anxb BS 1255.4 .S78x 1921 STUDIES IN Leviticus, Numbers and Deuteronomy Arranged by GRACE SAXE PUBLICATIONS BY GRACE SAXE Studies in Genesis ...Price 35 Cents Studies in Exodus .... ; .Price 35 Cents Studies in Leviticus, . Numbers and Deuteronomy Price 35 Cents Studies in Joshua, Judges, and Ruth ..Price 35 Cents Studies in I and II Samuel Price 35 Cents Studies in the Major Prophets .Price 35 Cents Studies in the Life of Christ .Price 35 Cents Studies in Luke ..Price 35 Cents Studies in Acts Price 35 Cents Studies in Romans Price 35 Cents Studies in Hebrews « Price 35 Cents Studies in Psalms — Price 35 Cents THREE STUDIES, namely: I. Christian Science Compared with the Bible T II. Tire Second Coming of Christ (with Diagram) /^Price 35 Cents III. The Way of Salvation J Model of the Tabernacle and Camp of Israel, Made of Pasteboard and Cloth. Consists of 110 Pieces Price $3.00 Postpaid Chart Showing books of the Bible as a Library, 54x16 in.Price 1.00 Chart of the Seven Dispensations, 54x30 in. Price 1.00 Chart of the Book of Acts, 57x18 in. ...Price 1.00 Map for Tracing Paul's Missionary Journeys, 55x32 in._..„Price 2.50 Reduced prices offered to Bible Classes and Bible Study Groups, when ordered in quantities. THE BIBLE INSTITUTE COLPORTAGE ASS’N 843-845 North Wells Street, Chicago STUDIES IN Leviticus, Numbers and Deuteronomy Arranged by GRACE SAXE Price, 35c CHICAGO THE BIBLE INSTITUTE GOLPORTAGE ASSOCIATION 843-845 North Wells Street INTRODUCTION M ANY requests have come from those who have taken the courses in Genesis and Exodus, for a study book on the rest of the books of the Pentateuch, so these pages have been prepared with the hope that they may prove helpful. For much of the substance of the following, the writer is indebted to C. H. McIntosh’s “Notes,” the writings of Dr. C. I. Scofield, Dr. R. A. Torrey and others. These lessons may be used either for individual Bible study or in class work. When several are studying together it would be well to observe the following : SUGGESTIONS TO LEADERS OF CLASSES 1. If any lesson seems too long for one meeting, take half the assigned work and leave the other half for the next meeting. Take no more than you can do thoroughly. 2. If possible, have before the class at each meeting enlarged copies (made either on cloth or paper) of the maps and charts on page 1. 3. Insist that members of the class study the lesson at home and bring to the class written answers to the printed questions so far as possible. 4. Urge members to read the assigned chapters in the Bible first, before they read the comments on same. It would be best for them to first read the chapters from the Bible, then try and write out answers to the printed questions, and after that read the comments on the lesson. 5. Have short review of previous work at beginning of each meeting. 6. In tracing the journey of the children of Israel, a black tape or ribbon could be pinned on map at the different places as the journey progresses. 7. Insist that the members of class think and study for themselves. Give them opportunity to express their thoughts and the lessons they have learned. Refuse to lecture to the class. 8. Constantly emphasize the importance of carefully look- ing up all scriptural references given in each lesson. Urge mem- bers of class not to neglect this. There is nothing that will prove more instructive. THE BOOK OF LEVITICUS LESSON I. LEVITICUS A great many of God’s people sadly neglect Leviticus, seeming to think there is nothing of interest or profit to them in the book. But this must be because they have never seen how full of Christ it is. Every book in the Bible has Christ for its center and subject and Leviticus is by no means an exception. Here, as in most of the books of the Old Testament, the Gospel, and the teachings about Christ, run, “as a river underground but, if we will but get below the surface, we shall find these truths as clear and spark- ling and pure as in the New Testament. Like that secret writing which is not visible until held before light and heat, so, many glorious truths of Leviticus are hidden from the reader until he has brought its marvelous pages under the light of New Testament scripture and then they appear clear, dis- tinct and intelligible. Before taking up a detailed study of the book of Leviticus, note some facts about the book as a whole. I. The Name. Leviticus is called the book of the Laws because it is the setting forth of the laws which were to govern the priests in the Taber- nacle service and their care of the people materially and spiritually. It is also called the book of Worship because in Leviticus God tells His people “that which befits His holiness in their approach to, and communion with, Himself.” II. The Writer. Moses received these laws from God and wrote them down for the people. Read Leviticus 1 :1 and 27 :34. Christ explicitly ascribes the Pentateuch to Moses in Luke 24 :44. In this passage Christ speaks of the three parts into which the Jews divided the Old Testament, viz.: “The Law,” “The Prophets,” and “The Psalms” and explic- itly states it is the law of Moses. See also how Christ referred to Moses as the writer of Leviticus by comparing Matthew 8:2-4 with Leviticus 14:1-4. III. The Date. Moses received these laws from God at Sinai shortly after the Tabernacle was erected. Compare Exodus 40:17, Leviticus 1:1 and Numbers 1:1. Therefore the date of Liviticus must be somewhere near 1500 B.C. LE V ITICUS - Book of Worship i THE BOOK OF LEVITICUS IV. The Structure. Look at the chart given on page 1, and observe two things. First. Leviticus has 27 chapters. Each numbered space represents a chapter. Second. The laws in Leviticus are numerous and varied but are all grouped around, and treat of, a few great subjects. The subjects are as follows and are called the seven great laws of Leviticus: 1. The Law of the Offerings Chapters 1-7 2. The Law of the Priests’ Consecration Chapters 8-10 3. The Law of the Clean and Unclean Chapters 11-15 4. The Law of Atonement Chapters 16-17 5. The Law of Relationships and Walk Chapters 18-22 6. The Law of the Feasts Chapters 23-24 7. The Law of Years — (Sabbatic and Jubilee) Chapters 25-27 V. The Key Word of Leviticus is Holiness. It occurs over 80 times. VI. The Key Verse of Leviticus is 19:2. VII. The Importance of studying this book. Familiarity with the con- tents of Leviticus is necessary for a deep understanding of much of both the Old and the New Testaments. Without some knowledge of this book, the book of Hebrews, for example, cannot be fully understood. Bear in mind also that while man, from his infirmity, makes a special tool for every special purpose, God uses the same instrument for several different ends ; and these very laws which in the last dispensation conveyed to the Israelites a literal command, to be obeyed literally, in this dispensation supply us with most remarkable types. They all point to and suggest to us Christ, the great anti-type, the substance, of which all these things were mere shadows. VIII. Contrast between Exodus and Leviticus. As we passed along through the Tabernacle in the study of Exodus, we saw objects which presented Christ in a variety of aspects. Now in Leviticus we shall see the various ceremonies presenting different aspects of our Lord’s person and work, just as the objects did in Exodus. We shall now take up the more detailed study of each of the great subjects of which the book treats. FIRST, The Law of the Offerings. Chapters 1-7. Note. — Before looking at the following remarks, read, carefully, prayer- fully and repeatedly these seven chapters. Do not neglect this. It is of the utmost importance to become thoroughly familiar with the subject matter first. No one should ask what a passage means until he knows exactly what the passage says. Also be sure to carefully look up every scripture reference given. If this is neglected much will be lost. You will notice in these first seven chapters that there are only five differ- ent offerings described : 1. The Burnt Offering, Chapter 1. 2. The Meal (R. V.) Offering, Chapter 2. 3. The Peace Offering, Chapter 3. 4. The Sin Offering, Chapter 4. 5. The Trespass Offering, Chapter 5. Chapters 6 and 7 give additional rules concerning these five offerings. 2 THE BOOK OF LEVITICUS Throughout the history of Israel we are constantly hearing of offerings and sacrifices, but it will greatly simplify matters if we remember that each was always one of these five. Whether the offering was a bullock, a lamb, a turtle dove, or fine flour; whether it was offered for the priest, the people, or a ruler; it was always a burnt, a meal, a peace, a sin, or a trespass offering. Of course these offerings in themselves could not take away sins or satisfy God. See Hebrews 10:4. They simply symbolized the great offering, Christ, and in this symbolism lay their importance. Read Hebrews 10:1-5, 10, 12, 14. These five offerings taken together present to us a picture of the work of Christ for His people. Each offering sets forth some different aspect of t,hat work. No one type could fully present Christ, as no one photograph could give all the varied expressions of a face. In the Gospel narrative Christ is spoken of under different figures, to teach the different things he is able to do for man. In one place He is called “the Lamb of God which taketh away the sin of the world ;” in another, “the Bread of Life ;” again, “the Good Shepherd,” “the Light of the world,” “The Vine,” etc. We have no difficulty in understanding that He can be and do all these different things for us, but many have never seen that the five offerings of Leviticus also show forth the various aspects of His work. There is a wonderful typical lesson in the very order in which these offerings are given, just as there was in the order of the furniture of the Tabernacle. Let us set them down and look at them. See arrangement below. Inasmuch as these offerings, taken together, show a picture of Christ, we put a bracket around them and write the word “Christ” to the left. Also write the word “God” above and “Man” below. See first column. God’s View Christ offering Himself without spot to God. The Man, Christ Jesus. Christ enjoyed by the believer in com- munion with God. H xn hH « W u God Man’s View Burnt Consecration Meal Service Peace Fellowship Sin Victory Trespass Salvation Man •The Sin Bearer. Now as we look down upon this five-fold picture (beginning with the Burnt Offering) we get God’s view of Christ’s work ; but as we look up (beginning with the Trespass Offering), we get man’s view. That is to say, the order in which they stand, and the order in which we look at them, (beginning with the Trespass Offering) “corresponds with the order of our spiritual apprehension of Christ’s work” — the way we gradually come to understand all that Christ can do for us. To illustrate, take the story of a soul’s growth. Here is a man just awakened by the Spirit. “When the arrow of conviction enters the soul, memory casts back its enlightened eye over the page of his past life, and sees it stained with numberless trespasses against God and man.” He recalls that in the past he has taken God’s name in vain, coveted his neighbor’s possessions, lied, repeatedly broken the law of God. At this point the man is not so much concerned about why or how these trespasses have been committed, as he is with the fact that they have been committed, and the penalty for breaking God’s law is eternal death. The 8 THE BOOK OF LEVITICUS great question with him now is how to escape this awful penalty. Then the Gospel comes and presents Christ in one phase of His work for mankind, the Trespass Offering, the One through whom all trespasses can be freely for- given because He has already paid the penalty, death, for us. The man eagerly accepts Christ as such, and gets Salvation. (See words opposite offerings in second column of diagram on page 3). For a while the man rejoices in this phase of Christ’s work, thankful that he is saved from the penalty of sin, and at first this is all he sees that Christ is able to do for him. Many people never get any further in their appre- hension of the work of Christ. But He can do much more than save a soul from the penalty of a broken law. He saves not only from the penalty but from the power of sin. After a while a deeper work of grace is done in this man’s heart, and he sees that the trespasses he has committed are only branches from a root, or streams from a fountain, and that sin in his nature is the root or fountain. He sees, as did Paul, two laws at war within him. The good he would do he does not, and the evil he would not do he does. Must this struggle go on? How shall he get deliverance from this power of sin? In the same way that he got deliverance from the penalty of sin, through Christ. The Gospel now presents Christ in another phase of His work, the Sin Offering, through Whom sin in the flesh has been condemned, and shall have no more dominion over the believer. He accepts Christ in this phase of His work, and gets victory. How he rejoices. No longer does that bad temper, that besetting sin, that unholy appetite have dominion. For a while he is satisfied, his sins are forgiven, he will never have to pay the penalty of a broken law, and also, day by day he is living victorious over the power of sin. Then, a still deeper work of grace is done in the man’s heart. He longs to know more intimately the God who has done so much for him. Is there any way by which he, a weak human creature can actually commune with the Maker of the universe, talk with Him and know His plans and His will? Yes, through Christ. The Gospel presents Christ in still another phase of His work, the Peace Offering, and as the Peace Offering Christ can bring him into the very presence of the Father, where there is sweet communion, and where he may feed upon Christ as the ground of his peace and joy. This is Fellowship. Again a yet deeper work of grace is done in the man’s heart. Through this sweet fellowship with God in the Peace Offering he gets better acquainted with his Lord, and begins to see with His eyes and feel with His heart. This great lost world around him begins to touch his heart and the desire is awakened to live like Christ, who went about doing good, raising the fallen, showing the way of salvation to perishing humanity. He desires not only to be good but to be good for something, to serve as did Christ. The Gospel then presents Christ as the Meal Offering, and as such He is seen in His pure and perfect Manhood as He lived and walked and worked down here, the true pattern for every believer; and the man sees that through Christ he is able for service. Then the deepest work of grace is done in the man’s heart. He looks back and sees all that has been accomplished in him, his trespasses forgiven, his sin taken away, himself brought into sweet fellowship with his Maker, and now he is following the Master in service. But he has a desire not only to serve God but to glorify God. He wishes to live out and out, through and through, for the glory of God. That is Consecration. Then the Gospel 4 THE BOOK OF LEVITICUS presents Christ as the Burnt Offering, the only one who can enable him to live this life of entire consecration, when, whether he eats or drinks or what- soever he does, it is all for the glory of God. Not so much for the good of humanity does he live and serve now but that God may be glorified by that life and service. So in these offerings we not only see Christ but we see the believer in Christ, and gradually come to understand all that He is able to do for us. Notice the widening view of Christ’s work which we get as we go on in our apprehension and appreciation of all He is. First we see only that He can give us Salvation, then Victory, after that Fellowship, and Service and last full Consecration. Let us ask ourselves the question, “Where am I in the apprehension of what Christ is able to do for me?” Let us not stop with taking Him as our Trespass Offering, but go on until through Him we are living the Burnt Offering life. The way in which we have been considering the offerings gives us man’s view of Christ’s work, a gradually widening view. But when we begin with the Burnt Offering, and go downward, we get God’s view of Christ’s work. (See words opposite each offering in third column of diagram on page 1). The first view which God would get of His matchless Son would be the Burnt Offering view, that of full consecration, when Christ, before ever He came to earth, presented Himself without spot to God, ready to do His Father’s will, whatever it might be. In the Meal Offering God sees His only begotten Son with His glory laid aside. He has come down to earth, taken upon Him the form of man and is walking and working among men, preaching the gospel, healing the sick, taising the dead, living the life of service. Next God sees Him in the Peace Offering aspect. Some to whom He has preached have believed. They are living and walking and working with Him and seeing God in Him. They are getting acquainted with God’s power and mercy and love and wisdom as they see these things in Christ. They are actually fellowshipping with God through Him. In the Sin Offering God sees His Son in combat with Satan. In Gethsemane, on the cross, meeting and fighting and conquering the enemy and then by His death paying man’s debt of sin. And in the Trespass Offering Christ’s death is seen to meet the need of every individual sinner, satisfying the claims for every transgression of the law. Of course Christ would offer Himself to God in the Burnt, Meal and Peace Offerings (which were called sweet savour offerings or offerings not for sin) before He would offer Himself for sin in the last two offerings. Christ’s offering of Himself without sin would clearly precede His offering of Himself for sin. The fact of His being perfect fitted Him to be a Sin offering THE PERFECTION OF SYMBOLISM When we study carefully the details of each offering we see how wonder- fully this symbolism is suggested. 6 THE BOOK OF LEVITICUS 1. Take the Burnt Offering. That spotless male, skinned, cut in pieces (thus seen to be inwardly as well as outwardly without blemish) all burned on the altar, (“the table of the Lord”) — the head, the fat, the legs, the inwards, every part given to God — most beautifully sets forth the spotless Christ, within and without absolutely without blemish, surrendering every part of His being wholly to God with thought for no other, and enabling the believer to live this life of full consecration. 2. The Meal Offering wonderfully pictures Christ’s life on earth. Read carefully the second chapter of Leviticus and note the details of this Meal Offering. The flour (earthly fruit) speaks of His humanity, the fine flour of the perfect character of this humanity. The oil (symbol of the Spirit) mingled with and poured upon the flour, indicates the action of the Holy Spirit in His conception and at His baptism. The handful first burned on God’s table, and the remainder given to the priests, showed that He lived this life on earth, first for the glory of God, and afterward for the good of man. Honey (earthly sweets) and leaven (type of sin) were excluded as all sin and merely earthly pleasure were excluded from Christ’s life, but salt (purify- ing and preserving) was always put in. 3. In the Peace Offering we see Christ enjoyed by the believer in com- munion with God, both the believer and God having their share in Christ. But notice God’s part, the fat (inner excellencies), kidneys (hidden energies), caul (tender sensibilities). These are the parts of Christ which God could enjoy. Man is too gross to appreciate the inner excellencies, the hidden energies and the tender sensibilities of our Lord. But man’s part of the Peace Offering is just what he needs and can appreciate, the shoulder, (strength) and the breast (love). 4. Also in the Sin and Trespass Offerings we see this same suggestive- ness. The victim without spot or blemish, transfer of the sins of the offerer to the offering, by laying on of hands; the offering dying in the sinner’s place; the blood presented before God, all wonderfully foreshadow the details of Christ’s atoning work. The subject of the Offerings is of such great importance to the intelligent appreciation of Christ’s work for us, that it is strongly urged that a more thorough and careful study than is possible here, should be made. Among the most helpful books on the subject are C. H. McIntosh’s “Notes on Leviticus” and Andrew Jukes’ “The Law of the Offerings” from which books many of the above thoughts are taken. 6 THE BOOK OF LEVITICUS QUESTIONS— LESSON I. 1. Why is Leviticus called the Book of the Laws?. 2. What proofs are there that Moses wrote Leviticus? 3. About what date was Leviticus written? 4. Around how many great subjects are the numerous laws of Levticus grouped ? 5. Name those subjects 6. How many different offerings are described in the first seven chapters of Leviticus? Name them 7 . Taken together what do these offerings symbolize? 8. Does each offering symbolize the same or a different aspect of Christ’s work ? 9. When one apprehends and accepts Christ in the Trespass Offering aspect of His work, what is granted that one? In the Sin Offering aspect? In the Peace Offering aspect? In the Meal Offering aspect? In the Burnt Offering aspect? 10. Is the Order in which God views the various aspects of Christ’s work the same as that in which man views them, or does God see them in an opposite way? 11. In the Burnt Offering just what part was given to God? What part to man? In the Meal Offering? In the Peace Offering? In the Sin Offering? In the Trespass Offering? 7 THE BOOK OF LEVITICUS LEVITICUS LESSON II. Note. — Read Leviticus, Chapters 8 to 10, at least three times before read- ing the following comments. Be sure to do this. The Second great division of the book of Leviticus is The Law of Con- secration. The Consecration of the Priests, Chapters 8-10. See chart on page 1. Consecration means set apart for God. The fundamental idea of a “wholly separated” “consecrated” person or thing, is simply set apart for God and God’s service. In this lesson we are to study how the Tabernacle and the priests were to be prepared for the service before any of the offerings could be made. God had previously chosen Aaron and his sons to minister in the Tabernacle; and we now come to the ceremony of their consecration. This ceremony was a very important and impressive one. Read Leviticus 8:1-5, and note that all Israel, at the command of God, had assembled at the door of the Tabernacle to see Aaron and his sons robed and annointed for their office. Naturally the people would be much interested. Aaron was to be their High Priest, the one who should represent them before God, and bring His messages to them. He was to be the medium of communication between Jehovah and themselves; and of course every one would desire to see this man, and to be satisfied that he was qualified for the position. Each article of Aaron’s dress was intended to set forth some special qualification of the High Priest, and it may be that as each garment was put on before their eyes Moses explained something of its significance. Aaron, in his office of High Priest, occupied for Israel the place which Christ now occupies for the Church. Christ is our High Priest, the one Who represents us before God and Who communicates God’s will to us. In Christ we see the realities of which these garments of Aaron were only the shadow. As we imagine ourselves in the congregation of Israel, seeing Moses put on one by one these garments for glory and for beauty, each one setting forth some special qualification of the High Priest, let us look away to our High Priest, Christ, and observe the same blessed qualifications. In Lev. 8:7-9 are mentioned the seven different articles of dress, which have also been described at length in Ex. 28. It will be well to carefully note that chapter, and also to look at some good picture of the High Priest’s dress. The first garment placed upon Aaron is the pure white Linen Coat; and instantly we see the teaching that the first qualification of the High Priest is purity. The absolute purity of our Great High Priest is evident to men and angels. Next comes the Girdle, which is the symbol of service. Although Aaron held the most exalted position in the camp, yet he was the servant of Israel, constantly ministering in their behalf, doing them the greatest possible service. So our High Priest, though holding the most exalted position in the universe, nevertheless once took upon Him the form of a servant, and now at the Father’s right hand is constantly ministering in our behalf. 