DEUTERONOMY 33
This is a chapter of wonderful and unmixed blessing. It brings before us the spiritual features of the Israel of God, and thus it may be regarded as corresponding with the tribes as represented typically in the precious stones of the priestly breastplate. Such features are the product of the work of God.
The introduction (verses 2 - 6) and the conclusion (verses 26 - 29) are general; the one shewing the origin of all blessing in the movements of God in love, and the other giving the result, in security and happiness, to an upright people who know Him as their God.
The movements of God which Moses speaks of in verse 2 are not movements in redemption and delivering power, as seen in Egypt and at the Red Sea; they are movements in regard to a redeemed and delivered people with whom God has established His covenant. He moves from certain points which represent what is in His own mind, and He moves that He may work it all out in result in His people.
“Jehovah came from Sinai”. That was the place where He made known the requirements of His love. We are justified in so regarding it, even apart from the direct statement of the next verse, for if He had not loved the people He would not have sought their love,
[p. 362] nor been jealous of every influence that would divert their affections from Him. If God moves from the point of what His love requires, He will not fail to secure it; He moves that His heart may be satisfied by bringing about in His people a full answer to all that He desires.
Then, further, He “rose up from Seir unto them”. At the opening of this book we are told, “There are eleven days journey from Horeb by the way of mount Seir to Kadesh-barnea” (Deuteronomy 1: 2). Seir indicates the direct — one might say, the divine — way into the land, by taking which the necessity for forty years in the wilderness might have been obviated. It typifies in this connection the Spirit as that by which what God has before Him for His people may be quickly reached. We may be forty years in coming to it that we can only reach divine things by the Spirit, but God’s movements in love began with that as a starting-point, and He will never deviate from it.
Then “He shone forth from mount Paran”. Paran was where the cloud stood still when the people made their first journey from Sinai in divine order and under divine leading (Numbers 10: 11 - 13). The tabernacle had been made by a devoted people, had been set up by Moses and its services inaugurated, and the camp had been ordered in relation to the tabernacle and its movements. All was, so far, according to God; everything corresponded with His mind. It was that brief period, before unbelief had begun to work its mischiefs, when all subsisted and moved in divine order — a period which had its antitype in the days recorded for us in Acts 2 - Acts 4. God shone forth by securing in His people what was in correspondence with Himself. It has been actually seen on earth by the mighty power of His Spirit in conditions which were, as yet, uncorrupted. His shining was distinctly seen upon His people, and their movements and order were correspondent with it. This was [p. 363] how God actually moved when He inaugurated the dispensation in which we have part. He moved in love, with unalloyed blessing in His heart and in His ways.
“And he came from the myriads of the sanctuary (or holy myriads)”. God moves from the starting point of His own thought to have holy myriads before Him. He had purposes from eternity, formed in Christ, to have a vast company “holy and blameless before him in love” (Ephesians 1: 4). He will secure those “holy myriads” by working in sovereign electing love; He moves from that point in such a way as to secure it fully that His love may be satisfied.
“From his right hand went forth a law of fire for them”. God’s own movements become a “law of fire” for His people, for this is probably an allusion to the pillar of fire which gave them light. Spiritual guidance is assured as we move in the light of the movements of God; the strength of His right hand is then for and with us. To have such a “law” is a very definite mark of divine favour, for it is the mandate of a love which delights that we shall move with Him even amidst surrounding darkness.
“Yea, he loveth the peoples” (verse 3) is a precious word, especially for the “other sheep” which are not of the Jewish fold, for it takes in Gentiles, and intimates that God’s movements in love have a wide bearing; they have regard to the many who, through the word of His servants, are invited to the mountain of blessing by the call of His grace (verse 19). They are viewed, too, as gathered together, having come, according to purpose, into the hand of Christ the Mediator. “All his saints are in thy hand”. The Father has given them all into the hand of the Son. What a skilful hand! How gentle and yet how firm! One of the precious things we learn from John’s Gospel is that all the sheep are in the hand [p. 364] of Christ, and none can pluck them thence. The effect of being in His hand is that “they sit down at thy feet; each receiveth of thy words”. How great the change from the waywardness and wilfulness which marked Israel according to flesh! What a joy it must have been to Moses to contemplate before his death that such a result would be brought about by the mighty working of God! As subdued by divine love, the place is taken which Mary took of sitting at the feet of Jesus and listening to His word. It is thus that divine impressions are made.
