Schoolmaster to Christ
NUMBERS CHAPTER 16
Schoolmaster to Christ
NUMBERS CHAPTER 16
Scripture Reading: Numbers 16 (KJV)
The previous 15th chapter is what may be called a digression from the history of Israel's wilderness life. Except for the short paragraph regarding the Sabbath-breaker, it looks forward into the future, when in spite of all their sin and folly, murmuring and rebellion, Israel will possess the land of Canaan, and offer sacrifices of righteousness and songs of praise to the God of their salvation. In it we have seen Jehovah rising above unbelief, disobedience, pride, and the willfulness exhibited in Numbers 13 and 14; looking to the fulfillment of His promise to Abraham, Isaac, and Jacob.
But in this chapter the wilderness story is resumed – that sad and humbling story as far as man is concerned but a bright and blessed story of the exhaustless patience and boundless grace of God. These are the two grand lessons of the wilderness. We learn what man is, and what God is. These two things lie side by side on the pages of the Book of Numbers. Thus, in chapter 14 we have man and his ways. In chapter 15 we have God and His ways. And now, in this chapter we come back to man and his ways. May we reap much deep and solid instruction from the double lesson.
"Now Korah, the son of Ishar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: and they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: and they gathered themselves together against Moses and against Aaron, and said unto them, 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?" (vv. 1-3)
Here we enter on the solemn history of what the Holy Spirit, by inspiration through Jude, terms "The gainsaying of Core." The rebellion is attributed to Korah, because he was the religious leader in it. He seems to have possessed sufficient influence to gather a large number of influential men around him – "princes, famous men, and men of renown." In short, it was a formidable and serious rebellion; and we will do well to look closely at its source and moral features.
It is always a critical moment in the history of an assembly when a spirit of disaffection displays itself; and, if it be not met in the right way, the most disastrous consequences are sure to follow. There are situations and circumstances in every assembly capable of being acted on, and it only needs some restless spirit to arise and fan into a devouring flame the fire that in secret has been smoldering. There are always many who are ready to flock around the standard of revolt, when once it has been raised; who have neither the vigor nor the courage to raise it themselves. It needs a shrewd, clever, energetic man – a man of moral power – one possessing influence over the minds of his fellows, with an iron will to carry forward his schemes. No doubt Satan infuses much of this into those he uses in such diabolical undertakings. The great leaders in rebellious movements are generally men of master minds, capable of swaying, according to their own will, the fickle multitude, which, like the ocean, is acted on by every stormy mind that blows. Such men know how to stir the passions of people; and how to wield them when stirred. Their most potent agency – the leper through which they can effectually raise the masses – is a question regarding their liberty and rights. If they can only succeed in persuading people that their liberty is curtailed and their rights infringed, they are sure to gather a number of restless spirits around them, and do a lot of serious mischief.
So it was in the matter of Korah and his coadjutors. They sought to make it appear that Moses and Aaron were lording it over their brethren, and interfering with their rights and privileges as members of a holy congregation. In their judgment, all were on a dead level and one had as much right to be active as another.
"Ye take too much upon you." Such was their charge against "the meekest man in all the earth." But what had Moses taken on him? Surely the most cursory glance back at the history of that dear and honored servant would have been sufficient to convince any impartial person that far from taking dignity and responsibility on himself, he had shown that he was only too ready to shrink from them when presented, and sink under them when imposed. Therefore, anyone who could think of accusing Moses of such, only proved himself to be totally ignorant of the man's real spirit and character. Assuredly the one who could say to Joshua, "Enviest thou for my sake? would God that all the Lord's people were prophets, and that the Lord would put His spirit upon them!" was not likely to take much on himself.
On the other hand, if God calls one into prominence; if He qualifies him for work; if He fills and fits the vessel for special service; if He assigns a man his position – then of what possible use can it be for anyone to quarrel with God’s gift and appointment? In truth, nothing can be more absurd. "A man can receive nothing except it be given him from heaven." And therefore it must prove worse than useless for anyone to assume to be or have anything, for all such assumption must in the end prove hollow. Sooner or later, men will find their level; and nothing will stand but what is of God.