8 THE BOOK OF LEVITICUS Then Moses clothed Aaron with the Robe of the Ephod, that long gar- ment of blue, the colour of heaven, suggesting the heavenly origin of the priesthood. Aaron had not been elected by man to this office, but had been appointed by God. So Christ was appointed by God to be our High Priest (Heb. 5:4-6). Over the Robe of the Ephod was placed the Ephod, which was distinc- tively the High Priest’s garment. There might be many priests — all of Aaron’s sons were priests — but there could be only one High Priest, only one who could represent the people before God, or go into the Holy of Holies and make atonement for them, and this garment was worn only by the one who held that office. Just so there may be many priests (believers are priests), but there can be but one High Priest, only one who can represent us before God and make atonement for us. You will notice in the description of the Ephod (Ex. 28:6-14), that the front and back pieces were joined at the shoulder by two onyx stones, on which were engraved the names of the tribes of Israel, according to birth. And not only so, but in the breastplate, that square piece of linen which was placed on the Ephod upon Aaron’s breast, twelve precious stones were set, and upon each one was engraved the name of a tribe. So, when Aaron represented the people before God, he bore the name of every tribe upon his strong shoulders and his loving breast. Just so our Great High Priest bears us before God. His strength and His love are both exercised in behalf of every believing child, just as we saw that in the Peace Offering the breast and the shoulder were man’s portion. Lastly, there is upon Aaron’s head the Mitre, with its band of gold, on which was written, “Holiness to the Lord” (Ex. 28:36-38). Read carefully that 38th verse, and notice that, because of this holiness seen upon Aaron, the people were accepted before the Lord. How true all this is of our High Priest. The mitre had a kingly as well as a priestly import, indicating that Aaron had authority in the camp, and his voice must be obeyed. Just so Christ is King as well as Priest. After Aaron had been robed, Moses anointed with the anointing oil both the Tabernacle and the priests. Notice that he put the oil on the right ear, the thumb of the right hand, and the great toe of the right foot. (See Lev. 8:23-24). The meaning of this is plain. Their ears now were consecrated to God, and amid all the voices round about they must be listening only for God’s voice. Their hands now were consecrated to the service of God, and their feet were to walk the holy courts of the Lord’s house. We also, as priests unto God, should have the consecrated ear, hand, and foot, and be constantly listening for His voice, doing his work, and walking in the path in which He leads. After the consecration services were over, the first thing Aaron and his sons did was to make the offerings as directed in chapters 1-7 (see Lev. 9:1-5). As the offering lay upon the altar, see the startling thing which occurred (9:24). No wonder the people shouted and fell on their faces, to see how God accepted the sacrifice. This was holy fire, and must be kept burning. No other was to be used in the service of the Tabernacle (see Lev. 16:12). In chapter 10 we are told how two of Aaron’s sons violated this law, and were instantly struck dead (10:1, 2). This was no light offense, but flagrant disobedience and presumption. They had dared to do what the Lord had for- bidden them to do. 9 THE BOOK OF LEVITICUS It would also seem, from verse 1, that Nadab and Abihu not only took “strange fire,” but also, as many think, went into the Holy of Holies (see Lev. 16:12), performing an office which belonged only to Aaron, the High Priest. So their offence was that they burned incense to God with fire which was not taken from the altar, and they went themselves into the presence of God, not recognising the office of the High Priest. In other words, they ignored the altar which speaks to us of Christ’s atoning death, and they ignored the High Priest, who was a type of Christ in His resurrection work as only Mediator between God and man. All acceptable worship must be based upon and kindled by the sacrifice of Christ and must be offered through Him as our Pligh Priest. Those who would seek to approach God in any other way have here a solemn warning, and should study diligently such passages as John 14:6 and Acts 4:12. The death of his two sons must have been a heavy blow to Aaron, but notice how he received it: “And Aaron held his peace.” He recognised the hand of God, and knew all was well. “Shall not the Judge of all the earth do right?” “I was dumb, and opened not my mouth, because Thou didst it.” This offense had been committed at a very critical time in the history of the people, and it was as if God deemed it necessary thus to show His dis- pleasure, in order to impress the lesson on the nation. Aaron and his sons were not allowed to mourn for their dead (10:6, 7). They led the worship of the congregation, and that must go on uninterrupted. That was of far more importance than any private bereavement. Some think, from the warning given in verses 8:11, that Nadab and Abihu had been under the influence of wine when they substituted the strange fire for the holy. In order to make clear the meaning of 10:12-20, as well as to understand the displeasure of Moses and why he was “content” when Aaron explained, it will be necessary to read Lev. 6:24-30, and to remember that this eating of the sin offering was the most elevated form of priestly service. On this occasion, however, Aaron and his sons were not able to rise to such high ground, and they would not pretend to a spiritual power which they did not possess. Aaron had indeed “held his peace,” but owing to his sorrow over his sons’ death he had not the amount of priestly energy which would warrant him in eating of the sin offering. Observe that when the blood of the sin offering had been taken into the Tabernacle the flesh was to be burned without the camp, and the priests were not to eat of that (Lev. 6;30). 10 THE BOOK OF LEVITICUS QUESTIONS— LESSON II. 1. Who assembled at the door of the Tabernacle to see Aaron and his sons robed and annointed for their office? 2. Why would the people naturally be interested in this ceremony? 3. What were these articles of dress, which Moses placed upon Aaron intended to set forth ? 4. Of what were these garments only a shadow or type?. 5. How many articles of dress are mentioned in Leviticus 8:7-9?. . 6. Name them and tell what each one suggests 7 . The blood of consecration was applied to the priests on what parts of the body ? 8. With what besides blood were the priests anointed? and of what is that a symbol ? 9. What was the first thing Aaron and his sons did after the consecration services ? 10. What startling thing occurred while the offering lay upon the altar?. . . . • 11. Why were Nadab and Abihu struck dead? 12. Are there any today attempting to worship God while ignoring the death and resurrection, the Sacrifice and the Priesthood of Christ?. 13. What will be the fate of these modern Nadabs and Abihus? Read I Thessalonians 1 :7-9 and the definition of the Gospel in 1 Corinthians 15:1-4: “Moreover, brethren, I declare unto you the Gospel . . . how that Christ died for our sins according to the scriptures ; and that He was buried and that He arose again the third day according to the scrip- tures.” Also read Galatians 1 :8, 9. His death and resurrection form the gospel message. 11 THE BOOK OF LEVITICUS LESSON III. LEVITICUS. The Third great division of the book of Leviticus is the Law of the Clean and Unclean. Chapters 11-15. See chart on page 1. Note. — Read these chapters several times before attempting anything else for this lesson. The instructions regarding the Tabernacle services and the priests hav- ing been completed, God now teaches the people as to the purity which will be expected on their part. He tells them that they must be clean as to two things — First, as to food (11); second, as to disease (12-15). First note what God says regarding clean and unclean food. Chapter 11. Down in Egypt the Israelites had eaten anything or everything; but now, having been brought into association with the holy God, they must learn to put a difference between clean and unclean things, even in the matter of food. There were marks by which they could distinguish the beasts and fish and fowl which God pronounced clean. The clean beasts were all those which chewed the cud and parted the hoof (v. 1-8). Both marks were necessary; one was not sufficient. “C. H. M.” reminds us that two corresponding marks may be observed to distinguish the really clean child of God. Such an one will “feed upon the green pastures of the Word,” and by prayerful meditation digest what he takes in. That is suggested by the chewing of the cud. Then his outward walk, his “footprints along the pathway of time,” will show a life separated unto God. The first two verses of Psalm I give two marks of a clean man — (1) “Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners” — the outward walk, which is the result of (2) the inward meditation. “But his delight is in the law of the Lord, and in His law doth he meditate day and night.” The Israelite must carefully examine a beast, and be sure it had both these marks (divided hoof, also that it chewed the cud) before he pronounced it clean; and just such care is necessary to determine the pure in heart. Sometimes a person (chewing the cud) spends a great deal of time studying the Bible, but it is just as necessary that he walk uprightly (the parted hoof). One cannot be a hearer of the Word only, and not a doer, and yet expect to be considered clean. The clean of fish were all those having fins with which they move through the water, and scales which keep the water out (v. 9-12). We Christians need spiritual fins and scales, so that we may move forward through the element which surrounds us, and at the same time resist its influences and prevent it penetrating. “In the world, but not of it.” Among the birds (v. 13-47), all those which fed an flesh, those which ate everything promiscuously, and those which grovelled on the ground, although furnished with wings to soar into heaven, were pronounced unclean. We can easily make the application. Second, note what God says about being clean as to disease. Chapters 12-15, show how disease is to be treated, especially the disease of leprosy, which is a type of sin, or more exactly the worst habits of sin, the 12 THE BOOK OF LEVITICUS flagrant outbreaks of the flesh. The appointed discipline for these, now, as of old, is temporary exclusion from the camp (see I Cor. 5th, 9-14). Leprosy typifies sin in at least three ways. Each is (1) loathsome, (2) spreads rapidly, and is (3) incurable except by the power of God. God said leprosy was a thing which should not be allowed in the congregation of Israel and the utmost diligence must be exercised to keep free of it. When it was found in a garment, the garment was burned.. When it appeared in a house, the house must be torn down ; and when it appeared in a person, the person must be banished from the camp. But read these chapters carefully, and observe the great care that was shown in order to ascertain whether a disease was really leprosy, before taking action. Most careful and deliberate examination was made ; by washing the garment, removing stones from the house, etc., endeavors were made to correct the trouble, without having to use the severest measures. But when a disease was found to be really leprosy, then unsparing measures were applied, both in obedience to God’s command and for the health of the camp. Thinking of leprosy as a type of sin, can we not learn some important lessons? First, it is a thing which should not be allowed in the Church of Christ, and the utmost diligence should be exercised to keep free from it in every form. Second, things that may look like sin should not be condemned without proper investigation. Many things may appear at first sight to be sin, though when carefully examined they may prove to be nothing of the kind. I call to mind now the case of a man who had been a drunkard, and who a few months after his conversion was seen frequently to enter saloons. This was reported to the Church, and the man brought up to answer to .the charge, whereupon it was found that he had been preaching the Gospel to his old associates. There had not been proper investigation before pronouncing his action sin. The third lesson we can learn from this section is that when, after careful investigation, sin has been found, especially in ourselves, it should be dealt with unsparingly. The reason leprosy and all uncleanness was to be promptly banished from the camp of Israel was because the Holy God dwelt in the midst. That is the chief reason why sin and uncleanness should not be tolerated with us. “Know ye not that your body is the temple of the Holy Ghost which is in you?” When such a Person condescends to be our Guest, He should have a clean heart in which to dwell. You will observe that there was a way provided for the leper to become clean (14:1-9). The ceremony by which a leper was made clean is a beautiful picture of the way in which a sinner is cleansed. The only way a sinner can be made clean is through the death and resurrection of Christ, and this Levitical ceremony was wonderfully suggestive of that. Read 14:4-7. The bird (heavenly creature) killed in an earthen vessel speaks of Christ’s death the heavenly One dying in an earthen vessel (His body) ; while the living bird, soaring heavenward, bearing the blood on its wings, speaks of Christ’s resur- rection. Chapter xv. tells of various uncleannesses — not so serious as leprosy, but all needing the application of the blood of the sacrifice for cleansing. The FOURTH great division of Leviticus is The Law of the Day of Atonement. Chapters 16-17. 13 THE BOOK OF LEVITICUS This is an exceedingly important section. Read these two chapters over repeatedly until perfectly familiar with the facts stated. Then read the fol- lowing: God is here teaching in a pictorial way the doctrine of Atonement which is the fundamental doctrine of the Bible. It is the Gospel, the good news, which runs right through all the books of the Old and New Testaments. From the first chapters of Genesis it is taught; but here in Lev. 16 it is set forth with much fullness, as though God would show us by one great object lesson every detail of this sublime truth. First, we must keep in mind exactly what was done on the Day of Atone- ment. We can best do this by imagining that we see the priest going through the ceremony. We observe that his dress is different from that on ordinary days. Ffe has laid aside the robes for glory and beauty about which we read in a previous lesson, and is now clothed only in white linen, 16:4. Of course, in presenting the sin-offering for himself (which was necessary because he himself was but a man — see Heb. 5:1-3) Aaron is not a type; but in all his work for the congregation on the Day of Atonement he is seen as a type of Christ accomplishing the work of atonement. Two goats are taken from the people for this particular sin-offering, because there are two sides of atonement to be represented — the Godward and the manward side. At the door of the Tabernacle, Aaron casts lots upon them. This lot determined which goat was to be slain to show forth one side of atonement and which was to be the scape goat to show forth the other side of atonement. But before making the sin-offering for the people, or pi jsenting the blood of the sin-offering for himself, we see Aaron with the censer of coals from the altar, and handfuls of incense, causing a fragrant smoke in the Holy of Holies to cover the mercy-seat, that he might not look directly upon the Shekinah fire and die. See 16:12, 13. Now he is ready to begin the real work of the day. One goat is slain, and its blood brought in and presented to God. Then Aaron takes the live goat, lays his hands on its head, and confesses over it all the sins of the people ; and this goat, bearing the sins of the people, is led away into the wilderness, a land not inhabited (v. 20-22). What does this mean? One goat killed and its blood presented to God; the other goat bearing away the sins of the people where they can never be found. We see here pictured before us two sides of atonement — one showing what atonement did for God, and the other what it did for man. Christ’s atonement met all the claims of God and all the needs of man. The claims of God were met by the death of Christ in place of the sinner; and the needs of man were met in taking away his sins, removing them “as far as the east is from the west.” As we look at the goat which was slain, we see Christ dying in our place, paying the penalty for sin, and thus satisfying the claims of God’s holy law — bringing to our mind such passages as Isa. 53 :5, Rom. 4 :25, Heb. 9 :28, I Pet. 2 :24. But when we look at the scapegoat, laden down with the sins of Israel, and bearing them away into a land not inhabited, we think only of what Christ’s atonement did for us, and call to mind such passages as John 1:29, Psa. 103:12, Rom. 8:1, Isa. 43:5. In this ceremony of the Great Day of Atonement, we see a picture of Christ’s greatest work. Notice the seven great points: THE BOOK OF LEVITICUS Israel’s High Priest (1) Once in the year. (2) Israel’s High Priest (Aaron or one of his descendants). (3) In spotless purity of dress. (4) Entered the Holy of Holies (type of Heaven, Heb. 9:24. (5) Making complete atonement (by offering the blood of a goat). (6) For the whole Nation (Israel). ( 7 ) For one year. Our High Priest (1) Once in time. (2) Our High Priest (Jesus Christ). (3) In spotless purity of character. (4) Entered Heaven itself (Heb. 9:24). (5) Making complete atonement (by offering His own blood). (6) For the whole human race (John 3:16). ( 7 ) For all eternity. Read in this connection the whole 9th chapter of Hebrews. Every time the Israelites beheld this ceremony, they saw enacted in type, the central truth of the whole Bible. tt THE BOOK OF LEVITICUS QUESTIONS— LESSON III. 1. Under the Law of the Clean and Unclean, God commands His people to be clean regarding what two things? 2. By what two marks could Israel distinguish the beasts which God pronounced clean? The fish? The birds? 3. What are the corresponding marks designating the really clean child of God? 4. In what three ways is leprosy a type of sin? 5. Thinking of leprosy as a type of sin, what three great lessons should the Church learn through these laws regarding it? 6. What was the reason leprosy and all uncleanness was banished so promptly from the camp of Israel? 7. Describe the ceremony for the cleansing of leprosy and state its typical significance? 8. Why was the ceremony of the Great Day of Atonement so important? 9. What were the two sides of Atonement which were pictured by the two goats in the ceremony of the Day of Atonement? 10. Name the seven great points in which the ceremony of the Day of Atone- ment pictured the atoning work of Christ 16 THE BOOK OF LEVITICUS LESSON IV. LEVITICUS. In this lesson we are to consider the last three great divisions of Leviticus covering Chapters 18-27. It is best to read these chapters carefully before thinking of any of the following comments. The FIFTH great division of Leviticus is the Law of Relationships and walk, Chapters 18-22. (See chart on page 1). In this section God first talks to His people about Cleanliness as to their personal habits. The Israelites had come up out of a land where personal habits were vile and wicked in the extreme ; and they were going into a land where the inhabitants practised even worse things. But God, here at Sinai, sets a new code of laws to govern the behavior of His people (Chapters 18-22). He tells them it makes no difference what the Egyptians or the Canaanites do. The Israelites are His people, and He is their God; they are to keep His statutes and His ordinances, regardless of what is done by other nations. Read 18:1-5, and emphasize the personal pronouns. A good practical lesson for Christians in our own day is embodied in these five verses. There is a wide-spread notion abroad that we should conform in some measure to the ways of those around us, and not offend them even though we must thereby offend God. The Lord is our God, and we must obey Him, regardless of what other people around us do. These chapters on personal habits show the dreadful depths to which fallen human nature is capable of going. Some of the sins denounced are almost unthinkable, they are so awful ; and some people suggest that they should not be in the Bible. But we may be perfectly sure that our Heavenly Father has a purpose for everything He has put in His Word. God does not write idle words. He has a meaning, and sometimes a very deep one, in the very passages which may appear unreasonable to us. However, it is very plain to see why God gave forth commands against such fearful enormities. He knows man is perfectly capable of, and likely to commit them. If He had been giving a code of laws to angels, many of these things probably would not have been mentioned ; but he is here giving laws to fallen human beings. Read also Romans 1 :21-32 as a similar setting forth of the depths of iniquity to which fallen human nature will go. Besides the laws against sins in this section of Leviticus, we see God’s love and tenderness brought out in many of the regulations regarding personal habits. For example, Chap. 19:9, 10, as though He would say to them. “Let one of your habits be kind thought for the poor and stranger.” Also Chap. 19:13, 35, 36. He would have justice as a habit of His people. The SIXTH great division of Leviticus is The Law of the Feasts. Chapter 23. In this section God gives the program of the year’s celebrations. There were seven great feasts, or religious festivals, which were to be observed every year; besides, of course, the weekly Sabbath, of which the Israelites were repeatedly reminded as here. These Feasts were as follows; 17 THE BOOK OF LEVITICUS 1. The Feast of the Passover, v. 4, 5. 2. The Feast of Unleavened Bread, v. 6-8. 3. The Feast of the First Fruits, v. 9-14. 4. The Feast of Pentecost, v. 15-22. 5. The Feast of Trumpets, v. 23-25. 6. The Day of Atonement, v. 26-32. 7. The Feast of Tabernacles, v. 33-44. The celebration of these various feasts involved the gathering together of the men of Israel in one place at least three times a year. This would tend to maintain a spirit of fellowship, patriotism, and worship, and shows what a wise ruler is God. Besides any such purpose as this, there is rich spiritual and typical significance to be observed in these seven great feasts. Some, who have given the subject much careful meditation, think these seven feasts, which the Israelites celebrated each year, point to seven great events in this present dispensation. Think whether any great event has occurred on the anniversary of any of these feasts. First take the Feast of the Passover. Note when it occurred, the four- teenth day of the first month at even. Now read Exodus 12:1, 2, 3, 6. And compare Luke 22:1, 2, 7, 8; 23:33, 44. Also I Cor. 5:7. For fifteen hundred years, ever since that dark night in Egypt when the Israelites were saved from death by the blood of the passover lamb applied to their doors, each year the Israelites had celebrated their redemption from death and bondage by this Passover Feast. Then came Christ, the spotless lamb of God, and on the very anniversary of the Passover died on the cross thereby redeeming us from spiritual death and bondage and becoming our great Passover. I Cor. 5 :7. Second, the Feast of Unleavened Bread closely connected with the Passover Feast and often counted as a part of it, following as it did immedi- ately, speaks to us of the holy walk necessarily connected with Redemption. Read Lev. 23 :6 and I Cor. 5 :7, 8 ; 11 :23-26 ; II Cor. 7:1. Third, The Feast of the Firstfruits. Note that it occurred “on the morrow after the Sabbath.” Lev. 23:10, 11. What great event took place on the morrow after the Sabbath. Read Mat. 28:1, 5, 6. Also I Cor. 15 :20-23. This Feast clearly pointed to the Resurrection. Fourth, The Feast of Pentecost. Lev. 23:15-22. Note carefully that this Feast occurred fifty days after the Feast of the Firstfruits . Lev. 23:15. 16. After Christ’s resurrection he was on earth forty days before He ascended, and then the disciples waited in the upper room until the day of Pentecost was fully come — ten days, and then on the anniversary of this feast the Holy Ghost descended upon them and the Church was born. See Acts 2:1, I Cor^ 10:16, 17; 12:13, 20. These first four Feasts were in the first part of the year, as these events which they point to occurred in the first part of this dispensation. You will notice that the last three feasts occur later in the year. The last three Feasts seem not yet to have had their typical significance fulfilled, but some Bible students think they point to events as follows: Fifth, the Feast of Trumpets prophetic of the future regathering of Israel. Is. 18 :3, 7 ; 27 :12, 13 ; 58 :1-14 ; Joel 2 :15-32. Sixth, The Day of Atonement looks forward to the Repentance of Israel 18 THE BOOK OF LEVITICUS after her regathering under the Palestine Covenant. Deut. 30:1-10. Also see Heb. 9:1-16. Seventh, the Feast of Tabernacles is prophetic as to the kingdom rest of Israel after her regathering and restoration. Read Ezra 3 :4, Zech. 14 : 16-19 ; Rev. 21 :3. The Last great division of Leviticus is The Law of Years. Chapters 25-27. See chart on page 1. Two great years were to be observed in Israel, the Sabbatic, which occurred every seventh year (see Lev. 25 :l-7) and the Jubilee which occurred every fiftieth year (see Lev. 25:8-10). Notice first the Sabbatic year described in Lev. 25:1-7: This was God’s plan for His people. Every seventh year was to be a year of rest, in which they were not to sow, or reap, or gather fruit. They were to labor six days and rest on the seventh ; then to labor six years and rest the seventh, thus making a week of years. When the Israelites heard this law, it is probable that they very naturally wondered how they should live if all business must be suspended every seventh year ; and no doubt there was anxious reasoning about it, for in verses 20-22 God answers all such questioning by showing them that His blessing shall make up for their non-labor. If God commands His children to do anything, they may be sure He will provide for them meanwhile. Aside from all typical purposes, there were several good reasons why God wanted this law observed. In the first place, it was good for the land to have a rest. Then it would give the people leisure for communion and the worship of God. It would remind them of God’s ownership of everything (25:23). It would quicken their trust in, God as they saw the wonderful harvests of the six years. This law was neglected, and was one reason why the people were sent away into Babylonian captivity (cf. Lev. 26:33-35, with II Chron. 