The law, as commanded by Christ, is “the inheritance of the congregation of Jacob” (verse 4), for it expresses the pleasure of God’s love concerning us. How often is the word “commandment” used in John’s Gospel and in his Epistles! When Israel occupies the earthly inheritance they will be in it as finding heart-delight in everything that God wills. His law will be the inheritance in which their affections live, and its blessedness will be proved in supremely happy relations with God and with one another. What they take up in their affections will be their inheritance in the truest sense; it is that, I am sure, which is greatest in the mind of God. The “land” without the “law” could never be the inheritance in any true or divine sense. It is not of material things that the Psalmist says, “They are more precious than gold, yea, than much fine gold; and sweeter than honey and the dropping of the honeycomb” (Psalm 19: 10). And if we would know what the “law” is to one who has taken God’s testimonies as a heritage for ever, we may read it in great fulness and detail in Psalm 119. A psalm which is the more remarkable because it is the language of one who is not in the inheritance as to outward or millennial conditions, but who has found a spiritual heritage in everything that expresses the pleasure of God, and who speaks with ardent affection of His law,
[p. 365] His commandments, His statutes, His testimonies. Eternal life will be the spiritual side of the world to come, and it will be entered into by those who have learned the blessedness of the “law” in Christ.
We are in this most favoured position today. We have come under commandment to Christ as the true Moses, the true King in Jeshurun, and what He enjoins has been perfectly exemplified in Himself. It is not a law as a mere code of rules, but the powerful and affecting influence of a living Person who has acquired kingly rights in the way of infinite love. Jeshurun — the upright people — come to light now by giving Him the place of supremacy. He is “King in Jeshurun”, and none are upright before God save those who accord Him this place. We shall only learn the meaning of this chapter as we come under His blessed rule; its spiritual reality can only be known in the kingdom of the Son of the Father’s love.
It is in the gathering together of “the heads of the people and the tribes” that Christ gets His true place as King in Jeshurun, and the will of God prevails. It is a great thought of God that His people should be “gathered together” (verse 5). We shall look at each tribe separately as we go through this chapter, but we must do so with the thought in our minds from the outset that they are to be “gathered together”. God has given us in detail in the blessing of each tribe the features which are to mark His people collectively as enjoying the land, but they have to be “gathered together” to get the completeness of His thought. The tribes are not seen here in the order of birth, or according to their order as in the wilderness, but according to a sovereign disposition which assigns to each some particular feature of what is in God’s mind for His people, with a view to it all being gathered together in them collectively.
Reuben is to “live, and not die” (verse 6). The thought here is not the positive blessedness of life as fully developed in the sphere of its enjoyments — life “abundantly” (John 10: 10) — but life as contrasted with dying; that is, life viewed potentially. If Reuben died there would be no possibilities, but if he lives who can tell what the result may be for himself or for God? The first feature of divine blessing, as seen in this chapter, is a people in whom there are great possibilities because they live. It reminds one of the Lord’s words to Paul at Corinth, “I have much people in this city”. Many of them had, perhaps, not yet been called, but they were in the Lord’s view as living “people” — potential material for the assembly of God, with all the possibilities connected with such a privileged place.
“And let his men be of number”, as it reads literally (see margin of New Translation). Each one is taken account of; none are lost in a crowd. Names were written in the book of life; all written there are the subjects of God’s personal election. We read of Jehovah counting “when he inscribeth the peoples” each one born in Zion (Psalm 87); we read also of “every one that is written among the living” (Isaiah 4: 3). Each saint has a definite number, and is known by name; each one is, if we may so say, a distinguished individual. The consideration of this would produce exercise that the possibilities to which we have referred might be fully attained. If I am personally taken account of by God for a place of blessing in His Israel, it is for me to learn what that place is, and to be found filling it by His grace. Each saint should consider that he has his own personal and God-given distinction, and he should earnestly covet that it should come into expression.
Then in Judah (verse 7) we see how those who live come to light, and how they find their place with their [p. 367] people. It is by prayer, as we see in Saul of Tarsus and Cornelius and Lydia. They are not characterised by self-confidence or self-dependence, but by prayer. This separates them inwardly from the world, and it becomes essential to them to find their people. It is a fine moment when the voice of Judah is heard; God hears every voice that is uplifted in true prayer. Every praying person realises intuitively that a people who are altogether different from the world are his people now. Not that things have been explained to him, or taught doctrinally, but as having to do with God for himself he becomes conscious that those who have to do with God are his people now. “Bring him unto his people”. Divine intuitions always work in this direction in living souls. They find themselves out of accord with their old worldly associations, and they realise that their people now are those who fear and love God, and are under His blessing. Saul and Cornelius and Lydia were brought to their people, and we see how young converts clave to those who were blessed of God (Acts 13: 43; Acts 17: 4, 34). They realised that there was that here which was of God, and that they now, through His grace, belonged to it. The work of God in souls always moves on this line.
