JOURNEYING TOWARD CANAAN.
- NUM.
10:11-13, 29-36-AUGUST 17. -
Golden
Text:-“For thy name’s sake lead me, and guide me.”-Psa. 31:3.
ISRAEL spent nearly a
year in the vicinity of Mt. Sinai. It was about a year and fifty days after
their departure from Egypt that, by the Lord’s instruction, they broke camp to
journey toward the promised land-Canaan. Doubtless, their first impressions respecting
the matter were that the Lord, through Moses, would lead them directly
into the Land of Promise, and no doubt they wondered at the delay. We
can see, however, that a nation reduced almost to the condition of slavery,
would need many lessons to prepare the people for the glorious heritage which
the Lord had promised them. In previous studies we have seen how the Lord
inculcated lessons of trust, duty, obedience, worship and temperance, and
subsequent events will prove to us that even with all these instructions the
people were not yet ready to trust and obey the Lord so as to be properly fit
for their inheritance.
During the eleven months spent in the vicinity of Mt. Sinai, important
arrangements were effected-all tending to a larger degree of organization,
government and personal responsibility amongst the people. When ready to leave
Mt. Sinai they had not only their tribal organizations, but were additionally
grouped in companies of ten and these into fifties and these again into larger
groups or commands, so that the entire host was well marshalled. Besides this,
they had in each tribe a Judge or lawgiver for minor questions; weightier
matters being brought to Moses and through him to the Lord. Moreover, the Lord
put his spirit upon seventy of the elders of the people, of all the tribes, so
that they prophesied or taught the people, each in his own department; while
the tribe of Levi had been specially set apart to the divine service. The
Tabernacle had been made with all its appurtenances, and the regular order of
worship had been established-typical, like the people, of the better things
coming afterward.
If, as we see, it was appropriate that Israel according to the flesh should
have training-lessons in trust, obedience, etc., we can readily understand that
their antitype, spiritual Israel, has much need of instruction, much need to
learn lessons along the same lines,-and still more particularly, if they would
be prepared to enter into typical Canaan. We need to learn to trust the Lord
implicitly after we leave Egypt, the world, and set forth on the way to our
Canaan; we need to learn that he alone is able to deliver us from the spirit of
the world which would still pursue us and bring us back into captivity; we need
to learn to trust the Lord for the heavenly manna and to gather it day by day;
we need to learn confidence in the Lord, not only in the presence of the
leaders whom he raises up for us, but also in their absence, and not to set up
for ourselves earthly idols to draw our hearts away in any measure from the
Lord and his arrangements, and the great purpose for which we have started
under his leadership; we need to learn the import of the Covenant which he has
graciously made with us, sealed with the precious blood;-to be faithful to our
share therein to the extent of our ability, and to trust the remainder to our
great Mediator.
We need also to learn the Tabernacle lessons-how and under what
conditions we may have fellowship with God-may enter into the court and still
further into the Holy, and ultimately, as members of the High Priest’s
body, into the Most Holy. We need to learn order in respect to natural as well
as spiritual things; and that while the liberties of the Lord’s people are to
be conserved and bondage to evil is to be avoided, that, nevertheless, in all
of the Lord’s arrangements there is order, as represented in the order
established amongst the Israelites. We are to learn first of all to be subject
to the Lord, and secondly, to every ordinance of God; we are to consider the
truly consecrated people of God as a unit and are to seek to co-operate one
with another, and to remember the Apostle’s words, “Remember them which have
the rule over you,” (Heb. 13:7), and again, “Yea, all of you be subject one to
another.” (I Pet. 5:5.) All of these lessons are necessary to us, as similar
lessons in type were necessary to typical Israel.
The cloud, representing the Lord, rested over the Tabernacle during the sojourn
in the vicinity of Sinai; but in harmony with the instructions given through
Moses, when the appointed time had come, the cloud lifted from the Tabernacle
and went before the people and about one hundred and fifty miles distant,
rested over another wilderness nearer Canaan. The people followed it in
marching order and apparently at first with great enthusiasm, praising the
Lord. Vs. 35 seems to refer to Psalm 68 which describes the journey; see also
Psa. 132:8. But whatever were the joyful anticipations of the people, they
found the wilderness of Paran into which the Lord led them the scene of great
trial, for it was much more rugged than the wilderness of Sinai and much less
adapted to the care of their flocks and herds. This brought to the people
fresh trials of faith and courage and endurance and confidence in the Lord and
appreciation of his promises.
