Numbers 1–3

Here we find ourselves at once "in the wilderness," where the only ones counted are those "able to go to war." In Genesis the descendants of Israel were not yet born; they were still in their father Abraham. In Exodus they were in the brickyards of Egypt. In Leviticus they were gathered round the tent of meeting. In Numbers we see them in the wilderness… And as soon as we open the book of Numbers, we read of men of war, of armies, of standards, of camps, and of trumpets sounding the alarm.

In the book of Numbers the Spirit of God has the desert before Him, rather than the sanctuary. We will still find the sanctuary, of course. But the question here is not about drawing near to God, so far as that was possible then. It is about how the people of God walk on the earth.

In Leviticus 1:1 we read of God speaking out of the tabernacle, and in Numbers 1:1 of His speaking in it. But in these last days He has not only spoken to us by His Son but "in His Son" (Hebrews 1:2). The Son of God has spoken "the truth" to us, but He is Himself the truth.

Notice these two little words — in the wilderness, out of Egypt. There is no wilderness in Egypt, and we cannot have Egypt in the wilderness. It is pointless to talk about being in the wilderness unless we are out of Egypt in heart… The wilderness is a place where there is no path, and the desert is a place where there is no provision. Scripture uses both terms of the wilderness of Sinai, and they show us that we depend on God alone.

God gave Moses the instructions about the Passover, which fill the first half of chapter 9, at the beginning of the first month of the second year. That is about a month before the date we have been looking at… The Passover marked the basis on which the redemption of the people rested. That came first, and the numbering of the people followed. So the picture makes one fact stand out: God only numbers and counts as His those who have been redeemed.

This was an expression of His rights as Lord of Israel. He had the right to take their number, for they were all His own. If He had no right to them, and no prospects in them, He would not have counted them. The same divine right is spoken of in another part of His dominions: "He determines the number of the stars; He gives to all of them their names." That is the expression of His sovereignty among the heavenly hosts (Psalm 147:4).

We can all understand the sweetness of being numbered for heaven, and that is where the heart of most people turns. But even those who take the greatest comfort in the counsels of God that secure them for eternity easily forget something else. The Lord takes a present interest in all our movements, ways, conflicts, and trials. This is the first thing with which the book opens.

They had to show their family line because of the mixed crowd of people who had joined themselves to the people of God… So only those who could prove by their family line that they belonged among the people of God were counted, and only they could go to war. Our family line, which gives us a place among the people of God, is the new birth, by which we become children of God.

Here we find ourselves at once "in the wilderness," where the only ones counted are those "able to go to war." The difference stands out. In Genesis the seed of Israel was still unborn, in their father Abraham. In Exodus they were making bricks in Egypt. In Leviticus they gathered around the tent of meeting. In Numbers we see them in the wilderness... But as soon as we open the book of Numbers, we read of men of war, of armies, of standards, of camps, and trumpets sounding the alarm.

This showed His rights as Lord of Israel. He had the right to count them, because they were all His own. If He had no right to them, and no purposes for them, He would not have counted their total. The same is said of His divine title in another part of His realm: "He determines the number of the stars; He gives to all of them their names." That is how He shows His sovereignty among the armies of heaven. (Psalm 147:4.)

After Israel left Egypt, over a year passed before this census took place. When David decided to number the people (2 Sam. 24:2-10), his motive was pride in ruling a great nation, and 70,000 people died as a result. But God's census in Numbers shows His own deep interest in each one of His people Israel — an interest that is just as real for His saints today.

They had to show their family line, and only those who could do it had a place in this muster and could be soldiers. They needed that proof because of the mixed multitude of outsiders who had joined themselves to the people of God. "A mixed multitude also went up with them" (Exod. 12:38)... Our own family line, which gives us a place among the people of God, is the new birth, by which we become children of God.

The skull or head, but used to mean a person. Num. 1:2-22.

We can all understand how sweet it is to be counted for heaven, and that is where most hearts turn. But even those who take the greatest comfort in God's purposes, which secure them for eternity, easily forget the interest the Lord takes right now in all our movements, ways, conflicts, and trials. This is the first thing the book opens with.

The aim of the first numbering (Ex. 38:25-27) was to collect the silver... so that count was made for the Lord, with the worship of Him in view. The second numbering (Num. 1:2-3) came when Israel was about to fight the enemy, and its aim was to find how many men were able to go to war. This was according to God. Every Israelite from twenty years old and upward needed to understand his own responsibility in the battles of the Lord.

The difference is that in Israel only the males over 20 years of age were numbered... Today all of His saints are fitted for spiritual warfare, women and young and old too.

The first numbering (Exodus 38:25-27) was to gather the silver, a bekah per man. That silver was meant to form the bases of the pillars of the tabernacle. So that numbering was done for the Lord and with a view to worshipping Him. The second numbering (Num. 1:2-3) came when Israel was about to fight the enemy. It was meant to count the men able to go to war. This was according to God. Every Israelite from twenty years old and upward needed to understand his own responsibility in the battles of the Lord.

Here we find ourselves at once "in the wilderness." Only those who are "able to go to war" are counted. This stands out clearly. In Genesis the seed of Israel were in the loins of their father Abraham. In Exodus they were in the brick-kilns of Egypt. In Leviticus they were gathered round the tent of meeting. In Numbers they are seen in the wilderness... But as soon as we open the book of Numbers, we read of men of war, armies, standards, camps, and trumpets sounding the alarm.

We must remember that God's plan was to carry them straight into the land of promise. But the route was not "by way of the land of the Philistines, although that was near" (Ex. 13:17). The people had seen no war from their very beginning. They were not to face it within a few days of their rescue, yet they had to be ready for it. Indeed Amalek attacked them within a couple of months and came under God's undying curse for doing so.

The Israelites were numbered from twenty years old and upwards. That was the age at which they were able to go out to war. It was also the age at which they were regarded as having grown up to manhood and fit for the service of life (Num. 1:3; 14:29; Lev. 27:3).

They had to declare their family line. Only those who could do that had a place in this muster and could be warriors. Showing their family line was necessary because of the mixed multitude that had joined themselves to the people of God... What gives us a place among the people of God is the new birth, by which we become children of God. Our calling is to a spiritual war. It is not against flesh and blood, but against the devil and his schemes and the wicked spirits (Eph. 6:11-12).

In David's time, when he decided to number the people (2 Sam. 24:2-10), his motives were pride in reigning over a great nation, and this resulted in the death of 70,000 people. But God's census in Numbers shows His own deep interest in each one of His people Israel. That interest is just as true of His saints today.

The main object in the early chapters is a count of the males who were fit for war. But the numbering goes beyond this. There are other aims than war and warlike purposes. Whatever the aim may be in different parts of the book, God impresses one thing on us: the care and interest He takes in everyone who belongs to Him.

Surely the lesson is that we are to long to be men. Of course it is not now a question of sex in this matter; a sister may be a man of God (2 John 10). And in Romans 16, where we get a list of God's mighty men (corresponding to the mighty men of David's army, 2 Sam. 23), we find that a large number of them are women. So it is not a matter of sex, but of spiritual strength and growth. Every child of God should desire to grow and be strong for the Lord, for it is written, "Be watchful, stand firm in the faith, act like men, be strong."

The book opens with His command to Moses to number the tribes, and it is done with great exactness and care... This was an expression of His rights as Lord of Israel. He had title to take their number, for they were all His own. If He had no right to them, and no prospects in them, He would not have counted their sum. The same is said of His divine title in another part of His realm: "He determines the number of the stars; He gives to all of them their names." This is the expression of His sovereignty over the armies of heaven. (Psalm 147:4)

But God's census in Numbers shows His own vital interest in each one of His people Israel, and that interest is just as real for His saints today... Today all of His saints are fitted for spiritual warfare — women too, and the young and the old — though some are less active than others because of age. Yet the lesson is also clear for us. To take part in practical conflict we need maturity, or full age, which comes through knowing and growing in the word of God.

Our chapter records that first of all God selected a "head" or prince for each tribe. The choice was not left to the people, or even to Moses. The word to him was, "These are the names of the men who shall assist you…" God chose His own leader for each tribe, and this reminds us that God today chooses His own servants and leaders. He does not put the matter to a popular vote.

In this muster the organization used is the natural one, by families or "fathers' houses"... The difference between the two is this: the word for "family" implies being under authority, while "father's house" shows that this authority rests on the natural relationship. Such is God's relationship to His people, and the father is the picture of it. Here rule should be easy, and obedience a joy. So they were linked together in family groups in God's army, brother fighting beside brother — an army so closely joined that you would think it could not be beaten.

Of these men nothing is recorded but their own names and their fathers' names. For that very reason, if there could be any doubt otherwise, we can be sure their names are meant to speak to us. All these Bible names should speak, and their link with the tribes they represent must matter. There must be a reason why Elizur, and not Shelumiel or Nahshon, is prince of Reuben. We find that reason by looking into Reuben's history.

The leader of the tribe of Reuben was Elizur the son of Shedeur. Elizur means "God is a Rock." What a contrast to his forefather Reuben, of whom we read, "Unstable as water, you shall not have preeminence" (Gen. 49:4). Reuben in the flesh was utter weakness, just as the flesh proves to be in all of us. But the strength and stability of God belong to the new nature.

They had to declare their descent, family by family. Only those who could do that had a place in this muster and could be warriors. They had to show their descent because of the mixed crowd that had joined itself to the people of God... Our own line of descent, which gives us a place among the people of God, is the new birth, by which we become children of God. And our calling is to a spiritual warfare — not against flesh and blood, but against the devil and his schemes and the wicked spirits (Eph. 6:11-12).

He was careful in this way to assert His title and survey His possessions. He would have the exact number of Israel brought to Him, for they were all His own. He called them by their names, and knew their numbers.

The people are to face the dangers of the way, and the first requirement for this is to be in subjection to their Leader — not Moses, but the Lord Himself. So first of all comes this mustering and marshalling of what is to be the host of God. For a soldier, keeping rank is an absolute necessity, and here a wisdom that cannot fail appoints for everyone his place and his companions.

Under Moses and Aaron there are certain princes of the people. Each belongs to his own tribe, and in time becomes its head. Scripture gives us nothing about them but their own names and their fathers' names. For that very reason — if there could be any doubt — we may be sure their names are meant to speak to us. All these Bible names should speak, and their link with the tribes they represent must matter. There must be a reason why Elizur, rather than Shelumiel or Nahshon, should be prince of Reuben. We find that reason by looking into Reuben's history.

Reuben stands first here, as in Genesis, and Reuben's prince is Elizur the son of Shedeur. The meaning of the first name is beyond question, and it is beautiful — "God is a Rock." That becomes plain as soon as you set it beside the character Jacob gives his firstborn: "Unstable as water, you shall not have preeminence." What a contrast between the rock-like stability of God and the instability of Reuben! And it is learning this, and learning how to build on it, that gives stability to the unstable. In ourselves there is never strength. The way of strength is to know this: "when I am weak, then I am strong."

So it is plain why Elizur is Reuben's prince and leader. He is one of God's royal family of overcomers, and he overcomes the evil that is native to the tribe he represents. In him, faith has found refuge from himself, and found it in God. He is then the fitting captain for the men fit for war in the tribe of the firstborn.

God Himself chose the leaders of each of these tribes, and He had good spiritual reasons. We must learn those reasons from the names given, since that is all Scripture supplies. Shedeur means "the Almighty is fire," which adds the thought of God's consuming holiness judging the flesh and all its works. To know the strength and steadying energy of God as we should, we must be "partakers of His holiness." That is what the fire speaks of — holiness that must judge Reuben's sin. So it is fitting that the lessons Shedeur teaches come first in preparing us for spiritual conflict.

God's census in Numbers shows His own deep interest in each one of His people Israel. That interest is no less true of His saints today. The difference is that in Israel only males over twenty were numbered… Today all His saints are fitted for spiritual warfare, women and young and old too… Yet the lesson is clear for us. To engage in real conflict we need maturity or full age, such as comes through knowledge and growth in the word of God.

Our chapter records that, first of all, a "head" or prince of each tribe was chosen. The choice was not left to the people, or even to Moses. The word to him was, "These are the names of the men who shall stand with you…" God chose His own leader for each tribe. This reminds us that God still chooses His own servants and leaders today. He does not put the matter to a popular vote.

We are told nothing about these men except their own names and their fathers' names. For that very reason, if there could be any doubt otherwise, we can be sure their names are meant to speak to us. All these Bible names should speak, and their link with the tribes they represent must matter. There must be a reason why Elizur, and not Shelumiel or Nahshon, is prince of Reuben; and we find it by looking into Reuben's history.

In order of birth the tribe of Simeon comes next, and the prince of Simeon was Shelumiel (v.6), which means "at peace with God." That is a striking contrast to Simeon's character as his father Jacob described it in Genesis 49:5-7. Simeon, along with Levi, was guilty of cruel and vicious hatred in the murder of the men of Shechem (Gen. 34:25-26). Only the grace of God could make any difference in so terrible a case. Is the flesh in us any better than in Simeon and Levi? Not at all. Yet God has in pure grace reconciled all believers to Himself (2 Cor. 5:18), and we are "at peace with God," as Romans 5:1 declares.

Shelumiel was the son Zurishaddai, meaning "My rock is the Almighty." This reminds us that peace with God depends on the stability of God Himself, the Almighty; and in this case not only is God the Rock, by "my rock." How good it is for us if we appropriate to ourselves this living truth! This is a wonderful sustenance in warfare.

Simeon's very alliance with his brother is a confession of weakness — a weakness he would cure by turning to what so many turn to today: banding together with others. And he does find strength there, but only to use it cruelly and to walk apart from God. So on his part it ends in division and scattering. That has to happen if he is to be saved from himself. Having found where natural strength leads a man, he may turn to the One in whom there is all-sufficiency and with whom is holiness. This is now the Simeonite prince's alliance, and such a bond never needs to be broken up again. So Shelumiel, that true peace with God which comes from communion with Him, springs from Zurishaddai, the known and enjoyed strength of the Almighty.

If Reuben's prince is Elizur ("God is a rock"), the father of Simeon's prince is Zurishaddai — "my rock is the Almighty." So they are well-matched companions. But the communion that Simeon stands for must follow Reuben's lead of holding to God and submitting to Him. Only then can it stand up under the warfare of the desert. That is how he fills his own place here.

This was an expression of His rights as Lord of Israel. He had the right to count them, for they were all His own. If He had no claim on them, and nothing to look for in them, He would not have counted them up. The same is said of His divine right in another part of His dominions: "He tells the number of the stars; He calls them all by their names."

Our chapter records that as a preliminary a "head" or prince of each tribe was selected. The choice was not left to the people, or even to Moses. The word to him was, "These are the names of the men that shall stand with you…" God chose His own leader for each tribe, and this may usefully remind us that God today chooses His own servants and leaders, and does not submit the matter to a popular vote.

Of these we have nothing noted but their own and their fathers' names, but just for that reason, if there could otherwise be doubt, we may be sure that their names are intended to speak to us. All these Bible names should speak and their connection with the several tribes which they represent must be of importance.

It may be that the Spirit of God was stirring the hearts of many in Israel at this time, and turning them to the God of their fathers. If we read the names of those who were "the renowned of the congregation" in Numbers and remember that "El" means "God," we cannot but be struck with the number of names of which this forms a part. For example, Numbers 1:5, Elizur means "God is my rock"; verse 6, Shelumiel means "Friend of God"; verse 8, Nathaneel means "Given of God"; verse 9, Eliab means "My God is Father."