But then we are brought to God’s people as our people not only to share in their blessing, but to take part in conflict and labour for them. “May his hands strive for them; and be thou a help to him against his oppressors”. As brought to our people we realise that they are in conflict because they are not going with the stream of this world, and we come to strive for them in their holy war. Judah is to be a good soldier; his people are in conflict, and he must strive for them. The Philippian jailor was brought to his people, but they were in a strenuous campaign; they were all out on military service (see Philippians 1:7; Philippians 1:27-30). Epaphroditus was sent by Paul to them as a “fellow-soldier”, and if the jailor himself was the “true yoke-fellow” of Philippians 4: 3, it is easy to see how the blessing of Judah was to be exemplified in him. It is good to be impressed by the fact that we are brought to our people, not simply to have a happy time, but to strive for them in holy conflict. But this militant striving can only be maintained by divine power; therefore the help of God is essential against the enemy. But, with that help, there is nothing in opposers to fear, and the fact that God is with His people is demonstrated (Philippians 1: 28).
Simeon is left out here to make room, as we might say, for the two sons of Joseph. But he would be morally included in Judah as having his portion in the land within the territory of Judah.
Prayer, and identification with God’s people in their conflict, as seen in Judah, leads to the development of holiness and priestly conditions as seen in Levi. The word “godly” in verse 8 is the same as “holy” in Psalm 16: 10 and Psalm 89: 19, where Christ is spoken of as God’s “Holy One”. Trial (Massah) and contention (Meribah) are often God’s provings. These were places where the people tempted Jehovah and contended with Him, but on His part He was proving Levi there. The naughtiness of His people generally is often a test for those to whom God is minded to shew peculiar favour. The testings of the priesthood are educational in view of God’s intention to give them His Thummim and Urim. I gather from verse 8 that God will not give the intelligence of His mind to unproved persons. It is not the mind of the Spirit to call attention here to Levi’s failure, but to shew that priesthood involves dealings of God which are of a testing nature. His thought is to have a godly or holy one who, apart from natural or fleshly influences, can be entrusted with His Perfections and Lights, as fully known in Christ, and can [p. 369] regard His people according to the place which He has given them in the breastplate of judgment. Levi under divine proving (verse 9) was found free from natural influences. God’s word and covenant governed him; he considered only for God; when Moses uttered the challenge, “He that is for Jehovah, let him come to me”, the sons of Levi were ready to consecrate themselves, and to move contrary to all that was natural.
The blessing of Levi indicates a great development of spiritual possibilities. The Thummim and the Urim were additional to the law; they were a means of getting the mind of Jehovah (see Numbers 27: 21; 1 Samuel 28: 6; Ezra 2: 63). God makes His mind available amongst His people, and this in connection with all His own Perfections and Lights as they have been disclosed in Christ. How blessed to be possessed of them in such a way that there is present with us at all times the means of knowing how the people of God should act! It is the first great privilege of the priestly tribe. It intimates a spiritual intelligence which is not exactly derived from the Scriptures — though surely ever subject to them — but from personal intercourse with God. There is not always a text of Scripture for every detail, but the priest with Thummim and Urim would always have intelligence in the mind of God. There are principles in Scripture which would guide in every possible situation or difficulty, and the priest would be able to give light as to the principle which should govern in any particular case. They observe God’s word and keep His covenant; they always have in view the scope of His revelation. This is a marked advance on the blessing of Judah, for it signifies a nearness to God in holiness which gives access to His secret for the benefit of His people in every crisis and difficulty. How covetable is such a favour!
[p. 370] Those who are possessed of it are the true teachers of God’s ordinances and law. They do not teach like the scribes, who know only the letter, and with whom there is no authority, but they teach as those who have as present light, and in present communion, the original mind of God, and can bring it to bear in spiritual intelligence and power. Azariah told Asa that “for a long while Israel was without the true God, and without a teaching priest, and without law” (2 Chronicles 15: 3). Without a “teaching priest” there will be no true knowledge amongst the people of God of that which was in His mind from the beginning. And if this is absent, there will be little incense offered, and few burnt offerings on the altar. The work of the teaching priest as viewed here precedes that of the offering priest, and this is the right order of Levi’s service. Spiritual instruction must precede spiritual offerings; it is only an intelligent people who have capacity to minister to God according to His pleasure. In connection with Levi the thought of spiritual intelligence is prominent; he has the Thummim and Urim; then he teaches; and then he serves Godward in keeping with the spiritual light which he has. The blessing of Levi provides for a service maintained in holy nearness to God, by which His original thoughts are taught to His people, and the offerings suitable to His house are presented before Him. It is as the people of God are taught, in keeping with His original mind, that their prayers will take true incense character. They will bring before God what is fragrant to Him, desires that are in correspondence with His own pleasure. And it is only as thus taught that the praises of the saints will rise to an elevation that corresponds with how they are blessed of God in Christ.
The difference between a teaching priest and a prophet in Israel would be, I think, that the teaching priest [p. 371] brings before the saints all that was the true character of the dispensation from the beginning — the ordinances and the law as originally instituted; while the prophet, generally speaking, arises in a day of departure to set consciences in the presence of God with a view to recovery.
