Schoolmaster to Christ
NUMBERS CHAPTERS 1 & 2
Schoolmaster to Christ
NUMBERS CHAPTERS 1 & 2
Introduction to Chapters 1 & 2: We now begin a consideration of the fourth grand division of the Pentateuch, or five books of Moses; and we will find the leading characteristic of this book as strongly marked as that of any of the three that have already engaged our attention. In the Book of Genesis, after the record of creation, the deluge, and the Babel dispersion, we have God's election of the seed of Abraham. In the book of Exodus, we have redemption. Leviticus gives us priestly worship and communion. In Numbers we have the walk and warfare of the wilderness. Such are the prominent subjects of these most precious sections of inspiration, while, as might be expected, many other points of deepest interest are collaterally introduced. In His great mercy, the Lord has given us time and willingness to study Genesis, Exodus, and Leviticus; and we pray that He will be with us through the Book of Numbers. We seek to always be in strict accordance with His holy mind; we pray His Spirit will lead our thoughts; we desire that every page and paragraph bear the stamp of His approval, be conducive to His glory and profitable to serious students of God's Holy Word.
"And the Lord spake unto Moses in the wilderness of Sinai, in the tabernacle of the congregation, on the first day of the second month, in the second year after they were come out of the land of Egypt, saying, Take ye the sum of all the congregation of the children of Israel, after their families, by the house of their fathers, with the number of their names, every male by their polls; From twenty years old and upward, all that are able to go forth to war in Israel; thou and Aaron shall number them by their armies" (Num. 1:1-3).
Here we find ourselves "in the wilderness," with emphasis on those who are "able to go forth to war." This is strongly marked. In the book of Genesis the seed of Israel was in the loins of their father Abraham. In the Book of Exodus they were in the brick-kilns of Egypt. In Leviticus they were gathered round the tabernacle of the congregation. In Numbers they are seen in the wilderness. In Genesis we hearken to the call of God in election; in Exodus we gaze on the blood of the Lamb in redemption; in Leviticus we are almost entirely occupied with worship and service of the sanctuary. But no sooner have we opened the book of Numbers than we read of men of war, of armies, of standards, of camps, and trumpets sounding alarm.
All this is highly characteristic, marking this book as one of special interest, value, and importance to the Christian. Each book of the Bible, each section of inspired canon has its own distinct place and object. Each has its own niche assigned to it by its divine Author. We must not entertain the thought of instituting any comparison in point of intrinsic value, interest, and importance. All is divine, and therefore perfect. The Christian student believes this, reverently setting his seal to the truth of the plenary inspiration of Holy Scripture – of all Scripture, including but not limited to the Pentateuch; nor is he moved one hairs breadth from this by the bold and impious attacks of infidels, ancient, medieval, or modern. Infidels and rationalists may traffic in their unhallowed reasoning. They may exhibit their enmity against the book and its author; but as Christians we rest in the simple and happy belief that "All scripture is given by inspiration God."
But while we reject the idea of comparing authority and value, we may, with much profit, compare content, design, and scope of the various books of the Bible 1; and the more profoundly we meditate on these, the more forcibly we will be struck with the exquisite beauty, infinite wisdom, and wonderful precision of the Word as a whole, and each distinct division. The inspired writer never swerves from the direct object of the book; whatever that object may be, and what is the overall main object? Jesus responded to the scribes and Pharisees in this way: "You diligently study the Scriptures because you think that by them you possess eternal life. They are the Scriptures that testify about me, yet you refuse to come to me to have life." Whenever we read Holy Scripture in search of truth, these words of Jesus should always ring loud and clear in our hearts: "I am … the truth." Thus, from our point of view, the purpose of studying The Pentateuch is to seek an understanding regarding what the first five books of the Bible reveal about Jesus, because Holy Scripture says: ". . . the law was our schoolmaster to bring us unto Christ, that we might be justified by faith."