Therefore, Korah and his company were quarrelling with God, not with Moses and Aaron. These latter had been called of God to occupy a certain position, to do a certain work, and woe be to them if they refused. It was not they who had aimed at the position or assumed the work; they were ordained of God. This should have settled the question; and it would have settled it for all except the restless, self-occupied rebels, who sought to undermine true servants of God in order to exalt themselves. This is always the way with the promoters of sedition or disaffection. Their real object is to make themselves somebody. They talk loudly and plausibly about the common rights and privileges of God's people; but, in reality, they themselves are aiming at a position for which they are not qualified; and at privileges to which they have no right.
In point of fact, the matter is simple. Has God given a man his place to fill – his work to do? Who will question this? Then let each one know his place and fill it – know his work and do it. It is the most senseless thing in the world for one to attempt to occupy another's post or do another's work. We were led to very distinctly see this when meditating on Numbers 3 and 4. Korah had his work; Moses had his. Why should one envy another? It would be as reasonable to charge the sun, moon, and stars with taking too much on themselves when they shine in their appointed spheres, as to charge any gifted servant of Christ therewith, when he seeks to discharge the responsibility that his gift imposes on him. These luminaries serve in the place assigned them by the hand of the almighty Creator; and as long as Christ's servants do the same, it is charging them falsely to say that they take too much on themselves.
In every assembly, large or small, this principle is of immense importance – under all circumstances where Christians are called to work together. It is a mistake to suppose that all members of the body of Christ are called to places of prominence; or that any member can select his place in the body. It is wholly and absolutely a matter of God's appointment.
This is the clear teaching of 1 Corinthians 12: ''The body is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God set the members every one of them in the body as it hath pleased Him'' (vv. 14-18).
Here lies the true, the only true source of ministry in the Lord’s church – the body of Christ. "God hath set the members." It is not one man appointing another; it certainly is not a man appointing himself. It is God's appointment or nothing – in fact, it is worse than nothing; it is a daring usurpation of God's rights.
Looking at the subject in the light of that marvelous illustration of 1 Corinthians 12, what sense would there be in the feet charging the hands, or the ears charging the eyes, with taking too much on them? Would not the notion be preposterous in the extreme? True, those members occupy a prominent place in the body; but why do they? Because God has set them there as it ''pleased him.'' And what are they doing in that prominent place? They are doing the work that God has given them to do. And to what end? The good of the whole body. There is not a single member, however obscure, that does not derive positive benefit from the duly discharged functions of the prominent member. On the other hand, the prominent member is a debtor to the duly discharged functions of the obscure one. Let the eyes lose their power of vision, and every member will feel it. Let there be functional derangement in the most trivial member, and the most honorable member will suffer.
Therefore, it is not a question of taking on us much or little, but of doing our appointed work and filling our appointed place. It is by the effectual working of all the members, according to the measure of every part, that the edification of the whole body is promoted. If this great truth is not seized and carried out, then edification is most hindered, the Holy Spirit is quenched and grieved; the sovereign rights of Christ are denied; and God is dishonored. Every Christian is responsible to act on this divine principle, and to testify against everything that denies it. Because the many religious organizations and sects of men will eventually end in ruin is no reason whatsoever for abandoning the God’s truth, or sanctioning any denial of it. The Christian is solemnly bound to submit to the revealed mind of God. To plead circumstances as an excuse for doing wrong, or for neglecting any truth of God, is simply flying in the face of God's authority, and making Him the Author of our disobedience.
Let us now proceed with this most solemn page of Israel's wilderness story.
Korah and his company were speedily taught the folly and sin of their rebellious movement. They were wrong in daring to set themselves up against the true servants of the living God. Regarding Moses, the man against whom they had gathered together, when he heard their seditious words, ''he fell upon his face." This was a good way to meet rebels. We have seen this beloved servant of God on his face when he should have been on his feet (Ex. 14). But here it was no doubt the best and safest thing he could do. There is never much use in contending with restless and disaffected people; far better to leave them in the Lord's hands; for in reality, their controversy is with Him. If God sets a man in a certain position, and gives him a certain work to do, and his fellows think it proper to quarrel simply on the score of him doing that work, and filling that position, then their quarrel is really with God. And we can be assured that He knows how to settle it, and will do so in His own way. The assurance of this gives holy calmness and moral elevation to the Lord's servant, in moments when envious and turbulent spirits rise up against him. It is hardly possible for anyone to occupy a prominent place of service, or to be pre-eminently used by God, without, at some time or another, having to encounter the attacks of certain radical and discontented people, who cannot bear to see anyone more honored than themselves. But the true way to meet such is to take the place of utter prostration and nothingness, allowing the tide of disaffection to run its course.