Issachar's prince comes fourth in the list, Nathaniel, the "gift of God" — again exactly suited to him whose name speaks of hire, and whose tendency is to stoop his shoulder to foreign yokes, and to pay his tribute from the love of ease. The spirit of legality takes up readily with such strange service, since it is self which it really serves, and a bribe will turn it from its true Master… the hireling spirit in the people of God themselves would turn His grace into legal compensation, and a true overcomer is this Nathaniel who has learnt that the "gift of God" cannot be purchased.

Nethanel was the son of Zuar, meaning "little." How true it is that when we receive every blessing simply as a gift of God our pride will be brought low, no longer to think highly of ourselves, but like Paul, whose name means "little," to consider ourselves "less than the least of all saints" (Eph. 3:8).

The last thought connects with Issachar, who, with Zebulon, fights under Judah's banner, with his captain Nathaniel, "the gift of God." They are both under the best of leadership evidently. The one will not seek his own, nor the other stray off to the world, while Judah leads.

Some of Issachar came to David at Ziklag, and of them it is said that they "had understanding of the times, to know what Israel ought to do" (1 Chr. 12:32).

He was careful thus to assert His title, and survey His possessions. He would have the number of Israel exactly brought to Him, for they were all His own. He called them by their names, and knew their numbers.

Our chapter records that as a first step a "head" or prince of each tribe was selected. The choice was not left to the people, or even to Moses. The word to him was, "these are the names of the men who shall assist you…" God chose His own leader for each tribe. This is a useful reminder that God today chooses His own servants and leaders. He does not put the matter to a popular vote.

The whole people are counted tribe by tribe and family by family. A prince of each tribe is chosen, and he oversees the count of that tribe. Only the men of war are to be counted, because the census is taken with the dangers and trials of the journey in view. So right at the start we see the thought of order stressed. No Israelite warrior is left out. Each one takes his place under his tribal prince, and all of them are arranged, as we shall see later, with reference to the tabernacle.

This was an expression of His rights as Lord of Israel. He had title to take their number, for they were all His own. If He had no right to them, and no prospects in them, He would not have counted their number. The same divine title is spoken of in another part of His dominions: "He determines the number of the stars; He gives to all of them their names." That is the expression of His sovereignty among the heavenly hosts. (Psalm 147:4)

Under Moses and Aaron there are certain princes of the people. Each one belongs to his own tribe, and in time becomes its head. Nothing is recorded about them except their own names and their fathers' names. For that very reason, if there could be any doubt otherwise, we can be sure that their names are meant to speak to us.

Read the names of those who were "the renowned of the congregation" in Numbers, and remember that "El" means "God". The number of names built on it must strike us. For example, in Numbers 1:5, Elizur means "God is my rock". In verse 6, Shelumiel means "Friend of God". In verse 8, Nathaneel means "Given of God". In verse 9, Eliab means "My God is Father". And so we might go on.

God is the Father of His believing people. But if they mix with the world and forget whose they are, they force Him, as it were, to forget their special relation to Himself. He cannot be a Father to them as He would be. How terrible this loss is, little as many think of it! And what a strong witness Zebulun's captain gives us here — Eliab, "God is a Father!" May it speak to His people's hearts with all its solemnity and all its precious encouragement! So Zebulun, "dwelling," gets its right meaning.

Taken as a whole, then, the camp of Judah expresses the spirit of righteousness. The standard he gathers under is righteousness. It is a spirit to which God's statutes are songs, and so it is free from legality. It keeps the enjoyment of relationship to God as Father, where Issachar and Zebulun add the thoughts that complete it.

Jacob had 12 sons at the time, the exact number that speaks of complete order. So why should he give Joseph an extra place among the tribes by naming tribes after his two sons? The wisdom of God was in this. Later we find that Levi received no inheritance of its own among the tribes (Num. 1:47-53), because God set that tribe apart to serve Him in the tabernacle and among all the tribes.

Levi is left out between Simeon and Judah, since he is not to be counted. Asher and Gad swap places. Ephraim and Manasseh take Joseph's place. According to Jacob's prophecy (Gen. 48:14-22), Ephraim takes precedence over Manasseh.

Our chapter records that God first chose a "head," or prince, for each tribe. The choice was not left to the people, or even to Moses. The word to him was, "These are the names of the men who shall assist you…" God chose His own leader for each tribe. This reminds us that God still chooses His own servants and leaders today. He does not put the matter to a vote.

Ephraim's prince is Elishama, which means "God has heard." The "fruitfulness" that Ephraim's own name speaks of can become a trap for us. It is safe only when we trace it back to the One who hears His people's prayer. The second name, Ammihud, "the people of Majesty," may point to a known relationship with the infinite Greatness. That relationship is what gives prayer its right and its drive. All these names breathe a spirit of dependence and of nearness — of lowliness, yet of intimacy — things that necessarily go together.

Manasseh's prince was Gamaliel, meaning "God is a Rewarder." In a time of conflict this is a wonderful encouragement. We have no reason to look for men's approval or rewards. If we fight only to please God, we will be content to wait for God's time of reward. Gamaliel's father, Pedahzur, means "the rock has redeemed." That reminds us never to take pride in the rewards of service. We are only sinners redeemed by Him who is the one stable Rock.

The early chapters set out one main object: a count of the males who were fit for war. But we will find that the numbering goes beyond this… Whatever the aim of each part of the book, God presses this on us — the care and the interest He takes in everyone who belongs to Him. It is a very simple truth, but it is full of comfort to the soul.

They had to show their family line. Only those who could do that had a place in this count and could serve as soldiers. They needed this proof because a mixed crowd of outsiders had attached itself to the people of God… What gives us our place among the people of God is the new birth. By it we become children of God. And we are called to a spiritual war. It is not against flesh and blood, but against the devil and his schemes and the evil spirits (Eph. 6:11-12).

He was careful to assert His title and survey His possessions. He would have the number of Israel brought to Him exactly, for they were all His own. He called them by their names, and knew their numbers.

Moses and Aaron were called to lead in numbering the people by their armies. As we saw in Exodus, both Moses and Aaron are pictures of Christ. He knows His people and His watchful eye rests on each one. Associated with Moses and Aaron were the princes of the tribes mentioned in verses 5–16. The names of these princes are of deep interest when we translate them into English.

Abidan was the prince of Benjamin, his name meaning "My father is judge" (v.11). In Genesis 49:27 Benjamin is called "a ravenous wolf." In other words he was naturally a warrior. But the Lord does not need natural fighters. Peter learned this when he used a sword to cut off the ear of the high priest's servant (John 18:10-11). The Lord rebuked him and healed the man's ear. "For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds" (2 Cor. 10:4). So let us remember the lesson of Abidan, "my Father is judge." God as a Father judges according to each person's work (1 Peter 1:17). It is He who judges the value of our warfare, with perfect spiritual discernment.

What warning could be more needed in the struggle against evil than this — that we ourselves are under our Father's holy eye! How can we fight evil elsewhere while we ignore its power over our own hearts and ways? In the dark days after Israel took the land, the judge was also the deliverer. His office was twofold: he judged Israel, and he went out to war.

But Abidan is also the son of Gideoni — "the cutter down." All true later judgment flows from one thing: accepting that first judgment at the cross. There the tree of humanity had to be cut down to build the ark of salvation. Christ crucified is our deliverance. But Christ crucified is also the judgment of the flesh: "our old self was crucified with him." Christ died to sin, so we are to count ourselves dead to sin. To count it so is power over it. If shoots come up from the stump, the knife and the axe still have their place. But for intelligent faith, Gideoni has done his woodman's work well. Gideoni is the father of Abidan.

As already said, people may be in the conflict who are not warriors. There are also different kinds of warfare — defensive as well as offensive, in the fort and in the field. Benjamin is the picture of the aggressive soldier. He is not the shield-bearer but the swordsman or the slinger, like those in Benjamin at another time: "seven hundred chosen men… every one could sling a stone at a hair and not miss" (Judges 20:16). God wants this in His people too: not just holding the fort, but going out to war — when there is land to win, or fellow believers to rescue.

Our chapter records that, first of all, God chose a "head" or prince for each tribe. The choice was not left to the people, or even to Moses. The word to him was, "These are the names of the men that shall stand with you…" God chose His own leader for each tribe. This is a useful reminder that God still chooses His own servants and leaders today. He does not put the matter to a popular vote.

Under Moses and Aaron there are certain princes of the people. Each one belongs to his own tribe, and in time becomes its head. We are told nothing about them except their own names and their fathers' names. For that very reason, if there could be any doubt, we can be sure their names are meant to speak to us. All these Bible names should speak. Their link with the tribes they represent must matter.

Now come the sons of Jacob's servant wives, and Dan is named first. The prince of Dan was Ahiezer, which means "brother of help." What a contrast to the character of Dan described in Genesis 49:17: "Dan shall be a serpent in the way." Instead of giving a brother's help, he would give harm from Satan. Again, God makes a wonderful change by His pure grace, so that Dan would be a help in conflict. Ahiezer was the son of Ammishaddai, which means "the people of the Almighty." Once the people are settled in their relationship to the Almighty, a brother relationship is what we should expect.

The first of these is Dan, "judgment" — the spirit of rule. As Dan's origin shows, rule is really service. Yet how quickly man turns it into something else! "Man does not remain in his honour." Instead of using his position to bless those entrusted to his care, he uses it for himself. He feeds his own ambition or greed with it. He becomes a rebel against the One who gave him his authority… But for this, as for everything else, God has a remedy. Dan stands here in his place with his captain Ahiezer — "brother of help," the son of Ammishaddai — "the people of the Almighty." Let those names be made real, and the ruler becomes what God designed: the "helping brother" of the people he is set over.

Dan, "judge," his prince Ahiezer, "the brother of help," the son of Ammishaddai, "the people of the Almighty": these names combine the thoughts suggested of alertness, power and helpfulness… Thus the camp is duly ordered and prepared for the march. The tabernacle, whether the people are at rest or on their journey, is surrounded by these men of war, all in due order.

Very early in the land this tribe set up the idolatry that lasted until the people went into captivity. Judges 18:30-31. Jacob's picture of the snake that bites the horse's heels recalls the serpent that would bruise the heel of the woman's offspring. Genesis 3:15. This seems to suggest that the Antichrist will arise out of the tribe of Dan, and this has been the judgement of Christians from the earliest times. Two omissions confirm the thought. Dan's name is missing from 1 Chronicles 2 – 8, the book that records much of grace and blessing. Dan is also left out of the list of tribes from which twelve thousand each will be sealed in a future day. Revelation 7:3-8. Still, God will keep His promises to the twelve tribes. Dan will have its portion in the land, as Ezekiel 48:1-2, 32 foretells.

Some have thought that Jacob's prophetic words about Dan in Genesis 49:16-18 may throw light on this. If the "serpent in the way" and the "adder in the path" point to the antichrist, driven by Satan and rising out of the tribe of Dan, then it may.

Our chapter records that as a first step a "head" or prince of each tribe was selected. The choice was not left to the people, or even to Moses. The word to him was, "These are the names of the men who shall assist you…" God chose His own leader for each tribe. This is a good reminder that God today chooses His own servants and leaders. He does not put the matter to a popular vote.

Under Moses and Aaron there are certain princes of the people, each identified with his own tribe, and in due time coming to be head over it. We have nothing about them except their own names and their fathers' names. For that very reason, if there could otherwise be doubt, we may be sure that their names are meant to speak to us. All these Bible names should speak. Their link with the tribes they represent must be important.

Asher's prince was Pagiel (v.13). His name means "event of God." His father's name, Ocran, means "afflicted." Genesis 49:20 tells us, "Asher's food shall be rich, and he shall yield royal delicacies." Asher means "happy." But even the blessing of Asher has to be tempered with God's dealings — events of God — to bring affliction. For true happiness always comes through suffering, little as we might at first appreciate this. How well Paul understood this when he wrote, "For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong" (2 Cor. 12:10).

The census counts all the people, tribe by tribe and family by family. Each tribe has a prince who presides over the counting of that tribe. The count includes only the men of war, because the census looks ahead to the dangers and trials of the journey. So right from the start we see the stress on order. Not one Israelite warrior is left out. Each man finds his place in subjection to his tribal prince, and all take their place around the tabernacle.

They had to declare their pedigrees, family by family. Only those who could do that had a place in this muster and could be warriors. They had to show their pedigree because a mixed multitude had joined themselves to the people of God. "A mixed multitude also went up with them" (Ex. 12:38)… So only those who could show by their pedigree that they belonged among the people of God joined the muster and could go to war. Our pedigree, which gives us a place among the people of God, is the new birth, by which we become children of God. And our calling is to a spiritual warfare. It is not against flesh and blood, but against the devil and his schemes and the wicked spirits (Eph. 6:11-12).

When counted at Sinai, Asher had 41,500 men able to go out to war. Near the promised land the number was 53,400. But when the rulers of the tribes are listed in the time of David, Asher is left out. Num. 1:41; Num. 26:47; 1 Chr. 27:16-22… In Rev. 7:6, twelve thousand of Asher will be sealed, and in Luke 2:36, Anna a prophetess, of the tribe of Asher, gave thanks in the temple at the birth of the Saviour. Asher is one of the tribes still to come into blessing, and to have a portion in the land. Ezek. 48:2-3.

Our chapter records that as a first step God selected a "head" or prince for each tribe. The choice did not rest with the people, or even with Moses. God's word to Moses was, "These are the names of the men that shall stand with you…" God chose His own leader for each tribe, and this may remind us that God today chooses His own servants and leaders. He does not put the matter to a popular vote.

Under Moses and Aaron there are certain princes of the people. Each one belongs to his own tribe, and in time he becomes its head. The record notes nothing about them except their own names and their fathers' names. For that very reason, if there could be any doubt otherwise, we can be sure their names are meant to speak to us. All these Bible names should speak, and the link between each name and the tribe it represents must matter.

And now we have Gad, whose prince is Eliasaph — "God has added"; he is the son of Deuel — "known of God." What a good thing it is to be known by God! This does not mean the general knowledge God has of everything. It means the knowledge we have of someone we are close to, and it implies approval. And this is the real secret of the spiritual increase that Eliasaph's name speaks of… Do we need to be told to expect growth in a child of God? Or when growth is missing, is that not sad proof that closeness with God is lacking?

The blessing spoken over Gad is a prophecy of recovery and triumph, so Eliasaph's name shows that this triumph will come by God giving the increase. His father's name, Deuel, means "known of God." The sense of God's knowing us thus leads to spiritual increase in practical life. This too is connected with preparation for conflict. But God is the source of all.

Father of Eliasaph, "prince" of Gad. Num. 1:14; Num. 7:42, 47; Num. 10:20. In Num. 2:14 he is called REUEL. This is clearly a case where someone mistook the letter ד (D) for the letter ר (R).

Gad means "a troop," which shows a warrior character. That will be clearest in Israel when God restores them to their inheritance. God "enlarges Gad," because those who join the good fight of faith to take hold of what is theirs are the ones He enlarges in this way.

Each man had to declare his family line. Only those who could do so had a place in this count and could be warriors. They needed to show their family line because of the mixed crowd of outsiders who had joined the people of God… So only those who could prove their rightful place among the people of God were counted and could go to war.