So with spiritual Israelites: after the Lord has given
us certain lessons and experiences, some of which come to us under quiet and
restful conditions, the order of procedure may be changed, and the indication
of the Lord’s providences may lead to some breaking up of conditions which had
been both favorable and unfavorable in some respects-leading into new
circumstances and conditions. It is not for the true spiritual Israelite to
murmur or complain or even to express a choice; but to look to the Lord for
guidance. If he can discern the readings of divine providence, even though it
be in a wilderness condition more arid and undesirable than that in which he
has previously been, he is to follow the Lord’s leadings unquestioningly and
with songs of faith and confidence. We are marching toward Canaan and know that other experiences
are due us and must be undergone ere we can inherit the promises. The lesson
for us is prompt and thorough obedience to the Lord’s leadings without
murmurings-with joyfulness; and this can only be expected on the part of those
who have learned the lessons previously given them, and above all the lesson of
faith,-confidence in the Lord’s power and goodness and faithfulness.
REBELLION AGAINST GOD’S PROVIDENCE.
It was while in Paran that the people began to murmur again-for the leeks
and onions and garlic and fish, etc., of Egypt. As little children to a
father, they lamented to Moses-even regretting that they had been led out of
bondage. Moses appealed the matter to the Lord, and the latter granted the
request in displeasure, telling Moses that he esteemed the people to be
murmurers against himself; because he was the real Leader and Moses merely his
servant. The people wanted more meat, expressing themselves as wearied
of the manna, so God sent them quails. An immense flock of quails was blown by
a providential storm from the south and east over the Elantic Gulf into their
camp. A writer on Eastern subjects says:-“These quails cannot sustain themselves
long on the wing, and after crossing the desert 30 or 40 miles they would
scarcely be able to fly….When exhausted they would easily be taken as they flew
at a height of about two cubits (3 or 4 feet) from the ground.” The people got
an abundance; but ate so greedily that a pestilence broke out among them, which
cost the lives of many, so that they called that place
Kibroth-Hattaavah-“Graves of Greediness.” Thus the Lord permitted their
discontent and spirit of rebellion to work out a severe penalty in a natural
way.
Is it not sometimes after the same manner with the Spiritual Israelites? Do
not some after being well fed on spiritual manna permit a selfish, craving
spirit to interrupt their fellowship with the Lord to some extent-hankering for
earthly, fleshly, good things;-forgetting the wisdom of our Leader, the Lord,
and that his love which thus far has delivered us, and fed and led us, is still
with us, as wise and as good as ever? Sometimes it is a repining against our
lot in life, a desire for more ease and comfort and wealth and social
influence, than are within our reach: sometimes it is a protest against our
share of the aches and pains of the groaning creation and our inability to get
rid of these: sometimes it is a protest against the illness and death of a
loved one.
How unwise! Should not those who have been fed on the spiritual manna realize
that all of Spiritual Israel’s affairs are under the Lord’s care and
supervision? Should they not remember that,-He doth not willingly afflict the
children of men, but for their good? (Lam. 3:33; Heb. 12:10.) Ah! some have
found that the prayers of murmurers, even when answered, as were Israel’s,
sometimes bring unexpected drawbacks;-that selfish
prayers are too expensive. Some have gained wealth and lost the truth and its
service: some have gained health only to find that with it they gained other
trials no less severe: some have had their dear ones restored to them from the
very jaws of death, only to wish afterward that God had not answered their
prayers;-or, more correctly, to wish that they had accepted the Lord’s wisdom
and providences trustfully, contentedly, uncomplainingly.
The lesson to Israel was, that they should trust the Lord implicitly;
and accepting and using all that they had, all that the surroundings would
supply, they should have used it as wisely and as thoroughly as
possible-accepting all things, natural as well as miraculous, as God’s gifts.
And therewith they should have been content, thankful, happy. So, too, Spiritual Israel should use wisely such things as are within
their reach-accepting all as God’s gifts with thanksgiving; but their petitions
should be for spiritual gifts-including patient-endurance and
heart-contentment.
REBELLION AGAINST THE DIVINE ORDER.
It was in Paran that Miriam and Aaron rebelled against Moses’ leadership
asserting themselves his equals in authority. Miriam, the prime mover in the
matter, referred to Moses’ marriage to a negress (Ethiopian) as an evidence of
his general incapacity to manage his own affairs, much less those of a nation.
The text of the complaint is given only in part, but undoubtedly the fact that
they were now near to Canaan and well organized and that it was now
comparatively easy to lead the people, led to this wrong position. Both were
quite willing that Moses should be leader when the start was made and when all
the chances seemed to be against the success of the movement.
Poor Moses! If it almost crushed him when the people murmured against him, how
must he have felt when his two most trusted advisers thus showed that they too
had a wrong view of the Exodus, and considered Moses a self-appointed leader!
True, it does appear to us as though his meekness had led him into a marriage
in every way beneath his education and station in life; but then, was he not
under divine supervision in all his affairs? And could not the Lord have
hindered the marriage unless he saw some way in which it could prove
advantageous? And should not Miriam and Aaron have remembered this, and minded
their own business? As a matter of fact we believe that the Lord was favorable
to the marriage;-that thus he forestalled any inclination on the part of Israel
to accept the children of Moses as their kings and lawgivers to the subversion
of the divine program.