''And when Moses heard it, he fell upon his face. And he spake unto Korah and all his company, saying, Even to-morrow the Lord will show [not Moses 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. This do; take you censers, Korah and all his company; and put fire therein, and put incense in them before the Lord tomorrow: and it shall be that the man whom the Lord doth choose, he shall be holy: ye take too much upon you, ye sons of Levi'' (vv. 4-7, emphasis added).
This placed the matter in proper hands. Moses gives great prominence to the sovereign rights of Jehovah. "The Lord will show" and "The Lord will choose." There is not a syllable about himself or Aaron. The whole question hinges on the Lord's choice and the Lord's appointment. The two hundred and fifty rebels are brought face to face with the living God. They are summoned into His presence, their censers in hand, in order that the whole matter may be settled before that grand tribunal from which there can be no appeal. Obviously, it would have been of no use for Moses and Aaron to attempt to give judgment, because they were defendants in the cause. But Moses was willing to have all parties summoned into God’s presence, there to have the matter judged and determined.
This was true humility and wisdom. When one seeks a place, it is always best to let them have it, to their hearts content; for most assuredly, the place they foolishly aspire to hold will no doubt be the scene of their defeat and deplorable confusion. Sometimes one becomes envious of a certain sphere of service held by another, longing to occupy that sphere themselves. Let them try it; and if God does not want them in that sphere, then in the end they are sure to break down and retire covered with shame and confusion of face. The Lord will surely confound such people. There is no use in man trying to do it; and hence it is always best for such as may happen to be the objects of envious attack just to fall on their faces before God, and let Him settle the question with the malcontents. It is sad when such scenes occur in the history of God's people; but they have occurred; they do occur; and they will no doubt occur again and again; and we feel assured that the best plan is to let men of a restless, ambitions, disaffected spirit run to the full length of their tether, and then they are sure to be pulled up. In point of fact, it is leaving them in the hands of God, Who will most certainly deal with them in His own perfect way.
''And Moses said unto Korah, hear, I pray you, ye sons of Levi: seemeth it but a small thing unto yon, that the God of Israel hath separated you from the congregation of Israel, to bring you near to Himself to do the service of the tabernacle of the Lord, and to stand before the congregation to minister unto them? And he hath brought thee near unto him, and all thy brethren the sons of Levi with thee: and seek ye the Priesthood also? For which cause both thou and all thy company are gathered together against the Lord: and what is Aaron, that ye murmur against Him?'' (vv. 8-11)
Here we are conducted to the root of this terrible conspiracy. We see the man who originated it; and the object tot which he aimed. Moses addresses Korah, and charges him with aiming at the priesthood. Let us carefully note this. It is important that we should have this point clearly before ours mind, according to the teaching of Scripture. We must see what Korah was – what his work was – and the object of his restless ambition. We must see all these things if we would understand the true force and meaning of Jude's expression, "The gainsaying of Core."
What then was Korah? He was a Levite, and, as such, he was entitled to minister and teach: "They shall teach Jacob thy judgements, and Israel thy law." ''The God of Israel hath brought you near to himself, to do the service of the tabernacle of the Lord, and to stand before the congregation to minister unto them." Such was Korah, and such was his sphere of work. At what did he aim? He aimed at the priesthood. "Seek ye the priesthood also?"