One can understand, in the light of all this, what “substance” (verse 11) Levi has, and how suitable it is to be blessed by Jehovah. “And let the work of his hands please thee”. May we know more what it is to have the consciousness of moving in such a holy and spiritually intelligent way that the service rendered manward and Godward is pleasing to Him!
Where priestly conditions are maintained the affections of the people of God will be uncorrupted and in normal activity, and this is seen beautifully in the blessing of Benjamin. It is a lovely picture of complacent and restful love known in the closest intimacy; the language used reminds our hearts of those utterances of mutual and fervent affection which are found in the Song of Songs. Benjamin is “little”, but he is Israel’s ruler (Psalm 68: 27). God would have all His people to be ruled by what is set forth in Benjamin. Priestly intelligence is great divine favour, but it is to be accompanied by the consciousness of love.
“The beloved of Jehovah, — he shall dwell in safety by him; he will cover him all the day long, and dwell between his shoulders” (verse 12). I do not know that any scripture previous to this suggests such an intimacy of confiding affection between God and His people. Holy conditions having been secured in Levi, there is nothing to restrain the heart of Jehovah; He can convey to His people that they are His beloved, and that they shall dwell in safety by Him. The more we are conscious of being loved by God the more we shall value preservation from every influence that would interfere with love’s complacency. “He will cover him all the day long” shews how He delights to shelter and protect the affections of His saints. The Lord said, “Those thou hast given me I have guarded” (John 17: 12). How precious it is to be guarded in our affections! The “vineyard of pure wine” in Isaiah 27 speaks of the pure affections of God’s people which are so delightful to Him. He lavishes care and protection on that vineyard! “I Jehovah keep it, I will water it every moment; lest any harm it, I will keep it night and day”. Oh! that our hearts might awake to the precious reality of this! We are “beloved by God!” (1 Thessalonians 1: 4). If He calls upon us to keep our hearts “more than anything that is guarded” (Proverbs 4: 23) it is because our affections are of priceless value to Him. He delights to protect them, to promote their development, to keep them night and day. He concerns Himself about everything connected with us — our circumstances, weaknesses, difficulties, conflicts, temptations — but He has peculiar solicitude over our affections; He says of His vineyard, “I will water it every moment”. The thought of it surely draws us to Him to dwell in safety by Him, for our hearts are only safe in nearness to His known and trusted love. We think of safety from enemies and evils, but the safety that is most to be desired is that state of heart which ever retains the consciousness that we are beloved by God, and responds affectionately to Him.
“He will cover him all the day long”. The lovers of God are under His over-shadowing and cherishing continually. We keep ourselves in the love of God as we dwell in safety by Him, but it is by His keeping and covering that we are retained for the pleasure of His love. And this is in view of the last wondrous word of Benjamin’s blessing being realised: “and dwell between his shoulders”. Jehovah would dwell between the shoulders of Benjamin; an allusion, no doubt, to the [p. 373] place which Jerusalem would have in the territory of Benjamin, but suggesting spiritually how God loves to dwell in the strength of His people’s affections. The “shoulders” speak of the strength of His people’s love as the breasts denote its warmth and tenderness. The bride in the Song, referring to the Beloved as “a bundle of myrrh”, says, “He shall pass the night between my breasts” (Song of Songs 1: 13). Tender affections cherish the Lord as known in His precious suffering love. But here Jehovah dwells between Benjamin’s shoulders. It suggests a strength in His people’s affections that will preserve a place for Him against every aggressor; He is defended by faithful love from every hostile attack. It is peculiarly touching to think of God committing Himself thus to His people that He may have a secure place in the midst of a world that is adverse to Him and to His Anointed. What a privilege, in a day when public opinion is more and more opposed to God as revealed in Jesus, to hold Him defensively as against every attack! How multiplied and diverse are the attacks on Christ! His Person, His work, His offices all assailed, and even by those who profess to bear His Name! In the midst of such conditions we have the precious privilege of defending His holy Person, and every feature of His glory, not by argument, but in the strength of affection. While the great ones in the religious world are making more and more manifest that they do not love our Lord Jesus Christ it may be ours to maintain for Him a secure place in face of all His adversaries. To have Him dwelling between our breasts refers to the inward and private delight in which we cherish Him through the night of His rejection here. But publicly we are in a hostile scene, and the strength of the shoulders is needed to maintain a dwelling for Him. I remember asking an old man if he would have a gospel book. He looked me straight in the face, and said, “Do you believe that Jesus Christ is God over all blessed for ever?” I said, “Yes, I do”, and he replied, “Then I will have your book”. Something of the strength of the shoulders was there; his affections would safeguard the Person whom he loved.