This was an expression of His rights as Lord of Israel. He had the right to count them, because they were all His own. If He had no claim on them, and nothing to look for in them, He would not have counted them at all. Scripture says the same of His divine title in another part of His realm: "He determines the number of the stars; He gives to all of them their names."

Under Moses and Aaron there are certain princes of the people, each identified with his own tribe, and in due time coming to be head over it. Of these men we are told nothing but their own names and their fathers' names. For that very reason, if there could be any doubt otherwise, we may be sure their names are meant to speak to us. All these Bible names should speak. Their link with the tribes they represent must matter. There must be a reason why Elizur, rather than Shelumiel or Nahshon, is prince of Reuben, and we should find it by exploring Reuben's history.

Moses and Aaron were called to be the leaders in numbering the people by their armies. As we saw in Exodus, both Moses and Aaron are pictures of Christ. He knows His people and His watchful eye rests upon each. The names of these princes are of deep interest when we translate them into English.

Naphtali's prince (v.15), Ahira, "brother of evil," is the most difficult as regards interpretation. Genesis 49:21 reads, "Naphtali is a doe let loose that bears beautiful fawns." [An older translation ends: "he uses beautiful words."] "Brother of evil" can then be understood only in the sense of "brother of trouble," and could refer to the sympathetic character of the believer in bearing the burden of others. This would be in some contrast to the deer let loose, but would remind us of Paul's words, "For though I am free from all, I have made myself a servant to all" (1 Cor. 9:19). Ahira's father was Enan, meaning "having eyes," and may speak of the concern that looks on the sorrows of others.

May it be that in Ahira we find one whose eyes have affected his heart, like another Jeremiah (Lam. 3:51), and made him a man of sorrows in sympathy with the sorrow around? One would expect such a spirit to find expression among these leaders of Israel. Then the "brother of evil" becomes the "brother born for adversity" that Proverbs speaks of (Prov. 17:17). And this would fit well with the character of Naphtali. His own name is a memorial of "struggling," and his "pleasant words" are noted in that prophecy of Jacob which seems to be in view all through.

Naphtali is "the wrestler," another militant name. His prince Ahira is "brother for evil," the son of Enan, "open-eyed." This suggests that "brother born for adversity," whose eyes are always watchful against the enemy.

These, then, are Israel's princes. They can gather the hosts of the redeemed and lead them to victory, because they are themselves overcomers of their surroundings and of the tendencies to failure among which they live. In the constant battlefield which this world is for us, we must indeed be overcomers or be overcome. All the men fit for war must take their place under these leaders. In the messages to the seven churches of Revelation, too, the promises are all for overcomers. Here is the test for us, and we cannot excuse ourselves from it. Blessed be God: if we have the spirit of the overcomer, the evil around us can never master us, any more than the darkness of night can keep the stars from shining. The darkness is their opportunity to shine!

Not "renowned," but summoned of the assembly, charged to take care of its affairs.

Our chapter records that as a preliminary a "head" or prince of each tribe was selected. The choice was not left to the people, or even to Moses. The word to him was, "These are the names of the men that shall stand with you…" God chose His own leader for each tribe. This may well remind us that God today chooses His own servants and leaders. He does not put the matter to a popular vote.

Under Moses and Aaron there are certain princes of the people, each identified with his own tribe, and in time coming to be head over it. About these men we are told nothing but their own names and their fathers' names. For that very reason, if there could be any doubt, we can be sure that their names are meant to speak to us. All these Bible names should speak, and their link with the tribes they represent must matter. There must be a reason why Elizur, and not Shelumiel or Nahshon, is prince of Reuben. We should find it by looking into Reuben's history.

Read the names of those who were "the renowned of the congregation" in Numbers, and remember that "El" means "God". You cannot help noticing how many of these names are built on it. For example, Numbers 1:5, Elizur means "God is my rock"; Verse 6, Shelumiel means "Friend of God"; Verse 8, Nathaneel means "Given of God". Verse 9, Eliab means "My God is Father".

In His wisdom God saw that the census of the children of Israel had to be taken. The first purpose set before us in the early chapters is a count of the men fit for war. But we shall find that the numbering goes beyond this. There are other aims in view besides war. In short, whatever the particular aim may be in different parts of the book, God presses this on us: the care and the interest He takes in everyone who belongs to Him. It is a very simple truth, but full of comfort to the soul.

In this way He was careful to assert His ownership and survey what was His. He would have the number of Israel exactly brought to Him, for they were all His own. He called them by their names, and knew their numbers.

If God puts an honour on a man, and the man does not receive it as from Him, that honour becomes only a stepping stone. He uses it to despise the God who gave it, while grasping after what God has never given him. Nothing produces such discontent as a heart that does not rightly value what God has given us.

He was careful to assert His title this way, and to survey His possessions. He wanted the number of Israel brought to Him exactly, for they were all His own. He called them by their names, and knew their numbers.

We can all understand the sweetness of being numbered for heaven. Most people's hearts turn to that. But some take the greatest comfort in looking at God's purposes securing them for eternity. Even they are apt to forget the present interest the Lord takes in all our movements, ways, conflicts and trials.

Those to be numbered were all from twenty years old and upward, able to go to war. They had to declare their pedigrees after their families. Only those who could do that had a place in this mustering and could be warriors. They had to show their pedigree because of the mixed multitude that had joined the people of God. "A mixed multitude also went up with them" (Exod. 12:38). That mixed multitude among them fell to craving (Num. 11:4).

In this muster the organisation is the natural one, by families or "fathers' houses." The two terms appear to cover the same ground, though that is not the usual thought. The word for "family" implies subjection to authority. The father's house shows that this authority rests on the natural relation. Such is God's relationship to His people, of which the father is the image. In family groups they were linked together in God's host, brother fighting alongside brother. It was an army so compacted that one might suppose it invincible.

All had to be enrolled, when "they declared their pedigrees after their families." So every man counted was without a doubt a genuine child of Israel. The test today is not natural descent but spiritual. Even Nicodemus had a natural pedigree that could not be faulted. But he had to discover that the necessary spiritual pedigree would only be his as he was "born of the Spirit." To be "in Christ" is the pedigree of supreme value.

How different it is with the Christian! His pedigree is heavenly. His family tree has its roots in the new creation, and death can never break the line, because it is formed in resurrection. This first chapter of Numbers shows how essential it was that every Israelite could declare his pedigree. Uncertainty on this point would have proved disastrous; it would have produced hopeless confusion. It is hard to imagine an Israelite, called to declare his pedigree, speaking in the doubtful way many Christians speak today. We cannot picture him saying, "I am not quite sure. Sometimes I hope I am of the stock of Israel, but at other times I fear I do not belong to the congregation of the Lord at all."

If a man did not know his pedigree, he could not recognise his standard. Everything would then fall into hopeless confusion. Instead of keeping rank and making steady progress, they would have been in each other's way, treading on one another. Each had his pedigree, and each had his post; and neither was according to their own ideas — all was of God. He gave the pedigree, and He assigned the standard. There was no need to compare one with another, and no ground for jealousy. Each had his place to fill and his work to do. There was work enough and room enough for all.

This was an expression of His rights as Lord of Israel. He had title to take their number, for they were all His own. If He had no right to them, and no prospects in them, He would not have counted their sum. Scripture says the same of His divine title in another part of His dominions: "He determines the number of the stars; He gives to all of them their names." This is how He expresses His sovereignty among the heavenly hosts (Psalm 147:4).

It was an offence against this peculiar right of the Lord that David was guilty of. He claimed something of the divine glory when he sought to number Israel, as though they had been his own people… It was a trespass on the divine rights. It was an insult to the majesty of Him who was Lord and King of Israel. He could number Israel, because they were His own special treasure.

The Passover commemorated the basis on which the redemption of the people rested. That came first, and the numbering of the people followed. So the picture makes one fact clear: God numbers and counts as His only those who have been redeemed.

Here we find ourselves at once "in the wilderness." Only those "able to go to war" are counted. This stands out clearly. In Genesis the descendants of Israel were still unborn, in their father Abraham. In Exodus they were in the brick-kilns of Egypt. In Leviticus they were gathered round the tent of meeting. In Numbers they are seen in the wilderness.

We can all understand the sweetness of being numbered for heaven, and the heart of most people turns to that. But even those who take the greatest comfort in the counsels of God that secure them for eternity are apt to forget something. The Lord takes a present interest in all our movements, ways, conflicts, and trials. This is the first thing with which the book opens.

They had to declare their family line, and only those who could do that had a place in this mustering and could be warriors. They needed that proof because of the mixed crowd of outsiders who had joined themselves to the people of God… Our pedigree, which gives us a place among the people of God, is the new birth, by which we become children of God. And we are called to a spiritual war. It is not against flesh and blood, but against the devil, his schemes, and the wicked spirits (Ephesians 6:11-12).

Everything was done in obedience — "as the LORD commanded Moses." Eight times we read that everything was done according to the instructions he had received… As Samuel said to Saul, "To obey is better than sacrifice, and to listen than the fat of rams"… There never was a time of greater energy and activity. Never did larger crowds gather for what they call worship. But measure these things by the test in the words "as the LORD commanded Moses," and you discover that man's will, and not the Lord's, is often the main spring of it all.

He was careful to assert His title and survey His possessions. He would have the number of Israel brought to Him exactly, for they were all His own. He called them by their names, and knew their numbers.

We can all understand how sweet it is to be counted for heaven, and that is where most hearts turn. But even those who take the greatest comfort in God's purposes securing them for eternity easily forget one thing. The Lord takes a present interest in all our movements, ways, conflicts, and trials. This is the first thing the book opens with.

Here we find ourselves at once "in the wilderness," where the list takes in only those "able to go to war." In the book of Genesis the seed of Israel were in the loins of their father Abraham. In the book of Exodus they were in the brick-kilns of Egypt. In Leviticus they gathered round the tent of meeting. In Numbers we see them in the wilderness... But as soon as we open the book of Numbers we read of men of war, of armies, of standards, of camps, and trumpets sounding the alarm.

Each man had to declare his pedigree after his family. Only those who could do that had a place in this mustering and could be warriors. They had to show their pedigree because of the mixed multitude which had joined itself to the people of God. Our pedigree, which gives us a place among the people of God, is the new birth, by which we become children of God. And our calling is to a spiritual warfare, not with flesh and blood, but against the devil and his schemes and the wicked spirits (Eph. 6:11-12).

It is impossible for anyone to recognise and rally round the proper "standard" unless he can declare his "pedigree"... How could an Israelite of old have taken his place in the assembly, or stood in the ranks? How could he make any progress through the wilderness, if he could not plainly declare his pedigree? Impossible.

The Israelites were numbered from twenty years old and upward. That was the age when they could go out to war, and when they reached manhood and were fit for the service of life (Num. 1:3; 14:29; Lev. 27:3). Each man had to bring a bekah, or half shekel, to make atonement for his soul, so that "there be no plague among them." (Ex. 30:12.)

Today all of His saints are fitted for spiritual warfare — women, young and old too — though some are less active because of age. Yet the lesson is also clear for us. To take part in real conflict we need maturity, or full age, which comes through knowledge and growth in the word of God.

Reuben (Num. 1:20; Num. 26:5) heads the list. He is the firstborn, and so entitled by nature to the leadership. But because of sin he was not to have the first place. In these forty years of wandering his numbers dwindle; at the close we see him weaker than at the beginning. Looking at his history for a reason, we come to the rebellion of Dathan and Abiram, who were of this tribe (Num. 16:1). They wanted to be leaders. Pretending to claim the people's rights, they rebel against God's authority in Moses, turn back in heart to Egypt, and grumble at the trials of the way.

Here we find ourselves at once "in the wilderness," where the count includes only those who are "able to go to war." This stands out clearly. In Genesis Israel's descendants were still unborn, in their father Abraham. In Exodus they were in the brick-kilns of Egypt. In Leviticus they gathered round the tent of meeting. In Numbers we see them in the wilderness… As soon as we open the book of Numbers we read of men of war, of armies, of standards, of camps, and trumpets sounding alarm.

The first numbering mentioned (Ex. 38:25-27) gathered the silver for the bases of the tabernacle pillars. So that counting was for the Lord, with a view to worshipping Him. The second numbering (Num. 1:2-3) came when Israel was about to fight the enemy. Its purpose was to find the number of men able to go to war. This was according to God. Every Israelite from twenty years old and upward needed to understand his own responsibility in the battles of the Lord.

This was an expression of His rights as Lord of Israel. He had title to take their number, for they were all His own. Had He not had a right to them, had He nothing to expect from them, He would not have counted their sum. Scripture says the same of His divine title in another part of His realm: "He determines the number of the stars; He gives to all of them their names." That is the expression of His sovereignty among the heavenly hosts (Psalm 147:4).

They had to declare their pedigrees after their families, and only those who could do that had a place in this mustering and could be warriors. They had to show their pedigree because of the mixed multitude that had joined the people of God. "A mixed multitude also went up with them" (Exod. 12:38)… Our pedigree, which gives us a place among the people of God, is the new birth, by which we become children of God. And our calling is to a spiritual warfare, not with flesh and blood, but against the devil and his schemes and the wicked spirits (Eph. 6:11-12).

In David's time, when he decided to number the people (2 Sam. 24:2-10), his motives were pride in reigning over a great nation, and 70,000 people died as a result. But God's census in Numbers shows His own vital interest in each one of His people Israel, and that interest is no less true of His saints today. The difference is that in Israel only the males over 20 years of age were numbered… Today all of His saints are fitted for spiritual warfare — women, and young and old too — though some are less active than others because of age. Yet the lesson is also clear for us. To take part in real conflict we need maturity or full age. That comes through knowledge and growth in the word of God.

Reuben (Num. 1:20; Num. 26:5) heads the list — the firstborn, and therefore entitled, according to nature, to the leadership; but because of sin he was not to have the excellency. In these forty years of wandering his numbers dwindle; at the close we see him weaker than at the beginning. Looking at his history for a reason for this, we come to the rebellion of Dathan and Abiram, who were of this tribe (Num. 16:1).

His numbers shrink from 46,500 at the beginning to 43,730 at the close. From that we may learn the loss that fleshly reasoning and self-important claims bring into our lives.

God's wisdom made the census of the children of Israel necessary. The first thing the early chapters set before us is a count of the males who were fit for war. But the numbering goes beyond this, as we shall find. It has other purposes than war. In short, whatever the aim of a given part of the book, God impresses this on us. He shows the care and the interest He takes in everyone who belongs to Him. It is a very simple truth, but it is full of comfort to the soul.

He was careful in this way to assert His title and survey His possessions. He would have the number of Israel exactly brought to Him, for they were all His own. He called them by their names, and knew their numbers.

The purpose of the first numbering mentioned (Ex. 38:25-27) was to gather the silver, a bekah per man, for the bases of the pillars of the tabernacle. So that numbering took place for the Lord, with a view to worshipping Him. The second numbering (Num. 1:2-3) came when Israel was about to fight the enemy. Its purpose was to find the number of men able to go to war. This was according to God. Every Israelite from twenty years old and upward needed to understand his personal responsibility in the battles of the Lord.

In Israel only the males over 20 years of age were numbered... Today all of His saints are fit for spiritual warfare — women, and young and old too — though some are less active than others because of age. Yet the lesson is also clear for us. Real conflict needs maturity, or full age, and that comes through knowledge and growth in the word of God.