You will never find anything in any one book of the Bible that is not in harmony with the main design of that book. To prove and illustrate this statement would lead us through the entire canon of Holy Scripture, and so we will not attempt it. The serious student of God’s Word does not need the proof, no matter how much he might be interested in the illustration. He takes his stand on the great fact that the Holy Book, as a whole and in all its parts, is from God; and his heart reposes in the conclusion that in that whole and in each of those parts there is not a jot or tittle that is not in every way worthy of the divine Author.
We are deeply convinced of the divine inspiration of the Scriptures, given to us of God. We are confirmed in this conviction by daily and growing discoveries of their fullness, depth, and perfectness of the admirable perfection of the parts, and the wonderful connection of the whole. The Scriptures have a living source, and living power pervades their composition: hence their infiniteness of bearing, and the impossibility of separating any one part from the whole, because one God is the living center from which all flows; one Christ the living center around which all its truth circles and to which it refers; and one Spirit the divine sap that carries its power from its source in God to the minutest branches of the all-uniting truth. The Holy Scriptures testify of the glory, grace, and truth of Him whom God sets forth as the object, center, and head of all that is in connection with Himself – with God who is over all, blessed for evermore. The more we look inward toward its center and then back toward its extent and diversity, the more we learn its infiniteness and our own feebleness of apprehension. We learn that the love of Jesus Christ, which is its source, reaches us even in our ruined state. Yes, the love of God is in it all. But the unfolding of God's wisdom remains a constant subject of research; every new discovery increases our spiritual intelligence, making the infiniteness of the whole more and more clear.
However, we are not dependent on human testimony in forming conclusions regarding the divine origin of the Bible, because these conclusions rest on a foundation furnished by the Bible itself. God's Word, as well as His work, speaks for itself; it carries its own credentials; it speaks to the heart; it reaches down to the great moral roots of our being; it penetrates the innermost chambers of the soul; it shows us what we are; it speaks to us as no other book can speak; and, as the woman of Sychar argued that Jesus must be the Christ because He told her all things that she ever did, so may we say in reference to the Bible. No doubt it is only by the Spirit's teaching that we can discern and appreciate the evidence and credentials with which Holy Scripture presents itself – it does not need human testimony to make it of value to the soul. We should no more think of having our faith in the Bible established on man's favorable testimony than thinking of having it shaken by his testimony against it.
It is especially important in our age, to have the heart and mind established in the sound truth of the divine authority of Holy Scripture – its plenary inspiration; its all-sufficiency for all purposes, for all people, at all times. There are two hostile influences today: infidelity and superstition. The former denies that God has spoken to us in His Word. The latter admits that He has spoken, but denies that we can understand what He says, except by interpretation of the church.
Many who recoil with horror from the impiety and audacity of infidelity, do not see that superstition deprives them of the Scriptures. But what is the difference between denying that God has spoken, and denying that we can understand what He says? In either case we are unquestionably deprived of the Word of God. If God cannot make us understand what He says – if He cannot give us the assurance that He Himself speaks, then we are no better off than if He had not spoken at all. If God's Word is not sufficient without human interpretation, then it cannot be God's Word. That which is insufficient is not God's Word. We must admit one of two things: God has not spoken or He has. There is no neutral ground regarding this question. Has God given us a revelation? Infidelity says, "No." superstition says, "Yes, but you cannot understand it without human authority." In both cases we are deprived of the priceless treasure of God's precious Word. Thus, infidelity and superstition come together in their differences to deprive us of a divine revelation. But, blessed be God, He has given us a revelation – He has spoken. God is able to provide the certainty that it is He who speaks, and we do not need or want any human authority to intervene. We do not need or want a shadow to help us see that the sun is shining. The beams of that glorious Luminary are enough without any such miserable addition. By standing in the sunshine we will be convinced that the sun shines. But, if we retire into a vault or a tunnel, then we will not feel its influence; and the same is true regarding Holy Scripture. if we place ourselves beneath the chilling and darkening influences of superstition or infidelity, we will not experience the genial and enlightening power of God's revelation.