To a cursory observer it might not have appeared that Korah was seeking anything for himself. He seemed to be contending for the rights of the whole assembly. But, by the Spirit of God, Moses unmasked the man, and showed that, under the plausible pretext of standing up for the common rights of the congregation, he was audaciously seeking the priesthood for himself. It is important to note this. It will most generally be found that loud talkers about the liberties, rights, and privileges of God's people are, in reality, seeking their own exaltation and advantage. Not content with doing their proper work, they seek an improper place. This is not always apparent; but God is sure to make it manifest sooner or later, for "by him actions are weighed." Nothing can be more worthless than seeking a place for oneself. It is sure to end in disappointment and confusion. The grand thing for each one is to be found filling his appointed place and doing his appointed work; and the more humbly, quietly, and unpretendingly, the better.
But Korah had not learned this simple but wholesome principle. He was not content with his divinely appointed place and service, but aimed at something that did not belong to him. He aimed at being a priest. His sin was the sin of rebellion against God's high priest. This was "the gainsaying of Core."
It is important to seize this fact in Korah's history. It is not generally understood; and thus, these days his sin is charged on those who seek to exercise any gift that may have been bestowed on them by the Lord. But a calm reflection on the subject in light of Scripture should be sufficient to show the baselessness of such a charge. For example, take a man to whom Christ has manifestly given the gift of evangelist. Are we to suppose him guilty of the sin of Korah because, in pursuance of God's gift and commission, he goes forth preaching the Gospel? Should he preach? Or should he not preach? Is God's gift, God's call, sufficient? Is he acting as a rebel when he preaches the Gospel?
So it is regarding elders, deacons, and teachers of God's Word. Are they guilty of the sin of Korah, because they exercise special gifts imparted by the Lord? If the Lord gives a man the gift of ministry, is he a minister? Is anything else necessary? Is it not plain to any unprejudiced mind, to anyone willing to be taught by Scripture, that the possession of a divinely imparted gift makes a man a minister, without anything else being needed? It is equally plain that though a man has everything the world has to offer, and yet has no gift from the Lord, he is not, and never can be, a minister? We confess we do not see how these plain propositions can be called in question.
Remember, we are speaking of special gifts of ministry in the Lord's church. No doubt, every member in the body of Christ has some ministry to fulfill, some work to do. This is surely understood by every well-instructed Christian; and also it is clear that the edification of the body is not carried on by special prominent gifts only, but by the effectual working of all the members in their respective places, as we read in the epistle to the Ephesians: "But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: from whom the whole body fitly joined together, and compacted by that which every joint supplieth according to The effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love" (4:15, 16).
All this is as plain as Scripture can make it. But, regarding special gifts, such as evangelist, elder, deacon, or teacher, it must be received from Christ alone; and possession of it makes a man a minister, without anything further. On the other hand, all the education and all the human authority under the sun cannot make a man an evangelist, an elder, a deacon, or teacher, unless he has a bona fide gift from the Lord.
Hopefully, enough has been offered to show that it is a grave mistake to charge men with the awful sin of Korah because they exercise those gifts that have been imparted to them by the Lord. In point of fact it would be a sin not to exercise them.
But there is a difference between ministry and priesthood. Korah did not aim at being what he already was – a minister. He aimed at being a priest, which he could not be. The priesthood was vested in Aaron and his family; and it was a daring usurpation for anyone else to attempt offering sacrifice, or discharging any other priestly function. Aaron was a type of our great High Priest Who has passed into the heavens – Jesus Christ, the Son of God. Heaven is the sphere of His ministry. "If he were on earth he should not be a priest" (Heb. 8:4). "Our Lord sprang out of Judah; of which tribe Moses spake nothing concerning priesthood." There is no such thing as a priest on earth now, except in the sense in which all true believers are priests. Thus we read in Peter, "But ye are a chosen generation, a royal priesthood" (1 Pet. 2:9). Every Christian is a priest in this sense of the term. The feeblest saint in the body of Christ, the church, is as much a priest as Paul was. It is not a question of capacity or spiritual power, but simply of position. All true believers are priests, called to offer spiritual sacrifices, according to Hebrews 13:15, 16: "By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name. But to do good, and to communicate, forget not: for with such sacrifices God is well pleased."
This is the Christian priesthood. And note this carefully: to aim at any other form of priesthood than this; to assume any other priestly function; to set up a certain priestly class, a sacerdotal caste, a number of men to act on behalf of their fellows or discharge priestly service for them before God – this is, in principle, the sin of Korah.