The blessing of Joseph (verses 13 - 17) brings the inheritance into view, “for the birthright was Joseph’s” (1 Chronicles 5: 2). The wide and varied scope of the “precious things” to be known as the blessings of Joseph’s “land” is brought before us here in figurative language of great beauty. It raises the question of what our birthright really is; to what does it give us title? Are our blessings earthly or heavenly? It reminds us that we have to do now with a speaking from heaven (Hebrews 12: 25), and with Jesus as glorified at the right hand of God. Stephen saw Him there, and Saul was converted by hearing Him speak from heaven. The inheritance at the present time is in a heavenly Christ, of whom Joseph is a type.
The “precious things” are connected with “the good will of him that dwelt in the bush”, and they are the portion of one who has been “separated from his brethren”. God is presenting to us here the “precious things” which have come in as the fruit of His revealing Himself in grace, and which are found in the “land” of the true Joseph as the One separated from Israel according to the flesh. As having been refused by His brethren, Israel, Christ has sanctified Himself at God’s right hand. Things have now got great enlargement, and this is strikingly set forth in Joseph’s blessing. There are no limitations now, for God’s good will determines everything, and that secures illimitable expansion.
The “thorn-bush” speaks of what came in by man’s sin (Genesis 3: 18), but it shews that God would use the very consequences of man’s sin to make known His good will to men through Jesus in full deliverance and [p. 375] blessing. To be in presence of Him who dwelt in the bush is to stand on holy ground. It demands the profound reverence of which unshod feet are the appropriate symbol. The secret of all blessing is that God is what He is. “I am that I am”. That came out when He dwelt in the bush. Then all His blessings at the present time have a peculiar and distinctive character. For the revelation of God in grace has not introduced earthly blessing; it has resulted in Christ being rejected by His “brethren” — even as Joseph was — and His taking a new place as exalted at the right hand of God. The whole character of blessing at the present time depends on this. Christ separated from Israel after the flesh, and from earthly joys, has a portion; He has a “land”; the boundless favour of God is known in a heavenly scene. God has blessed Him for ever there, and has blessed us in Him; our portion is in Joseph’s “land”. The “precious things” shew how varied is the wealth of blessing which rests upon it. Five times in four verses the Spirit of God has used the word “precious”, and He has used a word for this which is only found elsewhere in the Song of Solomon as descriptive of the fruits which are found in the Bride for the pleasure of the Beloved.
There are “precious things of the heavens”, and there is “dew” — which falls before sunrise, speaking of the Spirit given as heavenly refreshing before the day of glory dawns. And “the deep that lieth beneath” is surely figurative of the death of Christ as underlying all, and securing all in righteousness and love. “The precious fruits of the sun” would tell of what is brought forth under the shining of Christ (Ephesians 5: 14), and “the precious things put forth by the months” would have reference to the round of the spiritual year with its new and ever varied apprehensions of Christ. Compare Revelation 22: 2. Then “the ancient mountains” and “the everlasting hills” (verse 16) typify the stability of divine [p. 376] faithfulness, and of the promises of God, of which the Son of God, Jesus Christ, is the Yea and the Amen, for all are established in Him (2 Corinthians 1: 19 - 22). “The precious things of the earth and the fulness thereof” (verse 16) indicates that the scope of the inheritance includes the heading up in Christ not only of “the things in the heavens” but also of “the things upon the earth” (Ephesians 1: 10). This is known anticipatively by those who have the Spirit as “the earnest of our inheritance”; it pertains to the time when the true Joseph will be no longer the Nazarite, “separated from his brethren”, but as having Israel restored to Him will share with them the joys of the kingdom of God. Every time we eat the Lord’s supper we confess that all earthly rights belong to Christ; we shew His death until He comes to take them up.
Joseph’s “land”, with its present wealth and joy, is the portion of those who obtain inheritance in Christ. For it is to be occupied, according to this scripture, by “the myriads of Ephraim” and “the thousands of Manasseh”. It will be remembered that Ephraim and Manasseh were born to Joseph as “separated from his brethren”. In having them he was made to forget his toil and his father’s house, and he became fruitful in the land of his affliction (see Genesis 41: 50 - 52). They thus represent those who are given to Christ by God while He is separated from Israel.
And not only is there fulness of blessing for Joseph’s myriads, but they have strength for labour and power to overcome all that is opposed to them (verse 17). None are so truly majestic, or have such invincible power, as those who are given to Christ in the present day of His Nazariteship. We may see it exemplified in a Stephen or a Paul. Paul had ox-like strength; he could do all things through Him who gave him power. And Stephen was stoned just because he was irresistible. Such have the “double portion” of Christ’s Spirit as having seen Him “taken”. See 2 Kings 2:9,10, and compare Acts 1:11. They have the Spirit of an ascended and glorified Man, which answers to the double portion of the firstborn. What an immensity of blessing is involved in this! May we ponder it well!