Scripture Reading: Numbers 1 & 2 (KJV)
Having briefly looked at the Bible as a whole, let us proceed to consider the contents of the chapter now open before us. In this chapter we have the declaration of the "pedigree"; and in chapter two, the recognition of the "standard".
"And Moses and Aaron took these men which are expressed by their names: and they assembled all the congregation together on the first day of the second month, and they declared their pedigrees after their families, by the house of their fathers; according to the number of the names, from twenty years old and upward, by their polls. as the Lord commanded Moses, so he numbered them in the wilderness of Sinai" (Num. 1:17-19).
Has this any voice for us? Does it convey any spiritual lesson for our understanding? Assuredly it does. In the first place, it suggests this important question, "Can we declare our pedigree?" It is sad to say, but there are some professing Christians who are incompetent to do so. They cannot say with clearness and decision, "Now are we the sons of God" (1 Jn. 3:2). "We are all the children of God by faith in Christ Jesus." "And if ye are Christ's, then are ye Abraham's seed, and heirs according to the promise" (Gal. 3:26, 29). "For as many as are led by the Spirit of God, they are the sons of God . . . The Spirit itself beareth witness with our spirit, that we are the sons of God" (Rom. 8:14, 16).
This is the Christian's "pedigree," and it is our privilege to "declare" it. We are born from above – born again2 – born of water and the spirit, i.e., by the Word and by the Holy Spirit.3 As true believers we trace our pedigree directly to a risen Christ in glory. This is Christian genealogy. As far as our natural pedigree is concerned, if we honestly trace it to its source we must see and admit that we are sprung from a ruined stock. Ours is a fallen family. Our fortunes are gone; our blood tainted. We are irrecoverably ruined; we can never regain our original position; our former status and the inheritance that belonged to it are irretrievably lost. A man may be able to trace his genealogical line throughout a race of nobles, princes, or kings; but if he is finally to "declare his pedigree," he cannot stop short of a fallen, ruined, outcast head. To know what something is, we must get to its source. This is the way God looks at things, and if our thinking is going to be spiritually correct we must think with Him. His judgment of men and things must be forever dominant. Man's judgment is only ephemeral, lasting but for a day. Hence, the estimate of sound sense: "It is a small thing to be judged of man's day" (1 Cor. 4:3). May God help us feel more deeply how small a thing it is to be judged by man's judgment. If we habitually walked in the sense of the smallness of man’s judgment, it would impart a calm elevation and a holy dignity that would lift us above the influence of the scene through which we are passing. After all, what importance can be attached to a pedigree derived from ruined stock? Only one whose mind the god of this world has blinded, could be proud of such.
But how different with the Christian! His pedigree is heavenly. His genealogical tree strikes its roots into the soil of the new creation. Death can never break the line because it is formed in resurrection. It is of the utmost importance that we be thoroughly clear on this foundation point. From this first chapter of Numbers, we can easily see how essential it was that every member of the congregation of Israel should be able to declare his pedigree. Uncertainty on this point would have proved disastrous, producing hopeless confusion. When called to declare his pedigree, we can hardly imagine an Israelite expressing himself in the doubtful manner adopted by many Christians in our age. We cannot conceive him saying, "Well, I am not quite sure. Sometimes I cherish the hope that I am of the stock of Israel, but at other times, I am full of fear that I do not belong to the congregation. Sometimes I am uncertain." We cannot conceive of such language; much less anyone maintaining the notion that no one could be sure regarding whether or not he was a true Israelite.
All such ideas and reasoning – all such doubts, fears, and questions, we may rest assured were foreign to the mind of the Israelite. Before taking his place in the ranks as a man of war, every member of the congregation was called to declare his pedigree. Like Saul of Tarsus, each one was able to say, "Circumcised the eighth day, of the stock of Israel," etc. All was settled – all was clear.