36:20, 21). Notice the year of Jubilee described in Lev. 25:8-27. Read carefully 25:8-10, and observe that every fiftieth year was the year of Jubilee. Every seventh day was a Sabbatic day, every seventh year was a Sabbatic year, and every seven times seven years there was a Jubilee. This Jubilee surely well typifies the Millenial glory. It must have been a glorious time in Israel when, in the fiftieth year, at the sounding of the trumpet on the Day of Atonement, slaves were loosed from bondage, captives were set free, debtors liberated, exiles returned home, and the poor got back their possessions. From verses 14-16 of this chapter we see that all their business relations and dealings with others were regulated with reference t& this year. This joyous year of Jubilee reminds us of a great day coming, when at the sounding of the trumpet great things shall take place : the dead in Christ shall rise first; then we which are alive and remain shall be caught up to meet the Lord in the air. Slaves shall be loosed from bondage, captives set free, debtors liberated, and our inheritance be enjoyed. If we are looking for this great day, can we be much engrossed with the things of this world? Will it not regulate our conduct in regard to this life and our dealings with others? In Chapter 26, God tells His people what will be the result if they observe all these many laws which He has given them, and what will be the i9 THE BOOK OF LEVITICUS result if they refuse to obey. The first thirteen verses tell their possibilities if they will obey, and verses 14 to 33 the terrible results of disobedience. Had Israel walked in obedience, no nation on earth could have overcome them, because they would have had the power of the Almighty with them. But alas ! Israel failed altogether, notwithstanding the awful warning of verses 14-33. As we look back over the history of this nation, we see that the very things here predicted have come upon them, and they are suffering, even to the pres- ent day under some of the judgments predicted. The Book of Types and Shadows. Leviticus is, as we have seen, full of types and shadows of our Lord. But the three most conspicuous types of Christ are: (1) The offerings; (2) the priesthood ; (3) the two goats. 20 THE BOOK OF LEVITICUS ..QUESTIONS— LESSON IV. 1. What reason did God give the Israelites why they should not conform to the manners and customs and personal habits of the Canaanites? 2. Why did God give commands against such fearful enormities as are mentioned in Leviticus? 3. What New Testament chapter also implies the depth of iniquity to which fallen human nature is capable of going? 4. Name the seven great yearly Feasts 5. What great event in history occurred on the anniversary of the Feast of the Passover? The Feast of the Firstfruits? The Feast of Weeks or the Pentecost? 6. What two great years were to be celebrated by the Israelites? 7. Describe the Sabbatic Year 8. Describe the Year of Jubilee 9. What did God say would be the consequence to His people if they would observe all these laws? What if they disobeyed the laws? 10. What are the three most conspicuous types of Christ in Leviticus? 21 THE BOOK OF NUMBERS LESSON V. NUMBERS. Before taking up any detailed study of Numbers, observe the following points about the book as a whole : I. The Name. Numbers derives its name from the fact that it records the enumeration of Israel. We also call it the Book of Journeyings, because it gives an account of Israel’s wilderness journeying from Sinai to Moab. II. The Writer. Moses was the human writer of this book. See Numbers 1 :1. III. The Date. About 1500 B. C. IV. The Structure. Look at the chart given below and observe the following points: (1) Numbers has thirty-six chapters. Each numbered space on chart represents a chapter. (2) The book falls into three great divisions when considered geographi- cally. That is, as the many laws of Leviticus were grouped around a few great subjects, so the many journeyings of Numbers may be grouped around three geographical points, as indicated on the chart, viz.: At Sinai Chapters 1 -10 From Sinai to Kadesh ..Chapters 11-19 From Kadesh to Moab. Chapters 20-36 See also map on page 33. NUMBERS*" The Book of Journeyings 22 THE BOOK OF NUMBERS V. Time Covered. The book of Numbers covers a period of about thirty-eight years. Com- pare Numbers 1 :1 and 33:38. VI. Historically. Numbers takes up the story of the Nation of Israel where Exodus left it. VII. Typically. Numbers is “the book of service and walk, and thus com- pletes, with the preceding books, a beautiful moral order: Genesis, the book of the creation and fall ; Exodus, the book of Redemption ; Leviticus, the book of worship and fellowship ; and Numbers, of that which should follow — service and walk.” — Scofield. VIII. Exhortation. As we study the book of Numbers, and in fact the whole history of Israel, let us bear in mind constantly that just as this Nation was God’s representative people in the last dispensation, so the Church is God’s repre- sentative in this dispensation. As we of the Church read of their experiences we can learn rich lessons and get much needed exhortation for ourselves at every step of their journey. The First division of Numbers is “at Sinai,” Chapters 1-10. See chart on page 22, but for this lesson read carefully Chapters 1-4. When the story opens, the camp is still at Sinai, where we have seen the people encamped for the past year. During that year they have built the Tabernacle, and God has been instructing them about His will in all matters. He has left them in doubt about nothing. He has told them exactly how He would have them conduct themselves toward Himself and toward each ot 1 er, even entering into minute details. Now the year of instruction is finished. It is God’s will for them to march right up into the land, and put into practice all these precepts; and in this section (Chaps. 1-10) we see Him getting them in line to move on. The first thing is the numbering of the tribes, and assigning each his position in the camp and on the march. Moses and his assistants must care- fully take the number of every man in the company who is able to go to war (1 : 1-4) . One is struck with the contrast between the book of Numbers and the book of Leviticus. In Leviticus we were occupied entirely with worship; but the first thing that confronts us in Numbers is preparation for war. It seems there was need of war as well as worship among the Lord’s people then, and so there is today. True, our wrestling is not against flesh and blood, as was theirs; but we have just as real and fierce a warfare on hand, against the principalities and powers and rulers of this world’s darkness. (See Eph. 6:10-17.) Below are given the results of the census which Moses took at Sinai. Observe the relative strength of the tribes when they start on their journey. Judah the largest, Dan next, then Simeon, Zebulun, etc. At the end of the book a similar census is taken, and it is interesting to compare the two num- berings and see which tribes increased and which tribes decreased during the forty-eight years’ wandering. 2S THE BOOK OF NUMBERS 1 Reuben 46,500 8 Manasseh 32,200 2 Simeon 59,300 9 Benjamin 35,400 3 Gad ......... 45,650 10 Dan 62,700 4 Judah 74.600 11 Asher 41,500 5 Issachar 6 Zehnhin 54,400 57 400 12 Naphthali 53,400 7 Ephraim 40,500 Total . . . 603,550 Here we see twelve tribes descended from the twelve sons of Jacob; but the names of two of Jacob’s sons, Levi and Joseph, do not appear. In their place, however, appear the names of Joseph’s two sons, Ephraim and Man- asseh, whom Jacob adopted just before his death. (See Gen. 48:5, 6.) Thus Joseph, the beloved son, is twice represented in the congregation. Levi was not numbered among the warriors, because there was a special work appointed for that tribe (Num. 1:47-51). This was a great honour to be conferred upon the house of Levi. You remember how when Moses, coming down from the mountain, found the Israelites were worshipping the golden calf, he called for those who were on the Lord’s side to take their stand by him, and all the sons of Levi gathered themselves to Moses. They would not soil their hands with the calf-worship ; and now their hands, and theirs alone, were appointed to touch God’s sacred dwelling-place. Passing on to the second and third chapters, let us get in mind the arrangement of the camp. In the midst was the Tabernacle. Next to the Tabernacle on three sides were camped respectively the three branches of the tribe of Levi — the Gershonites on the west, the Kohathites on the south, and the Merarites on the north (see 3:23-25) ; while on the east, in front of the Tabernacle, were the tents of Moses and Aaron and the priests. Then the twelve tribes were camped, three on each of the four sides as follows: — Eastward — Judah, Issachar, Zebulun ; southward — Reuben, Simeon, and Gad; westward — Ephraim, Manasseh, and Benjamin; northward — Dan, Asher, and Naphthali. All on the east were under the standard of Judah; on the west under the the standard of Ephraim ; on the north under the standard of Dan ; on the south under the standard of Reuben. So there were twelve tribes, but only four standards. The diagram (No. 1) on page 24 gives the probable arrangement of the camp. Some Bible students believe the tribes to have been arranged as in diagram No. 2, in which case the camp would be in the form of a cross. If as in No. 1, it would be four-square. w M Z >— i > g I— ! 2 g > > t n in H a w a £ HH g DAN O W w w a o 2 M C/3 GAD (No. 1.) ASHER NAPHTHALI s o in p 3 O. 53 O Z SIMEON REUBEN MERARITES KOHATHITES a < a a s? a ►j a m w N 24 THE BOOK OF NUMBERS (No. 2.) x o 2 h-l H M M DAN ASHER NAPHTHALI MERARITES TA BERNACLE KOHATHITES GAD SIMEON REUBEN X O Ph < < c rt OT H t/i O a £ x X n w N <5 X u < c/0 w W < Q £3 An interesting thing to notice about the camp is the three classes of which it is composed — worshippers, workers, and warriors. On diagram (No. 1), Page 24, draw with a pencil a circle just around the Tabernacle. There you have in the very centre of the camp the worshippers, as only the priests entered the Tabernacle for worship. Now draw another larger circle which shall take in the Levites encamped around the Tabernacle. There you have the workers ; and if you draw a third circle larger still, to inclose the twelve tribes, you have the warriors. Observe, the worshippers did not worship for themselves alone, but they represented the whole congregation ; so it was a worshipping body. Neither did the workers (the Levites) work alone for themselves, but for the whole congregation ; so it was a working body. Again, the warriors fought not alone for themselves, but for the whole of Israel ; so it was a warring body. This Church in the Wilderness furnishes in many ways a good type of the Church in the world to-day. The Church should also be a worshipping, working, and warring body. The Levites had charge of the Tabernacle, and carried it; but even here was the perfect order which is to be observed all through the book, and, indeed, about everything that God orders. Each had assigned him his par- ticular work, and he did just that. The Gershonites had the curtains to look after, the Kohathites carried the furniture, the Merarites the boards (3 :25-36). Each Levite knew exactly what piece of the Tabernacle he was responsible for: so, when the signal was given to move, each man took up his piece and moved on. Thus the Tabernacle was quickly and easily moved, without con- fusion or delay. Each one had something to do. It was not left to a few to bear the whole burden. So to-day, each believer has, or should have, his special place and work for God. Another thing which is instructive — each Levite understood that the part of the Tabernacle assigned him to bear was the work which the Lord had given him to do ; and it was not to be abandoned just because he might think, perhaps, that the bearing of the badger skins was unattractive, or the carrying of the pins insignificant. Suppose one of the Levites, who had been given as his duty the pins to look after, had one day sat down on a sand pile and begun to meditate. While he was thinking that this carrying the pins year after year was very monotonous, trifling work for him, a man in the prime of life — and while he was longing to have some position which he considered higher, such as bearing the Ark of the Covenant — the rest of the camp would arrive 25 THE BOOK OF NUMBERS at the place where the Tabernacle was to be set up. They would look around for the man with the pins. He was nowhere to be seen. Away back there on the sand pile he is aspiring to some great work for God, and neglecting the duties which God had assigned him ; and thus he will be seen to delay the whole camp, just because he was not faithful. Reader, what part of the work of God, has been assigned to you? Is it some obscure work which you sometimes consider monotonous or insignificant or unattractive? If God has given it you to do, it is not insignificant and should not be monotonous or unattractive. Remember the saying, “Every one is not privileged to do magnificant things but every one is privileged to do little things magnificently.” In the work of God, what we do is not so important as how we do it. Nothing is insignificant when done for God or under God’s direction. .26 THE BOOK OF NUMBERS QUESTIONS— LESSON V. 1. Why is Numbers called the book of Journeyings? 2. When considered geographically, into how many great divisions does this book fall? What is the first called? What is the second called? What is the third called? 3. How long had the nation of Israel been at Sinai when the book of Num- bers opens? 4. State one great contrast between the book of Leviticus and the book of Numbers? 5. When the men of war had all been numbered what was found to be the total number of fighting men? „ 1 6. Which tribe was the strongest in numbers? , Which tribe was the weakest in numbers? 7. Why was not the tribe of Levi numbered with the warriors? 8. What may have been the reason the tribe of Levi was given the honor of bearing the tabernacle? 9. Make a diagram showing the arrangement of the camp. Show which tribes were camped on each side of the tabernacle, etc. 10. Name the three classes of people of which the camp was composed?., ... 27 THE BOOK OF NUMBERS NUMBERS LESSON VI. For this lesson read carefully Chapters 5-10. At first sight there may appear little of interest or profit for us in these chapters, but on closer exam- ination we find many important lessons may be learned. Be sure to look up every reference given. Read Numbers 5:1-4 and notice how this putting away of the unclean from the camp bears upon our obligation to put sin away from our individual lives; and also to exercise discipline in the Church, as taught also by Joshua 7:11, 12 and 1 Cor. 5, especially verses 9-13. The reason for this great care about the purity of the assembly, is given in the last clause of verse 3 of Num. 5. — “In the midst of which I dwell.” The place where the holy God dwells must be holy. He will not dwell where evil or uncleanness is allowed or sanctioned. Notice carefully the ordinance for the trial of jealousy described in Num. 5:11-31. This was a positive command, to be literally carried out by the Israelites; but it surely has a deep typical significance. In the Old Testa- ment prophecies Jehovah Himself is spoken of as the husband and Israel as the unfaithful wife. (See Isaiah 54:5; Jeremiah 3:20 ) Israel was unable to stand the searching trial, and was found guilty — proven to be untrue to her heavenly Husband Jehovah; and her unfaithfulness has been made manifest to the whole world. The application can be made to Christ and the Church as well. Each individual believer should undergo thorough heart searching, and see if there is any unfaithfulness to our heavenly Bridegroom, Christ. Sin is spiritual adultery. The law of the Nazarite (Num. 6), is also instructive. Here we see one setting himself apart to God for a season, and therefore separating himself from certain things. Not that these things were sinful in themselves, but if indulged in they would interfere with this special consecration. No one had to be a Nazarite — it was perfectly voluntary; but if he did take the vow, there were certain things from which he must abstain. The Nazarite is a type of Christ, who from birth to death separated Himself entirely from everything that would hinder unbroken communion with the Father. The Nazarite furnishes also an example for every believer. If one would come into the place of spiritual power, resulting from constant fellowship with God, he must put away some things which, though perfectly lawful in themselves, would nevertheless hinder such communion. Samson, Samuel, John the Baptist, and others were said to be perpetual Nazarites, separated unto God from their birth; but Christ was the only perfect heart-Nazarite who ever walked the earth. Num. vii. should not be hastily passed over, although it might appear to human judgment that there is in it a great deal of repetition. Each of the twelve tribes of Israel present God with certain things, and exactly the same list of presents is given twelve times over. But God s ways are not as our ways even in writing a book; and whereas a human writer might have con- densed this account into a few lines, as one has observed, “there is no hasty promiscuous jumbling of names and offerings when God records the gifts of His children.” He prizes even the smallest gift or slightest service, and care- fully records all. C. H. M. says: “This seventh chapter of Numbers is one of those speci- men pages from the book of eternity on which the finger of God has engraved the names of His servants and the record of their work.” The same writer 28 THE BOOK OF NUMBERS adds that 2 Sam. 23 and Rom. 16 are also similar chapters, where God records even the different shades of service rendered by His people ; for example, “Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord” (Rom. 16:12). If every believer has a page in God’s book, with his name engraved at the top, and his gifts and services recorded thereon, how does your page look, reader? Is it written close, having entries every day, or are there long blank places of weeks and months when no offering has been brought to the- Lord? Whenever I read this chapter, it makes me think of a mother I once knew, whose wicked son had one fine trait of character — he was truthful. This mother, when speaking of her son to others, would so dwell upon his truthfulness that one rather lost sight of his faults. This is like the love of a mother, and it is like the love of God. Israel very seldom did anything specially praiseworthy; but now, when they do come, and voluntarily present their gift to God, it seems as if God spreads it before us in this chapter of eighty-nine verses, to make it look just as large as possible. Another thing to be observed about this camp of Israel, this church in the wilderness, is that its movements were guided entirely by the cloud which rested upon the Tabernacle (9:15-23.) Everything was done at the command of the Lord. There were all those millions of people, not knowing the road they were to travel, entirely dependent upon God for guidance as well as for food and everything else. They were never sure how long they were to remain in one place, or where they were to go next, so it was usless to make plans for the morrow. It was foolish to drive their tent stakes very deep, or to become much attached to one spot, for they were likely at any moment to have to pack up and move on. They were constantly to be looking upward for guidance, to keep their eye on that cloud; and when, and in whatever direc- tion it moved, they were to follow. W,hat a beautiful picture of absolute surrender and dependence upon God ! We as Christians should try to realize this position more. All our move- ments should be controlled by God, and everything should be done at the command of the Lord. Just as any attempt to go off in their own ways, or to stand still whe,n the cloud moved, or go forward when the cloud stood still, would but have hindered their progress towards Canaan, so any attempt to exercise our own will, or go our own ways, or run before God, only hinders our progress in the Divine life. We, too, should be constantly looking upward for guidance, and follow only where He leads. In the first part of chapter 10 the final preparations are made for the departure of Israel from Sinai. Moses was commanded to make two silver trumpets, which were to be used for calling the congregation together, and as a signal for marching. Now all things are ready, and on the twentieth day of the second month of the second year they get the order to start forward, and off they go. How glad they must have been to be on their way, yet how oft would their thoughts turn back to Sinai where God had revealed to them so much of Himself. Beginning with verse 14, we see the order of march as indicated by the following diagram, and if this is compared with the diagram of the camp in last lesson, it will be seen that those on the north side started off first; then followed those which camped on the south, then those on the west, and last those on the north. 29 THE BOOK OF NUMBERS Dan Ephraim Reuben Dan Ash Nap tag m 3 •-> rs -> 3* c r o Reu Sim Gad 3 2 n O 3* 2 p p* P 3 ~ in Z. P X 3 •— • (T> -> ^ nr 3 3 * _. CT ' ^ w n> cr o « 3 3 ? a. ^ 3 Cfl p in SB —2 ^ 3 3 3 o. cr CD 2- and earing cur- Judah pr rr ^ 5 w 3 -i First came the standard of Judah comprising three tribes (14). Next came the Gershonites and Merarites, bearing the boards and curtains of the Tabernacle, which must be set up and ready at the next camping place by the time the Kohathites arrived with the Tabernacle furniture or “the Sanc- tuary” as it was called, so that these pieces could be set in place at once with- out delay or confusion (17 and 21). Then came the standard of the camp of Reuben with his three tribes (18-20). Next the Kohathites bearing the Sanctuary (21) ; and last the standard of the camp of Dan composed of three tribes (25-27). You will observe that when the Israelites were encamped, the Sanctuary was in the midst; and when they were on the march the Sanctuary was still in the midst. Whether on the march or in camp, God had His people grouped around Him in perfect order and harmony, each one under his own standard. Jehovah had come down “to dwell among them in their midst,” and thus He kept His position. This should ever be God’s position. He should be the centre of church life, home life, individual life — the centre around which all things move, and to which all things are referred. The above is given as the usual order of march, but it seems that on this particular occasion the Ark went in front (10:33). The explanation of this appears in verses 29-32. Moses had invited Hobab to go with them ; and when Hobab refused, Moses urged him, on the ground that they needed him to be their guide (31). But God was their Guide, and as though He would teach Moses that He is all-sufficient to lead them, and that He and He alone will be to them “eyes,” He goes before to search out a resting place for them. Moses did well to urge Hobab to accompany them to Canaan, and we should follow his example in getting as many as possible to join us on our upward way. But we should be careful about urging such to come as if to imply that their presence was necessary or indispensable. Hobab was the one who would receive the benefit by joining the Lord’s company, and not the reverse. The person who becomes a follower of Christ is the one who receives the benefit. We should try to persuade people to become Christians because they need Christ. Not that Christ or the Church needs them. Note. — Many have found my little Model of the Tabernacle and Camp of Israel (described in the back of this book), very helpful in studying these lessons in Numbers as also in studying the book of Exodus. 