With such moral conditions, and such a wealth of spiritual blessing, as we have seen in Reuben, Judah, Levi, Benjamin and Joseph, there is a fine basis for evangelical activity, and this is set forth in Zebulun and Issachar. A divine testimony goes forth from the place where full blessing is known and enjoyed. It is an invitation to come to a mountain where they can “offer sacrifices of righteousness”. It is, I have no doubt, in the mind of the Spirit, the mountain of God’s house (Isaiah 2: 2). Zebulun and Issachar are blessed together, and it is not well to separate them. Zebulun goes out, and Issachar is in his tents. Both are united in inviting the peoples to the mountain, but Issachar has tents in which to entertain them when they come, and it is a serious defect to be without this. “Tents” are provisional; they are not permanent structures; and it seems to me they are suggestive of the local assemblies in which God would provide for the welfare and edification of those who are invited to the mountain. It is to be noted that Paul was a tent-maker, and this is mentioned in Acts 18 when he came to Corinth, in connection with which city God had in mind to develop the truth as to the assembly viewed locally. It is noticeable that two other tent-makers were brought to Corinth at the same time, one of them a woman, which would indicate that women have a definite place and service in view of the well-being of the local “tent”. We may be sure that this is not recorded by the Spirit merely as a bit of interesting information about Paul and his fellow-labourers, but in moral connection with what God had [p. 378] in view in bringing them to Corinth. If Zebulun goes out with God’s testimony of grace he is linked with Issachar who has tents. Paul was a great tent-maker in a spiritual sense. He set up tents in every city where he laboured in the glad tidings. The converts were housed suitably to God so that they might be cared for, and might learn the mind of God in His assembly. It is unquestionable that when God’s testimony went out at the first those who responded to the invitation were brought together and cared for in local assemblies. There they found “the mountain” — the moral elevation and holy privileges of the house of God, and were able to “offer sacrifices of righteousness”.
The result of the going out and inviting is strikingly set forth in the words: “For they will suck the abundance of the seas, and the hidden treasures of the sand” (verse 19). The seas and the sand represent the vast multitudes of human beings on this earth. It is our privilege to contemplate the two thousand millions of the human race with the assurance that there is “abundance”, and there are “hidden treasures” there for God. Not that there can be anything for God apart from His own working, but He would encourage us by the knowledge that He has worked, and is working, and will work, that there may be “abundance” for Him. He declares plainly to us that there are “hidden treasures of the sand”, and He would have them all to be sucked out for Him. “The abundance of the seas” would suggest “the fulness of the nations” being brought in (Romans 11: 25). James speaks (Acts 15) of God visiting the nations to take out of them a people for His Name. That “abundance” and those “treasures” have to be sucked. There is a little more in this than merely inviting the peoples. It implies a power to draw forth what is there, an eagerness of desire to secure it, which has been exemplified in Paul making himself bondman to all, and becoming all things [p. 379] to all, that he might gain men and save some (1 Corinthians 9: 19 - 23). There was in him an intense desire not merely for the blessing of men, but to secure them for God. And when they had been sucked out they were set together for mutual profit and for God’s glory in local assemblies.
Then Gad is marked by enlargement. This is the normal result of being brought into assembly conditions, and the evidence of enlargement is that there is spiritual power to act so as to set aside human activities and thoughts. I take this to be signified by tearing “the arm, even the top of the head”. He has learned, too, that to provide the first part for himself he must reserve the portion of the Lawgiver. If we are spiritually contracted we may think that “the first part” is to secure our own comfort and benefit, and on that line things will remain contracted. But the effect of enlargement is that we become conscious that the way to truly provide the first part for ourselves is to reserve the portion of the Lawgiver; that is, to maintain what is due to the Lord.
In the New Testament 1 Corinthians would represent “the portion of the lawgiver”. It is there that Paul says, “If any one thinks himself to be a prophet or spiritual, let him recognise the things that I write to you, that it is the Lord’s commandment” (1 Corinthians 14: 37). If saints are together in “tents” — that is, in local assemblies — the first thing to mark them is the setting aside of human activities, whether of arm or head, so that the portion of the Lawgiver may be reserved. The maintenance of the rights of the Lord must be the primary consideration. We are apt to forget that there is a Lawgiver; Christians very largely forget it, or practically ignore the fact that He has a portion which is due to Him. Where today do we see the portion of the Lawgiver reserved? We may see people doing much in their own way; the “arm” or the “head” are active [p. 380] in ways that have no place whatever in the statutes of the Lawgiver!