One may legitimately ask, "If a Jew could be certain as to his pedigree, why may not a Christian be certain as to his?" Our prayer is that each individual child of God will weigh this question, and if there be any who are never able to arrive at the blessed certainty of their heavenly lineage, their spiritual birth, may God help them pause, and seriously reason on this momentous point.
It is our earnest desire to help in this matter. In fact, the one special object always before us in penning these and other notes and lessons for StudyJesus.com is to assist such anxious souls, by attempting to answer their questions and solving their difficulties, as the Lord may enable us – hopefully helping to remove stumbling blocks from their way.
First, let as point out one special feature that belongs to all children of God, without exception. It is a simple, but blessed feature. If, in some degree, we do not possess it, then most certainly we are not of the heavenly race; but if we do possess it, it is just as certain that we are and, therefore, we may without reserve "declare our pedigree." What is this feature? What is this great family characteristic? Our Lord Jesus Christ supplies the answer. He tells us "Wisdom is justified of all her children."4 From the days of Abel down to the present moment, all the children of Wisdom have been marked by this great family trait. There is not a single exception. All God's children; all the sons of Wisdom have always exhibited in some degree this moral feature – they have justified God. Let us consider this. It may be that some find it hard to understand what justifying God means; but a passage or two of Holy Scripture will, we trust, make it plain. We read in Luke 7: "all the people that heard Jesus, and the publicans, justified God, being baptized with the baptism of John. But, the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him" (vv. 29, 30). Here we have the two generations brought face to face. The publicans justified God and condemned themselves. The Pharisees justified themselves and judged God. The former submitted to the baptism of John – the baptism of repentance. The latter refused that baptism; refused to repent; refused to humble and judge themselves.
Here we have the two great classes into which the whole human family has been divided, from the days of Abel and Cain down to the present day; and here, too, we have the simplest test to try our "pedigree." Have we entered the place of self-condemnation, bowing in true repentance before God? To do so justifies God. The two things go together – they are one and the same. The man who condemns self, justifies God. The man who justifies God condemns self. On the other hand, the man who justifies self, judges God; and the man who judges God justifies self.
So it is in every case. The moment we take the position of repentance and self-judgment, God takes the position of Justifier. God always justifies those who condemn self. All His children justify Him, and He justifies all His children. The moment David said, "I have sinned against the Lord," the answer was, "the Lord hath put away thy sin." With intense rapidity, Divine forgiveness follows human confession. "The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise" (Ps. 51:17; NIV).
Therefore, it follows that nothing can be more foolish than justifying self, because God must be justified in His sayings, and overcome when He is judged.5 God must have the upper hand in the end, and then all self justification will be seen in its true light. Therefore, the wisest thing is to condemn self. This is what all the children of wisdom do. Nothing is more characteristic of true members of wisdom's family then the habit and spirit of self-judgment. Whereas, on the other hand, nothing so marks all those who are not of this family as a spirit of self-vindication.
These things are worthy of our earnest attention. Human nature blames anything and everything, anyone and everyone but self. But where grace is at work, there is always a readiness to judge self, and take the lowly place. This is the true secret of blessing and peace. All God's children have stood on this blessed ground, exhibited this lovely moral trait, and reached this grand result. We cannot find a single exception in the entire history of Wisdom's happy family. It is safe to say, that if, in truth and reality, a man has been led to see himself lost – to condemn self, taking the place of true repentance – then he is one of the children of Wisdom, and may with boldness and decision, "declare his pedigree."
It is impossible to recognize and rally round the proper "standard" unless we can declare our "pedigree." In short, it is impossible to take up a true position in the wilderness as long as there is any uncertainty regarding this great question. How could an Israelite of old have taken his place in the assembly – how could he have stood in the ranks; how could he expect to make any progress through the wilderness, if he could not declare his pedigree? It is the same with a Christian. Progress in wilderness life – success in spiritual warfare, is out of the question if there is uncertainty regarding spiritual pedigree. We must be able to say, "we know that we have passed from death unto life"; "We know that we are of God"; "We believe and are sure," before there can be real advance in the life and walk of a Christian.