Surely the serious student of God's Word apprehends this entire subject. It is of capital importance to do so in the light of Holy Scripture. Tradition will not do. Ecclesiastical history will not do. It must be God's Word alone. In the light of that Word let the question be asked and answered, "Who are justly chargeable with the sin of Korah? Is it those who seek to exercise gifts bestowed by the Lord; or those who assume a priestly office and work that belongs only to Christ Himself?" This is a weighty and solemn question. May it be calmly pondered, in the presence of God; and may we seek grace to be faithful to Him Who is not only our gracious Savior but our sovereign Lord.
The remainder of this chapter presents a solemn picture of God's judgment executed on Korah and his company. The Lord quickly settled the question raised by these rebellious men. The record of it is appalling beyond expression. What must the fact have been? The earth opened her mouth and swallowed up the three principal movers in the rebellion; and the fire of the Lord went forth and consumed the two hundred and fifty men who undertook to offer incense.
"And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord" (vv. 28-30).
In these words, Moses makes it a question between Jehovah and the rebels. He appealed to God, and left all in His hands. This is the true secret of moral power. A man who has nothing of his own to seek, no aim or object but God's glory, can confidently wait for His judgment. But in order to do this, the eye must be single, the heart upright, and the purpose pure. It will not do to assume or affect anything. If God is going to judge, He most assuredly will expose all assumption and affectation. These things can have no place when the earth is opening her mouth, and the fire of the Lord is devouring all around. It one thing to swagger, boast, and speak great swelling words, when all is at rest. But when God enters the scene with terrible judgment, the aspect of things is quickly changed.
"And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them; and the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them; and they perished from among the congregation. And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also" (vv. 31-34).
Truly, "It is a fearful thing to fall into the hands of the living God." "God is greatly to be feared in the assembly of his saints; and to be had in reverence of all them that are round about Him." "Our God is a consuming fire." How much better it would have been for Korah, had he been content with his Levite service that was of the highest order. His work as a Kohathite was to carry some of the most precious vessels of the sanctuary, but he aimed at the priesthood and fell into the pit.
And this was this all. Hardly had the ground closed over the rebels, when "there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense." It was a terrific scene – a soul-subduing exhibition of God’s judgment on human pride and pretension. It is vain for man to exalt himself against God, for He will resist the proud and give grace to the humble. What folly it is for worms of the dust to lift themselves up against the almighty God – such is sillier by far than a moth rushing against the blaze that consumes it.
May we always walk humbly with God – always be content with His will; satisfied to fill a humble niche; and do the most unpretending work. This is true dignity, and true happiness. If God gives as a crossing to sweep, let us be content to sweep it, under His eye and to His praise. The grand and all-essential point is found only in doing the work He gives us to do, and occupying the post He appoints to us. Had Korah and his company learned this, their piercing wail would never have terrified the hearts of their brethren. But, no; they would be something when they were nothing, and hence they went down into the pit. Pride and destruction are inseparably linked together in the moral government of God. This principle always holds true, however the measure may vary. Let us never forget. Let us seek to rise from the study of this chapter with a deepened sense of the value of a humble and contrite spirit. We live in an age when man is attempting to constantly push himself upward and onward. Today, we often here the motto, "Reaching the limits." Let us look well to our interpretation and application of it. "He that exalteth himself shall be abased." If we are to be governed by the rule of God's kingdom, we will find that the only way to "reach the limits" – the only way to get up is to go down. The One who now occupies the very highest place in heaven is the One who voluntarily took the very lowest place on earth (See Philippians 2:5-11).
As Christians, here is our example; and here, too, God's antidote against the pride and restless ambition of the men of this world. Nothing is sadder than to witness a pushing, bustling, forward, self-confident spirit in those who profess to be followers of Him who was meek and lowly in heart. It is such a flagrant contradiction of the spirit and precepts of Christianity, and is a sure accompaniment of an unbroken condition of soul. It is impossible for anyone to indulge in a boastful, pretentious, self-confident spirit, if he has ever truly measured himself in the presence of God. To be alone with God is the sovereign remedy for pride and self-complacency. May we know the reality of this in the secret of our own souls. May the precious Lord keep us truly humble in all our ways, simply leaning on Him and very little (very very little) on our own eyes.