30 THE BOOK OF NUMBERS QUESTIONS— LESSON VI. 1. What was the great reason for keeping the camp of Israel free from sin and uncleanness? 2. What was the Nazarite vow? Who could take it? . . For how long a time? 3. Who were perpetual Nazarites? 4. Who was the only perfect, heart Nazarite who ever walked the earth? 5. What may have been the reason that God recorded at such length and with so much repetition, the gifts which the different tribes brought to Him? 6. By what were the movements of the camp of Israel guided? 7. In which direction would this keep the Israelites looking? How would it tend to keep them from considering their present lodging place as a permanent abode? 8. Give the order of march for Israel naming the tribes in order as they moved off 9. What position did the Sanctuary (God’s dwelling place) always keep in Israel whether they were encamped or on the march? 10. Whom did Moses invite to join him on the way to Canaan? What reason did he urge? Was this wise or foolish? SI THE BOOK OF NUMBERS LESSON VII. NUMBERS By looking at chart on page 22, it will be seen that with the 11th chapter of Numbers begins the second great division of the book, viz.: From Sinai to Kadesh. For this lesson read carefully Chapters 11-12. From the time the Israelites arrived at Sinai (Ex. 19) until the time they depart (Num. 10) we have for the most part been hearing God’s voice in instruction. But with Num. 11, we are again called upon to consider the people, and as usual it is very disappointing. Notice the opening words, “And when the people complained.” What they were complaining about, we are not told, as the cause was probably too insignificant to mention. Under the circumstances one would expect to see them joyous and thankful. A little more than a year before they had been downtrodden slaves. At this time they were a perfectly organized nation, having for their government laws which could not be improved upon ; they were under the protection and leader- ship of Almighty God, who made and upholds the universe; and they had the Divine assurance that no people could stand before them, and that they were marching toward a glorious land not far distant which was to be their future home. Yet, instead of being filled with thoughts of these things, they are spending their time complaining about some little thing which did not suit their fancy. How is it they enter so little into God’s great thoughts for them? They seem unable to learn except by the most severe chastisement, and this time fire is the punishment which the Lord sends (v. 1). They run to Moses like frightened children ; and he, towering in faith above them like a mountain peak, prays for them, and the fire is quenched. The next thing we see is the mixed multitude causing trouble (v. 4). This mixed multitude came up from Egypt with the children of Israel on the night of the Passover; and they were a dangerous crowd to take along. People of mixed principles are dangerous in the camp of the Lord’s people, and most congregations have a number of such. They generally fall a-lusting for the things back in Egypt (the world) ; and they often get the true children of God discontented. Read verses 4-6, and notice what they are longing for (v. 4). And observe how, as they keep thinking of Egypt and its fruits, their taste gets lower and lower, and stronger and stronger, and ranker and ranker. First, it is fish, (brain food) ; then cucumbers and melons (fairly good food, but lying close to the earth) ; then leeks (growing below the earth, but not so strong and rank as the next) ; then onions, and last comes garlic, the worst of all. What a contrast to the fruit which the spies will bring from the Promised Land (Num. 13) — pomegranates, grapes, and figs, all growing high toward heaven. How instructive is this contrast ! When a Christian gets to longing for things back in the world, is it not as it was here — for things earthly, things that draw us downward ; surely not the things that will draw us heavenward. Canaan speaks to us of the Spirit-filled life ; and Gal. 5 :22, 23, gives the fruit that Christians should long for. In contrast, see the fruit of the life typified by Egypt — Gal. 5:19-21. When Satan would tempt us back to Egypt, even by holding out the fish, cucumbers, and melons, let us turn instantly away, knowing that together with these we shall find the leeks, and onions, and garlic. And see how the Israelites speak of the manna, that heavenly food which God was supplying 32 MAP OF JOURNEY1NGS OF ISRAEL THE BOOK OF NUMBERS morning by morning in spite of their rebellion (11:6). It is a sad fact that there are evidences all around us that many Christians do not consider the heavenly food, with which God has provided us, to be sufficient. If they did, we should not see so many Bibles neglected and so much worthless literature devoured. We should not see such thinly-attended prayer meetings, while social gatherings of all kinds are crowded with Christians. We should not have so many of God’s people sanctioning the theatre, the card table, and the dance, and all kinds of worldly amusements. Moses is completely discouraged. For the first time since Egypt was left, his strength and faith seem faltering, and his words border on irritation against God. When Moses says, “Whence should I have flesh to give unto all this people?” and “I am not able to bear all this people alone, because it is too heavy for me,” he seems to have temporarily lost sight of God. Moses could not supply that vast company with flesh, but for Him who owns the cattle on a thousand hills, the “Possessor of heaven and earth,” it was no great task. Truly did Moses say, “I am not able to bear all this people alone ;” but had God ever asked him to do so? Had not God from the first promised, “Surely I will be with thee?” No wonder Moses was discouraged, because he had got his eyes off God, and on the people’s need and his own weakness. Often God’s servants stand in a place of responsibility. They see the great need of the people, and, if they lose sight of God, are very apt to grow discouraged, and cry, “Whence should I have food (spiritual food) to give unto all this people?” The source of supply is always the same in every time of need. Let us turn to this source more constantly. God knows His faithful servant is just tired out, as was Elijah once, when he threw himself under the juniper tree, and wanted to die. And as tenderly as the Lord dealt with Elijah, so he now deals with Moses. Instead of rebuk- ing him, God lifts the burden, and appoints seventy other men to help him to bear it (11:16, 17). And see how the Lord fits these men for service — He puts the Spirit upon them, and the result of the Spirit being put upon them is seen in verse 25: “When the Spirit rested upon them, they prophesied and did not cease.” See how free from anything like envy Moses is as he answers Joshua (11:27-29). The people were determined to have their own way, and nothing but flesh would satisfy them. So God caused a wind to bring up quail from the sea, all around the camp, in abundance (11 :31). This verse has been a regular pet among those people who want to find fault with the Bible. Infidels have had great sport, showing how these quails covered the ground two cubits deep for a day’s journey all about the camp ; and they have estimated how many quails each Israelite would have to eat each day to dispose of this quantity ! If these people had taken the trouble to look at the Revised Version they would have seen that the verse simply states that the quails, instead of flying high, were caused to fly about two cubits above the ground, so that the children of Israel could easily get them — not that they were packed solid from the ground up, like cordwood. See how eagerly the people gather those quails (v. 32). We do not hear any murmuring about having to stand up “all day and all night and all the next day” to gather quails; but how would it have been if Moses had asked them to gather manna for that length of time? I know some Christians who do not seem to mind going all day and all night and all the next day in pursuit of some worldly pleasure; but if the Sunday services are prolonged a little past the usual time, or if the prayer meeting (if they ever get into one) runs over the hour, murmurings loud and long are heard in consequence. 34 THE BOOK OF NUMBERS This Book of Numbers is a good mirror for God’s children to look into occassionally ; only it is to be feared that the very ones who would find them- selves reflected here do not take the trouble to study it. The people of Israel had had their own way, but many of them die as a result. God’s will for His children is always best. Let us beware of stub- bornly asserting our own against His. In chapter 12 trouble arises from an unexpected quarter — “And Miriam and Aaron spake against Moses.” Aaron was the high priest, and Miriam held the highest position of any woman in the nation, being not only sister to Moses and Aaron, but also herself a prophetess. Just think that these should rebel! The honours which God had placed upon them -had, as we say, turned their heads, and they could not bear that even Moses should be above them, saying, “Moses is not the only prophet; the Lord has spoken to us as well.” But God brings them out to the Tabernacle, and in very plain words tells them it is not a question of prophets. Miriam and Aaron, to whom He will speak in a vision or dream, may indeed be prophets ; but Moses is God’s faithful servant, to whom He will speak intimately, and to whom He will manifest Himself. For this sin Miriam is struck with leprosy, and is healed only by Moses’ prayers ; but her rebellion delayed the whole camp of Israel seven days (v. 15). It may be asked — Why was not Aaron struck with leprosy also? Miriam was the elder of the two, and was probably the chief mover in the rebellion, as verse 1 mentions her name before Aaron’s, which is unusual when both a man and a woman are mentioned ; and then, too, Aaron confessed his sin (v. 11). He was also the type of our High Priest so far as his office was concerned, and leprosy is the type of sin. It would not have been fitting that the type of sin should be on one who was the type of Christ. The last verse of chapter 12 brings the children of Israel to the border of Canaan. Moses had fulfilled the promise made to them in the land of Egypt, and had brought the nation up to the land which God promised to Abraham, Isaac, and Jacob. We can almost see him as he stands before them, and says — “Ye are come unto the mountain of the Amorites which the Lord our God doth give unto us. Behold, the Lord thy God hath set the land before thee ; go up, and possess it.” Moses probably never imagined there would be any delay in entering, and surely one would naturally suppose that when they saw those green fields and cool streams ahead of them, such a contrast to the wilderness through which they had just passed, the people would have rushed right in to take possession. But no ; they prefer to send spies to see what kind of a place it is. Of course, God had told them all this. He had said that it was a land flowing with milk and honey, possessed indeed now by enemies, but these enemies were to be driven out. But Israel wants to prove His word before they will believe and act upon it. Just like a great many people now who want to prove God’s Word before they will believe and act upon the statements made in the Bible. From the first two verses of chapter 13 it would appear that it was God’s plan to send spies, but when we compare Deut. 1 : 19-22, where Moses is reviewing the matter, we see that the suggestion came from the people. Probably after that, when He sees their hearts are bent upon it, God gives Moses the order of 13:1-2; as though He would say, “Very well; I have told them about the land, but now let them send twelve of their men to go up and down and prove if it is not exactly as I have represented.” To get the most out of a Bible lesson it is important to keep the geographi- cal location in mind. Therefore turn to map on page 33. Notice the dotted line from Egypt, across the Red Sea and down to Sinai. This marks the 35 THE BOOK OF NUMBERS route taken by the Israelites, under the leadership of Moses. They arrived at Sinai about three months after leaving Egypt (see Exodus 19:1), they remained at Sinai for about a year and in Numbers 10:11, 12 they start away from Sinai. In Numbers 12:16 (see also Deut. 1 :19 and Numbers 13:26) they arrive at Kadesh Barnea on the border of the Promised Land. Note the dotted line from Sinai to Kadesh and with a pencil trace it heavily to indicate that the nation is now stationed at Kadesh instead of Sinai. Here they will remain for a time. Observe on the map the three great geographical divisions, Egypt, The Wilderness, Canaan. They mark three distinct stages in the nation’s history. In Egypt they were slaves of Pharoah, downtrodden, poor, unhappy and groaning under their burdens. In the Wilderness they were freed from slavery and hardship and poverty, were under the protection and care of Almighty God, who had made this His chosen representative Nation and who was daily supplying their every need but they are still unhappy, mur- muring, complaining, dissatisfied, longing for Egypt and the things of Egypt. In Canaan we see them in the book of Joshua, happy, rich, triumphant over their enemies. All this has a deep typical significance. Those three stages of Israel’s history suggest three stages of the soul’s history. Egypt speaks of the con- dition of a soul before it is saved. A slave of Satan, under bondage of sin and sinful habits. The Wilderness speaks of the Unsurrendered Christian life, where the soul is freed from the condition of slavery to Satan and made a child of God but is not surrendered to His will and consequently is discon- tented, powerless and fruitless in the Christian life. But Canaan speaks of the fully surrendered. Spirit filled life which a Christian may live wherein he is happy, contented, spiritually rich and victorious. With this thought in mind see how wonderfully full of meaning is each statement and fact, regarding Israel’s history. S3 THE BOOK OF NUMBERS QUESTIONS— LESSON VII. 1. No.w that the nation was ready to start for the promised land which was only a few days journey, were they joyful and full of praise or otherwise? 2. With what blessings might they have occupied their thoughts? 3. With what did God punish them for complaining and why did the punish- ment cease? 4. What trouble did the “mixed multitude” start? 5. When Moses was discouraged with the great burden of governing this nation how did God provide help for him? 6. Did God grant the request of the people for flesh in place of the food which He was providing? What was the result?. 7. Who causes trouble in Chapter 12? 8. Just what was the complaint of Miriam and Aaron? How did this rebellion effect the progress of the whole camp? 9. At Kadesh Barnea, instead of going directly into the Promised Land what did the Israelites do? 10. What three distinct stages in Israel’s history are marked by Egypt, The Wilderness, Canaan? Typically what do those three stages stand for in the spiritual history of a saved soul? THE BOOK OF NUMBERS LESSON VIII. NUMBERS Read Chapters 13-17 for this lesson. Do not neglect the reading of the scripture assigned and read it carefully, at least three times over before reading the comment here given. In last week’s lesson, the twelve spies (one man from each of the twelve tribes) had been sent into Canaan to bring back a report as to the fertility of the land ; the character, number, and strength of the inhabitants ; whether they dwelt in cities or tents, etc. Up and down the land they went, looking it thoroughly over for forty days. Among the cities visited was Hebron, near to where Abraham, Isaac, and Jacob were buried. This place especially attracted Caleb, who was one of the spies; and he determined then and there to get that part of the land for his own if possible. The spies took some of the fruit of the land to show the people of Israel — one great cluster of grapes, some pomegranates, and figs. After the forty days’ search, they returned to Kadesh, to give their report ; and we can imagine how eagerly they would be greeted, and how anxiously the people would wait to hear what they had to say. The spies all testified that the land was just as God had represented it, a land flowing with milk and honey (Num. 13:27). If they had stopped just there, all might have been well ; but ten of the spies went on to enumerate the discouraging things. In the space of one verse of four lines they tell all the beauties of the land, while they take five times as much space to tell of the difficulties. As they go on with their recital (vv. 28, 29, 31-33), we can fancy we see these Israelites begin to shake with fear, and before the spies have finished there is a regular panic among the people. In vain Caleb broke in (v. 30), and tried to speak. The majority rule, and the people begin to weep and lament that they ever started from Egypt or that they had not died on the way. The trouble with these spies was that they had altogether left God out of the consideration. Instead of thinking of the high walls and great cities and strong men which so terrified them, they should have let their thoughts dwell upon their God, who was higher than any walls, greater than any cities, stronger than any people. When they thought of themselves standing alongside of the Canaanites, of course the advantage would be with the Canaanites ; but when they thought of their mighty God with them, the Canaanites, by comparison, immediately sank into insignificance. However, they did not see God. There was not one mention of God in all their long speech. They were filled with unbelief, and the difficulties loomed up before them like mountains, filling all their vision. Unbelief always sees the difficulties. Faith always looks past the difficulties and sees God. Caleb and Joshua are filled with faith, and notice how differ- ently they talk (Num. 14 : 7-9 ) . They did not make half as long a speech as the other spies, but three different times they call attention to God. They too had seen all these high walls, great cities, and strong men, and did not at all ignore them ; but far, far above all difficulties they saw their God, and they were depending, not on their own strength, but on the Lord to bring ihein in (v. 8). The ten spies said: “We be not able to go up against the people.” Caleb and Joshua do not deny this; it was perfectly true that Israel was not able to go against the Canaanites, but Caleb and Joshua say: “He will bring us into the land.” The comparison is between “He” and “We.” But the people will not 38 THE BOOK OF NUMBERS heed these words of wisdom ; they said the Lord had brought them out into the wilderness to kill them, and they were for appointing a leader and going back to Egypt. Imagine Moses’ feelings after all he had done for them, to hear them planning, before his very face, to appoint another leader. He might have reminded them of all they owed to him — that more than once he had stood between them and God, and saved their lives by his intercession — but instead, as usual, he prays for them. Just at this critical time, when it would seem that Moses would most likely yield, God again holds out to him the offer He had made him once before (see 14:11-12). But again' Moses stands like a rock, and contends for the glory of God and the good of the people, never giving a thought to self (v. 13-19) and again his intercession prevails (v. 20). What a glorious character this Moses is — loyalty to God and self-abnegation are his chief traits. Did not God know Moses would stand the test? Yes. Then why ask him to endure it? Perhaps, among other reasons, so that the hidden grandeur of His servant’s character might be brought out and put on record, so that all the world might see and admire and imitate it — just as, it may be, God gave to Abraham the supreme test of His life largely for this same reason. Observe what it was that kept the children of Israel out of Canaan at this time— -unbelief and disobedience. They believed the spies instead of God. They would not believe God implicity, and obey Him absolutely. They were unwilling to surrender themselves to Him. This is just what keeps Christians from the Spirit-filled life. Absolute surrender to God in all things is neces- sary, if one would be filled with God’s Holy Spirit. God tells the people that for their unbelief and disobedience they shall wander forty years in the wilderness and be consumed, that not one except Caleb and Joshua of all those who had been numbered at Sinai as warriors should enter the land (vv. 22-35). God took them at their word. The people declared that God had brought them out into the wilderness to die, so now God said that in the wilderness they should die : “According to your faith be it unto you.” Caleb and Joshua say God is able to bring them into the land, and God says — into the land ye shall come, “According to your faith be it unto you.” See the effect of this announcement upon the people (14:39, 40). Again they are defying the Lord. Of course they were defeated and driven back (vv. 41-45) because their God was not with them. It was impossible for-them to get into Canaan by their own efforts, just as it is impossible for Christians to enter the Spirit-filled life by effort. It is only by faith and surrender to God. From this point begin the years of wandering. They turn their backs on Canaan and face the Wilderness — for many years flounder on discouraged and out of communion with God. But God anticipates the end of their wandering. He looks forward to the time when they will return to him and enter Canaan and so in chapter 15 He instructs them for that time. Although the men who were numbered at Sinai were doomed never to enter the land, their children were to enter and carry out God’s plan ; and so Num. 15 would be for the benefit of these children, as containing instruc- tions regarding what they were to do “when ye be come into the land of your habitation” (vv. 1, 2). It will be observed (vv. 24 and 27) that sins of ignor- ance were not to be passed over. The one who broke God’s law, even though he was ignorant at the time that he did wrong, was to be considered guilty, and must bring a sin-offering; just as in our own government, if a man breaks 39 THE BOOK OF NUMBERS a law of the land, even though he may be ignorant that such a law exists, he must pay the penalty. But notice that the one who sinned ignorantly was not treated at all like the one who sinned presumptuously, that is, who deliber- ately did something which he knew perfectly well the Lord had commanded should not be done. In the case of sins of ignorance, he was to bring a sin- offering, repent of the sin, and be forgiven ; but in the case of the presumptuous sinner, he was to be stoned to death as was the Sabbath-breaker (vv. 30-36.) See how God arranged that they should be constantly reminded of Him and His commandments. They were to put in the borders of their garments a ribbon of blue (the colour of heaven), to keep them in continual remem- brance of God and Llis commandments (15:37-40). In chapter (16) rebellion breaks out in another quarter. It is called the rebellion of Korah, because he was the religious leader of it; but there were others associated with him as leaders, belonging to the tribe of Reuben (v. 1). These men gathered around them a number of the chief men of Israel (2), and took their stand against Moses and Aaron in the words, “Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them ; wherefore then lift ye up yourselves above the congregation of the Lord?” (3). They tried to make it appear that Moses and Aaron had usurped the position they occupied in the camp, and were thus interfering with the rights of the people. Their aim was to do away with the priesthood, as Moses points out, “And seek ye the priesthood also? For which cause both thou and all any company are gathered together against the Lord” (10). They argue that, as God is among them, all the people are holy, and there is no need of a high priest as a mediator between God and men. So they despise the high priest whom God has appointed. There are many modern Korahs who insist that God is the Father of all mankind equally, and that there is no need of the Mediator, Christ Jesus, thus despising the Great High Priest whom God hath appointed. Let all such be warned by the fate of Korah and his company. Moses does not contend for himself in any v/ay, but is entirely willing that the Lord shall decide the whole matter. “And he spake unto Korah and to all his company saying, Even to-morrow the Lord will show who are His and who is holy, and will cause him to come near unto Him, even him whom He hath chosen will He cause to come near unto Him.” Moses rebukes these rebels for not appreciating the honour that God has bestowed upon them ; and reminds them that they should have no feeling against Aaron, because the same God who had selected them for the service of the Tabernacle had selected Aaron for his post (8-11). But these rebellious people will not listen to reason ; they defy Moses’ authority, and taunt him with not bringing them into Canaan (12-14). The next morning, at Moses’ command, they all stood before the Lord with their censers, and Aaron with his censer, to see whose worship the Lord would accept. The question was decided in a way never to be forgotten. The earth opened and swallowed up the leaders (32, 33), and the two hundred and fifty who had joined them were destroyed by fire (35). The censers in which they had offered their incense were made into a covering of the altar, as a warning ever afterward that none but the seed of Aaron should offer incense before the Lord (39, 40). One would think after this terrible experience the people would be care- ful how they spoke against Moses and Aaron ; but it seems impossible for them to learn, and in verse 41 we read, “On the morrow all the children of 40 THE BOOK OF NUMBERS Israel murmured against Moses and against Aaron.” They are tempting the Lord almost beyond endurance, and this time they would all have been killed had it not been for Moses and Aaron, the very men they were speaking against. Read verses 47, 48, and notice they were saved by atonement made by the high priest whom they had despised, and with whom they wanted to do away. If the modern Korahs are ever saved, it will be by atonement made by the High Priest whom they have despised, and want to do away with. “There is none other name under heaven given among men whereby we must be saved.” Fourteen thousand seven hundred people died at this time, before the plague was stayed (v. 49). 