Can you declare your pedigree? Is this a settled point in your life? Are you clear regarding this in the depths of your soul? When alone with God, is it a settled question between you and Him? Search and see. Make sure work of it. Do not slur over the matter. Build not on mere profession. Say not "I am a member of such a church; I receive the Lord's Supper; I hold such and such belief; I have been religiously brought up; I live a moral life; I have done nobody any harm; I read the Bible and say my prayers; I have family worship in my house; I give in the cause of philanthropy and religion." All this may be true in our lives, and yet we may not have a single pulse of divine life, a single ray of divine light. Not one of these things, not all of them put together, are acceptable as a declaration of spiritual pedigree. There must be the witness of the spirit that you are a child of God, and this witness always accompanies simple faith in the Lord Jesus Christ. "He that believeth in the Son of God hath the witness in himself" (1 Jn. 5:10). It is not a question of looking into one’s own heart for evidences. It is not a building on frames, feelings, and experiences. No; it is a childlike faith in Christ. It is having eternal life in the Son of God. It is the imperishable record of the Holy Spirit.6 It is taking God at His Word. "Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into judgement, but is passed from death unto life" (Jn. 5:24).
This is the true way to declare our pedigree; and we must be able to declare it before we can "go forth to war." According to the New Testament, true Christian conflict or warfare is carried on in a region were doubts and fears are unknown. It is when we stand in the clear daylight of God's full salvation in a risen Christ that we truly enter into true spiritual warfare – a conflict carried on with Satan. "We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against wicked spirits in high places" (Eph. 6:12).
This is Christian conflict. But can such conflict be waged by those who are continually doubting whether they are Christians or not? We cannot imagine an Israelite in conflict with Amalek in the wilderness or with the Canaanites in the land of promise, while unable to "declare his pedigree" or recognize his "standard." Such is inconceivable. No; every member of the congregation who was able to go forth to war was clear and settled regarding those two points – he could not go forth if he were not.
While on the important subject of Christian conflict, it might be profitable to briefly consider three New Testament Scriptures in which three distinct characters of conflict are presented: Romans 7:7-24; Galatians 5:17; and Ephesians 6:10-17.
In Romans 7:7-24 we have the struggle of a soul quickened but not emancipated – a regenerated soul under the law. The proof that we have before us in these verses a quickened soul is found in such utterances as these, "That which I do, I allow not;" "to will is present with me;" "I delight in the law of God after the inward man." Only a regenerated soul could speak in this way. Disallowance of the wrong; the will to do right; inward delight in the law of God – all are distinct marks of the new life; the precious fruits of regeneration. No unconverted person could truthfully use such language.
On the other hand, proofs that the above soul is not fully emancipated, not in the joy of known deliverance, not in the full consciousness of victory, not in the assured possession of spiritual power, are seen in such utterances as: "I am carnal, sold under sin;" "what I would that do I not; but what I hate that do I;" "O wretched man that I am! who shall deliver me?" Now, we know that a Christian is not "carnal," but spiritual; is not "sold under sin," but redeemed from its power; he is not a "wretched man" sighing for deliverance, but a happy man who knows himself delivered. He is not an impotent slave, unable to do the right thing and compelled to do the wrong; he is a free man, endowed with power in the Holy Spirit, and able to say, "I can do all things through Christ that strengtheneth me" (Phil. 4).
