques Might a Christian be termed a child of the wilderness?
JT Well, characteristically he might be one;
[p. 279] he might not be willing to move with the Ark, preferring rather to settle down in the wilderness. He may attend the meetings, having been born into these circumstances, and consequently he is more or less worthy of companionship; but then he is not prepared to journey.
Ques The original position of the Ark was in the centre of the camp; did Moses’ request that Hobab be eyes to the people cause the change?
JT I think it was the answer to it. Well now, the Lord says, I will be eyes to you. So Moses moves on according to instructions. I think one can connect it with the Lord’s supper; it is set in a certain position, but if the Lord comes in, instructions governing us cannot apply to Him.
RB For example, we have the instructions in Corinthians; but there comes a movement when the Lord Himself moves; and that is beyond the commandment. And if we are really under the influence of His love, we will move with Him.
JT Yes. We notice here the starting point mentioned is from the mount of Jehovah. And they went three days’ journey.
Ques Does the mount of Jehovah suggest the faithful love of God?
JT Yes; that was where God unfolded His heart to them.
Rem Where they had been educated during that long encampment.
JT Every Israelite would look back to that spot as the brightest in all his wilderness history; for that was where he was brought to know God. It is the starting point. If the light of the love of God is brought home to you, you move from that point.
Rem The test is whether we are prepared to follow His leading, or cling to our natural links formed in the wilderness.
RB It is very remarkable that there is a move [p. 280] on the part of the people, and the Lord takes His place as Leader.
JT I think that should be well noted. There was strength in connection with the movement. The mount of Jehovah would suggest strength.
Ques Is that our response to God, in the power of the Spirit, as apprehending God’s love?
JT I think so. “This ... is the new covenant in my blood”, says the Lord. You have God’s love in it, and you have Christ’s love too.
Rem There is a movement in the affections of the people here.
PSP God provided a place of rest for His people in their journey through the wilderness; a sphere morally outside this world.
JT Yes, the three days’ journey would lead you to a definite resting-place. Colossians and Ephesians connect with the three days’ journey; an outlet from wilderness conditions.
Rem So we anticipate all that blessed heavenly system of things, and the rest God will have, and the saints with Him. It is something to be exercised about, that one should be in the good of that.
JT It is indeed; we get outside ordinary conditions when the Lord is leading in this way. I suppose we might be justified in calling it an encampment every time we gather together to partake of the Lord’s supper; and we may look for something from the Lord on each occasion.
RB And as the Lord moves, you would take up the journey in the wilderness with increased light.
JT And the truth comes in with a certain freshness; it might only be the germ of it on the first day of the week, but it would develop.
Rem We ought to have that three days’ journey every first day of the week.
Ques Why is the cloud brought in in verse 34?
JT That was the symbol of the divine presence,
[p. 281] which you might say was ever present. In every meeting we ought to look for the sense of God’s presence.
Rem Someone has said that if once we move with the Lord, we shall be quick to move with Him again.
Rem The apostle’s exercise, in the first epistle to Corinthians, was to recover the saints there, so that they might take up the journey again.
JT He refers to the effect of it, in the second epistle, and tells them how they were to restore the brother who had sinned. What Moses said when the Ark set forward and also when it rested, was not embodied in the general instructions. It was an act of spiritual intelligence on his part. The types afford room for the activity of intelligence. You have the full development of his exercises in the book of Deuteronomy.
Rem What he said when the Ark returns would answer to the Lord taking His place among the saints, as they come together to take the Supper: “Return, O Lord, unto the many thousands of Israel”.
JT Every encampment should now indicate another spiritual journey in our soul’s history; it should not simply be a repetition of what has gone before. And that maintains a certain freshness that cannot be found in any other way.
Rem The hymn book has perhaps a place with us in this.
RB It is remarkable how J.N.D.’s hymns voice impulses that are amongst us in these days.
Rem That is so; but the question is whether there is always the spiritual state to enter into what is expressed in them.
JT There arose no prophet like Moses; but then there were others adding new features, because life affords variety. Christ is the Head of the body; the impulse is from Him, and that goes on to [p. 282] the end.
RB Moses addressed Jehovah as the Lord here; how do you regard that in connection with the movement of the Ark?
JT It would, I suppose, be God Himself. When the Ark went forward Moses says, “Rise up, Jehovah”, as if he connected the movement of the Ark with God Himself. He continues, “and let thine enemies be scattered; and let them that hate thee flee before thy face”. One might connect this with John 18. Jesus went forth and said to those who came to take Him, “Whom seek ye? Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye? They answered him, Jesus the Nazaraean. Jesus says to them, I am he. And Judas also, who delivered him up, stood with them. They answered him, Jesus of Nazareth. Jesus saith unto them, I am he”, John 18:4. Then they went away backward and fell to the ground. That was evidence of the power that was there. Then He delivers Himself up of His own accord. He “gave his strength into captivity, and his glory into the hand of the oppressor”, Psalm 78: 61.