The Lord’s indignation was shown in smiting Miriam with leprosy and refusing to
heal her for seven days even at the entreaty of Moses;-that thus the camp of
Israel might also get a lesson in harmony with a subsequent statement,-“Touch
not mine anointed, and do my prophets no harm.”
The lesson of trusting to the Lord’s vigilance in minding his business and the
lesson that each Israelite indeed should mind his own business, are still
closely identified. Many, nay all, still need to learn these lessons. The
officiousness which inclines so many to think that the Lord’s work will go to
wreck unless they control the lever and pass their judgment upon everybody and
everything, is dangerous to all who have it, and their name is legion. It is
born of too great self-conceit mixed with lack of respect for God’s wisdom and
with a desire to meddle as “busybodies in other men’s matters.” Each should
early learn that while doing his own part with his might he should trust much
to the Lord, and that to him each servant stands or falls. Failure to do this
leads to leprosy-sin.
“COME THOU WITH US AND WE WILL DO THEE GOOD.”
Hobab, here introduced to our attention (vs. 29), was Moses’
brother-in-law. (Judg. 4:11-R.V.) Raguel is here given as the name of Moses’
father-in-law and is supposed to refer to the same person called Jethro in
another place. The explanation offered is that Raguel was his proper name and
Jethro, which signifies Excellent, was his title as a chieftain of the
Midianites, of the clan known as Kenites which dwelt in Midian east of Sinai.
Hobab, therefore, was also a chieftain amongst the Kenites and undoubtedly, as
Moses’ words suggest, was well acquainted with the country through which Israel
would pass. Moses invited him to cast in his lot with the Israelites promising
him that thus he, and such of his tribe as would come with him, should become
joint-participators with the Israelites in the promises God had made
them,-“Come thou with us and we will do thee good, for the Lord hath spoken
good concerning Israel . . . and it shall be, if thou go with us, yea, it shall
be, that what goodness the Lord shall do to us, the same will we do unto thee.”
Although Hobab at first refused, the promise of a share with Israel apparently
influenced him favorably; because mention is made elsewhere of the Kenites as
having share with Israel in the promised land.-Judges 1:16; 4:11; I Sam. 15:6;
I Chron. 2:55.
Doubtless this narrative of divine arrangement with Hobab through Moses, was
intended to convey a lesson to spiritual Israelites also. It represents that
some who are not children of the promises according to the flesh, were,
nevertheless, accepted of God because of the exercise of faith,-because of
their willingness also to endure the trials and difficulties and warfare of the
children of Israel, that they might be participators with them in the rewards
and promises. So today, we may say to those who are still aliens, strangers,
foreigners to the Lord’s covenants, “Come thou with us and we will do thee
good.” We may tell whoever has an ear to hear of the gracious things which the
Lord has promised, of everlasting life in Paradise, to all who are
his,-faithful to the end of the journey; and yet, it will be a matter for the
exercise of their wills: if they share in the blessings, they must also be
willing to share the difficulties of the way, and the reproaches of the Lord’s
people. Not only may we thus speak to people orally, inviting them to join
with us, but our lives in general should be “living epistles,” giving
testimony of our faith in the Lord and in his promises;-helpful, encouraging
and attractive to others.
Our Golden Text applies to every spiritual Israelite, and surely all such must
recognize the leadership of the Lord, else they cannot have peace and joy and
blessing, and cannot make progress toward our Canaan. The Israelites learned
to look for the movement of the cloud by which the Lord led them, and only once
is it recorded that they ever disobeyed its leading-and that once was
accompanied by their reverse in battle before their enemies, which doubtless
impressed the lesson. (Num. 14:44, 45.) Similarly, one
of the most important lessons for the spiritual Israelite is to learn to look
to the Lord for leading in all of life’s affairs-never to attempt any
undertaking either temporal or spiritual without seeking to note the will of
the Lord concerning the same.
The sooner this lesson is learned, the sooner disasters in life will be
obviated; nevertheless, we are to remember that the Lord’s providences may lead
us into trying circumstances and conditions, and not always into pastures
green. Yet in these, faith will be tested and developed and faithfulness to
the Lord’s leading will gradually bring us assurances that all things are
working together for our good, for our spiritual welfare-the matters which
appear to be favorable and comforting, and the experiences which seem to be
rough and distressing. We are not to ask or expect the Lord’s leading for our
own sakes, nor for any merit or worthiness in us, but, as our Golden Text
expresses it, for the Lord’s sake-in accordance with his promise to us as
spiritual Israelites, the seed of Abraham;-for his own name’s sake and work’s
sake, in that he has purchased the blessing of the world, and is now taking out
a people for his name to be his agents in this work of blessing,-for his own
name’s sake in that he has invited us, promised us the victory if we abide in
his love.