We will not attempt a full exposition of this most important Scripture; we merely offer a suggestion or two that might help one to seize its scope and import. We are aware of interpretation differences pertaining to this chapter of Romans. Some deny that it presents the exercises of a quickened soul; others maintain that it sets forth the experiences proper to a Christian. We cannot accept either conclusion. We believe it exhibits the exercises of a truly regenerated soul, but one not set free by the knowledge of its union with a risen Christ and the power of the Holy Spirit. Some Christians are in the seventh chapter of Romans, when they should be in the eighth. As to experience, they are under the law. They do not see themselves as sealed by the Holy Spirit. They are not in possession of full victory in a risen and glorified Christ. They have doubts and fears, always disposed to cry out "O wretched man that I am! Who shall deliver me?" But is not a Christian delivered? Is he not saved? Is he not accepted in the Beloved and sealed by the Holy Spirit of promise? Is he not united to Christ? Should he not know, enjoy, and confess all this? If yes, then his standing is no longer in the seventh of Romans. It is his privilege to sing the song of victory at the empty tomb of Jesus; to walk in the holy liberty wherewith Christ makes His people free. The seventh of Romans is bondage, not liberty, except at the very close where the soul is able to say, "I thank God." No doubt, it is a wholesome exercise to pass through all that is here detailed for us with such marvelous vividness and power. Furthermore, we prefer being honestly in the seventh of Romans instead of falsely being in the eighth. But all this leaves untouched the question regarding the proper application of this profoundly interesting passage of Holy Scripture.
Let us now briefly consider the conflict in Galatians 5:17: "For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would."7 This passage is often quoted to account for continual defeat, whereas it really contains the secret of perpetual victory. In verse 16 we read, "This I say, then, walk in the Spirit, and ye shall not fulfil the lust of the flesh." This makes it all so clear. The presence of the Holy Spirit secures power. We are assured that God is stronger than the flesh, and therefore, where He is in conflict the triumph is secured. Galatians 5:17 does not speak of the conflict between the two natures, the old and the new, but between the Holy Spirit and the flesh. This is the reason why it is added, "In order that ye may not do the things that ye would." If the Holy Spirit is not dwelling in us, we an be sure to fulfill the lust of the flesh; but, because He is in us to carry on the warfare, we are no longer obliged to do wrong, but enabled to do right.
This precisely demonstrates the point of difference between Romans 7:14, 15 and Galatians 5:17. In the former we have the new nature, but not the power of the indwelling Spirit. In the latter, we have not only the new nature, but also the power of the Holy Spirit. We must always bear in mind that the new nature in a believer is dependent on the Spirit for power, and on the Word of God for guidance. But, clearly, where God The Holy Spirit is, there must be power. He may be grieved and hindered; but Galatians 5:16 distinctly teaches that if we walk in the Spirit, we will have sure and constant victory over the flesh. Therefore, it would be a serious mistake to quote Galatians 5:17 as a reason for a low and carnal walk. Its teaching is designed to produce the direct opposite.
Now briefly consider Ephesians 6:10-17, where we have the conflict between the Christian and wicked spirits in heavenly places. The Church belongs to heaven, and should always maintain a heavenly walk and conversation. It should be our constant aim to make good our heavenly standing – to plant the foot firmly on our heavenly inheritance, and keep it there. The devil seeks to hinder this in every possible way, and thus the conflict; thus too "the whole armour of God," by which alone we can stand against our powerful spiritual foe.
It is not our purpose to dwell on the armor, but have called attention to the above three Scriptures in order that we may hopefully better understand the subject of conflict before us, in connection with the opening lines of the Book of Numbers. Nothing can be more interesting; nor can we possibly over estimate the importance of being clear regarding the real nature and ground of Christian conflict. If we go forth to war without knowing what the war is about, and in a state of uncertainty as to whether our "pedigree" is right, we will not make much headway against the enemy.