They had to declare their pedigrees after their families, and only those who could do that had a place in this mustering and could be warriors. They needed to show their pedigree because of the mixed multitude that had joined itself to the people of God: "A mixed multitude also went up with them" (Ex. 12:38)... Our pedigree, which gives us a place among the people of God, is the new birth, by which we become children of God.

First, it raises this important question for the reader: "Can I declare my pedigree?" There is real reason to fear that hundreds, if not thousands, of professing Christians are completely unable to do so. They cannot say with clearness and decision, "we are God's children now" (1 John 3:2), or "The Spirit himself bears witness with our spirit that we are children of God" (Rom. 8:16).

The prince of Simeon was Shelumiel (v. 6), meaning "at peace with God." This is a striking contrast to Simeon's character, as his father Jacob described it in Genesis 49:5-7. Simeon, with Levi, was guilty of cruel and vicious hatred in the murder of the men of Shechem (Gen. 34:25-26). Only the grace of God could make any difference in this dreadful case. Is the flesh in us any better than in Simeon and Levi? Not at all: "the mind that is set on the flesh is hostile to God" (Rom. 8:7). Yet God has in pure grace reconciled all believers to Himself (2 Cor. 5:18), and we are "at peace with God," as Romans 5:1 declares.

But the tribe of Simeon dropped drastically in numbers during the wilderness journey, from 59,300 (ch. 1:23) to 22,200. What is the reason for this? Likely it is seen in Numbers 25:14. Zimri was a leader of a father's house among the Simeonites and became a leader in the corrupting mixture of Israel with the Midianites. Think of the rebellion seen in Reuben, with Dathan and Abiram. Even that did not have effects on the people of God as devastating as being yoked together with unbelievers or with principles of unrighteousness... Too often we do not suspect the harm in unholy associations until we are trapped by them.

He was careful to assert His title and survey His possessions. He would have the number of Israel brought to Him exactly, for they were all His own. He called them by their names, and He knew their numbers.

In the early chapters the main object is a count of the males fit for war. But we will find that the numbering goes beyond this. It has other aims than war. Whatever the particular aim in different parts of the book, God impresses this on us: the care and the interest He takes in everyone who belongs to Him. It is a very simple truth, but certainly full of comfort to the soul.

The numbering was "by clans, by fathers' houses." Those to be numbered were "from twenty years old and upward, all in Israel who are able to go to war." They had to declare their descent by their families. Only those who could do that had a place in this mustering and could be warriors. They had to show their descent because of the mixed multitude that had joined the people of God. "A mixed multitude also went up with them" (Exodus 12:38). This mixed multitude among them fell to craving (Numbers 11:4). … Our descent, which gives us a place among the people of God, is the new birth, by which we become children of God. And our calling is to a spiritual warfare. It is not with flesh and blood, but against the devil and his schemes and the wicked spirits (Ephesians 6:11-12).

Association is the trouble all through: a spirit of dependence that seeks help from man and not from God. It may give them a brief look of prosperity, but in the end it proves disastrous. At the beginning of their wilderness history they are 59,300 strong, third among all the tribes. At the end they are only 22,200, absolutely the weakest of all. Nor do they ever afterwards come into prominence: no name of note occurs among them.

But the tribe of Simeon dropped drastically in numbers during the wilderness journey, from 59,300 (ch. 1:23) to 22,200. What is the reason for this? It is likely seen in Numbers 25:14. Zimri was a leader of a father's house among the Simeonites and became a leader in the corrupting mixture of Israel with the Midianites. How true it is that even rebellion (as seen in Reuben, with Dathan and Abiram) does not damage the people of God as much as being yoked together with unbelievers or with principles of unrighteousness… Too often we do not suspect the harm in unholy associations until they trap us.

In the numbering of the children of Israel at the close of their journey, we find that some of the tribes had grown much larger, and some had shrunk. Some had barely held their own. Some had made just a little progress, others had lost a little… Take the tribe of Simeon. It had lost nearly half its number, and the reason is not hard to find: God's judgment fell on them for the corruption at Baal-peor.

God's grace stands in such great contrast with their history, and the names of the tribal families seem to speak of it in a remarkable way… Here, indeed, Simeon's own name is fulfilled: a hearing God has heard! Blessed be He — we know Him well.

It was necessary in God's wisdom that the census of the children of Israel should be taken. The main purpose set before us in these early chapters is a reckoning of the males fit for war. But the numbering goes beyond this. It has other aims than warlike ones. Different parts of the book have different aims. But God impresses one thing on us throughout: the care and the interest He takes in everyone who belongs to Him.

In David's time, when he decided to number the people (2 Sam. 24:2-10), his motives were pride in reigning over a great nation, and this resulted in the death of 70,000 people. But God's census in Numbers shows His own vital interest in each one of His people Israel. That interest is just as true of His saints today.

They had to declare their family line, and only those who could do so had a place in this mustering and could be warriors. They had to show their line because a mixed multitude had joined itself to the people of God. "And a mixed multitude went up also with them" (Ex. 12:38)... Our family line, which gives us a place among the people of God, is the new birth. By it we become children of God. And our calling is to a spiritual warfare. We fight not flesh and blood, but the devil and his schemes and the wicked spirits (Eph. 6:11-12).

The second numbering (Num. 1:2-3) came when Israel was about to fight the enemy. Its aim was to count the men able to go to war. This was according to God. Every Israelite from twenty years and upward needed to understand his own responsibility in the battles of the Lord.

The earlier chapter in Exodus does not tell us why the age was fixed at "twenty years old and above," but Numbers 1 does. It adds, "all that are able to go forth to war in Israel." So these were the only ones counted or taken account of. If a man is not able to stand before the enemy, he is at present of no account. He is not yet on the ground of God's full age in the experience of his soul.

Today all of His saints are fitted for spiritual warfare — women, and young and old too. Yet to engage in practical conflict we need maturity, or full age, such as comes through knowledge and growth in the word of God.

Gad lies next to Reuben: Gad, the type of spiritual increase, and of a militant condition too. Leah's exclamation, "A troop is coming," holds both ideas. Spiritual increase rarely comes without conflict in a world like this. In David's time we find the men of Gad standing out as warriors (1 Chron. 12:8-14).

Gad means "increase." His captain Eliasaph, "God has added," son of Reuel, "known of God," shows the principle of true increase: "The Lord knows those who are His," and "The Lord added daily to the church."

Gad's numbers were decreased also, from 45,650 (Num. 1:25) to 40,500 (v. 18), though we cannot point to any incident that might have caused this. Perhaps they sympathised with the rebellion of Dathan and Abiram, or shared in the corruption of Peor. Neither of these, it seems, stayed within one tribe.

In God's wisdom it was necessary to count the people of Israel. The main purpose set before us in the early chapters is a count of the men fit for war. But we will find that the numbering goes beyond this... God presses this on us — the care and the interest He takes in everyone who belongs to Him. It is a very simple truth, but it is full of comfort to the soul.

The Passover marked the basis on which the redemption of the people rested. That came first, and the numbering of the people followed. So the picture makes the point that God numbers and counts as His only those He has redeemed.

In David's time, when he decided to number the people (2 Sam.24:2-10), his motives were pride in reigning over a great nation, and this resulted in the death of 70,000 people. But God's census in Numbers shows His own vital interest in each one of His people Israel, an interest that is no less true of His saints today.

Those to be counted were "from twenty years old and upward, all in Israel who are able to go to war." They had to state their family line, and only those who could do that had a place in this count and could be soldiers. They had to show their family line because a mixed crowd of outsiders had joined the people of God... Our family line, which gives us a place among the people of God, is the new birth, by which we become children of God. And our calling is to a spiritual warfare — not with flesh and blood, but against the devil and his schemes and the wicked spirits (Eph. 6:11-12).

Today all of His saints are fitted for spiritual warfare — women too, and young and old — though because of age some are less active than others. Yet the lesson is clear for us as well. To take part in real conflict we need maturity, the full growth that comes through knowing the word of God and growing in it.

From both his name and his history, Gad seems to be a warrior-tribe... In Jacob's prophecy he is overcome before he overcomes, and so he knows how to turn defeat into victory. When Leah named him, his name was a prophecy of increase, and his seven sons all survive in families.

Eliasaph, meaning "God has added," was the leader of Gad... so his name shows that God will give the increase that brings the triumph. His father's name, Deuel, means "known of God." Knowing that God knows us leads to spiritual increase in daily life. This too has to do with getting ready for conflict. But God is the source of all.

The tribe of Reuben was in the middle on the south side, and under his standard were also the tribes of Simeon and Gad on either side (vs.10-16), the total number of men in the three tribes 151,450. These under Reuben's standard followed those under Judah's standard when they broke camp.

Gad's numbers were decreased also, from 45,650 (Num.1:25) to 40,500 (v.18), though we cannot point to any incident that might have caused this. It is possible they sympathized with the rebellion of Dathan and Abiram or were involved in the corruption of Peor.

Gad also shows a weakening at the end. His outward history shows no reason for this, unless his close link with Reuben and Simeon (Num. 2:10-16) made him a sharer in their sin and judgment. Keeping company with those who do evil weakens a person, even when outwardly he takes no part in it... Many of God's people are growing weaker through church, business, social, or family ties with people who drag them into worldliness.

The Passover commemorated the basis on which the redemption of the people rested. That came first, and the numbering of the people followed. In this way the picture made the point: God numbers and counts as His only those whom He has redeemed.

This was an expression of His rights as Lord of Israel. He had title to take their number, for they were all His own. If He had no right to them, and no prospects in them, He would not have counted their total. The same is said of His divine title in another part of His dominions: "He determines the number of the stars; he gives to all of them their names." This is the expression of His sovereignty among the heavenly hosts. (Psalm 147:4)

In David's time, when he decided to number the people (2 Sam. 24:2-10), his motives were pride in reigning over a great nation, and the result was the death of 70,000 people. But God's census in Numbers shows His own vital interest in each one of His people Israel, an interest that is no less true of His saints today.

They had to declare their pedigrees after their families, and only those who could do that had a place in this mustering and could be warriors. This showing of their pedigree was necessary because of the mixed multitude that had joined the people of God. "A mixed multitude also went up with them" (Ex. 12:38). Our pedigree, which gives us a place among the people of God, is the new birth, by which we become children of God.

This chapter in Exodus does not give us the reason why those who were numbered had to be "twenty years old and above," but Numbers 1 does. It adds, "every man able to go to war." These, therefore, were the only ones to be numbered or taken account of. If a man is not able to stand before the enemy, he is at present of no account. He has not yet reached God's full age in the experience of his soul. So he is not one of the "perfect" named in 1 Corinthians 2. The Corinthians had fallen under the power of the enemy — the seductions of the world — and the apostle could not address them as "perfect," or full grown.

The difference is that in Israel only the males over 20 years of age were numbered... Today all of His saints are fitted for spiritual warfare — women, young and old too — though some are less active by reason of age. Yet the lesson is also clear for us: to engage in practical conflict we need maturity, or full age. That comes through knowledge and growth in the word of God. To be "a good soldier of Christ Jesus" also calls for undivided devotion, and for not being tangled up in the affairs of this life (2 Tim. 2:3-4). We have been called to the exclusive service of our Lord, and so should please Him.

But why is Judah foremost, the leader of all Israel in this way? His name and what we have seen of his history account for it... We have read his motto in the words of Jacob: "The spirit of praise is the spirit of power." Judah is foremost here for the same reason that Jehoshaphat in a later day put his singers and trumpeters at the front of the battle against the enemy. When they began to sing and praise, the Lord went out against the foe and struck them down. (2 Chron. 20)

Judah, however, is in happy contrast to the earlier decline, for it increased from 74,600 (Num. 1:27) to 76,500 (v. 22). This testifies that we need not be weakened by the trials of the wilderness journey, but may be strengthened. It depends on the reality and consistency of our faith in the living God. Judah's name (meaning "praise") may remind us that the spirit of praise increases fruitfulness.

The book opens with His command to Moses to take the number of the tribes, and Moses does it with great exactness and care. Numbers 1 and Numbers 2 set down the number of each tribe, except Levi, again and again... This was an expression of His rights as Lord of Israel. He had the right to take their number, for they were all His own. If He had no right to them, and no future purposes in them, He would not have counted their total. Scripture says the same of His title over another part of His dominion: "He determines the number of the stars; He gives to all of them their names."

In David's time, when he decided to number the people (2 Sam. 24:2-10), his motives were pride in reigning over a great nation, and this resulted in the death of 70,000 people. But God's census in Numbers shows His own vital interest in each one of His people Israel, an interest that is just as true of His saints today.

Here we find ourselves at once "in the wilderness," where the only people counted are those "able to go to war." The point stands out sharply... But as soon as we open the book of Numbers, we read of fighting men, armies, standards, camps, and trumpets sounding the alarm.

The difference is that Israel counted only the males over 20 years of age. There would be a cut-off age too, since this involved only those who were fit for military service. Today all of His saints are fit for spiritual warfare — women, young and old as well — though because of age some are less active than others. Yet the lesson is clear for us too. To take part in practical conflict we need maturity, or full age, and that comes through knowledge and growth in the word of God.

Judah means praise. It was the leading tribe of Israel. It marched at the front through the wilderness (Num. 10:14), and it led the fighting in Canaan (Judges 1:1-2). The kingship belonged to this tribe — to the family of David — and Jerusalem, the city of the great King, was on its border... Praise, flowing from a satisfied heart, occupied with the glories of God — this is His sceptre! What a rule, where joy holds sway instead of force, and the only constraint is love.

But why Judah foremost, the leader of all Israel in this way? His name and what we have seen of his history account for this... We have also read his motto in the words of Jacob: "The spirit of praise is the spirit of power." Judah is first here for the same reason that Jehoshaphat, in a later day, placed his singers and trumpeters at the front of the battle against the enemy. When they began to sing and praise, the Lord went out against the foe and struck them down. (2 Chron. 20.) And so it is here.

Judah, however, is in happy contrast to the previous decline, for it increased from 74,600 (Num.1:27) to 76,500 (v.22). This shows that the trials of the wilderness journey need not weaken us. They may strengthen us instead. It depends on how real and consistent our faith in the living God is. Judah's name (meaning "praise") may remind us that the spirit of praise increases fruitfulness.

He was careful in this way to assert His title, and survey His possessions. He would have the number of Israel exactly brought to Him, for they were all His own. He called them by their names, and knew their numbers.

The Passover commemorated the basis on which the redemption of the people rested. That came first, and the numbering of the people followed. This picture stresses the fact that God only numbers and counts as His those who have been redeemed.

They had to declare their pedigree by their families, and only those who could do that had a place in this muster and could be warriors. They needed to show their pedigree because a mixed crowd of outsiders had joined the people of God... Our pedigree, which gives us a place among the people of God, is the new birth, by which we become children of God. And our calling is to a spiritual warfare, not with flesh and blood, but against the devil and his schemes and the wicked spirits (Eph. 6:11-12).

It is impossible for anyone to recognise and rally round the proper "standard" unless he can declare his "pedigree."... 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 clearly declare his pedigree? Impossible. It is the same with Christians now. Progress in wilderness life, and success in spiritual warfare, are out of the question if there is any uncertainty about the spiritual pedigree.