41 THE BOOK OF NUMBERS QUESTIONS— LESSON VIII. 1. When the spies returned from Canaan, what made the radical difference between the report of the ten spies and the report of Caleb and Joshua? 2. Why do you think God again made to Moses the offer He had made before? See 14:11, 12 3. What two things kept the children of Israel out of Canaan at this time? 4. What keeps the Christian from a life of spiritual power and spiritual riches? 5. If one of the Israelites sinned ignorantly what was the penalty? If one sinned presumptously what was the penalty? 6. What was the alleged grievance in the rebellion of Korah in Chapter 16 ? What was the real aim of these rebels? 7 . Who are the modern Korahs? 8. By what terrible experience was the question settled? 9. Did this awful judgment teach the people not to speak against Moses and Aaron? 10. How were the Israelites saved from the plague which threatened the Nation’s life? How only can modern Korahs be saved? 42 THE BOOK OF NUMBERS NUMBERS LESSON IX. Read Chapters 17-22, for this lesson. Observe the 17th chapter opens with the story of Aaron’s rod. Israel is still wandering in the Wilderness (see map on page ....) and the incidents recorded in these chapters indicate a people not surrendered to God. The fate of Korah and his associates, and even the killing of the 14,700 men who rebelled against Moses and Aaron immediately afterwards, has not seemed to be a sufficient lesson to the people. Now, God will settle once for ail this question of the priesthood. Let us see how He does it. Each tribe must bring a rod with their name upon it; and these rods, together with one bearing Aaron’s name, were to be laid up in the Tabernacle before the Lord. The next day, when they were brought forth, they were all the same dead sticks as before, with the exception of Aaron’s rod, which had budded and blossomed, and borne fruit. So the question as to whom God had appointed as high priest was settled by this sign, bringing life out of the dead stick, making the dead to live. Was not the question as to whom God has appointed to be our High Priest settled by the same sign-— making the dead to live? The resurrection of Christ proved Him to' be what He claimed. From this time on, it would be an undisputed fact in Israel that only Aaron and his sons were to enter the Tabernacle as priests, and the people acknowledge in verses 12 and 13 that they cannot themselves approach and live. God answers their question, “Shall we be consumed with dying?” by the arrangement in Num. 18 that “Aaron and his sons with him shall keep the charge of the sanctuary and the charge of the altar ; that there be no wrath any more upon the children of Israel.” Thus the people are taught that in that very priesthood which they had so despised and spoken against, they were to find their security ; and at the same time God offsets any tendency to conceit in Aaron, by laying upon him the holy responsibilities, as well as the privileges of the priesthood. If we read carefully 18:20-32, we shall see how the finances of the Tabernacle service were to be provided for. It was as simple an arrangement as it was wise. In the first place, everyone was to give something, so that the burden did not fall heavily upon a few. When they reached Canaan, the land was to be divided and a portion given to each tribe, with the exception of the tribe of Levi. The Levites were to have no land, but were to spend all their time working about the Tabernacle ; so God appointed that the twelve tribes (every man in each tribe) should give one-tenth of their yearly income to the Levites, and the Levites in turn should give one-tenth of this amount to the priests. These tithes, although used for the support of the priests and Levites, were counted by God as given unto Him. In chapter 19 God gives a standing ordinance for the purification of all uncleannesses, in the water of separation made of the ashes of a red heifer. By comparing Heb. 9:11-13 we see that this sacrifice, like all the others, pointed to Christ. This ceremony showed the purifying effect of the ashes of the sin-offering when applied to man by water, and typified the purifying effect which the remembrance of our Sin-offering (Christ) has, when applied by the Spirit. THE BOOK OF NUMBERS The third and last geographical division of the Book of Numbers (see chart on page 22 is from Kadesh to Moab. — Chapters 20-36. Some Bible students are of opinion that the children of Israel are, in Chap. 20, starting from Kadesh for the first time ; but others think that about thirty-eight years have elapsed since they first arrived here and tried to force their way into Canaan, but were driven away (14:44). It is held by such that, during the time specified, they have been wandering, dwelling at different places of which no account has been kept ; and now they have again assembled at Kadesh, and start forward to Canaan. Whichever of these views is correct, it is plain that they are now starting from Kadesh ; and we will study the events of their journey from this place on. Turn to map on page 33 and trace heavily the dotted line from Kadesh to a, b, c, and back to Kadesh to indicate geographically these years of wandering. Miriam dies, and is buried before they leave Kadesh (20:1) ; and here Moses commits the one act of his life which shuts him out of the Promised Land. The Sin of Moses. Note carefully what this sin was, and how it came about. The people are again indulging in their ceaseless murmuring, this time because there was no water. It must have been almost more than even the patience of a Moses could endure, to hear their taunts and sneers and regrets that they had ever left Egypt. However, Moses and Aaron go on their faces before God. and get explicit directions, which, had they been carried out to the letter, all would have been well. Moses was to take “from before the Lord,” where he had laid it up in the ark, Aaron’s rod (which spoke of resurrection power), hold it up before the people, and simply speak to the rock, and water would flow forth. It would seem that Moses perfectly understood these instructions, and followed them exactly (vv. 9, 10) until he stands before the assembled multitude ; but as he beholds the people, and perhaps remembers how, from the time they started from Egypt, they have blamed him for everything that went wrong, he seems to be carried away in a perfect storm of pride and passion, and instead of speaking to the rock he speaks to the people, and takes his own rod, and smites the rock twice (v. 10). For this sin Moses is told he shall not bring the people into Canaan (v. 12). Some people are disposed to think this too severe a punishment for a slight offense. But it was not a slight offense. It was distinct disobedi- ence and unbelief. Verse 12 gives the root of the whole matter. Moses and Aaron did not believe God, and therefore did not obey Him. This was what had kept the people out of the land — unbelief and disobedience; and if God had allowed Moses, who had committed the same sins, to go into Canaan, He would have shown himself a respecter of persons. But we see how tenderly God dealt with His servant. By letting the water gush forth, He honors Moses before the people, even though He must take him away and rebuke him in private. Now look at map on page 33, which shows Israel’s journeyings from Egypt to Moab ; and observe that Moses’ plan is to cross from Kadesh right through the territory of the Edomites, so that they might enter Canaan by way of the Jordan (20:14-17). But the Edomites, who were descended from Esau, and to whom God had given this territory (Deut. 2:4-6), refused Israel passage (Numbers 20:21); so they had to turn and go around by the Red Sea to compass these possessions (21:4). 44 THE BOOK OF NUMBERS At Mount Hor, Israel’s high priest dies; but before his death, Moses, in sight of all the people, goes with Aaron and his son into the Mount, strips Aaron of his priestly robes, and puts them upon his son ; and from this time Eleazar is their high priest (20:23-29). One by one Moses’ associates who started with him from Egypt are dropping out of the ranks, and soon he and Joshua and Caleb will be the only ones left, of all the vast multitude that were numbered at Sinai. After Aaron’s death, the people start on from Mount Hor; but the way is long and weary around by the Red Sea. (See map on page ) Hence the people grow discouraged, and, as usual, begin to speak against God and against Moses (21 :4, 5). This time God sends, as a punishment for their discontent, fiery serpents, which bite and kill many of the people. They must be made to understand the true source of their discontent. It was the Serpent, Satan, Sin ; the trouble was not with God nor with Moses. The instant they confess their sin, God sends relief in the brazen serpent which Moses lifted up (v. 9). This brazen serpent is a type of Christ, as seen from John 3:14, 15. Here is the Gospel, preached in plainest language, by object-lesson again. The Israelites were bitten by the serpent, and were dying. God lifted up the remedy, upon which if they would but look, they might live. Just so, the old Serpent has bitten everyone of the human race and they are dying. God lifted up the remedy — Christ Jesus, upon whom if one but looks with the eye of faith he lives. But notice, everyone had to look for himself (vv. 8, 9). Mothers then, as now, would probably have gladly looked for a serpent-bitten son who refused to do so, but God’s word was, “When he looketh upon it.” Also notice, the dying one must look at the lifted-up serpent, not at people, his own condition, priest, or pole. “When he beheld the serpent of brass, he lived.” Many today do not get life, because they are looking at something else besides the remedy which God has provided for sin-stricken humanity. They look at other people, at the church, at ordinances, but do not look to Jesus, in whom alone is salvation. One important thing to be noticed is, that at this point the murmuring of Israel ceases. It seems they have at last learned the lesson, and entered into something of the meaning of grace; and now they march on in joyful victory to Jordan, conquering as they go. Immediately their murmuring ceases, their singing begins (21 :1 7). That is the first singing we have heard from them since Ex. 15. The Israelites move on northward, and conquer the Amorites, and dwell in their cities (21:25, 31). Thus encouraged, they go on to Bashan (see map on page 33) until they have conquered and possessed all the land of the Amorites east of the Jordan, and “pitched in the plains of Moab on this side Jordan by Jericho” (22:1). Thus their wilderness wanderings are over. They are just outside their promised inheritance, but there is much yet to transpire before they enter and enjoy the land. 45 THE BOOK OF NUMBERS QUESTIONS— LESSON IX. 1. How was the question of the priesthood, over which there had been so much dispute, settled once for all by God ? What proved Christ to be the one whom God has appointed to be our great high priest? 2. How were the finances of the tabernacle services to be provided for?. . . . 3. Who died and was buried at Kadesh? 4. What sin did Moses commit which kept him out of the promised land? 5. Was God too severe in his punishment of Moses? 6. If God had allowed Moses to enter Canaan at that time what would God have shown Himself to be which He says He is not? 7. Why did not Moses carry out his plan of taking the Israelites through the territory of the Edomites? 8. At what place did Aaron die? , 9. What remedy did God provide for the rebellious, sinful, snake-bitten Israelites? 10. How does this preach the gospel in object lesson? 46 THE BOOK OF NUMBERS LESSON X. NUMBERS. Read Chapters 22-24. Look at map on page 33 and observe that Israel is now at Moab, just outside their inheritance, the land of Canaan. Here they remain, on the east side of the Jordan, for some time, and several things of interest and importance take place before they cross the river and actually take possession of their land. First, let us consider the story of Balaam, that gifted and enlightened prophet. Read these three chapters right through with care and see what you think of Balaam; was he a good or a bad man? There is difference of opinion. If one looks only at his words, he appears faultless ; but when one looks at his works, and other references to him in Scripture, he appears otherwise. What he says is all right; but see what he does! Let us first get the facts of the narrative before us. Israel is now encamped in the plains of Moab, on the east side of the Jordan across from Jericho (Num. 22:1). This is in the vicinity of the territory occupied by the Moabites. (See map on page 33). Balak, the king of the Moabites, is thoroughly alarmed. He has seen how Israel has conquered the Amorites, and possessed their cities, and his natural supposition would be that the Moabites and Midianites would receive similar treatment. Balak proposes to the Midianites as a measure for protection, that they send and get Balaam to come and curse Israel. To this Midian consents, and the mes- sengers depart. When they reach Balaam’s home with their money, and lay the case before him, he bids them tarry all night, and he will inquire of God. God spoke to Balaam, telling him plainly: “Thou shalt not go with them; thou shalt not curse the people, for they are blessed” (22 :12). If Balaam’s heart had been right with God, this would have settled the matter once for all. But it was not. In the morning he does not explain to the messengers why God will not permit him to curse the people, but simply says: “The Lord refuseth to give me leave to go with you” (v. 13). The messengers return to King Balak, and simply make the statement, “Balaam refuseth to come with us” (v. 14), saying nothing about God Balak evi- dently supposes he has not offered sufficient inducement to Balaam, so he sends again a larger company and more honorable, and these are instructed to tell Balaam that he may set his own price; and that, in addition, the king will promote him to very great honor, only he is to let nothing prevent him from coming to curse the people (vv. 16, 17). When this second company of messengers came to Balaam, he tells them he is powerless to “go beyond the word of the Lord,” but if they will tarry all night he will go again to God. Evidently Balaam loved money. Balak’s gold and silver was proving a tempting bait to this double-minded man, and he hoped against hope that God would give him his own way. Just as God let the people of Israel send spies into Canaan when they were determined to do so, and just as He allowed them flesh when they would have flesh, so now Balaam’s heart is bent on going, and God lets him go ; but He will not allow harm to come to Israel through Balaam’s going. On the contrary, God will overrule it to their good. Balaam starts, and on the way the Lord meets him, and tells him that his way (not his words) is perverse before Him (v. 32). Balaam says he is willing to return, but God is now going to use his mouth to bless rather than curse the people; so he is sent on with the men. 47 THE BOOK OF NUMBERS King Balak meets the prophet, and the next day takes him up into the high places of Baal, from which point could be seen stretching far into the distance the white tents of the vast host of Israel, all unconscious of the conflict that is going on above. But their God is watching over them ; and although Satan and all his hosts seek to curse them, He will not allow a breath to harm them. Balak follows Balaam’s directions, and erects seven altars, on which are offered oxen and rams, and then Balaam opens his mouth — and lo, he is blessing the people! King Balak is astonished. The prophet whom he has brought to curse Israel is blessing them! Thinking that Balaam may have been frightened at the sight of the company of Israel, Balak takes him to a place where he can only see a part of the camp, and again offers sacrifices. But the second time Balaam blesses instead of curses the people. King Balak is greatly displeased, but will try once more. The third time he offers sacrifices and the third time Balaam blesses the people. Now Balak is angry in dead earnest. He tells Balaam to flee ; that he had intended to promote him to great honor, but God had kept him back from that, and he must leave the country at once (24:10, 11). Balaam leaves (24:25), but before he goes, utters some prophecies against the surrounding nations. That is the story. It might be asked, “What is there so wrong about Balaam?” It will be necessary to look at other passages of Scripture which refer to him, in order to know the character of the man. When studying any character or subject in the Bible, one should first gather together and consider all that Scripture says about it, and then draw conclusions. Regarding Balaam, first look at 2 Peter 2:15,16. Here we learn that Balaam “loved the wages of unrighteousness.” Then see Jude 11, which tells us that Balaam was in error regarding this reward. Now read Numbers 25:1-3, in connection with Revelation 2:14 and Numbers 31:15,16. From these last passages we gather that Balaam had failed to get Balak’s gold by cursing the people, but yet he was determined to have it. So, back from his far-off northern home he comes, and counsels Balak to cast a stumbling block before the children of Israel, by inviting them to join in the worship of their gods, which worship was accompanied by vile and obscene practices. Of course, if Israel had joined the Moabites and Midianites in worship, there was no fear of hostilities, and this is what Balak sought to avoid. So the women of these heathen tribes beguile the Israelites, and we read in Numbers 25:1, 2 and 31 :15, 16 the sad result. Balaam perishes with these people who have hired him against Israel (Numbers 31 :8). Poor, wretched, self-willed, covetous Balaam! He said in one of his parables: “Let me die the death of the righteous.” Many others would like to die the death of the righteous ; but they forget that the way to die the death of the righteous is to possess and exhibit the life of the righteous. The question is often asked: “How did God spreak through Balaam, who was not an Israelite?” It must be remembered that, although God had special dealings with Israel, He did not limit the revelation of Himself to that people. Also, the question is often asked, “Do you think the ass really spoke?” Why not? We are distinctly told that it was God who opened her mouth, and surely God has done more wonderful things than to open the mouth of an ass! Dr. James Gray says, regarding this passage: “In such matters, is it not well to take the record just as it is? Some commentators would say that the whole occurrence about the ass was subjective on the part of the prophet, a sort of dream or vision he had ; but what is the use of our taking the trouble to think that? Of course, while God may have used 48 THE BOOK OF NUMBERS some of the organs of the animal to vocalize the sounds, it is not necessary to believe that the latter understood what was uttered.” Balak tried hard to curse Israel, but God would not allow anyone to curse His people. “He may have to deal with them Himself in secret about many things, but He will not suffer another to move his tongue against them.” And now let us examine these marvelous prophecies uttered by Balaam, because they are God’s words, even though they came through such an unworthy channel ; and they show God’s thoughts about Israel. It makes little difference what we think of ourselves, or what others think of us. The all-important question is what does God think of us, and we have here what God thought about Israel. Here a difficulty presents itself. From the words of these prophecies one might suppose there was no fault to be found with Israel. How can God say (23:21): “He hath not beheld iniquity in Jacob, neither hath He seen perverseness in Israel,” after all the iniquity and perverseness which we have beheld since first we became acquainted with this nation? We must remember, when God takes an individual or a people to Himself, He blots out as a thick cloud their transgressions ; though their sins be as scarlet He makes them white as snow; He casts their sins behind His back. As one writer puts it, although the iniquity and perverseness may be there, “who can make Jehovah behold it, when He Himself had been pleased to blot it out as a thick cloud, for His Name’s sake?” He was looking at Israel as He looks at us His children today ; not at what we actually are in ourselves, but at what we are in Him — not at our actual state, but at our standing — looking at us in Christ, looking at us as we shall be ultimately, without spot or wrinkle or any such thing. See the progress of thought in these four prophecies. In the first one the main thought is separation. “The people shall dwell alone, and not be reckoned among the nations” (23:9). In the next one, the particular thing is God’s presence: “The Lord his God is with him” (23:21). In the third prophecy, Israel is a channel of blessing to others: “He shall pour the water out of his buckets, and his seed shall be in many waters” (24:7) ; and in the fourth prophecy, we have a prediction of Christ: “There shall come a Star out of Jacob” (24:17). So in these four prophecies we see Israel, first, a separated people; second, a people among whom God dwelt; third, a people who are to be God’s channel of blessing; and fourth, a people through whom the Deliverer of the race is to come. What could be more magnificent than that? How such a future stretch- ing out before them should have aroused and inspired them to high and noble ideals ! But we, as Christians, have a still more glorious outlook. Why does it not lift us above the things that would discourage and drag us down- ward, and Inspire us to holy noble living every day? 4 » THE B QOK OF NUMBERS QUESTIONS— LESSON X. 1. Who was Balak, and why was he alarmed at Israel’s approach? 2. What do you think of Balaam? Why? 3. Do you think Balaam voluntarily blessed Israel or did God compel him to speak blessings instead of cursings? 4. What mouth and voice besides Balaam’s did God use in this narrative? 5. What references to Balaam are there in the Bible which would indicate that Balaam was not repentant? 6. When the people of Israel were so disobedient to God why did He not allow them to be cursed? 7 . How could God declare that He saw no iniquity or perverseness in the nation of Israel ? 0 8. Tell at least four things which God through Balaam prophesied of Israel? 9. What effect should such prophesies and promises from God have had upon Israel? 