But, something else was as necessary for the man of war as the clear declaration of his pedigree, and that was the recognition of his standard. The two things were essential for the walk and warfare of the wilderness. In fact, they were inseparable. If a man did not know his pedigree, he could not recognize his standard, and thus all would have been plunged in hopeless confusion. In place of keeping rank and making steady progress, they would have been in each other's way. Each had to know and keep his post; each had to know and abided by his standard. Thus they moved on together; progress was made—work was done and warfare carried on. The Benjaminite had his post; the Ephraimite had his, and neither was to interfere with or cross the path of the other. Thus it was with all tribes throughout the camp of the Israel of God. Each had his pedigree; each had his post – none were according to their own thoughts; all was of God. He gave the pedigree and He assigned the standard. There was no need to compare one with another; no ground for jealousy of one another. Each had his place to fill; each his work to do – there was enough work and room for all. There was variety, yet there was unity. "Every man of the children of Israel shall pitch by his own standard, with the ensign of their father's house." "And the children of Israel did according to all that the Lord commanded Moses: so they pitched by their standards, and so they set forward, every one after their families, according to the house of their fathers" (Num. 2:2, 34).
Thus, in the camp of old, as well as in the Church8 now, we learn that "God is not the author of confusion." Nothing could be more exquisitely arranged than the four camps of three tribes each forming a perfect square, each side of the square exhibiting its own specific standard. "Every man of the children of Israel shall pitch by his own standard, with the ensign of their father's house: over against the tabernacle of the congregation shall they pitch." The God of the armies of Israel knew how to marshal His hosts. It would be a great mistake to suppose that God's warriors were not ordered according to the most perfect system of military tactics. We may plume ourselves on our progress in arts and sciences, and we may fancy that the host of Israel presented a spectacle of rude disorder and wild confusion, compared with what may be seen in modern times. But this would be an empty conceit. We may rest assured that the camp of Israel was ordered and furnished in the most perfect manner, for the simplest and most conclusive of reasons: it was ordered and furnished by the hand of God.
This in a simple, but blessed principle. Of course it would not satisfy an infidel or a skeptic; what would? It is the province and prerogative of a skeptic to doubt everything, to believe nothing. He measures everything by his own standard, and rejects whatever he cannot reconcile with his own notions. With marvelous coolness, he lays down his own premises and then proceeds to draw his own conclusions. But if the premises are false, the conclusions must likewise be false. There is one invariable feature attached to the premises of all skeptics, rationalists, and infidels – they always leave out God. Thus, all their conclusions must be fatally false. On the other hand, the humble believer starts with one great principle – God Is; and not only that He is, but that He has to do with His creatures; that He interests Himself in, and occupies Himself with, the affairs of men.
What consolation for the Christian. But infidelity will not allow this. To bring God in would upset the skeptic's reasoning – the thorough exclusion of God.
However, though it is sometimes well to call attention to the thorough rottenness of the whole system of infidelity, we are writing for the edification of true believers. If we believe that God is, then everything must be wicked in relation to Him. We must look at everything from His point of view. But this is not all. If we believe that God is, then we accept that man cannot judge Him. God must be the judge of right or wrong, of what is and what is not worthy of Himself. This is also true in reference to God's Word. If it be true that God is; that He has spoken to us; that He has given us a revelation, then that revelation is not to be judged by man's reason. It is above and beyond any such tribunal. Measuring God's Word by the rules of human arithmetic is precisely what has been done in our age with this blessed Book of Numbers with which we are now engaged, and with which we will proceed, laying infidelity and its arithmetic aside.
Reflecting on this book, as well as on every other, we need to remember two things: the book and the soul – the book and its contents; the soul and its necessities. There is a danger of becoming so occupied with the former as to forget the latter. On the other hand, there is the danger of becoming so wholly engrossed with the latter as to forget the former. We must attend to both. Further, we contend that an efficient ministry, whether written or oral, is constituted by the proper adjustment of these two things. There are some ministers who study the word very diligently, and, it may be, very profoundly. They are well versed in Biblical knowledge; they have drunk deeply at the fountain of Inspiration. All this is important and valuable. A ministry without this will end up barren. A man who does not prayerfully and diligently study his Bible, will have little to give his readers or hearers – at least little worth having. Those who minister in the Word must dig for themselves, and "dig deep."