But in the local assemblies each one is by the Holy Spirit to say “Lord” to Jesus. If we all say “Lord” to Jesus there will be only one will. If I have a will and you have a will we shall probably not harmonise, but we can be harmonised by both saying “Lord” to Jesus. Then we have to remember that certain statutes and laws have been enacted; we are not left at liberty to devise things out of our own hearts. If the portion of the Lawgiver is reserved there will be the displacement of all that is insubordinate, and full scope for what is edifying. We shall find that we provide the first part for ourselves by maintaining what is due to Christ as Lord. The effect of subjection to 1 Corinthians was the wonderful ministry of 2 Corinthians; it was the result of the portion of the Lawgiver being reserved. We have to learn to distinguish between activities that are human and those which are spiritual. The latter are invariably marked by subjection to the Lord. There is such a thing as natural religiousness, and some minds have a natural aptitude to entertain religious thoughts. But if we are learning or serving with God there will be ever-deepening self-judgment. What is merely natural, even in a religious way, has to be judged as definitely as gross evils; it is only another form of flesh. It has, to use the figure of verse 20, to be torn in pieces.
Gad “came with the heads of the people; the justice of Jehovah and his judgments hath he executed with Israel” (verse 21). The “heads of the people” represent elements of spiritual leading amongst God’s people. The reservation of what is due to the Lord will always carry that element with it; Paul expected it to do so at Corinth. And the result will be that what is right and according to God gets its place with His people; righteous judgments are maintained in His assembly.
“[p. 381] And of Dan he said, Dan is a young lion; he shall spring forth from Bashan”. I believe the thought in this is the spiritual energy that will spring forth to possess the inheritance which has been figuratively set before us in the blessing of Joseph. Those who chose to remain on the eastward side of Jordan did not “spring forth from Bashan”. Bashan means “the fruitful”; it represents what is held in the Spirit as the fruit of victory over the flesh according to Romans 8 “Bashan” is the portion of a man who is justified, and has the Spirit, and who has proved himself to be superior to the flesh in the power of the Spirit. Some might be inclined to say, What more do we want than that? Well, in the mind of God that is only the platform from which to “spring forth” to take possession of the inheritance. There is a spiritual region beyond, which is opened to our view in Colossians and Ephesians. Spiritual energy is needed to “spring forth” into it, and that energy comes of love. If Joshua and the Ark have gone over into another region, are we content to remain in Bashan? For true lovers of Christ the decisive question would be, Where is He? Has He gone over Jordan? None of us can have any doubt about that. If He has gone to the other side are our hearts content to have their portion on this side? The ark was with the people for thirty-eight years in the wilderness, indicating how God would make Christ known to us in His greatness and preciousness as the One in whom is secured and preserved every thought of divine love. He has been ministering Christ to us in this way for a long time that He might bind up our affections with Christ so as to prepare us to go over Jordan with Him. It is the present will of God that we should go over in spirit now, and if we do not we miss His full thought for us in the inheritance.
Colossians views the saints as risen with Christ, and Ephesians views them as seated in the heavenlies in [p. 382] Him. The things which God has prepared for them that love Him are on that side; it is spiritual ground, and spiritual energy is needed to “spring forth” to take possession of it. This does not mean that we shall lose any of the good of Romans; on the contrary, those in the good of Ephesians would have the deepest and fullest enjoyment of all that is in Romans,. But they also know another region which is described typically as “the pleasant land”, “a land which Jehovah thy God careth for; the eyes of Jehovah thy God are constantly upon it”. The energy of Dan is needed to “spring forth” and enter into it.
Naphtali is seen as in possession of the inheritance, for he is “satisfied with favour, and full of the blessing of Jehovah” (verse 23). I wonder if we really believe that God’s thought for us at the present time is that we should be infinitely happier than Adam and Eve were as innocent in the garden of Eden? There was, indeed, everything in the garden of Eden to make an unfallen man happy, but it did not rise to the great thought of God for man, and so the tree of life was there as a testimony that God had something greater and better in view. His thought was that man should live, and be satisfied with His favour as known through Christ and in Christ. So that when sin and death came in God began to speak of Christ. As evil developed here God met it by promises that centred in Christ. What favour! Then in the fulness of time Christ came as the verification of all those promises. God’s own Son was amongst men — fallen and lost as they were — in pure divine favour. Then He went to the cross and bore the judgment of the fallen man, and came forth in resurrection that we might have eternal life in Him. For the “act of favour of God” is “eternal life in Christ Jesus our Lord” (Romans 6: 23). True satisfaction is there — no thirst, no hunger, no want of anything. The love of God expressed [p. 383] and satisfied in what He gives, and men brought to supreme satisfaction in receiving it! In the great supper (Luke 16) God is saying to men, I have provided everything; come and share my satisfaction in Christ! In Luke 15 we see how everything is furnished for us that we may come into the place of divine favour in perfect suitability. The favour and the blessing are there for us, the free gift of love, and they are to be enjoyed in God, and in His beloved Son, by the Holy Spirit. Deuteronomy 33: 23 describes life eternal as possessed and enjoyed; the words “satisfied”, “full”, “possess”, convey a great deal more than having title.. The inheritance is viewed as acquired and enjoyed. The difficulties which many have had as to eternal life arise from the fact that the spiritual nature of that life has not been understood, and it has been assumed that one could have it without being spiritual, without sowing to the Spirit, or going over Jordan. Eternal life pertains to every believer as divine gift, but it does not mean much to any one until it is consciously possessed. Nothing could be more incongruous than for a discontented, carnal, and worldly-minded person to say that he has eternal life. His whole condition is the reverse of Naphtali’s blessing — satisfaction, fulness of blessing, and conscious possession of ineffable divine favour.