10. Have we as Christians any such glorious promises? Do they inspire us to noble living? THE BOOK OF NUMBERS LESSON XI. NUMBERS. Read Chapters 25-27. There is much of interest and profit here. In Balaam’s prophecies, with which our last lesson closed, we were, so to speak, up in the mountain tops, contemplating God and His thoughts. But now, in the opening verses of Numbers 25, we are in the plains of Moab, contemplating the people and their ways ; and we realize the mighty gulf betw r een. How truly has God said: “My thoughts are not as your thoughts, neither are your ways My ways. . . . For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts !” It is a sad scene pictured in the first three verses of this chapter. Here was the nation which had been chosen of God, and destined for high purposes, though just on the border of the Promised Land, lapsed into idolatry and abominations worse than those of Egypt. No wonder the anger of the Lord was kindled, and at God’s command all the men who were joined unto Ball- peor are slain by the judges of Israel. How God’s dealings with this nation remind us of a parent’s dealings with a child. In our last lesson we saw that when an enemy came against the people, God stepped in front of them, as it were, and would not allow a hair of their head to be touched, or a word to be spoken against them by an outsider. But He must train the nation aright, both for His own glory and their highest good ; and in this lesson we see Him chastising them severely for their faults. See how the very nobility of Israel and Midian led in this shameless idolatry and impurity. The man who boldly brought into the camp a Midian- itish woman, ignoring the weeping people before the Tabernacle, and the presence of the holy priests and their great leader, Moses, was not one of the common people, but “a prince of the chief house among the Simeonites” (v. 14) ; and the woman was a daughter of a chief house in Midian (v. 15). The wrath of Phinehas, the son of the high priest, is aroused at such out- rageous disregard of holy things; and, promptly following the offenders, he kills them both, which zeal for God stays the plague from the children of Israel (v. 7, 8) ; but in all 24,000 died at this time. God commands that these Midianites be slain, and this command is carried out in Chapter 31, as we shall see later. God now commands that Moses and the high priest number the people. You remember at Sinai, nearly forty years before, the children of Israel had been numbered. But all along the journey we have seen them falling by the wayside, sometimes one by one, and sometimes in large numbers together. “Their bleaching bones along the way tell the sad story of unbelief and dis- obedience.” Probably the last remnant of those who started from Egypt, and were numbered at Sinai, have been swept away in this plague. Those now to be numbered are the new generation, who started from Egypt as children, or were born in the wilderness. A large majority of them have never eaten anything but manna, and this is the generation who go over and conquer and possess Canaan. People who feed all their lives on the bread of life, which is the true manna (John 6), are always able to conquer and possess. There are some interesting things to observe about this second num- bering. Let us compare the census which was taken at Sinai, and that which was taken on the banks of the Jordan, nearly forty years afterward. 51 THE BOOK OF NUMBERS First Second First Second Numberin g. Numbering. Numbering. Numbering. 1 Reuben . ... 46,500 43,700 8 Manasseh . 32,200 52,700 2 Simeon . ... 59,300 22,200 9 Benjamin . 34,400 45,600 3 Gad . . . . . . . 45,650 40 500 1 0 Han 62 700 64 400 4 Judah . . ... 74,600 76,500 1 1 Asher . . .. 4L500 53,400 5 Issachar ... 54,400 64,300 12 Naphtali .. 53,400 45,400 6 Zebulun ... 57,400 60,500 7 Ephraim ... 40,500 32,500 603,550 601,730 First notice that after forty years there is a decrease rather than an increase in the total number. This is surprising when we remember with what phenomenal rapidity they increased in Egypt; so rapidly, that some have thought such an increase impossible for the time they are said to have sojourned in the land. But this decrease well illustrates the unfruitfulness of wilderness life, that life which is out of God’s plan. God’s plan for the nation was to have them in Canaan. If one is living the unsurrendered Christian life, of which the wilderness experience of this nation is a picture, he is out of God’s plan for him, and decrease of power is what he may expect. Notice next the individual tribes. Some have increased, and some have decreased. This shows us which tribes have been more faithful and obedient, because “multiplied seed is God’s reward for obedience in His earthly people, Israel.” Seven tribes have increased, while the other five have decreased. Judah, who was the strongest when they started out, has steadily increased, and now, when they have reached the end of their journey, he is still the strongest. This tribe has taken, and will take, the lead right along on the march and in war ; and it is fitting that it should be so, because this is the tribe from which Christ came. But look at some of the other tribes — Simeon, for example. When they started, he stood third in point of numbers; but now, in the second numbering, he is the weakest tribe of all. Numbers 25 : 14 may suggest an explanation of this alarming decrease. If many of the Simeonites followed the lead of this prince, of course many of them would be among the slain. Also observe that some of the tribes which were among the weakest are now among the strongest, like Issachar and Asher. How can this increase in some of the tribes, and decrease in others, be accounted for? Just this way : those who have been comparatively faithful and obedient have increased, and those who have been unfaithful and disobedient have decreased. What are we to learn from this? A most important lesson surely, and one which ought to be of practical use to us every day of our lives. Some- times we observe several persons starting on the Christian life together — it may be at the time of some revival. Some of the converts seem weak and unpromising when they start ; and some seem bright and strong, and we expect much of them. Look at the same company a few years later, and we often observe just what we are noting in this second numbering of Israel. Some who have started so weak surprise us by the strength and power which they now have, while on the other hand some who have started so well are now weak and unfruitful. And the cause of this increase or decrease of power is the same as with Israel. Those who go steadily on in the path of faith and obedience will steadily increase, and those who are unfaithful and dis- obedient will decrease. It would be well for each of us to take a second numbering occasionally. How long has it been since you started from Egypt, reader? How long since 52 THE BOOK OF NUMBERS you were delivered from the bondage of Satan, and began the new life with God? Have you increased or decreased in spiritual power? Are you stronger now to resist temptation than you were when you first became a Christian? Can you see the fruit of the Spirit in your life — love, joy, peace, long-suffering, goodness, fidelity, self-control? Can you count your spiritual children, those who through your efforts and prayers have been born into the kingdom of God? If you have decreased, be very sure the difficulty is that you have not been faithful and obedient. “Trust and obey — for there’s no other way.” And now, when the tribes are all numbered, God makes an announcement which must have been a great surprise to them all : “And the Lord spake unto Moses, saying: Unto these the land shall be divided for an inheritance accord- ing to the number of the names. To many thou shalt give the more inheri- tance, and to few thou shalt give the less inheritance ; to every one shall his inheritance be given according to those that were numbered of him” (26:52-54). I can imagine some of the tribes, when they heard this, saying: “Oh, if God had told us when we started out that there was a reward at the end for faithfulness and obedience, we would have behaved differently !” But would it have altered their conduct? God has told us that there is a reward for faithfulness and obedience, but it seems to make very little difference in the conduct of many of His children today. Notice that their law of inheritance was the same as ours, “To him that hath shall be given.” “But, in the grace and providence of God, the one that hath is the one who obeys and pleases Him.” It is interesting to notice that while there was a decrease in the total number of the warriors, there was an increase among the Levites, as can be seen by comparing Numbers 3:39 with 25:62. The Levites were the workers, you remember. We know that exercise tends to physical growth, and so it does to spiritual growth. The only work Christ ever set His Church about, was soul-winning, and I have noticed that those Christians who engage diligently in it, usually grow in spiritual power. Let us all get to work in winning souls. Make it the chief business of life. It is sad to think that out of the over six hundred thousand men of war who started on the journey, only Caleb and Joshua remain alive (26:64, 65). “The two men of simple faith remain to have their faith rewarded.” Chapter 27 begins with an account of the first instance on record of a “Women’s Rights Movement,” the story of the daughters of Zelophehad. Notice for what they were asking — an inheritance in the Promised Land, a place and portion with the Israel of God, to be sharers in the precious privi- leges and possessions bestowed by Jehovah. No insignificant cause, surely. There was no law in Israel permitting women to inherit property. Such a thing was unheard of; so there seemed no hope of these bereaved, helpless women getting a home in the Promised Land, now that they had reached its border. But they were descended from Joseph (v.l) ; and, like their great ancestor, had strong faith in the goodness and justice of their God. So, ignoring all conventionality and precedent, and regardless of the presence of the elders of Israel, they go to Moses and the priest, explain the case ,and request that they be given an inheritance. Moses was completely taken aback. Here is an important question to be decided, not only for the present occasion, but as a guide for the future. If Moses had been like some leaders, he would have called a meeting of the princes and elders for con- sultation, and have acted according to the judgment of the majority. But 53 THE BOOK OF NUMBERS that was not Moses’ way. The great leader’s way — and it should be our way when perplexing questions arise — was to lay it before God, and act according to His counsel. “And Moses brought their cause before the Lord” (v. 5). See how God rewards the faith of these noble women: “And the Lord spake unto Moses, saying, the daughters of Zelophehad speak right : thou shalt surely give them a possession of an inheritance among their father’s brethren ; and thou shalt cause the inheritance of their father to pass unto them” (vv. 6, 7). And not only so, but He makes a law for all future generations, which is in force even down to the present day (v. 8). So we of the present age are deeply indebted to the daughters of Zelophehad. God never fails to reward a bold, simple faith which counts on His faithfulness to make good what He has promised. The worship of the true God always brings to women freedom, and rights, and elevation. We have but to contrast the condition of women in Christian lands with that of women in China, Africa, India, etc. How can any woman refuse to worship God? The last chapter of Numbers should always be studied in connection with Chapter 27, because in that last chapter of the book the men of the tribe of Manasseh are heard from. They have evidently thought the matter over, and concluded that there was danger of trouble arising if the rights of these women were not restricted. Indeed, they see difficulty ahead now, and they come to Moses with it (36:1-4). The wisdom of these chief fathers is apparent. Although, through their faith, these women had been raised to such high privileges, they must not overlook the rights of others. God makes another law, which, while allowing the women the rights of property- holders, provides at the same time for the true interests of all ; so at the time of jubilee, instead of confusion, as there might otherwise have been, there would be entire harmony (36:5-12). To return to Chapter 27, we may listen to a conversation between God and Moses, beginning at verse 12. This announcement to Moses, that he should not enter the Promised land, must have been a great blow. He alone of all that vast company which stood on the banks of Jordan might not go in to possess and enjoy the delights of the land. Years before, God had told him he should not “bring this congregation into the land”; but it may be that, at that time, he supposed this to mean that the leadership would be given to another. However that may be, the great lawgiver is now plainly told that he shall not himself go in. Observe how Moses receives the statement. He does not begin to complain, and say he wished he had never started from Egypt, or that he wished he had died in the wilderness! No, he does not seem to think of himself at all. See what does occupy his thoughts. “And Moses spake unto the Lord, saying. Let the Lord, the God of the spirits of all flesh, set a man over the congregation, which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the Lord be not as sheep which have no shepherd” (vv. 15-17). God’s work, and God’s people, and Gods’ glory, is first with Moses — never self. Joshua is to take Moses’ place as leader of the people; and as we think of the few glimpses we have caught of Joshua in Exodus and Numbers, there are several things which seem to indicate his fitness. He successfully led the people against the Amalekites (Ex. 17), he had been Moses’ constant companion and minister, he was one of the faithful spies, was a spirit-filled man (Num. 27:18), and above all was chosen by God for the position. 54 THE BOOK OF NUMBERS QUESTIONS— LESSON XI. 1. How were God’s dealing's with Israel like those of a faithful loving parent with a child? 2. Who led in the idolatry and sin with the Midianites, the common people of Israel or the aristocracy? 3. About how many people died from the plague at this time? 4. Does the second numbering of Israel reveal the fact that the nation is stronger or weaker in numbers than when they started from Egypt?. . . . 5. Name some tribes which have decreased in number since the first num- bering Name some which have increased 6. What reward did God give the tribes who had been faithful and obedient? 7. Had the Levites increased or decreased in numbers?. . 8. What was the request of the daughters of Zelophehad? 9. What law regarding the holding of property did God make at this time? 10. When Moses was told that he should never enter Canaan what was his attitude toward God and toward Israel? fS5 THE BOOK OF NUMBERS LESSON XII. NUMBERS. Read Chapters 28-36. Chapters 28 and 29 of Numbers are often hastily and carelessly read, if read at all ; but one of the most important lessons in the whole book can be learned from these two chapters, and a lesson which is most sadly needed. In these chapters God is “rehearsing the importance of the offerings and feasts as to their relation to Himself.” Read the first two verses of Chapter 28, emphasizing strongly the personal pronouns, and you have the lesson sug- gested. Then observe throughout these two chapters the frequently-recur- ring expression “unto the Lord.” It would be well to underscore in your Bibles this expression, so as to be often reminded, as your eye falls on the words, of this important lesson taught by this section. As one has expressed it: “Israel no doubt, in the long wilderness journey, had fallen into a per- functory, careless way of making these offerings.” But before they enter Canaan, they must realize their true character — that these services are not to be gone through as a mere ceremony or formality, but everyone of them to be done “unto the Lord.” No doubt Israel needed to be reminded of this; but, surely, they could not need it more than we do in this present day. How prevalent is care- lessness in the worship of God? Often the forms of worship are gone through mechanically, with little thought of God. Prayers are frequently merely said, hymns rendered, gifts collected, etc., with no special thought of Him to whom all these should be offered. Apply the test personally, and see if we indi- vidually do not need this reminder. Let us ask ourselves a few questions. When we start to church on Sunday mornings, what is the chief motive? Do we go because we are accustomed to, or because we consider it respectable and right? Or is the thought uppermost in our minds that we are going “unto the Lord”? When we open our books to sing the hymn, do we realize that we are singing these words “unto the Lord”? And if so, what is it we are saying? Do we mean it, or are we singing carelessly, thoughtlessly? When we bow in prayer, do we feel we are actually addressing the great and holy God, maker of heaven and earth, that the words we are repeating are being said “unto the Lord”? When the collection plate is passed around, do we give simply from force of habit, or because we have promised, or with a view to maintaining the expenses; or is it as though we were laying the money into the hand of Jesus, and offering our gift “unto the Lord.” “What- soever ye do, in word or in deed, do it hearitly, as unto the Lord.” Chapter 30 gives rules regarding the matter of a vow. The law of a vow was this — If a man made a vow, there was no getting out of it; he had to go through with the obligation, and pay what he had vowed. But in the case of a woman, if she were unmarried, her father could, or if married, her husband could, either confirm or disannul all her vows and bonds. Although this was a law in Israel to be literally obeyed, still, like many others, it holds a deeper meaning for us if we look below the surface. “C. H. M.” has called attention to the dispensational bearing of the law as applied to Israel, and God’s dealings with the nation. “Looked at from a governmental point of View, Jehovah, who is at once Father and Husband, has ‘held .His peace at her, so that her vows and bonds are allowed to stand, and she is to this day suffering the consequences. But, as viewed from the standpoint of grace, the Father and the Husband has taken all upon Himself, so that she shall be forgiven and brought into the fullness of blessing by and by.” THE BOOK OF NUMBERS Extermination of the Midianites. In Chapi°r M the command which God gave in 25:16, 17 is carried out. The exterminating of these Midianites, who had beguiled Israel, was the last matter of war with' which Moses was occupied. This victory is remark- able; in fact, unparalleled in all history. Twelve thousand Israelites (v. 5) go against the innumerable hosts of the Midianites. Some idea of the num- hers of the enemy can be gathered by noticing that after all the men and all the married women had been killed there still remained 32,000 persons (vv. 7, 17, 32-35). Yet, when the army of Israel was mustered to ascertain their loss, they founu that there was not a man missing (v. 48, 49). Notice also that among the slain was Balaam (v. 8). You remember it was through Balaam’s counsel that Israel had been ensnared by the wiles of the daughters of Midian ; and as this was the occasion of the war, it was what we might call a holy war (25 :7, 8) and it was not the sword, but the “holy instruments and the trum- pets” which were prominent (v. 6). I suppose, also, that the reason none of Israel’s army fell is because God had already punished those of Israel who participated in this sin, as we saw in Chapter 25. See how the prey is divided (vv. 25-27). Half was to go to those who fought, and half to the congregation who remained at home. Notice the tribute which was to be paid to the Lord. From those who went to the war one out of every 500 was demanded as the Lord’s, and from those who stayed at home one out of every fifty (vv. 28-31). Israel really should not have been involved in this war at all. If she had gone steadily on her way, and resisted the wiles of the Midianites, the war would have been unnecessary. However, after she had conquered them, she was greatly enriched, as will be seen by the immense wealth in gold and silver, cattle, sheep, etc., which comprised the spoil. Is there aught for us to learn in all this? Yes, much. The Midianites represent the ensnaring, fascinating things of the world around us. The Christian should go steadily on his way, resisting all such allurements. If he yields to the influence of these things, he will suffer severe punishment, as did Israel ; but if, in the end, he conquers and puts away the temptation, he will be strengthened and enriched by the very experiences which had been the cause of failure. In Chapter 32, the children of Israel seem again on the verge of failure. The Reubenites and the Gadites had a great many cattle ; and observing that the country which had already been conquered on the east side of Jordan was a good place for cattle raising, they come to Moses and request that they may have their inheritance there, and not go over Jordan. Moses is alarmed. He tells them that this action on their part would tend to discourage their brethren. He reminds them how, nearly forty years before, when the people were at Kadesh-barnea, on the border of the land, ready to enter, the spies discouraged them about entering and God condemned that whole generation to wander and die in the wilderness. He warns them that if they now discourage the people, God may pronounce the same judg- ment upon that generation. These two tribes then express their willingness to go over and assist in conquering the land, but desire that their families < may remain where they are, and that after the conquest of Canaan is com- plete they may come back themselves and settle down in their inheritance on the east of Jordan. Moses consents to this proposal, and gives instructions to Joshua and Eleazar to that effect. The Danger of Selfish Preference. There is great difference of opinion as to whether these men were right or wrong in not going over Jordan for their inheritance. But the question (57 THE BOOK OF NUMBERS seems to be, where was the inheritance that God had marked out? Most assuredly on the other side of Jordan ; and therefore there is where they should have gone, and not have stopped short. In this choice, they were not con- sidering God’s will for them, but their own selfish interests. It was a good place for cattle-raising, for increasing their earthly possessions; and for this consideration they not only stopped short themselves, but deprived their families of the privilege of life in Canaan. Even though they go over for a time, they desire their permanent abiding place outside God’s appointed location — outside the land which speaks to us of entire surrender to God. These tribes remind us of many of God’s children today, who are “mere borderers” — people who stop short of a place and portion in the true Land of Promise. Sometimes we see Christians come right up to the border of this life of absolute surrender, typified by Canaan. It may be at some convention, or such-like gathering, they have presented to them the blessedness of the life entirely yielded to Christ; and it may be that, for a time, they even enjoy its sweetness, but because of wordly and selfish considerations — it may be for the increase of earthly possessions — they make their permanent abiding place on the wilderness side of Jordan. In other words they are content to take a stand “short of death and resurrection . . . the true, the spiritual Jordan.” Nov/ look at the result of this line of action. In the first place, these tribes cause great alarm to the whole of Israel, are much misunderstood, and in danger of having war with their brethren, as seen from Joshua 22. Then, too, in later years they were the very first to fall into the hands of the enemy. In Genesis we studied about a man who chose his own dwelling place, because he considered it good for cattle-raising, and we remember that he also got into trouble. God’s choosing is always safest and best for us. God’s Protecting Care. Chapter 33 gives a minute description of the wandering of the Israelites from the time they left Egypt until they reached Canaan. How touching to think that God’s eye was upon His people in all their wanderings, noting their every movement ; and not only that, He went before them every step of the way, providing for their need, bearing with their murmurings, patiently teaching them, and caring for them with a Divine tenderness! Surely there was never such a traveling companion. What God was to them, He is to us. He is with us all the way, and His eye is constantly upon us. Has He as many haltings and turnings to record in our lives? Many Christians are living in Num. 33. They have no settled convic- tions, no fixed conclusions. It is a characteristic of the wilderness life to “journey,” and “remove,” and “depart” from one opinion to another, from one position to another, “tossed about by every wind of doctrine.” Begin with verse 6, and read the first three words of each verse; and then see if you think this would be a very satisfactory life to live. See the important instructions given in vv. 50 to 53. For these inhabi- tants of Canaan the time had come when God would no longer bear with them and their abominations. You remember that away back in the time of Abraham they had been judged; but God had said, “The iniquity of the Amorites is not yet full” (Gen. 15), and had given them four hundred more years in which to turn from their wickedness. They had among them Abraham, Isaac, Jacob, and Joseph, giving testimony to the true God. But these Canaanites did not like “to retain God in their knowledge,” and so had 58 THE BOOK OF NUMBERS gone from bad to worse, until their condition now morally and spiritually, is hardly describable. We can draw some faint notion of the depths to which these people had fallen by reading