God's census in Numbers shows His own vital interest in each one of His people Israel, and that interest is just as true for His saints today. The difference is that in Israel only the males over 20 years of age were counted... Today all of His saints are fit for spiritual warfare — women, young and old too — though age makes some less active than others. Yet the lesson is also clear for us: to take part in real conflict we need maturity, or full age, which comes through knowledge and growth in the word of God.

The first numbering (Ex. 38:25-27) collected the silver that formed the bases of the tabernacle pillars; that count was made for the Lord and for worshipping Him. The second numbering (Num. 1:2-3) came when Israel was about to fight the enemy. Its purpose was to count the men able to go to war. This was according to God. Every Israelite from twenty years and upward needed to understand his own responsibility in the battles of the Lord. The Word mentions a third numbering (Num. 26:2, 52-65) of those fit for military service, and this one looked ahead to dividing up the land.

The prince of Issachar was Nethanel (v.8), meaning "the gift of God." That name stands in contrast to Issachar's character in Genesis 49:14-15: a donkey brought under bondage for hire. In the same way Israel under law served for hire, instead of receiving every blessing as a gift from God.

At the first numbering there were of Issachar 54,400 fit for war, and at the second 64,300. They are described as "valiant men of might," and they furnished 36,000 men of war. 1 Chr. 7:4-5.

They open with His commandment to Moses to take the number of the tribes, and this is done with great exactness and care... This was an expression of His rights as Lord of Israel. He had title to take their number, for they were all His own. If He had no right to them, and no prospects in them, He would not have counted their sum. Scripture says the same of His divine title in another part of His kingdom: "He determines the number of the stars; He gives to all of them their names."

In the early chapters the main purpose is a count of the males who were fit for war. But we shall find that the counting goes beyond this. It has other aims besides war. Whatever the particular aim in various parts of the book, God impresses this on us: the care and the interest He takes in everyone who belongs to Him. It is a very simple truth, but certainly full of comfort to the soul.

After Israel left Egypt, over a year passed before we read of this census being taken. In David's time, when he decided to number the people (2 Sam. 24:2-10), his motives were pride in reigning over a great nation, and this resulted in the death of 70,000 people. But God's census in Numbers shows His own vital interest in each one of His people Israel, an interest that is no less true of His saints today.

Here we find ourselves at once "in the wilderness," where only those who are "able to go to war" are counted... In Genesis we listen to the call of God in election. In Exodus we look at the blood of the Lamb in redemption. In Leviticus we are taken up almost entirely with the 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.

They had to declare their family descent, family by family. Only those who could do that had a place in this count and could be warriors. Proof of descent was needed because of the mixed multitude that had joined itself to the people of God. "A mixed multitude also went up with them" (Exod. 12:38)... So only those who could show by their descent their rightful place among the people of God were counted and could go to war. Our own descent, which gives us a place among the people of God, is the new birth, by which we become children of God. And our calling is to a spiritual warfare, not with flesh and blood, but against the devil and his schemes and the wicked spirits (Eph. 6:11-12).

Issachar's increase was greater still, from 54,400 (Num. 1:29) to 64,300 (v. 25). This teaches at least one very valuable lesson. Someone who is not prominent in any public way may gain far more for the Lord than more prominent people do. The judgment seat of Christ will no doubt give us some surprises along this line.

We should be fully confident that there is spiritual significance in all these numbers. The reason is that "all Scripture is breathed out by God and profitable" (2 Tim. 3:16). If we cannot see the significance of these things, the fault is our own ignorance. The total number of men over 20 in the twelve tribes was 603,550.

The Passover commemorated the basis on which the redemption of the people rested. That came first, and the numbering of the people followed. So this picture makes the point: God only numbers and counts as His those who have been redeemed.

In God's wisdom the census of the children of Israel had to be taken. The main object in the early chapters is a count of the males fit for war. But we shall find that the numbering goes beyond this. There are other concerns and purposes than war. In short, the aim may differ in various parts of the book. But God impresses this on us — the care and the interest He takes in everyone who belongs to Him. It is a very simple truth, but certainly full of comfort to the soul.

They had to declare their pedigrees after their families, and only those who could do that had a place in this mustering and could be warriors. They had to show their pedigree because of the mixed multitude that had joined the people of God. "A mixed multitude also went up with them" (Exodus 12:38)... So only those who could show by their pedigree their rightful place among the people of God were mustered and could go to war. Our pedigree, which gives us a place among the people of God, is the new birth, by which we become children of God. And our calling is to a spiritual warfare — not with flesh and blood, but against the devil and his schemes and the wicked spirits (Ephesians 6:11-12).

There must be the witness of the Spirit that you are a child of God, and this witness always goes with simple faith in the Lord Jesus Christ... We believe there are hundreds of the true spiritual Israel who are not able to declare their pedigree. But we ask, are such able to go out to war? Are they vigorous military men? Far from it. They cannot even know what true conflict is. Instead, people like this mistake their doubts and fears, their dark and cloudy seasons, for real Christian conflict.

The difference is that in Israel only the males over twenty years of age were numbered... Today all of His saints are fitted for spiritual warfare, women and young and old too, though because of age some are less active than others. Yet the lesson is also clear for us. To take part in practical conflict we need maturity, or full age. That comes through knowledge and growth in the word of God.

Listed next is the prince of Zebulun, Eliab. His name means "God is a Father." In Genesis 49:13 Zebulun pictures Israel living close to the other nations, a haven for ships, and so giving up her proper separation to God. In beautiful contrast, the name "God is a Father" reminds us of 2 Corinthians 6:14-18. There believers are urged to come out from unholy ties. In doing so God assures them, "I will be a father to you, and you shall be sons and daughters to me."

The last thought connects with Issachar. He and Zebulun fight under Judah's banner, and Issachar's captain is Nathaniel, whose name means "the gift of God." It is clear that they are both under the best of leadership. The one will not seek his own, nor the other stray off to the world, while Judah leads.

These chapters open with His command to Moses to take the number of the tribes. Moses does this with great exactness and care. The number of each tribe, except Levi, appears again and again in Numbers 1 and Numbers 2, and Levi's in the same way in Numbers 3 and Numbers 4. This was an expression of His rights as Lord of Israel. He had the right to take their number, for they were all His own. If He had no claim on them, and no purpose ahead for them, He would not have counted them at all.

The Passover commemorated the basis on which the redemption of the people rested. That came first, and the numbering of the people followed. So the picture makes the point that God only numbers and counts as His those who have been redeemed.

This chapter does not tell us why the age of those counted was set at "twenty years old and upward," but Numbers 1 does. It adds, "all in Israel who are able to go to war." So these were the only ones counted or taken into account. If a man is not able to stand before the enemy, he is at present of no account.

Today God fits all of His saints for spiritual warfare, women and young and old too, though because of age some are less active than others. Yet the lesson is also clear for us. To take part in practical conflict we need maturity, or full age. That comes through knowledge and growth in the word of God. To be "a good soldier of Jesus Christ" also calls for undivided devotion. It means not getting entangled with the affairs of this life (2 Tim. 2:3-4).

Listed next is the prince of Zebulun, Eliab. His name means "God is a Father." In Genesis 49:13 Zebulun pictures Israel living close to the Gentile nations. The tribe is a haven for ships, and so compromises her proper separation to God. In beautiful contrast to this, "God is a Father" reminds us of 2 Corinthians 6:14-18. There believers are urged to come out from unholy associations. As they do, God assures them, "I will be a father to you, and you shall be sons and daughters to me."

The standard of Judah included two other tribes, Issachar and Zebulun (vv. 5-7), one camped on each side of Judah. All of this pictures God maintaining spiritual order in the church. It is not a precise physical order, but an order that glorifies His name through the submissive obedience of His saints in unity and devotion to His name.

Zebulun likewise showed an increase, from 57,400 (Num. 1:31) to 60,500 (Num. 26:27) — not as great as Issachar's, but more than Judah's. Zebulun too was not as prominent as Judah was, or Reuben.

God took account of every one of His people when they entered the wilderness. The same grace shows that His love had not weakened, and that His personal interest in them was the same to the end. There was everything that could have turned Him aside, had that been possible. He loves to convince His people of His unwavering love, in spite of their failure.

1 Chronicles 5:2 tells us, concerning Israel, that "the birthright belonged to Joseph," and verse 1 tells us that Reuben's (the eldest son) birthright "was given to the sons of Joseph the son of Israel." We can see why Joseph had two sons and only two: so that he might have the double portion of the firstborn. So when the land was shared out, each of Israel's sons (Levi excluded for obvious reasons) had a single portion — one tribe each. Joseph had the double portion, two tribes: Ephraim and Manasseh.

A little more than a year after the Exodus, the Lord told Moses to number the people who could bear arms, from twenty years old and upward. Levi was exempt from military service, so Moses numbered that tribe separately. But dividing Joseph into Ephraim and Manasseh made up the complete number, twelve.

In the other list Manasseh again takes his place in relation to Ephraim according to the order of birth. But for combat Ephraim occupies his place according to the election of grace.

His name means "double fruitfulness." Think of the fruitfulness of the true Ephraim — the Christ of God. Ephraim was the younger of the two. Jacob knew what he was doing when he laid his hands on those two boys — his right hand on Ephraim, his left on Manasseh. He did it with spiritual understanding, for he says "I know it, I know it, my son." He understood that the second man was to have preference over the first. This world is content to go on with the first man, but our eyes have been opened to see the blessedness of the Second Man, the Christ from heaven.

They had to declare their pedigrees, family by family. Only those who could do that had a place in this count, and only they could be warriors. They had to show it because a mixed multitude had joined itself to the people of God: "A mixed multitude also went up with them" (Exod. 12:38)... So only the men who could prove their rightful place among the people of God were counted, and only they could go to war. Our pedigree, which gives us a place among the people of God, is the new birth, by which we become children of God. And our calling is to a spiritual warfare. It is not with flesh and blood, but against the devil and his schemes and the wicked spirits (Eph. 6:11-12).

Today all of His saints are fit for spiritual warfare — women too, and young and old — though because of age some are less active than others. Yet the lesson is also clear for us. To take part in practical conflict we need maturity, or full age, such as comes through knowledge and growth in the word of God.

These chapters open with His commandment to Moses to take the number of the tribes, and Moses does it with great exactness and care... This was an expression of His rights as Lord of Israel. He had title to take their number, for they were all His own. If He had no right to them, and no prospects in them, He would not have counted them. The same divine title is expressed in another part of His realm: "He tells the number of the stars; He calls them all by their names."

A little more than a year after the Exodus, the LORD commanded Moses to number the people. He was to count those able to bear arms, from twenty years old and upward. The tribe of Levi was exempt from military service, so Moses counted it separately. But the division of Joseph into Ephraim and Manasseh made up the complete number, twelve.

Scripture confirms this. For instance, 1 Chronicles 5:2 tells us, concerning Israel, "the birthright was Joseph's." Verse 1 tells us that the birthright of Reuben, the eldest son, "was given to the sons of Joseph the son of Israel." We can see why Joseph had two sons and only two: so that he might have the double portion of the firstborn. So when the land was divided, each of Israel's sons had a single portion, that is one tribe each. Levi is left out, for obvious reasons. But Joseph had the double portion — two tribes, Ephraim and Manasseh.

Manasseh means "forgetting" and Ephraim means "fruitful." The reason is that Joseph was made to forget the natural blessings of his father's house, and then became fruitful in Egypt. But forgetting is negative: fruitfulness is positive, and the positive must take the first place.

This is like the numbering for combat, with one difference. Here Manasseh again takes his place in relation to Ephraim according to the order of birth. For combat, Ephraim occupies his place according to the election of grace.

The numbering was "after their clans, by their fathers' houses." Those to be numbered were all "from twenty years old and upward, all in Israel who are able to go to war." They had to declare their pedigrees after their families. Only those who could do that had a place in this mustering and could be warriors. They had to show their pedigree because a mixed crowd of outsiders had joined themselves to the people of God... So only a man who could show by his pedigree his rightful place among the people of God was mustered and could go to war. Our pedigree, which gives us a place among the people of God, is the new birth, by which we become children of God.

In God's wisdom the census of the children of Israel had to be taken. The early chapters present it first as a reckoning of the males who were fit for war. But we shall find that the numbering goes beyond this. There are other considerations and aims than war and warlike purposes. In short, whatever the particular aim might be in various parts of the book, God impresses this upon us — the care and the interest He takes in everyone who belongs to Him. It is a very simple truth, but certainly full of comfort to the soul.

Ephraim, however, whose name means "fruitfulness," stands in sad contrast to Manasseh, for this tribe decreased from 40,500 (Num. 1:33) to 32,500 (v. 37). This may teach us that the fruit itself will be greatly depleted if we depend on our reputation for bearing fruit. The reason is that self has become our object rather than Christ. Self-complacency is one of the most damaging attitudes we can adopt.

Fruitful Ephraim seems to contradict his name, losing eight thousand men. It is one thing to have a name by grace, quite another to prove it in our walk.

The main object presented to us in the early chapters is a count of the males fit for war. But we shall find that the numbering goes beyond this. There are other considerations and objects than war and warlike purposes. In short, whatever the particular aim in various parts of the book, God impresses this on us: He cares about everyone who belongs to Him, and takes an interest in them. It is a very simple truth, but certainly full of comfort to the soul.

The Passover commemorated the basis on which the redemption of the people rested. That came first, and the numbering of the people followed. So this picture stressed the fact that God only numbers and counts as His those whom He has redeemed.

Here we find ourselves at once "in the wilderness," where the count includes only those who are "able to go forth to war." This stands out clearly. In Genesis the descendants of Israel were still unborn, in their father Abraham. In Exodus they were in the brick-kilns of Egypt. In Leviticus they were gathered round the tent of meeting. In Numbers we see them in the wilderness... 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.

They had to declare their family line. Only those who could do that had a place in this muster and could be warriors. They had to show this because of the mixed crowd of outsiders who had joined themselves to the people of God... Our family line, which gives us a place among the people of God, is the new birth, by which we become children of God. And our calling is to a spiritual warfare, not with flesh and blood, but against the devil and his schemes and the wicked spirits (Ephesians 6:11-12).

We can hardly imagine an Israelite, when called on to declare his family line, speaking in the doubtful way many Christians use today. 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 of the Lord at all."

Manasseh comes naturally under Ephraim's headship, according to Jacob's prophecy. Manasseh — "forgetfulness" — is only negative on its own. As a means to an end, it must be connected with that end and governed by it. Only then does it have its proper character.

This other numbering is like the numbering for combat, except that Manasseh here again takes his place in relation to Ephraim according to the order of birth, whereas for combat Ephraim occupies his place according to the election of grace.

But Manasseh increased amazingly from 32,200 (Num. 1:35) to 52,700. Manasseh means "forgetting." It may impress on us Paul's words in Philippians 3:13-14: "Forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus." If we have Paul's attitude of forgetting past achievements and making Christ the object of living, we shall increase more and more in fruitfulness for God.

In David's time, when he decided to number the people (2 Sam. 24:2-10), his motives were pride in reigning over a great nation, and this resulted in the death of 70,000 people. But God's census in Numbers shows His own vital interest in each one of His people Israel, an interest that is no less true of His saints today. In Israel only the males over twenty years old were numbered, since this involved only those fit for military service. The lesson is clear for us too: to engage in practical conflict we need maturity, the full age that comes through knowledge and growth in the word of God.