The real difficulty is that the Lord’s statements in John’s Gospel are taken in the letter without any apprehension of the greatness of what they convey. Eternal life is supreme divine favour to men; it does not leave a question unanswered, or a need unmet. No element of happiness that God can confer upon men is lacking. We have to put all the promises together to get a true and full thought of it. It is the gift of love for all. Everything that Paul or Peter or John had in the joy of divine favour in Christ the Son of God is in God’s mind for all believers to enjoy. One might say that it is in His mind for all men to enjoy. But let us see that, like Naphtali, we do enjoy it! Many of us need to be awakened to a sense of the greatness of what the love of God would give us as a present portion.
“The west and the south” suggest the most favourable position that can be assigned. The “showers of blessing” come from the west (Luke 12: 54), — spiritual ministry in refreshing power — and the south gets the full warmth of the sun.
In Naphtali we see a favour and blessing from God which abundantly satisfies. In Asher we see the result in being “blessed with sons”; the continued occupation of the inheritance is always to be in view. “The generation following” is always to be thought of; it is a great proof of spiritual vigour that we should have “sons”. What joy it was to Paul to have in Timothy a “beloved and faithful child in the Lord”, one who could be trusted to carry on the impression of his father’s ways in Christ! It is striking to see the frequent references in Scripture to “generations”, showing how great a place the thought of the continuance of things here has in God’s mind. Things are not to die with the present generation at any time. One of the most distinct marks of blessing will be that there are “sons”. I venture to say that older brethren have no greater joy than to see “the generation following” acquiring ability to take up things in a spiritual way.
“Let him be acceptable to his brethren, and let him dip his foot in oil”. This would intimate that happy relations with our brethren are essential to the enjoyment of eternal life. This is in keeping with Psalm 133, where we learn that it is as brethren dwell together in unity that Jehovah commands the blessing, life for evermore. We should covet to be acceptable to our [p. 385] brethren as having spiritual features, and moving amongst them in a spiritual way. The brethren, as partaking of the divine nature, know how to appreciate what is spiritual. They know the difference between natural amiability, and a walk which is the result of nearness to God. A man with his foot dipped in oil will move amongst the brethren in “kindness, goodness, fidelity, meekness, self-control” (Galatians 5: 23). The roughness of nature will not be there to irritate, and to provoke resentment.
Then after all this spiritual wealth and blessing we get a remarkable word. “Iron and brass shall be thy bolts”. As though to remind us that there are thieves about, and enemies who may molest, and spiritual wealth must be held securely against intrusion. “Bolts” speak of watchfulness and care on the part of those who are holding a priceless heritage in the presence of crafty and deadly foes, But they also speak of a divine security which no power of the enemy can break through. So that in the consciousness of this we may realise the closing feature of Asher’s blessing: “And thy rest as thy days”. God would leave upon our spirits as a final word of blessing the thought of rest — unbroken rest! — for it is “as thy days”. Rest is, indeed, a prominent and characteristic feature of the inheritance. In Deuteronomy 12: 9 Moses said, “Ye are not as yet come to the rest and to the inheritance which Jehovah thy God giveth thee”. And the Spirit of God in Hebrews 3, Hebrews 4 has shewn us that the literal entering into Canaan was in nowise what God had before Him as true rest. He will reach it in the world to come, but He has already reached it in Christ, and it may be reached spiritually in Christ by those who believe.
The last four verses of the chapter are a celebration of God as the Help and Refuge of His people. His eternal arms are underneath them, He will drive out [p. 386] the enemy, and they will dwell in unique blessing. These verses intimate to us that as the blessings of this chapter have place with us we shall become the true Jeshurun — the upright people, with whom there is nothing found but what is according to the thoughts of God. For His people are viewed here according to what they are by His grace and work, and not at all as in the flesh. One feature of blessing after another is added until the complete thought of God is reached. And, as remarked before, the tribes have all to be “gathered together” so that these different blessings characterise them as a united and collective whole. These last verses shew that God is pledged to support what is wrought by His own grace and power.
This chapter gives a fulness of blessing which has never yet been realised in Israel, but which will be realised in the day when all Israel shall be saved, and it is to be realised in a spiritual way by the grace and power of God in His people today. It is, most surely, the word of God to us.