the fearful catalogue of sins mentioned in Lev. 18, and then reading God’s statement (Lev. 18:24-27). “In all these the nations are defiled which I cast out before you ; for all these abominations have the men of the land done which were before you, and the land is defiled.” They had become so evil that, as God expresses it, the land itself “vom- iteth out the inhabitants.” Israel and the Canaanites. Israel was to be God’s instrument in driving these vile people out of the land ; and notice, they were to make thorough work of it. They were to drive out all the inhabitants, and destroy all their pictures, and molten images, and high places (Num. 33:52). Israel was to remove all trace of these people, and everything that would remind them of those who formerly inhabited the land. Not only was this command given as a judgment upon the Canaanites, but as a precaution against Israel becoming like them. Such was the proneness of the Israelites to turn from God, that if any of the inhabitants were left alive, or anything in the land left to recall these evil ways, well did God know that His people would soon be swallowed up in the abominations of the land. Israel did not obey God, to drive out the inhabitants of Canaan, as can be seen by referring to Judges 1:19, 21, 27-35. In later years Israel found these unexterminated enemies to be “pricks in their eyes and thorns in their sids,” just as the Lord had said (Num. 33:55) ; and furthermore, just as God had warned them (v. 56), He drove Israel out of the land as He had thought to do unto the Canaanites. In Chapter 34, we get the boundaries of Israel’s inheritance, “as drawn by the hand of Jehovah.” If you take a good map, and note the dimensions of the land marked out, you will see how extensive it is. The whole land was theirs, but they did not take possession of all. They possessed but a part of it, and that only for a time. But how like ourselves this is ! How little of our great inheritance in Christ do we actually possess ! How little of the strength and wisdom and love and sweetness which is ours in Christ do we really have as our own ! Levitical Cities and Cities of Refuge. Now turn to Chapter 35. This tells of the Cities of the Levites and the Cities of Refuge. The tribe of Levi was not to have a portion of the land iike the other tribes. They were to minister constantly about the Tabernacle. But they must have some dwelling place for their wives and children and the aged ones, so God graciously provides that the twelve tribes should give to the Levites certain cities, forty-eight in all, with suburbs for their cattle and gardens. Out of these forty-eight cities, the Levites, in turn, were to give six cities, which were to be cities of refuge; that is, they were to be cities in which a manslaver, not a murderer, might find refuge from death. The murderers were always, by God’s command, to be put to death. The law was very strict about this (see Num. 35:30-34). There was no opportunity for a murderer in Israel to buy his release (v. 31). But if a person accidentally killed another, without intention, then into these cities, which were named, 59 THE BOOK OF NUMBERS well defined, publicly known, and easy of access, the manslayer could flee from the avenger of blood. In Josh. 20, their names and location are recorded. Some have considered these cities as a type of Christ, in that they were — (1) of Divine origin, (2) necessary to save from death, (3) accessible to all, (4) all-sufficient, (5) perfectly secure, etc. There is one great contrast, however, that should not be overlooked: these cities received only the innocent manslayer; Christ receives guilty men. The last chapter of Numbers has already been con- sidered. In closing the study of Numbers, let us remember that we have consid- ered the book geographically as to its great divisions. The following outline is suggested by Dr. Gray, and corresponds with the divisions marked on the chart in the first lesson on Numbers: — I. At Sinai (I-X.). (a) Number and order of the tribes. (b) Choice and duties of the Levites. II. From Sinai to Kadesh (XI.-XIX.). (a) Elders. (b) Spies. (c) Rebellion of Korah. III. From Kadesh to Moab (20-36). (a) Rock. (b) Serpents. (c) Balaam. (d) Joshua. (e) Cities of the Levites. The general types of Christ in the book of Numbers are as follows: (1) the rock; ( 2 ) the brazen serpent; (3) the cities of refuge. The only great prophecy of Christ is the Star (24:17), 60 THE BOOK OF NUMBERS # QUESTIONS— LESSON XII. 1. What is the important lesson to be learned from Chapters 28 and 2 9?. . . . Do you need to learn that lesson? 2. What prophet was killed in the battle with the Midianites? 3. Which tribes reqeust that they may have their inheritance on the east side of the river Jordan ? 4. Was this a wise choice ? Why? 5. What did God command Israel to do to the inhabitants of Canaan? Why? 6. What did God threaten to do to Israel if they failed to drive out the inhabitants of Canaan? 7. Name the six cities of refuge 8. For what purpose were these cities of refuge appointed? 9. Name three types of Christ in the book of Numbers 10. What prophecy of Christ is there in the book of Numbers ? THE BOOK OF DEUTERONOMY % DEUTERONOMY. LESSON XIII. Read Chapters 1-7. The book of Deuteronomy, which we are about to study, has the dis- tinction of having produced one of the greatest sensations ever made by any literary production. About seven hundred years before Christ, King Josiah, who ascended the throne after the wicked reigns of Manasseh and Amon, commanded that the House of the Lord be repaired and cleansed of all the abominations which Manasseh had brought in. In clearing out the temple, they found this book of Deuteronomy, where it had lain unnoticed and unread for many years. It was read before the king and the people; and great was their horror and consternation on hearing God’s denunciations against idolatry, and realizing that the idolatry was already fully established in the land — in fact, that there was no escape from the judgment which God had so long before pronounced on this sin. Moses, hundreds of years before, had written the book, and most emphatically commanded that it should be kept constantly before the people — that they should read it and study it every day, that they should obey it and teach it to their children, and talk of it continually (see Deut. 6:6-9). Especially were the kings commanded to read and observe the teachings of the book (Deut. 17:18-20). If God’s people had followed these instructions they would not have got so far away from Him as they actually were; but they neglected the precious Book containing their Lord’s commands, as too many of God’s children neglect their Bible today, and it is no wonder they were led into the idolatrous ways of the heathen. From this episode in Israel’s history Christians should take a solemn warning not to neglect the constant daily reading and the obeying of God’s holy Word. The whole Church needs to be aroused on this subject. All the sin, worldliness, heresy, and error which has ever been in the Church has been the result of neglect of God’s Word — either neglect to know it or neglect to obey it. DEUTERONOMY- Book of Review A Book of Review. Deuteronomy is called the Book of Review, and it contains a Second Giving of the Law. But it is much more than a review. We might say it is a book of review and preparation ; review of the past as a preparation for the future. The book of Numbers brought the children of Israel to the border of the Promised Land, and Deuteronomy prepares them to enter. It is interesting to notice the geographical position of these five books of Moses. That is, to see the geographical location in which God’s chosen people are found in each of the different books. In Genesis we saw them in 62 THE BOOK OF DEUTERONOMY Canaan and coming into Egypt. In Exodus they are in Egypt and on the way to Sinai. In Leviticus they are at Sinai. In Numbers they are on the way from Sinai to Canaan, and in Deuteronomy they are on the border of the Promised Land. Thus they are seen to have made a complete circuit, and are back to the land in which we started with them in Genesis. One has said regarding these five books: “In Genesis God selects a field in which to sow the seed of His law; that field of course is the Israelitish nation. In Exodus He purchased and secured the field. In Leviticus He brings forth His seed, but finds the ground hard and thorny. In Numbers, for forty years He is plowing, clear- ing, and preparing the field ; and in Deuteronomy He is again sowing the seed and harrowing it in.” Surely Moses, as he patiently rehearses God’s law, and over and over again repeats his injunction to “hear” and “keep” and “do,” might well be said to be harrowing the law of God into the minds and hearts of the people. Looking at Deuteronomy as a whole, one should observe three things. First the circustances under which the book was written ; second the object for which it was written ; and third the character of the book. The circumstances under which Deuteronomy was written are these : — Israel had reached the border of Cannaan. Forty years’ before the nation had been on the border of the land, but because of unbelief and disobedience the people were not allowed to enter. Now they must tarry on the banks of the Jordan until they learn this one lesson : “They must obey their God.” God is willing and ready to lead them on to victory, and to give them the delights of the land ; but this is absolutely impossible until they will bend their stubborn wills and surrender entirely to God. Moses, the Law-giver, is about to leave them ; so he gathers his beloved people around Him for the last time, and delivers to them this farewell address — the contents of Deuteronomy. His object in this address, and hence the object of the book, is to impress upon them the one lesson, obey, obey, obey ; and the character of the book is seen to be a series of orations. If ever an orator lived, it was Moses. The character of the book might be summed up in one sentence — Deuteronomy is one long, varied plea for hearty obedience to God, based on the two grand motives of love and fear. This plea for obedience is long, and Moses varies it in every way, shape, and manner. He pleads, not only for obedience, but for hearty obedience, and bases the plea on their love for God and fear of Him. God has given to Moses to see far down the ages. He has lifted the veil which hides the future from these mortal eyes, and everything is clear to Moses for hundreds of years to come. He sees stretching out to the right the path of obedience, and to the left the path of disobedience. He sees what will be the consequences to the nation if they take the path of obedience — a future so glorious that words can scarcely depict it; and he also sees what will be the consequences to the nation if they take the path of disobedience — a future so dark and dreadful that he can scracel-y paint it in words. Moses faithfully sets both these paths before the nation, with a mighty appeal to take the one to the right. It seems that Moses in this farewell address exhausts all his resources in the way of persuasion. His one. grand object is to move the people to obedience; and, as he argues from their past history, their present blessed condition, and what God has shown him of their future, it seems sometimes as though, were it possible, he would, in his fi3 THE BOOK OF DEUTERONOMY great yearning over them, lift the whole nation in his arms up to the high spiritual level on which he himself lived. But they cannot rise to it. Thev are like children beside Moses. When he would seek to have them realize the high privilege and honour of being God’s chosen ones; when he pours forth his spiritual ardour and impassioned appeal, there is no response— his words fall on dull ears. Time and again he is compelled to fall back to the dead level of material considerations, which alone will move them. “If you obey, you will be blessed ; and if you disobey, you will be punished,” is all they seem able to comprehend. Contents of Book Now as to the contents of Deuteronomy. The book contains thirty-four chapters, and there are four well-defined divisions, as marked on chart on page 62. This chart represents the thirty-four chapters of Deuteronomy, each numbered space indicating a chapter, the divisions of the book being marked with heavy black lines. The first division, Journeys Reviewed, is given in chapters 1-4. Not every event in the journey is reviewed, but only those from which Moses draws his arguments. Their own history is the first argument he uses as to why they should obey in the future. In substance, he says to them in this section: “You see how it has been for the past forty years. Whenever this nation obeyed God it has been blessed, and whenever it has disobeyed Him it has been punished ; therefore in the future obey.” The first thing we notice is the time they have lost by disobedience. Read verses 2 and 3 of the first chapter: “There are eleven days journey from Horeb by the way of Mount Seir unto Ivadesh-barnea, And it came to pass in the fortieth year,” etc. Forty years to make an eleven days’ journey is surely pretty slow travel- ling, but as one has remarked, “They were slow travellers because they were slow learners.” Some of us are slow travellers in the spiritual life for the same reason. We shall notice all through Deuteronomy how much more than simply a review it is. In Exodus and Numbers the people were passing through these experiences, but in Deuteronomy they are looking back over them, and drawing lessons from them. Therefore Moses gives many additions and explanations, which we do not have at all in Numbers. For example, regard- ing the appointing of the elders to assist Moses. In Numbers we are told that it was done, but we hear nothing of the instructions which Moses gave these judges at that time, as it is given here (Deut. 1 :16, 17). Also, regarding the sending of the spies from Ivadesh Barnea. In Numbers we were told that the spies were sent ; but it is not until we come to Deut. 1 : 19-23 ) that we hear of the request coming from the people. Further, we are told in Numbers that Moses was forbidden to enter Canaan ; but we do not hear anything of the conversation between him and God until we come to Deut. 3 :23-26. A Book for Our Own Times. Another thing with which we will be continually impressed as we read the pages of Deuteronomy is its marvellous power of adaptation to our own times and our own state. This might be said of all Scripture for that matter. It comes to us with a freshness and power of application as though it had been uttered but yesterday. Any human writing of the age of Deuteronomy would 64 THE BOOK OF DEUTERONOMY be obsolete and of no use to us. But this is God-breathed, and therefore from every page we can hear our Father’s voice talking to us. In the last chapter (4) of this section of journeyings Reviewed, especially from verse 26, Moses rises to a high pitch in oratory ; and we can almost see the magnificent old servant of God passionately pleading with his people to “take heed” to his words of wisdom and warning. When Moses finishes reviewing their journeyings, and closes with the appeal for obedience, he begins on the second division of his oration. The Law Reviewed. Deut. 5:26. This section covers the larger part of the book. Moses states, in the first verse, his object in thus reviewing the Law in their hearing; it is that they might “learn,” “keep,” and “do” these statutes. He takes them back in memory nearly forty years, to that great day when from the fiery, smoking, quaking mountain, the Maker of heaven and earth talked to them with a voice. Moses asks them the question in the previous chapter: “Ask now of the days that are past, which were before thee, since the day that God created man upon the earth, and ask from the one side of heaven unto the other, whether there hath been any such thing as this great thing is, or hath been heard like it? Did ever people hear the voice of God speaking out of the midst of the fire, as thou has heard, and live?” How could Israel ever forget that day? And to guard against any idea that this law had been given to their fathers, and was therefore out of date and not binding upon this new generation, Moses says (v. 3) : “The Lord made not this covenant with our fathers, but with us, even us who are all of us here alive this day.” God’s Word is living, and always keeps pace with his people. Many seem to have a notion that the Bible is out of date, old-fashioned, behind the times, and that the present generation needs something more advanced. The Bible, instead, of being behind the times, is always in advance of them, and so far in advance on some lines that some of its statements are not always compre- hended until the event of which it speaks is fulfilled. Before we get through with the book of Deuteronomy, we shall see that, although it was written nearly fifteen hundred years before Christ, some of the prophecies it contains are being fulfilled today before our very eyes and the fulfillment of others is yet in the future. It will be observed that Moses, in this review of the Law, first rehearses, in brief, the general principles of the Law as contained in the Ten Com- mandments ; and throughout the rest of the section he is not only reviewing more at length, but he is also making comments on the Law. Of course, with limited time and space it would be impossible to dwell upon the multi- tude of priceless spiritual and practical lessons contained in these inspired comments. However, attention will be called to some of the important things, and it is recommended that every part of the book receive careful, prayerful meditation. Those who do this, will be richly repaid. (I know of no better aid to this study than C. H. M.’s “Notes on Deuteronomy,” some of the thoughts of which book will be given here.) God’s Word in the Heart. First, mark especially what God says about the importance of keeping the law of God before them (6:6-9), because the same words can be applied to us with reference to our Bibles. Read these verses slowly and thought- 65 THE BOOK OF DEUTERONOMY fully, and let us examine ourselves by these words. Is God’s Word in our heart, or is it only in our home, or in our head? Are we teaching God’s Word diligently unto our children? Do we talk of what God has said when we sit in our homes or walk along the street? Is His Word the last thing we speak of at night and the first thing in the morning, and do we have God’s Word on the walls of our rooms? God knew the heart of His people. He knew they would be surrounded by tribes who worshipped all kinds of idols, and that unless they kept His worship and statutes prominently before them, they would become interested in other things, and forget Him. The human heart is ever the same, and unless we keep God’s work and God’s Word continually before us, it is very easy to become interested in other work and other books, and to forget Him. We cannot but be struck with the kindness and condescension of God in explaining why all these commands are to be obeyed — for example, 7 :3, 4, 6, 7, 8. Verse 6 should be sufficient motive for every child of God to keep him- self from the things of sin, and to seek to live up to the high calling. 6e THE BOOK OF DEUTERONOMY QUESTIONS— LESSON XIII. 1. Why is Deuteronomy called the book of review and preparation?. . . . * 2. What were the circumstances under which Deuteronomy was written?. . 3. What is the character of the book of Deuteronomy? 4. How many chapters has Deuteronomy?. 5. Name the four great divisions of the book and the chapters they cover. . . 6. What was the object for which these orations and exhortations were given by Moses? 7. Why did Moses so insist on the Israelites keeping the law of God con- stantly before them ? 8. What did Moses say would be the result if the nation obeyed the law of God? 9. What would be the result if the nation disobeyed the law? - .ii 37 THE BOOK OF DEUTERONOMY LESSON XIV. DEUTERONOMY Eead Chapters 8-30. In Deut. 8:10-18, God warns the people that, when they have received from the Lord this fertile land, and by His blessing they are prospering, they must not take the credit to themselves, nor consider themselves self-made men, and say “my power and the might of mine hand hath gotten me this wealth”; but they are to remember that the Lord their God “hath given them power to get this wealth.” Moreover, they are not to suppose, when they fight with their enemies in Canaan and conquer them that God has given them the victory because of any righteousness of their own. It is because the nations are so evil, not because Israel is so good, that the Lord is driving out the inhabitants (9:4, 5, 6); and to impress this upon them, Moses reviews some of their rebellions and disobedience (9:7-24). We, as well as Israel, need this warning against pride. Sometimes, when God has graciously given us the victory over spiritual enemies, some beset- ting sin or great temptation — or sometimes when He has blessed us with temporal or spiritual riches — the temptation is to congratulate ourselves, and suppose that we deserve it all. It would be well when we feel like that to look back over our history, and review some of our rebellion and failure and disobedence, and see if we do not feel as Jacob did when he said : “I am not worthy of the least of all the mercies and of all the truth which Thou hast showed unto Thy servant.” Read Deut. 13, and see how grave an offence God considered any one to have committed if he even attempted to persuade others to turn away from the worship of God and the keeping of His commandments. So great was the sin, that such a person was to be immediately pnt to death, and the one to whom the suggestion was made should be the first to stone the offender, even though he were of closest kin (see vv. 6-10). He was to be treated as a murderer, and surely the one who would merely kill the body would have done less wrong than he who would seek the death of a soul. God’s thoughts about the gravity of this sin have not changed, as can be seen by Mark 9:42; and those who are seeking to undermine the faith of believers in Christ and the Bible would do well to take heed unto themselves. Foreview of Xsraelitish History. It is wonderful how Moses has spread out before him the whole of Israel’s future just as it came to pass in later years. It is as if, standing there looking across the river Jordan, he is seeing Israel’s future history enacted before him as on a stage, and is telling the people what he sees. We have a most remark- able instance of this in chapter 17, where Moses speaks to them regarding a king. Compare verse 14 with 1 Samuel 8:5, 19, 20 and notice that Moses tells them the very words which will be used when the people shall request a king. They said they wanted a king “like all the nations”. * Like all the nations is exactly what God wanted them not to be. He wanted them separate, distinct, a peculiar people, as He wants Christians to be to-day. Other nations were to take pattern from them, not they from other nations. But we see in I Samuel 8 that they had grown tired of God’s way, and preferred the ways of the nations round about them. They were deter- mined to be in the fashion at any cost ! It is better for God’s people to be out of fashion than out of favour with God. 38 THE BOOK OF DEUTERONOMY Note the four things that a king is told not to do (vv. 16, 17) : “He shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses. . . . Neither shall be multiply wives to himself, that his heart turn not away; neither shall he greatly multiply silver and gold.” Now turn to 1 Kings 10 and 11 ; and observe that 450 years afterwards these things were done, apd extensively done, by the very wisest king that Israel ever had, Solomon (see 1 Kings 10 :26, 28 ; 11 :3, 4 ; 10 :27 and 1 1 :3) ! How can we account for Israel’s wisest king doing the four things which a king is expressly forbidden to do? Ah, we do not have to look very far into Deut. 17 to find the reason. See what God says the king is to do. (17 :17-20.) “And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests, the Levites: and it shall be with him, and he shall read therein all the days of his life : that he may learn to fear the Lord his God, to keep all the words of this law and these statutes, to do them.” Solomon did not read his Bible, or if he did he did not obey it, and “the cause of all the wreck and ruin that so rapidly followed the splendour of Solomon’s reign was neglect of the plain Word of God.” How Moses rang the changes on this one exhortation: “Read and obey God’s Word”; and that same persistent adherence to the study and obedience of God’s Word is needed as much now as then. The Levites. In Deut. 18:1-8 Moses reminds the people that God has chosen the Levites to minister continually about the Tabernacle, and has given them no inheri- tance of land. Therefore the people must be careful to see that the Levites are supported by gifts and offerings made unto the Lord. All through Israel’s history, when there was a healthful spiritual condition, the altar of God was well attended to, and God’s, ministers, the priests and Levites, were con- sequently