The Passover commemorated the basis on which the redemption of the people rested. That came first, and the numbering of the people followed. So the picture makes one fact clear: God numbers and counts as His only those He has redeemed.

They had to declare their pedigree family by family, and only those who could do that had a place in this muster and could be warriors. They needed this proof because of the mixed crowd that had joined the people of God. Our pedigree, which gives us a place among the people of God, is the new birth, by which we become children of God. And our calling is to a spiritual warfare, not with flesh and blood, but against the devil and his schemes and the wicked spirits (Eph. 6:11-12).

The tribe of Levi, set apart to the service of the tabernacle, is not included in this allotment. Its place is made up by the dividing of the tribe of Joseph into Ephraim and Manasseh.

Levi is omitted between Simeon and Judah, as not to be numbered. Asher and Gad are transposed. Ephraim and Manasseh replace Joseph. According to Jacob's prophecy (Gen. 48:14-22), Ephraim takes precedence over Manasseh.

But Manasseh increased amazingly from 32,200 (Num. 1:35) to 52,700. Manasseh means "forgetting." The name may impress on us Paul's words in Philippians 3:13-14: "Forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus." If we have Paul's attitude of forgetting past achievements and making Christ the object of living, we shall increase more and more in fruitfulness for God.

It was necessary in God's wisdom that the children of Israel should be counted. The first thing set before us in the early chapters is a count of the males fit for war. But we will find that the numbering goes beyond this. There are other concerns and aims here than war. In short, whatever the aim in a given part of the book, God impresses this on us — the care and the interest He takes in everyone who belongs to Him. It is a very simple truth, but certainly full of comfort to the soul.

Here we find ourselves at once "in the wilderness," where God takes account only of those who are "able to go to war." This is clearly marked. In Genesis the seed of Israel were still unborn, in their father Abraham. In Exodus they were in the brick-kilns of Egypt. In Leviticus they gathered round the tent of meeting. In Numbers we see them in the wilderness. ... But as soon as we open the book of Numbers we read of men of war, of armies, of standards, of camps, and trumpets sounding alarm.

God's census in Numbers shows His own vital interest in each one of His people Israel, and that interest is no less true of His saints today. The difference is that in Israel only the males over 20 years of age were counted. ... Today all of His saints are fit for spiritual warfare — women too, and young and old, though some are less active than others because of age. Yet the lesson is also clear for us. To take part in practical conflict we need maturity or full age, which comes through knowing the word of God and growing in it.

They had to declare their family line by their clans. Only those who could do that had a place in this count and could be warriors. They had to show their family line because a mixed multitude had joined the people of God. "A mixed multitude also went up with them" (Ex. 12:38). ... Our family line, which gives us a place among the people of God, is the new birth, by which we become children of God. And our calling is to a spiritual warfare, not with flesh and blood, but against the devil and his schemes and the wicked spirits (Eph. 6:11-12).

The youngest son of Jacob by his beloved wife Rachel. She died at his birth and named him BEN-ONI, meaning "son of my sorrow," but his father named him BENJAMIN, "son of the right hand." Gen. 35:18, 24. He is a picture of Christ in both names: exalted at God's right hand (Benjamin), and, as rejected, the cause of Israel's tribulation in the last days (Ben-oni). Rachel here is a picture of Israel (Micah 5).

In Psalm 68 the Spirit of the Lord calls Benjamin "little Benjamin" (v.27), because he was the smallest tribe. Keep these two names in mind: "son of my right hand," a place of power, and "little Benjamin," the place of weakness. How can these two opposites come together, a place of power and a place of weakness? Both are essential for any servant of the Lord who wants to be faithful in his testimony. He needs a sense of his own weakness, and a sense of the power of God that can work in that weakness.

The first thing set before us in the early chapters is a count of the males fit for war. But we shall find that the numbering goes beyond this. There are other considerations and aims here than warfare. In short, whatever the particular aim may be in various parts of the book, God impresses one thing on us: the care and the interest He takes in everyone who belongs to Him. It is a very simple truth, but certainly full of comfort to the soul.

He was careful to assert His title this way, and to survey what was His. He would have the number of Israel brought to Him exactly, for they were all His own. He called them by their names, and He knew their numbers.

Those to be numbered were all the men from twenty years old and upward who were able to go to war in Israel. They had to declare their pedigrees after their families. Only those who could do that had a place in this mustering and could be warriors. This showing of their pedigree was necessary because of the mixed multitude that had joined themselves to the people of God... Our pedigree, which gives us a place among the people of God, is the new birth, by which we become children of God. And our calling is to a spiritual warfare — not with flesh and blood, but against the devil and his schemes and the wicked spirits.

Benjamin was the smallest of the tribes except Manasseh in the numbering of Numbers 1:37 and Numbers 2:22-23. In Psalm 68:27 it is called "little Benjamin"; but in the numbering before entering the land Benjamin exceeded four of the other tribes, Numbers 26:41. In Deuteronomy 33:12, where Moses prophesied of the tribes, he said of Benjamin: "The beloved of the LORD dwells in safety. The High God surrounds him all day long, and dwells between his shoulders."

There are two things to be said about the name Benjamin. When he was born, his mother, as she was dying, gave him the name Ben-oni, that is, "son of my sorrow," but Jacob changed his name to Benjamin, "son of my right hand"... It is important to keep these two names in mind: "son of my right hand," a place of power, and "little Benjamin," the place of weakness. How can these two opposites be brought together, a place of power and a place of weakness? They are absolutely essential for any servant of the Lord who wants to be faithful in his testimony. He needs a sense of his own weakness, and a sense of the power of God that can work in that weakness.

Abidan was the prince of Benjamin, his name meaning "My father is judge." In Genesis 49:27 Benjamin is called a ravenous wolf. In other words he was naturally a warrior. But it is not natural fighters the Lord needs. Peter found this out when he used a sword to cut off the ear of the high priest's servant. The Lord rebuked him, and healed the man's ear... So let us remember the lesson of Abidan, "my Father is judge." It is He who judges the value of our warfare, with perfect spiritual discernment.

Benjamin showed a lovely increase, to 45,600 (Numbers 26:41). Naphtali, in contrast, fell badly, from 53,400 to 45,400. Whatever the reasons for all of these, at least they tell us this: in glory some will be commended for their increase in spiritual fruit. Others will have to bow to the sad fact that they did not produce as they might have.

These chapters open with His commandment to Moses to take the number of the tribes, and Moses does it with great exactness and care. Numbers 1 and Numbers 2 set down the number of each tribe except Levi, again and again, and Numbers 3 and Numbers 4 do the same for Levi. This was an expression of His rights as Lord of Israel. He had title to take their number, for they were all His own. Had He not had a right to them, had He no prospects in them, He would not have counted their sum.

They had to declare their family line, and only those who could do that had a place in this mustering and could be warriors. This was necessary because of the mixed multitude which had joined itself to the people of God... Our pedigree, which gives us a place among the people of God, is the new birth, by which we become children of God. And our calling is to a spiritual warfare, not with flesh and blood, but against the devil and his schemes and the wicked spirits (Eph. 6:11-12).

The Passover commemorated the basis on which the redemption of the people rested. That came first, and the numbering of the people followed. So the picture stresses one fact: God only numbers and counts as His those He has redeemed.

The second numbering (Num. 1:2-3) came when Israel was about to enter conflict with the enemy. Its purpose was to find the number of men able to go to war. This was according to God. Every Israelite from twenty years old and upward needed to understand his own responsibility in the battles of the Lord.

Today all of His saints are fitted for spiritual warfare — women, young and old too — though because of age some are less active than others. Yet the lesson is also clear for us: to take part in real conflict we need maturity, the full growth that comes through knowing the word of God and growing in it. To be "a good soldier of Jesus Christ" also calls for undivided devotion, not being entangled with the affairs of this life (2 Tim. 2:3-4).

Dan means "judgment": the spirit of rule, which, as Dan's origin points out, is really service. Yet how easily people turn it away from this! Instead of using his place to bless those in his care, a man uses it for himself... and becomes a rebel against the One who gave him his authority. But for this, as for everything else, God has a remedy. Dan is here in his place with his captain Ahiezer — "brother of help" — the son of Ammishaddai, "the people of the Almighty."

Dan was the fifth son of Jacob, and the first son of Bilhah, Rachel's servant... The tribe of Dan was large. At the Exodus it had 62,700 fighting men, more than every tribe except Judah, and by the second numbering they had grown to 64,400... Yet once they were in the land, the Amorites forced the children of Dan into the hill country. The Amorites would not let them come down to the valley (Judges 1:34). This showed a great lack of faith.

Numbers 1 and Numbers 2 set down the number of each tribe except Levi again and again, and Numbers 3 and Numbers 4 do the same for Levi. This was an expression of His rights as Lord of Israel. He had title to take their number, for they were all His own. If He had no right to them, and no purposes in them, He would not have counted their total.

They had to declare their pedigree, family by family. Only those who could do that had a place in this count, and only they could be warriors. They had to show their pedigree because a mixed multitude had joined itself to the people of God. "A mixed multitude also went up with them" (Exodus 12:38). This mixed multitude that was among them fell to craving (Numbers 11:4). So only those whose pedigree showed their rightful place among the people of God were counted and could go to war. Our pedigree, which gives us a place among the people of God, is the new birth, by which we become children of God.

The difference is that in Israel only the males over 20 years of age were numbered. There would be a cut-off age also, for this involved only those who were fit for military service. Today all of His saints are fitted for spiritual warfare — women, young and old too — though some are less active than others because of age. Yet the lesson is also clear for us. To take part in real conflict we need maturity, or full age. That comes through knowing and growing in the word of God.

The purpose of the first numbering mentioned (Exodus 38:25-27) was to gather the silver that formed the bases of the pillars of the tabernacle. That count took place for the Lord and with a view to worshipping Him. The second numbering (Numbers 1:2-3) came when Israel was about to fight the enemy. Its purpose was to count the men able to go to war. This was according to God. Every Israelite from twenty years old and upward needed to understand his personal responsibility in the battles of the Lord.

The list now comes to the sons of Jacob's servant wives, and Dan is mentioned first. The prince of Dan was Ahiezer, meaning "brother of help." What a contrast that is to the character of Dan given in Genesis 49:17: "Dan shall be a serpent in the way." Instead of giving a brother's help, he would give satanic harm. Again, God makes a wonderful change by His pure grace, so that Dan would be a help in conflict. Ahiezer was the son of Ammishaddai, meaning "the people of the Almighty." When the people's relationship to the Almighty is settled, a brother relationship follows.

The tribe of Dan was large: when Israel left Egypt there were 62,700 fighting men, more than all the tribes except Judah (Numbers 1:39). Yet in the land the Amorites forced the people of Dan into the hill country. They would not let them come down to the valley (Judges 1:34). This showed a great lack of faith in the people of Dan. Deborah said in her song, "Dan, why did he stay with the ships?" — while the Lord's enemies were being destroyed.

Dan, already large, showed some increase, from 62,700 (Numbers 1:39) to 64,400 (v.43). Naphtali, in contrast, fell badly, from 53,400 to 45,400 (v.50). Whatever the reasons for all of these, at least they tell us this. In glory some will be commended for their increase in spiritual fruit. Others will have to bow to the sad fact that they did not produce as they might have (1 Corinthians 3:12-15).

Here we find ourselves, at once, "in the wilderness," where the only ones counted are those "able to go to war." This stands out clearly... But as soon as we open the book of Numbers, we read of men of war, of armies, of standards, of camps, and trumpets sounding the alarm.

The numbering was "by their clans, by their fathers' houses." And those to be counted were "from twenty years old and upward, all in Israel who are able to go to war." They had to declare their family line, and only those who could do that had a place in this muster and could be warriors. They had to show their family line because of the mixed crowd that had joined the people of God. "A mixed multitude also went up with them" (Exod. 12:38)... Our family line, which gives us a place among the people of God, is the new birth, by which we become children of God. And our calling is to a spiritual war, not with flesh and blood, but against the devil and his schemes and the wicked spirits (Eph. 6:11-12).

In David's time, when he decided to number the people (2 Sam. 24:2-10), his motives were pride in reigning over a great nation, and this led to the death of 70,000 people. But God's census in Numbers shows His own deep interest in each one of His people Israel, an interest that is just as true of His saints today... Yet the lesson is also clear for us. To take part in real conflict we need maturity, or full age, and that comes through knowing and growing in the word of God.

These chapters open with His command to Moses to take the number of the tribes, and it is done with great exactness and care. The number of each tribe, except Levi, is set down again and again in Numbers 1 and Numbers 2... This was an expression of His rights as Lord of Israel. He had the right to take their number, for they were all His own.

Asher's prince was Pagiel (v.13), which means "event of God," and his father's name, Ocran, means "afflicted."... Asher means "happy." But even the blessing of Asher has to be tempered by God's dealings — events of God — that bring affliction. For true happiness always comes through suffering, even though we may not see it at first.

When they were counted at Sinai there were 41,500 able to go to war, and when they were near the promised land there were 53,400... In Rev. 7:6, twelve thousand of Asher will be sealed, and in Luke 2:36, Anna, a prophetess of the tribe of Asher, gave thanks in the temple at the birth of the Saviour. Asher is one of the tribes still to come into blessing and to have a portion in the land. Ezek. 48:2-3.

Asher grew a great deal, from 41,500 (Num. 1:41) to 53,400 (v.47). Naphtali, in contrast, fell sharply from 53,400 (Num. 1:43) to 45,400 (v.50). Whatever the reasons for all of these, at least they tell us this: in glory some will receive praise for their growth in spiritual fruit, while others will have to bow to the sad fact that they did not produce as they might have.

They open with His commandment to Moses to take the number of the tribes. The counting is done with great exactness and care. This was an expression of His rights as Lord of Israel. He had title to take their number, for they were all His own. If He had no right to them, if He had no prospects in them, He would not have counted their sum. Scripture says the same of His divine title in another part of His dominions: "He determines the number of the stars; He gives to all of them their names." This is the expression of His sovereignty among the heavenly hosts. (Psalm 147:4) So the Lord says of His saints, "They shall be Mine… in the day when I make up My treasured possession." (Mal. 3) He may make up — that is, number, and hide, and secure them — because they are His own.

In David's time, when he decided to number the people (2 Sam. 24:2-10), his motives were pride in reigning over a great nation, and this resulted in the death of 70,000 people. But God's census in Numbers shows His own vital interest in each one of His people Israel, an interest that is no less true of His saints today. The difference is that in Israel only the males over 20 years of age were numbered. There would be a cut-off age as well, since this involved only those fit for military service. Today all of His saints are fitted for spiritual warfare — women, and young and old too, though some are less active than others because of age. Yet the lesson is also clear for us. To engage in practical conflict we need maturity or full age. That comes through knowledge and growth in the word of God.

The numbering was "according to their clans, by their fathers' houses." Those counted were "from twenty years old and upward, all who are able to go to war in Israel." Each man had to declare his pedigree after his family. Only those who could do that had a place in this mustering and could be warriors. This showing of their pedigree was necessary because of the mixed multitude which had joined itself to the people of God. "A mixed multitude also went up with them" (Ex. 12:38). This mixed multitude among them gave in to craving (Num. 11:4). Our pedigree, which gives us a place among the people of God, is the new birth, by which we become children of God. And our calling is to a spiritual warfare, not with flesh and blood, but against the devil and his schemes and the wicked spirits (Eph. 6:11-12).