The soul must be considered – its condition anticipated, and its necessities met. If this is lost sight of, the ministry will lack point, pungency, and power. It will be inefficient and unfruitful. In short, the two things must be combined and properly adjusted. A man who merely studies the book will be unpractical; a man who merely studies the soul will be unfurnished. A man who studies both will be a good minister of Jesus Christ.
So, as we travel through this marvelous book we not only seek to point out its moral beauties while attempting to unfold its holy lessons, but we also feel burdened to offer an occasional question regarding how far those lessons are being learned and those beauties appreciated. We trust no one will object to this, and hence, before closing this first lesson, we ask a question or two.
First, are we clear and settled regarding our "pedigree?" Is it a settled thing that we are on the Lord's side? We pray that no one will leave this grand question unsettled. We have asked it before, and now we ask it again. Can we know – can we declare our spiritual pedigree? It is the first thing for God's warrior. It is of no use to think of entering the militant host as long as we are unsettled pertaining to this point. It is not our place to judge whether a man can be saved without this. But one thing is sure – without it he cannot take rank as a man of war. He cannot do battle with the world, the flesh, and the devil, as long as he is filled with doubts and fears as to whether he belongs to the true spiritual stock. If there is to be any progress, if there is to be that decision so essential to a spiritual warrior, we must be able to say, "We know that we have passed from death unto life"; "We know that we are of God."
This is the proper language of a man of war. Not one of the mighty hosts that mustered "over against the tabernacle of the congregation" would have understood the meaning of a single doubt, or shadow of a doubt regarding his pedigree. No doubt, he would have smiled if someone had raised a question on the subject. Each one of the six hundred thousand knew well whence he had sprung, and, therefore, where he was to take his stand. And it is so with God's militant host in our age. Each member needs to possess unclouded confidence regarding his relationship, or else he will not be able to stand in the battle.
Consider the "standard." What is it? Is it a doctrine? Is it a theological system? Is it an ecclesiastical polity? Is it a system of ordinances, rites, or ceremonies? No; nothing of the sort – God's warriors do not fight under such banners. What is the standard of God's militant host? Let us hear and remember. It is Christ. This is the only standard of God and the only standard of that warrior band which musters in this wilderness world, to wage war with the hosts of evil and fight the battles of the Lord. Christ is the standard for everything. To have any other would make us unfit for that spiritual conflict to which we are called. As Christians, what have we to do with contending for any system of theology church organization? Of what account are ordinances, ceremonies, or ritualistic observances? Are we going to fight under such banners? God forbid. Our theology is the Bible. Our church organization is the one God formed by the presence of the Holy Spirit – united to the living and exalted Head in the heavens. To contend for anything less is below the mark of a true spiritual warrior.
How sad, that so many who profess membership in the Lord's church should forget their proper standard, and be found fighting under another banner. We may rest assured that it super-induces weakness, falsifies the testimony, and hinders progress. If we are going to stand in the day of battle, we must acknowledge no standard whatsoever but Christ and His Word – the living Word; the written Word. Here lies our security in the face of all spiritual foes. The more closely we adhere to Christ alone the stronger and safer we will be. To have Him as a covering for our eyes; to keep close to Him; fast by His side – this is our grand moral safeguard. "The Children of Israel shall pitch their tents, every man by his own camp, and every man by his own standard throughout their hosts."
We pray that such may be throughout all the host of the church of our Lord. May all be laid aside for Christ; may He be enough for our hearts. As we trace our "pedigree" up to Him, may His name be inscribed on the "standard" around which we encamp in this wilderness, through which we are passing home to our eternal rest above. We pray that God will help us see to it, that there be not one jot or tittle inscribed on our banner save Jesus Christ – that name which is above every name, and which shall be exalted forever throughout the wide universe of God.