well supplied; but when spirituality was at a low ebb in Israel the priests and Levites had little or no support, because the people were not faith- ful in their gifts to God. This same principle applies to the support of the Christian ministry. See Paul’s remarks on the subject (1 Cor. 9:6-11). But it is also to be remem- bered in this connection that no one in Israel could put himself into the office of priest or Levite, and claim support of the tribes. Only those whom the Lord Himself had called and appointed could thus minister; and, moreover, even these were not to demand anything of the people as did Eli’s wicked sons, or even so much as look to the people for their support. They were to look to God alone, as Moses often said, “The Lord is their inheritance” (18:2). Nor were the people to give to the Levites simply with a view to their support. They were to bring their offerings “unto the Lord,” and present them to Him. The spirit in which the Levites were to do their work is the spirit in which all work for the Lord should be done : “And if a Levite come from any of thy gates and come with all the desire of his mind unto the place which the Lord shall choose, then he shall minister in the name of the Lord his God, as all his brethren the Levites do, which stand there before the Lord.” (18:6, 7). In Chapter 18 God forbids occultism. He warns His people against having anything to do with “divination,” “an observer of times,” an en- chanter,” “a witch,” “a consultor with familiar spirits,” “a wizard,” or “a 69 THE BOOK OF DEUTERONOMY necromancer.” He tells them that because the inhabitants of Canaan observed these things, they are driven out of the land. Read 18:9-11. One may safely say that the abominations here mentioned are identical in spirit with what we call fortune-telling, clairvoyance, mesmerism and espe- cially all forms of spiritualism. God hates it all, and plainly warns His people against it; and this warning is seen to be timely and wisely applicable to the Church when one observes that many professed Christians are in the habit of consulting fortune-tellers, going to witness the performances of magicians and wizards, taking part in table-tipping, spirit-rapping and the like. One has wisely questioned, “What do those who hold in their hands a perfect revela- tion from God want with table-turning and spirit-rapping?” Further, we should consider the words of Isaiah, when he says, (Isaiah 8:19, 20). “Should not a people seek unto their God? ... to the law and to the testimony.” A Christian should go to God and God’s Word to learn anything about himself, or the future, or the way he should take. How absurd, when we have a living God who hears every word we utter, and knows our every thought, to seek to call up the dead, or to consult with spirits to find out anything. In contrast to all this, Moses points the Israelites to the Prophet whom the Lord God will raise up (Deut. 18:15). This Prophet is our Saviour Jesus Christ, as seen by Peter’s application of Moses’ words (Acts 3:22, 23), although its primary reference is probably to Joshua. When Christ’s blessed voice is to be heard, who would listen to the voice of a wizard or a consulter with familiar spirits? Some books which are very helpful in studying this subject are “Earth’s Earliest Ages” by G. H. Pember, and “Demon Possession,” by John L. Nevius. In the 20th Chapter of Deuteronomy God instructs Israel about warfare. We have before dwelt upon the wisdom and justice of God in destroying the wicked and rebellious Canaanites, using Israel as His instrument in exe- cuting judgment. Hence one finds no difficulty in understanding and reconcil- ing with the benevolent character of God such a command as is contained in verses 16-18. Israel was to fight the Lord’s battles, and it is interesting to notice the two qualifications necessary for such a conflict; because we, as Christians, are called to carry on a constant spiritual warfare. The same qualifications are needful for the soldier who would engage in this fight against principalities, against powers, against world-rulers of this darkness, against wicked spirits in the heavenlies. What the Canaanites were to the Israelites, the wicked spirits in the heavenlies are to us. By reading the first eight verses of Chapter 20, we see what the two neces- sary qualifications were : First, a bold, clear confidence in God, and second, a heart entirely disentangled from the things of nature and of earth. The mere possession of a house, or vineyard or wife did not disqualify a man for the Lord’s battles. They were no hindrance unless he had them under such conditions as involved entanglement, so that his heart and his mind would be engaged with them rather than with the conflict on hand. In the remaining chapters of this section of Law Reviewed, (22-26) Moses gives the people laws regulating their conduct in various ways, all of which they must be careful to observe when once they enter into their promised inheritance. :o THE BOOK OF DEUTERONOMY There was one grand fact that they were to keep ever before them — that the Lord God was present in their midst. That was sufficient raeson for all the care regarding purity, and justice, and righteousness. The fact that God’s presence in the camp was to “govern their most private habits and give character to all their ways” — “For the Lord thy God walketh in the midst of thy camp- — therefore shall thy camp be holy” (Deut. 23 :14). The third division of the book of Deuteronomy (Chapters 27-30) deals with the future history of Israel. (See diagram on page 62). This section is very fascinating, because it contains one of the most notable prophesies in the whole Bible. It gives a sketch of Israel’s history from the time they enter Canaan until the present time at least. Notice first what they were to do immediately upon entering Canaan. The whole nation was to march to Mount Ebal and Mount Gerizim, two mountains in the center of the country, and there to set up great plastered stones on which the Law of God was written. Then six tribes were to stand upon Mount Gerizim to bless the people for obedience to this Law, and six other tribes were to stand upon Mount Ebal to curse the people for disobedience. The consequences of obeying this Law as well as the consequences of disobeying it, are set forth in Chapter 28. The first fourteen verses of this Chapter give a bright picture of the nation’s future if they will take the path of obedience. Read the verses and see how blessed and rich and powerful Israel could have been if she had been true to God. The nation would have been invincible (verse 10) and might indeed have been the head and not the tail among all the nations of the earth. The tone changes at verse 15 and from there onward we have a picture of the black future awaiting the nation if they took the path of disobedience. Observe how the punishments foretold in these verses grow more and more severe with every verse. In Dr. Pierson’s books, “God’s Living Oracles,” we read concerning tills chapter: “The 28th Chapter of Deuteronomy is a comprehensive outline of prophecies about the Hebrew nation containing no less than seventy particulars, most of which have already been exactly fulfilled; and others referring to the final restoration of the Jews to their own land and their rehabilitation as a nation await further development, but even now seem fast approaching the period of their accomplishment.” Also the following quotations from Dr. Pierson’s book show how wonder- fully God has fulfilled the prophecies made so long ago : “Seven marked predictions might be selected from those which are on record about the Jews: 1. They would be so sorely besieged by enemies that women would devour their own children. Fulfilled in the sieges of Jerusalem both under Nebuchadnezzar and under Titus. 2. They would be rooted out of their land and carried afar into captivity. Fulfilled in the Babylonian and Assyrian captivities, but forecast in part in previous minor captivities as related in the book of Judges. 3. They were not to find rest in any of the lands of their captivity, but be scattered abroad and be driven hither and thither as wanderers among all nations. THE BOOK OF DEUTERONOMY Fulfilled in the past and being fulfilled in the present: 4. They were to be despoiled by their enemies and made a prey. Fulfilled in every land where they have dwelt; and if, as in Great Britain and the United States, they have been treated with more consideration, it is owing to the permeating influence of the Christian religion. 5. They were to be a “by-word,” an “astonishment,” a “hissing” in the nations where they were scattered. This again has proved true. They have been compelled in some cases even to wear a distinctive badge and occupy what has been invidiously known as the “Jewish quarter.” 6. While scattered among all nations they should still be separate. It is a strange historic phenomenon that this one race is the only one never yet incorporated in or amalgamated with the nations among whom they have dwelt. When Irishmen, Scotchmen, Germans and Italians come to America, in the course of a few generations they disappear as such and become integral parts of one homogeneous American people. But the Jew remains still a Jew; save when by becoming a Christian he ceases to be distinctively a Jew and marrying into Christian families thus becomes incorporated with Chris- tian communities. 7 . They are to be ultimately restored to their own land, grafted back into their own olive tree and to have restored to them the Covenant privi- leges which during the times of the Gentiles have been suspended. This remains to be fulfilled. Anyone who is skeptical as to the inspiration of the words of Scripture should consider whether it is possible that such a complex historic phenome- non as this would or could without Divine foresight have been clearly foretold by Moses in one of the most ancient books of the human race and that this prophecy should not only have been fulfilled but be still fulfilling before our eyes at this remote period of time. Surely the foreknowledge of such facts must have been communicated by the omniscient God. It is said that when one of the great monarchs of Europe asked his chaplain to give him in a word an evidence that the Bible was from God, the answer was “the Jew.” Note the last of the seven prophecies mentioned above and read carefully Deuteronomy 30:1-6. It is as though Moses sees in the distance gleaming beyond all the curses just enumerated this ray of hope, the promise of resto- ration for this people so beloved of God. In the light of such promises to Israel and especially in the light of Deuteronomy" 30 :7, should not the Gentiles more earnestly and sincerely pray for those people than many of us do. See the blessing promised to those who do (Psalm 122:6). Moses closes this his farewell address to the people with a mighty appeal for obedience. Read 30:15-20. It is true they did walk in the path of obedi- ence for a little while as is seen in the book of Joshua; then alas, they turned and all the threatened curses have been poured out upon them; they are suffering even now under the heavy judgment. But Moses has done his best for Israel. He led them from the bondage of Egypt and for forty years he bore their murmurings and backslidings and rebellion ; and now with his latest breath he pleads with them for their own good to obey their God. “I call heaven and earth to record this day against you that I have set before you life and death, blessing and cursing; therefore choose life that both thou and thy seed may live.” 72 THE BOOK OF DEUTERONOMY QUESTIONS— LESSON XIV. 1. Against what did God warn Israel when they should become wealthy and victorious over their enemies? See Chapter 8 2. In Chapter 13, what penalty is given for attempting to persuade others to turn away from the service of God and the keeping of His command- ments? 3. Was Moses a prophet who could see into the future? How does Chapter 17 prove this? 4. What four things did Moses say the kings of Israel should not do? 5. Which of Israel’s kings did all of these four things to excess? 6. What one thing were the kings of Israel exhorted to do (Chap. 17) ? 7. How did God provide for the support of the Levites? 8. Did God warn Israel against occultism or spiritualism? 9. To whom did Moses point the people for all information and guidance? 10. What are some of the punishments which Moses said should come upon the nation if the Israelites were persistently disobedient to God’s laws? THE BOOK OF DEUTERONOMY LESSON XV. DEUTERONOMY. We come now to the last section of the book of Deuteronomy which is called “Close of Moses’ Life,” Chapters 31-34. See diagram on page 62. Read these chapters carefully for this closing lesson. Each of these four chapters might be considered as a sub-head as follows: 1. The Charge, Chapter 31. 2. The Song, Chapter 32. 3. The Blessing, Chapter 33. 4. Pisgah, Chapter 34. Let us examine each in turn. First, The Charge, Chapter 31. This is to the people and to Joshua. It is given on the one hundred and twentieth birthday of Moses and' condensed is simply this, “The Lord is with you ; fear not.” This is what confronted the people. Across the Jordan they were to face seven strong nations who had been for hundreds of years entrenched in great walled cities. These fierce Canaanites were well versd in warfare; and humanly speaking, this young, inexperienced nation of Israel would b<» no match for them. Moses, their great leader, was about to leave them; Joshua, the new leader, was untried, and it is no wonder if their courage began to ebb. But see with what stirring words Moses encourages the people (verses 3-6.) He points them far above and beyond Joshua to their true leader, God. It mat- ters little what human leader stands before them when their great God Who has led them thus far is still at their head. To Joshua, who no doubt realizes the heavy responsibilities which are being laid upon him and is feeling keenly being thus left alone without Moses, the words of this charge must have been peculiarly strengthening ; and especially to Joshua he speaks the words of verses 7, 8: “And the Lord, He it is that doth go before thee. He will be with thee. He will not fail thee, neither forsake thee; fear not, neither be dismayed.” Christians, this is what confronts us; enemies strong and fierce, battles hard and bitter, loss of those upon whom we have leaned most heavily for comfort and advice, loneliness and discouragement; but shall we not let these precious words ringing down the ages touch our hearts and stir us to fresh courage and resolve as we realize that they are just as true for us as they were for Israel. “Be strong and of a good courage; fear not nor be afraid of them; for the Lord thy God He it is that doth go with thee ; He will not fail thee nor forsake thee.’ How touching and beautiful it is to see Moses, the white-haired, faithful old servant of God standing there among them, the only one of the company who may not enter Canaan and yet perceive his sweet submission to God’s will. Not a word of murmuring; not the least reproach; not the slightest envy or jealousy of the one who should take his place. Instead of thoughts of self, Moses’ great thought is to encourage others to press forward, even though he must be left behind. 74 THE BOOK OF DEUTERONOMY In no part of Deuteronomy do we get away from Moses’ oft-repeated exhortation and insistence upon familiarity with God’s Word. It is the great burden of the book from beginning to end. Here in addition to the daily home reading and teaching and talking of God’s Word, we have the command that at the end of each seven years all Israel should be gathered together at a central meeting place which God should appoint and this law should be publicly read so that all the people — men, women and children — should be acquainted with its contents. Second, The Song, Chapter 32. There is a second thing Moses will do for the people before he leaves them which may help to fix the words of God in their memory. It is to write a song and teach it to them. Sometimes the words of a song linger longer in the memory than do the words of a sermon ; and Israel was to have a song setting forth the same things as Moses’ sermon. God leaves nothing undone to fortify Israel at every point against turning unto other gods. Deuteronomy 31 :16, 19, 22 give us the purpose for which the song was written, and in Chapter 32 we have the song itself. It is no exaggeration to say that in its scope, range, and application this is one of the grandest songs ever written. Observe to what an audience these words were addressed (verse 1) : “Give ear, O ye heavens, and I will speak; and hear, oh earth, the words of my mouth.” Heaven and earth were to listen to the account of God’s dealings with His people and their behavior toward Him. Surely it would be as God had told Moses, a witness against them. This song presents God’s dealings with Israel from first to last as well as their sin and the divine wrath and judgment which follow. See how it maps out their history as Moses has already told it them in Chapter 28. First God’s goodness is set forth (verses 7-14) ; then their idolatrous wickedness (verses 15-18) ; next their punishment (verses 19-25) ; God’s reasons for not utterly destroying them (verses 26-34) ; and their redemption at last (verses 35-43). How sweetly is God’s tender care for His people described (verses 9-14). How fitly is the Lord described as the Rock, that firm, unchanging founda- tion of everything, and how plainly He teaches that although He will use the nations of the earth as His rod to punish Israel, yet if these nations go beyond what He appoints them “'He will break the rod in pieces” and make it manifest to all that He Himself is dealing with His beloved though erring people for their ultimate blessing and His own glory (verses 27, 41-43). Third, The Blessing, Chapter 33. When the song is finished and taught to the children of Israel, Moses gives them his blessing. When Jacob was about to die you remember he gathered his twelve sons about him and blessed them (Genesis 49). So Moses, a second father to the Israelites, just before his death gathers about him these children of Israel (grown now to twelve strong tribes) and blesses them. In the forty years he had been leading them Moses had spoken many words to the people — words of instruction, reproof, condemnation ; but his last words are words of blessing. There is a great difference between Jacob’s blessing and Moses’ blessing; some people, ever ready to see flaws in God’s Word, point to these differences as discrepancies or contradictions. There can be no contradictions where 75 THE BOOK OF DEUTERONOMY all comes from the same divine source. These differences are not contradic- tions. Jacob sets forth the history of the actings of his sons. Moses presents the actings of divine grace in them and toward them. Jacob views his sons in their personal history. Moses views them in their covenant relationship with Jehovah. This accounts for the differences at once. Fourth, Pisgah, Chapter 34. This last chapter of Deuteronomy is an “inspired postscript” giving the account of Moses’ death and burial. “And Moses went up from the plains of Moab into the mountain of Nebo to the top of Pisgah.” We can almost see him as he finishes his blessing turning from the people and ascending alone to the mountain top. How the people would strain their eyes to catch the last glimpse of his beloved form as it slowly vanished in the distance. Next to God he had been their best friend and as they realized that they will not see him again it may be they thouhgt more seriously of all that he had just said to them than they other- wise would. We generally remember vividly and try to carry out the last expressed wishes of our dear ones. Perhaps in these last moments as they saw him passing away from them, the desire of Moses’ great heart was accomplished and the people resolved unreservedly to surrender to God ; because in the last part of verse 9 we read: “And the children of Israel hearkened unto him (Joshua) and did as the Lord commanded Moses.” So Moses’ life and prayers and words and works had not been in vain after all, even though the effects were not seen until after his death. Let us not be discouraged if we do not see the results of our work. The results are sure if the work is done in the right spirit. When Moses reached the summit of Pisgah a glorious sight burst upon his vision: “And the Lord showed him all the land of Gilead unto Dan and all Naphtali and the land of Ephraim and Manasseh and all the land of Judah unto the utmost sea and the south and the plain of the valley of Jericho the city of palm trees unto Zoar.” His eye swept with undimmed vision this fair inheritance of God’s people. Moses’ last sight of earth was this land flowing with milk and honey, this God-chosen spot which he had so long desired to see, but which, because of unbelief and disobedience, he was not allowed to enter. Mr. Moody used to say that Moses did get into the land of Canaan, but he had to go by the way of the throne — referring to the time of the transfiguration of Christ when Moses and Elias talked with Him on the Mount. “And Moses was one hundred and twenty years old when he died; his eye was not dim nor his natural force abated.” He did not die as a feeble, helpless old man, but in the fresh vigor of manhood. . It was fitting that Moses should thus die strong and vigorous as he had lived. Whenever we think of Moses we think of the Law that was given by him. He stands for the Law and, quoting Rev. F. B. Meyer: “He represents God’s holy Law which cannot grow outworn or weak, but always abides in its pristine and perfect strength, though it cannot bring us into God’s rest.” Joshua, who typifies Christ, must do that for the people. Moses died there alone with God as he had lived : “And He buried him in a valley in 76 THE BOOK OF DEUTERONOMY the land of Moab over against Bethpeor; but no man knoweth of his sepulchre until this day.” And so Moses is dead. Another leader steps upon the scene and from now on all eyes will be upon Joshua. But is the grand old law-giver for- gotten? No wonder the people loved him. No wonder they mourned him for thirty days. No wonder they quoted him as authority down through the centuries. His was a marvelous life crowded full of rich lessons from first to last. We have studied his life from beginning to end. We have watched him from the cradle to the grave, from the basket of bulrushes to the top of Pisgah, from Egypt to Canaan, from earth to heaven; and we shall one day see him in our Father’s home on high. My attention was called some years ago to this important lesson in connection with Moses. Great as he was, his death made not the slightest difference in the onward march of God’s people. In the first verse of Joshua we read: “Now after the death of Moses, the servant of the Lord, it came to pass that the Lord spake unto Joshua” and the remark that “God’s work does not cease because a leader dies nor God’s utterances cease because a prophet dies” conveys a much-needed lesson. We must not lean too heavily upon any human leader or prophet. All are fallible. All pass away. God’s work and God’s utterances are the important and lasting things. 77 THE BOOK OF DEUTERONOMY QUESTIONS) — LESSON XV. 1. Express in a sentence or two the substance of the charge which Moses gave to Joshua and to Israel. 2. Why did Moses write a song and teach it to the children of Israel?. . 3. Of what would the words of this song constantly keep them in mind? 4. What is the great difference between Moses’ blessing and Jacob’s bless- ing of the children of Israel? 5. What did God show Moses shortly before he died? 6. Where did Moses die? 7 . Who succeeded Moses as leader of Israel? 8. Was Moses soon forgotten?. 9. Did Moses’ death interfere with the progress of God’s people? 78 v ■■ Reasons Why Every Christian Should the Tabernacle 1. It was the first house ever built for the worship of God. 2 . It is the only house of worship ever erected (except Soloman’s Temple) which had for its architect the maker of the universe. 3. It Is a most wonderful type. (See Hebrews IX, especially verses 2, 8-1 1 . ) s 4. It teaches the plan of salvation by object lesson. 5. In order to get the full force of much of both Old and New Testament teaching, familiarity with the Tabernacle and its ceremonies is absolutely necessary. CHICAGO THE BIBLE INSTITUTE COLPORTAGE ASS’N 843-845 North Wells Street GETTY RES EAR C H INSTITUTE 3 3125 01551 6343 Printed in U. S. A. This illustration gives in a limited way,the layout of the model of the Tabernacle and Camp of Israel when set up. Model of the Tabernacle and Camp of Israel Designed from Scripture By Miss Grace Saxe Including the Court, the Tabernacle, the Curtains, the Four Coverings, the Ark of the Covenant, the Table of Shewbread, the Golden Altar, the Golden Candlestick, the Laver, the Brazen Altar, the Tents of Moses and Aaron, and the Twelve Tribes. Containing in all 1x0 pieces, together with instructions for erect- ing, and an eight-page explanation of its spiritual teaching, and a specially written booklet for Junior Department teachers, "How