Asher's prince was Pagiel (v. 13), which means "event of God." His father's name, Ocran, means "afflicted." Genesis 49:20 tells us, "Asher's food shall be rich, and he shall yield royal delicacies." Asher means "happy." But even the blessing of Asher has to be tempered by God's dealings — events of God — to bring affliction. For true happiness always comes through suffering, little as we might appreciate this at first. How well Paul understood this when he wrote, "For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong" (2 Cor. 12:10).

Benjamin showed a lovely increase from 35,000 (Num. 1:37) to 45,600 (v. 41). Dan, already large, showed some increase, from 62,700 (Num. 1:39) to 64,400 (v. 43). Asher was greatly increased, from 41,500 (Num. 1:41) to 53,400 (v. 47). Naphtali, in contrast, fell badly from 53,400 (Num. 1:43) to 45,400 (v. 50). Whatever the reasons for all of these, they tell us at least this much. In glory some will be commended for their increase in spiritual fruit. Others will have to bow to the sad fact that they did not produce as they might have (1 Cor. 3:12-15).

In the early chapters the main object put before us is a count of the males who were fit for war. But the numbering goes beyond this. There are other considerations and aims than war and warlike purposes. Whatever the particular aim in various parts of the book, God impresses this truth on us — the care and the interest He takes in everyone who belongs to Him. It is a very simple truth, but certainly full of comfort to the soul.

They had to declare their pedigrees after their families. Only those who could do that had a place in this mustering and could be warriors. They had to show their pedigree because of the mixed crowd who had joined themselves to the people of God… Our pedigree, which gives us a place among the people of God, is the new birth. By it we become children of God.

The believer traces his pedigree directly up to a risen Christ in glory. This is Christian genealogy. As far as our natural pedigree goes, if we trace it back to its source and then declare it honestly, we must admit that we come from a ruined stock. Ours is a fallen family.

God's census in Numbers shows His own vital interest in each one of His people Israel. That interest is no less true of His saints today. The difference is that in Israel God counted only the males over 20 years of age… Today all of His saints are fit for spiritual warfare, women and young and old too… Yet the lesson is also clear for us. To take part in real conflict we need maturity or full age, such as comes through knowledge and growth in the word of God.

Naphtali means "my wrestling" — not so much the idea of the struggle going on, but of its reaching a conclusion in victory, bringing freedom. It expresses the blessing of the new place in which a person now stands. Moses says of Naphtali, "satisfied with favor, and full of the blessing of the LORD," so that he becomes "a doe let loose" — all fear removed, and the tongue loosed to give beautiful words.

This is perhaps the most difficult name to interpret of all we have had… Could it be that in Ahira we find a man whose eyes have affected his heart, like another Jeremiah? A man of sorrows, in sympathy with the sorrow around him? …and so the "brother of evil" would become the "brother born for adversity" that Proverbs speaks of.

Asher was greatly increased, from 41,500 to 53,400. Naphtali, in contrast, fell badly from 53,400 to 45,400. Whatever the reasons, these numbers at least tell us this: in glory some will be commended for their increase in spiritual fruit, while others will have to bow to the sad fact that they did not produce as they might have.

In God's wisdom the census of the children of Israel had to be taken. The first purpose shown to us in the early chapters is a count of the males who were fit for war. But we will find that the numbering goes beyond this... In short, whatever the particular aim in various parts of the book, God impresses this upon us — the care and the interest He takes in everyone who belongs to Him. It is a very simple truth, but certainly full of comfort to the soul.

We can all understand the sweetness of being numbered for heaven, and that is where the heart of most people turns. But even those who take the greatest comfort in God's purposes securing them for eternity are apt to forget the present interest the Lord takes in all our movements, ways, conflicts, and trials.

In David's time, when he decided to number the people, his motive was pride in reigning over a great nation, and it led to the death of 70,000 people. But God's census in Numbers shows His own vital interest in each one of His people Israel, and that interest is just as real for His saints today... Yet the lesson is also clear for us. To take part in practical conflict we need maturity or full age, such as comes through knowledge and growth in the word of God.

Here we find ourselves at once "in the wilderness," where the only ones counted are those "able to go to war."... But as soon as we open the book of Numbers, we read of men of war, of armies, of standards, of camps, and trumpets sounding the alarm.

They had to declare their pedigrees by their families. Only those who could do that had a place in this muster and could be warriors. They had to show their pedigree because a mixed multitude had joined itself to the people of God... Our pedigree, which gives us a place among the people of God, is the new birth, by which we become children of God. And our calling is to a spiritual warfare.

It suggests this important question to the reader: "Can I declare my pedigree?" There is much reason to fear that hundreds, if not thousands, of professing Christians are completely unable to do so.

Naphtali is "the wrestler," another militant name, marked by his prince Ahira, "brother for evil," the son of Enan, "open-eyed," suggesting that "Brother born for adversity," whose eyes are ever watchful against the foe. So the camp is properly ordered and prepared for the march.

Asher increased greatly, from 41,500 to 53,400. Naphtali, in contrast, dropped sharply from 53,400 (Num. 1:43) to 45,400. Whatever the reasons for all of these, they at least tell us this. In glory some will be commended for their increase in spiritual fruit, while others will have to bow to the sad fact that they did not produce as they might have.

When Jacob prophetically announced to the tribes what would happen to them in the last days, he said, "Naphtali is a hind let loose: he gives goodly words." This is the remnant of Israel as the vessel of testimony. Moses said, "O Naphtali, satisfied with favour, and full with the blessing of the Lord." It is the full blessing of the remnant as Jehovah's people.

This was an expression of His rights as Lord of Israel. He had the right to count them, because they were all His own. If He had no right to them, and nothing to expect from them, He would not have counted their total. Scripture says the same about His divine right in another part of His realm: "He determines the number of the stars; He gives to all of them their names."

The first object set before us in the early chapters is a count of the males who were fit for war. But we shall find that the numbering goes beyond this. There are other aims here besides war and warlike purposes. In short, whatever the particular aim may be in various parts of the book, God presses this upon us — the care and the interest that He takes in everyone that belongs to Him.

The people able to do the work of numbering are, first of all, Moses and Aaron, a double picture of Christ as King and Priest. He is indeed the One who knows those who are His, and His servants live under His eye: the Lord who rules, and the One who intercedes for them and sustains them. How good it is to be under an eye like this!

Our chapter records that as a preliminary a "head" or prince of each tribe was selected. The choice was not left to the people, or even to Moses. The word to him was, "These are the names of the men who shall assist you…" God chose His own leader for each tribe, and this is a helpful reminder that God today chooses His own servants and leaders, and does not submit the matter to a popular vote.

A prince from each tribe is chosen, and he oversees the counting of that tribe. The count includes only the men of war, because it looks ahead to the dangers and trials of the journey. So right at the very start we meet the thought of order. Not one Israelite warrior is left out. Each one finds his place under his tribal prince, and all of them, as we shall see later, are arranged in relation to the tabernacle.

They had to declare their family line, and only those who could do that had a place in this count and could be warriors. They had to show their family line because of the mixed crowd of outsiders who had joined themselves to the people of God… So only those who could prove by their descent that they had a rightful place among the people of God were counted and could go to war. Our pedigree, which gives us a place among the people of God, is the new birth, by which we become children of God.

When David decided to number the people (2 Sam. 24:2-10), his motive was pride in reigning over a great nation, and 70,000 people died as a result. But God's census in Numbers shows His own deep interest in each one of His people Israel. That interest is just as real for His saints today… Yet the lesson is also clear for us. To take part in real conflict we need maturity, or full age, which comes through knowing and growing in the word of God.

Here we find ourselves, at once, "in the wilderness," where the only ones counted are those "able to go to war." This is clearly marked. In Genesis the seed of Israel was still in their father Abraham. In Exodus they were making bricks in Egypt. In Leviticus they were gathered round the tent of meeting. In Numbers they are seen in the wilderness... But as soon as we open the book of Numbers we read of men of war, of armies, of standards, of camps, and trumpets sounding alarm.

The book opens with His command to Moses to take the number of the tribes, and it is done with great exactness and care... This was an expression of His rights as Lord of Israel. He had title to take their number, for they were all His own. If He had no right to them, and no prospects in them, He would not have counted them. His divine title is spoken of the same way in another part of His dominions: "He determines the number of the stars; He gives to all of them their names."

We can all understand the sweetness of being numbered for heaven, and that is where most hearts turn. But even those who take the greatest comfort in the counsels of God that secure them for eternity are apt to forget the present interest the Lord takes in all our movements, ways, conflicts, and trials. This is the first thing with which the book opens.

The Passover marked the basis on which the people's redemption rested. That came first, and the numbering of the people followed. So this picture stresses the fact that God numbers and counts as His only those He has redeemed.

Every one is numbered, for the Lord has a personal interest in each. That is the Lord's side of it. On the people's side there had to be an acknowledgment: only on the ground of atonement could anyone be counted among His people. Here there is no difference between rich and poor. All stand on the same ground. Each man acknowledges by his half shekel that only on the ground of ransom is he a living soul among the people of God.

They had to declare their family line, family by family. Only those who could do that had a place in this count and could be warriors. They had to show their family line because of the mixed crowd who had joined themselves to the people of God... Our family line, which gives us a place among the people of God, is the new birth, by which we become children of God. And our calling is to a spiritual warfare, not with flesh and blood, but against the devil and his wiles and the wicked spirits (Eph. 6:11-12).

Not one man in that great host, camped "facing the tent of meeting," would have understood a single doubt, or the shadow of a doubt, about his own family line... Each of the six hundred thousand knew well where he had come from, and so where he was to take his stand. And just so with God's militant host now. Each member of it needs the clearest confidence about his relationship, or he will not be able to stand in the battle.

Today all of His saints are fit for spiritual warfare — women too, and young and old, though some are less active than others because of age. Yet the lesson is clear for us as well. Real conflict needs maturity, or full age, which comes through knowledge and growth in the word of God. To be "a good soldier of Christ Jesus" also calls for undivided devotion, and not getting tangled up in the affairs of this life (2 Tim. 2:3-4).

The total that were numbered amounted to 603,550, as we are told in verse 46... In this census the mixed multitude were eliminated and we have more detailed and accurate figures. Since all males under twenty and all females were omitted, we are safe in assuming that the host must have numbered over two millions.

Here we find ourselves at once "in the wilderness," where the only ones counted are those "able to go forth to war." This stands out clearly. In Genesis the offspring of Israel were still unborn, in their father Abraham. In Exodus they were in the brick-kilns of Egypt. In Leviticus they gathered round the tent of meeting. In Numbers we see them in the wilderness... But as soon as we open the book of Numbers, we read of men of war, of armies, of standards, of camps, and trumpets sounding the alarm.

They had to declare their family line, and only those who could do that had a place in this mustering and could be warriors. This was necessary because of the mixed multitude who had joined themselves to the people of God. "A mixed multitude also went up with them" (Exod. 12:38)... Our family line, which gives us a place among the people of God, is the new birth, by which we become children of God. And our calling is to a spiritual warfare, not with flesh and blood, but against the devil and his schemes and the wicked spirits (Eph. 6:11-12).

Exodus 12:37-38 told us that about 600,000 men besides children left Egypt, and a "mixed multitude" went with them too... Since the count left out all males under twenty and all females, we can safely assume the whole company numbered over two million.

At least 603,550 Israelite males, twenty years old and upward, paid the atonement money collected from the children of Israel in the wilderness, when God numbered His people. This number did not include the tribe of Levi (see Num. 1:46-47), which was set apart for the service of the tabernacle.

The numbering gave flesh a chance to boast — about their numbers as a whole, and about each person being noticed. But they had to acknowledge this: the Lord could take account of them only on the ground of redemption. They had to be reminded that they belonged to God (Deut. 7:6), and each one had to pay a ransom for himself.

This was an expression of His rights as Lord of Israel. He had the right to count them, for they were all His own. If He had no right to them, and no future purpose in them, He would not have counted them. Scripture says the same of His divine title in another part of His dominions: "He determines the number of the stars; He gives to all of them their names." This is the expression of His sovereignty among the heavenly hosts. (Psalm 147:4) So the Lord says of His saints, "They shall be Mine... in the day when I make up My treasured possession." (Mal. 3) He may make up, that is, number, and hide, and secure them, because they are His own.

In it we have the record of the second numbering of the people, as they were about to enter upon the promised land. How sad to think that only two of the six hundred thousand men of war counted at the first census remain — Joshua and Caleb! All the rest lay in the dust, buried beneath the sand of the desert, all passed away. The two men of simple faith remained to have their faith rewarded. As for the men of unbelief, the inspired apostle tells us "their bodies fell in the wilderness."

The tribe of Levi is not included. The end of this chapter gives the reason. They were not to be among the warriors, but appointed over the tabernacle of testimony, over all the vessels, and what belonged to it. They were to bear it and their place was round about the tabernacle.

But why the Levites? Why was this tribe specially marked off from all the others, and set apart for so holy and elevated a service? Was there any special sanctity or goodness about them to account for their being so distinguished? Not by nature, and not by practice either. We can see this in the following words: "Simeon and Levi are brothers; weapons of violence are their swords… Cursed be their anger, for it is fierce, and their wrath, for it is cruel! I will divide them in Jacob and scatter them in Israel." Such was Levi by nature and by practice — self-willed, fierce, and cruel. How remarkable that such a one should be singled out and brought into a place of such high and holy privilege! Surely we may say it was grace from first to last. It is the way of grace to take up the very worst cases. It stoops to the lowest depths and gathers its brightest trophies from there.

They were redeemed by blood, and counted emphatically to belong to the Lord. In place of Israel's firstborn He accepted the Levites. "They shall be mine."… So the Levites were identified with mercy — the great mercy that rescued Israel from the doom of Egypt and set them apart. That fitted them all the better for the service of the sanctuary. How can anyone take up the service of God without knowing that God has accepted him on the ground of redemption? Salvation precedes ministry.

The Levites were counted apart from the other tribes, because they had no property of their own as an inheritance. Also they were not required to go to war, but to serve the Lord. Therefore their census did not begin with those of the age of twenty years, but with one month old boys. Training in the things of God is to begin almost from birth. Training for physical warfare needs the strength of a grown man.

The very same persons are pictured in one aspect by the numbered tribes of Israel. In another aspect they are Levites, not numbered as yet, because they belong to God and to Him alone. This then is the double aspect… The natural mind is always prone to set the two things in opposition. It argues that the Levites were contrasted with the other tribes of Israel, so what each represents must hold a wholly different position now. This does not follow, and the reverse is true in fact; the types indicate different relations of the same persons.

In the centre of the camp stands the tent of meeting, with its Levite guard. The Levites were devoted to the sanctuary and surrounded it. They present the thought of consecration, and this is at the heart of all successful warfare. There is little said about Levi here: it is his glory to be overshadowed by the glory of God. And this is the moral character of all true consecration: what boasts of itself is not consecration at all.

God left the tribe of Levi out of this numbering altogether. Numbers 3 gives the reason. This whole tribe was to be set apart for the service of God, and the family chosen for the priesthood came from among them. This comes out in the closing verses of the first chapter. They were to serve the tabernacle. The rest of Israel camped at a set distance from it, while the Levites camped close around it, since it was in their charge.