The closing paragraph of this chapter illustrates in a striking manner, the incorrigible evil of the natural heart. One might fondly hope that after the impressive scenes enacted in the presence of the congregation, deep and permanent lessons would be learned. Having seen the earth open her mouth; having heard the heart-rending cry of the rebels as they descended into the pit; having seen the fire of the Lord coming forth and in a moment consuming two hundred and fifty princes of the congregation; having witnessed such tokens of God's judgment, such a display of His power and majesty, one might suppose that the people would henceforth walk softly and humbly; and that the accents of discontent and rebellion would no longer be heard in their tents.
However, man cannot be so taught – the flesh is utterly incurable. This truth is taught throughout God's Word. This is illustrated in the closing lines of Numbers 16 – "on the morrow." Think of that. It was not in a year, or a month, or even a week after the appalling scenes on which we have been dwelling, "But, on the morrow, all the congregation [no longer merely a few daring spirits] murmured against Moses and against Aaron, saying, Ye have killed the people of the Lord. And it came to pass, when the congregation was gathered against Moses and against Aaron, that they looked toward the tabernacle of the congregation: and, behold, the cloud covered it, and the glory of the Lord appeared. And Moses and Aaron came before the tabernacle of the congregation. And the Lord spake unto Moses saying, Get you up from among this congregation, that I may consume them as in a moment" (vv. 41-45; emphasis added).
Here is another opportunity for Moses. The whole congregation is again threatened with immediate destruction. All seems hopeless. God's long-suffering seems at an end, and the sword of judgment is about to fall on the whole assembly. But now it appears that in that very priesthood that the rebels had despised lies the only hope for the people; and that the very men whom they had charged with killing the Lord's people, were God's instruments in saving their lives.
"And Moses and Aaron fell upon their faces. Had Moses said unto Aaron, Take a censer, and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them: for there is wrath gone out from the Lord; the plague is begun. And Aaron took as Moses commanded, and ran into the midst of the congregation; and, behold, the plague had begun among the people: and he put on incense, and made an atonement for the people. And He stood between the dead and the living; and the plague was stayed" (vv. 46-48).
Here it is made very apparent that nothing but priesthood – even that very priesthood that had been so despised – could avail for a rebellious and stiff-necked people. There is something unspeakably blessed in this closing paragraph. There stands Aaron, God's high priest, between the dead and the living, and from his censer a cloud of incense goes up before God – impressive type of One greater than Aaron, Who having made a full and perfect atonement for the sins of His people, is ever before God in all the fragrance of His Person and work. Priesthood alone could bring the people through the wilderness. It was the rich and suited provision of God's grace. The people were indebted to intercession for their preservation from the just consequences of their rebellious murmurings. Had they been dealt with merely on the ground of justice, all that could be said was, "Let me alone that I may consume them in a moment."
This is the language of pure and inflexible justice. Immediate destruction is the work of justice. Full and final preservation is the glorious and vital characteristic work of the grace of God – grace reigning through righteousness. Had God dealt in mere justice with the people, His name would not have been declared, because there is far more in His name than justice – there is love, mercy, goodness, kindness, long-suffering, deep and unfailing compassion. But none of these things could be seen had the people been consumed in a moment, and hence the name of Jehovah would not have been declared or glorified.
"For my name's sake will I defer mine anger, and for my praise will I refrain from thee, that I cut thee not off . . . For mine own sake, even for mine own sake, will I do it: for how should my name be polluted? and I will not give my glory unto another" (Is. 48:9, 11).
How marvelous that God acts toward us in this way for the glory of His own name. How wonderful that His glory should fully shine – yea, could only be seen in that vast plan His own heart has devised, in which He is revealed as "A just God and a Savior." What a precious title for poor lost sinners to comprehend. In it is wrapped up all that we can possibly need for time and eternity. It meets us in the depth of our need as guilty and hell-deserving – bearing us along through all the varied exigencies, trials, and sorrows of the wilderness; and finally conducting us to that bright and blessed world above, where sin and sorrow can never enter.