God then numbered the Levites separately from the other tribes. This count included not only males twenty years old and over, but every male from one month old and up. This was not for military service but for service to God. They did not begin sanctuary service until thirty, and they served until fifty. Even so, they were trained with that service in view. This reminds us that the Lord Jesus Himself did not begin His public service until He was about thirty years of age (Luke 3:23). His earlier years were an important preparation for it.

But why the Levites? Was there any special holiness or goodness in them to explain why God marked off this tribe from all the others for such a holy and high service? Not by nature, and not by practice either, as these words show: "Cursed be their anger, for it is fierce, and their wrath, for it is cruel! I will divide them in Jacob and scatter them in Israel" (Genesis 49). That was Levi by nature and by practice — self-willed, fierce, and cruel. How remarkable that God should single out such a tribe and bring it into a place of such high and holy privilege! Surely we may say it was grace from first to last. It is the way of grace to take up the very worst cases.

Numbers 3:12 uncovers the secret behind the special place of the Levites. God had chosen them "instead of all the firstborn." In Egypt, God had spared the firstborn of the Israelites on the basis of the blood of the Passover lamb. This was the price by which the firstborn had been redeemed. As a result they belonged to God. Now, this is the place God gave the Levites: He chose them instead of all the firstborn. A Levite would therefore regard himself as redeemed by God and so as God's possession.

The very same people who in one aspect are pictured by the numbered tribes of Israel are in another aspect Levites. They are not numbered as yet, because they belong to God and to Him alone... The natural mind is always prone to set the two things against each other. It concludes that, since the Levites were contrasted with the other tribes of Israel, what each of them stands for must hold a wholly different position now... The types show different relations of the same people. It does not matter whether we take the numbering of Israel or the absence of numbering of the Levites. Both are true of the Christian — not in the same aspect, of course, but equally true in distinct relationships.

God gave the Levites no inheritance in the land. The offerings made by fire to the LORD, the God of Israel — yes, the LORD Himself — were their inheritance, just as He told them. The Lord's workmen stood on different ground from the rest of His people. He called them to a special confidence in His provision for them and in His word about them. If they failed in this, could they wonder that their words had little power?

Also the tribe of Levi was completely excluded from this numbering. In Numbers 3 we get the reason for this. As a tribe they were to be set apart entirely for God's service. The family chosen for the priesthood came from among them. This fact indeed comes out in the closing verses of the first chapter. They were to serve the tabernacle. The rest of Israel pitched their tents at a set distance from it, while the Levites pitched theirs close around it, since it was in their charge.

The Levites were counted separately from the other tribes, because they had no property of their own as an inheritance. Also they were not required to go to war, but to serve the Lord. Therefore their census did not begin with those of the age of twenty years, but with one month old boys. Training in the things of God is to begin almost from birth. Training for physical warfare needs the strength of a grown man.

We are not only God's own people, each one of us counted by Himself as someone He relies on... but we also have to do with serving Him, and above all with the sanctuary. From this point of view, counting them like an army would be out of place. The aim is to give this service a character that is not of this earth.

The Levites were devoted to the sanctuary and camped around it. They present the thought of consecration, and this is at the heart of all successful warfare. The account says little about Levi here: it is his glory to be overshadowed by the glory of God. This is the character of all true consecration: anything that boasts of itself is not consecration at all.

In one aspect the very same people are pictured by the numbered tribes of Israel. In another aspect they are Levites, not numbered as yet, because they belong to God alone. This then is the double aspect... The natural mind is always ready to set the two things against each other. It sees that the Levites were contrasted with the other tribes of Israel, and concludes that what each one pictures must hold a wholly different position now. That does not follow. In fact the opposite is true: the types show different relations of the same people.

Was there any special holiness or goodness in them to explain why God marked them out? Not by nature, certainly, nor yet by practice... Such was Levi by nature and by practice — self-willed, fierce, and cruel. How remarkable that God should single out such a man and bring him into a place of such high and holy privilege! Surely we may say it was grace from first to last. It is the way of grace to take up the very worst cases.

He could take him out of his home, which held instruments of cruelty, and bring him into the tabernacle to handle the holy instruments and vessels there. This was grace — free, sovereign grace. Here is where we must look for the basis of all Levi's blessed and high service.

They were redeemed by blood, and counted as belonging in a special way to the Lord... The Levites were identified in this way with mercy — the great mercy that marked Israel out and rescued them from the doom of Egypt. That fitted them all the better for the service of the sanctuary. Who dares to take up the service of God without knowing that God has accepted him on the ground of redemption? Salvation precedes ministry.

We are not only God's own people, every one of us counted by Himself as those on whom He reckons. That holds whatever the march may be, and whoever we may have to fight while passing through the wilderness. But we also have to do with serving Him, and above all in reference to the sanctuary. From that point of view, counting them like an army would be out of place. The object is to stamp service with an unearthly character.

In one aspect the numbered tribes of Israel picture these very same people. In another aspect they are Levites, not numbered as yet, because they belong to God simply and only. This is the double aspect... It does not matter whether it is the numbering of Israel or the missing count of the Levites. Both are true of the Christian — not in the same aspect, of course, but just as true in distinct relationships.

God's eyes are too pure to look at evil, and He cannot look on wrongdoing. God could not come into Levi's secret, or be joined to his assembly. That was impossible... But He could bring Levi into His secret and unite him to His assembly. He could take him out of his home, which held instruments of cruelty, and bring him into the tabernacle to handle the holy instruments and vessels there. This was grace — free, sovereign grace. Here is where we must look for the basis of all Levi's blessed and elevated service.

A weighty service, for which they need to depend on the Priest. Indeed, they are wholly given to the service of the priests, for ministry belongs to those who worship. Its first and most pressing duty is to guard and care for the holy things they handle. We know that the tabernacle vessels set forth the truth of what Christ is in all His offices; and all ministry must watch over and preserve this.

This service is the carrying of the holy things through the wilderness. For us it pictures presenting Christ and the heavenly truths of Christianity in the world as we pass through it. It is true that these things are seen in travelling clothes, and only faith can know them as they really are, in their innermost reality. Yet this testimony is of the highest possible value, and God counts it so. If it pleases Him to go through the world in this way, He trusts Himself to the loving obedience of His people to carry Him through.

The Levites had to camp in the middle of the people's camp, right next to the tabernacle (Num. 2:17). Does this not show that the Levites were to have a special and constant sense of the presence of God? And their service for God came first, ahead of other concerns. If their service had to do with the tabernacle, they would live close to it.

The Levites are devoted to the sanctuary and surround it. They present the thought of consecration, and this is at the heart of all successful warfare. Little is said about Levi here: it is his glory to be overshadowed by the glory of God.

The numbering did not include the tribe of Levi. The Lord had already told Moses that the Levites would be appointed to care for the tabernacle and its furnishings, both while it stayed in one place and while it was on the move. They were to take the tabernacle down when it was time to move, and set it up again at each destination (v.51). No one else was allowed any part in this work, under penalty of death.

The very same persons who in one aspect are pictured by the numbered tribes of Israel are in another aspect Levites. They are not numbered as yet, because they belong to God simply and only. When we think of a Christian, we have to remember the words of the Spirit of God in the New Testament: "All things are yours." Whether it is the numbering of Israel or the absence of numbering of the Levites, both are true of the Christian — not in the same aspect, but equally true in distinct relationships.

Such was Levi by nature and by practice — self-willed, fierce, and cruel. How remarkable that such a one should be singled out and brought into a place of such high and holy privilege! Surely we may say it was grace from first to last. It is the way of grace to take up the very worst cases. It stoops to the lowest depths and gathers up its brightest trophies from there.

And oh what a marvellous contrast between Levi's position by nature and his position by grace! Between the instruments of cruelty and the vessels of the sanctuary!

The Levites are separated from among the people to be the special servants of the sanctuary. From among them the house of Aaron is separated in the same way, to be the only priesthood of that sanctuary. Israel was not to reach after the services of the Levites, nor were the Levites to reach after the priesthood of the family of Aaron. God was to be sanctified in those who drew near to Him, and to be approached in His holiness in the due and appointed order.

All ministry in the house of God, whether in Old or New Testament times, is of divine appointment. There is no such thing recognised in Scripture as human authority in appointing to the ministry. Neither is there such a thing as a self-appointed ministry. None but God can make or appoint a minister of any sort or description.

Priests and Levites pitched their tents around the tabernacle. The people had to stay on the fringe of things, because there was always fear of wrath coming on them, as stated in verse 53 of Numbers 1. The whole system was evidently designed to show that "the way into the holy places is not yet opened" (Heb. 9:8).

If He took them to be His servants, He left it to no one, not even to Moses, to suggest what their work was to be. And the same principle is seen in God's arrangement in the Church of God. "God has appointed in the church first apostles, second prophets, third teachers…" The Spirit, we read, apportions to each one individually as He wills (1 Cor. 12:11, 28). Would that this were more remembered.

In one very real sense all believers today are priests and all are Levites. As priests they present acceptable sacrifices to God. As Levites they serve the needs of people. As the priests are worshippers, so the Levites have the privilege of ministry, but the two functions are distinct.

Each had to know his post and keep it — to know his standard and stay by it. That is how they moved on together. That is how they made progress, did their work, and carried on their warfare. The Benjaminite had his post, and the Ephraimite had his. Neither was to interfere with the other or cross his path. So it was with all the tribes. Each had his pedigree, and each had his post; and neither was 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, and no ground for jealousy. Each had his place to fill and his work to do, and there was work enough and room enough for all. There was the greatest possible variety, and yet the most perfect unity.

As a nation they were the people of God. Their gathering centre in the wilderness was the tabernacle, God's dwelling place. The blessing of each Israelite lay in keeping in touch with the tabernacle, and in taking his appointed place among his own tribe. God appointed that place — east, west, north, or south of the tabernacle. He was not left to follow his own choice or inclination.

Nothing could be arranged more beautifully. Four camps of three tribes each formed a perfect square, and each side of the square showed its own standard… The God of the armies of Israel knew how to set His troops in order. It would be a great mistake to suppose that God's warriors were not ordered by the most perfect system of military tactics… We can be sure that the camp of Israel was ordered and supplied in the most perfect way. The reason is the simplest and most conclusive of all: the hand of God ordered and supplied it.

The first thing that catches our attention as we read the book is sweet and precious beyond all words. God has His people numbered and gathered around Himself. He dwelt in the camp — "in the midst of which I dwell." Could love do more? Impossible! The twelve tribes guarded the tabernacle of the Lord… But one thing gave the camp in the wilderness its unity, strength, and glory: the presence of God in His tabernacle, at the centre of His chosen people. A blessed picture of good things to come — of Christ as the centre, life, and glory of His Church now!

Priests and Levites pitched their tents around the tabernacle. The people had to stay on the fringe of things, because they always had to fear wrath coming upon them, as verse 53 of Numbers 1 states. The whole system had one clear design: to show that "the way into the holy places is not yet opened" (Hebrews 9:8).

We as Christians are very apt to jostle one another. In fact we are sure to do it, unless each of us pursues his own divinely appointed line of work. We say "divinely appointed," and would press the word. We have no right to choose our own work… God has His quarrymen, His stone-squarers, and His masons. The work progresses by each man attending diligently to his own work. If all were quarrymen, where would the stone-squarers be?

The first thing that catches our attention in reading the book is sweet and precious to the heart beyond all words. God has His people numbered and gathered around Himself. He dwelt in the camp — "in the midst of which I dwell." Could love do more? Impossible! The twelve tribes guarded the tabernacle of the Lord. The Levites camped right around the court. Moses, Aaron, and the priests guarded the entrance by which people came to God. The camp was arranged in this way, all facing the tabernacle, and people think it measured at least twelve miles around.

For the time being, a tent was all He would use. But that tent was the tent of meeting — not only where Israel was to meet, but where God was to meet them. It was also called the tabernacle of testimony. In its innermost room lay the ark, and the ark held the tables that bore witness to what God required from man.

They are to be the bodyguard of the divine King. The priests go in to God to perform their intercessory service on behalf of the people. In the same way, the Levites keep the people from the wrath that would follow if a stranger forced his way into the tabernacle of God. They carry its holy things through the desert on all their journeys. They are in this way the distinct types of the ministry that goes from God to man, as priesthood goes from man to God.

All the people were redeemed, and the firstborn were God's in a special way. But He chose the Levites and gave them to Aaron and to his sons, to do the service of the children of Israel in the sanctuary. This was so that God would not have to deal with the people in judgment because any of them came near the tabernacle of the congregation. So on no plea or pretext were any of Israel, apart from the tribe of Levi, to come near to the tabernacle. Now this instruction did not come after someone had tried it and a terrible disaster had followed. God gave it, and Moses announced it, as the provision the Lord made to avoid the very thing that must otherwise have happened.

Priests and Levites pitched their tents around the tabernacle. The people had to remain on the fringe of things, because there was always the fear of wrath coming upon them, as stated in verse 53 of Numbers 1. The whole system was designed to show that "the way into the holy places is not yet opened" (Heb. 9:8).

God could not come into Levi's secret, or be joined to his assembly. That was impossible. God could have nothing to do with self-will, fierceness, and cruelty. But He could bring Levi into His secret, and unite him to His assembly. He could take him out of his home, which held instruments of cruelty, and bring him into the tabernacle to handle the holy instruments and vessels there. This was grace — free, sovereign grace. Here is where we must look for the basis of all Levi's blessed and elevated service.

As men of war, we are called to fight. As priests, we have the privilege of worship. But as Levites, we are responsible to serve. Our service is to carry through this dreary desert what the tabernacle stood for, and the tabernacle stood for Christ.

Notice first that God numbers His people exactly. Then, having recognised them in this way, He arranges them around His tabernacle. What a sweet thought — to be recognised like this and placed around God Himself! But here this had nothing to do with a call by faith. It had to do with families, households and tribes. That order was carefully kept whether they were camped at rest or on the march.

The people are to face the dangers of the way. The first thing they need is to be subject to their Leader — not Moses, but the Lord Himself. So first of all comes this mustering and marshalling of what is to be the host of God. For a soldier, keeping rank is an absolute necessity. Here a wisdom that cannot fail appoints for everyone his place and his company. In this way God's foresight can work for them, and they are free from uncertainty and anxiety. They have only to obey, and by obeying to cast all the responsibility of the future on Him. He has tied His own glory to the keeping of His promises to them.

Each Israelite's blessing lay in keeping in touch with the tabernacle. It lay in taking his appointed place among the tribe he belonged to — east, west, north or south of the tabernacle. He was not left to follow his own choice or inclination.

God had a special claim on the firstborn of Israel. He took the Levites in their place, "to do the service of the people of Israel at the tent of meeting and to make atonement for the people of Israel, that there may be no plague among the people of Israel when the people of Israel come near the sanctuary." What care on God's part this showed for the welfare of His ransomed but stiff-necked people, and for keeping them clear of judgment! … Now God did not give this instruction after someone had tried to come near and disaster had followed. He gave it, and Moses announced it, as the provision the Lord made to prevent what would otherwise have happened.

Obedience is due from us to God's word, simply because it is His word. To raise a question, when He has spoken, is blasphemy. We are in the place of the creature. He is the Creator; He may therefore justly claim obedience from us. The unbeliever may call this "blind obedience," but the Christian calls it intelligent obedience. It rests on knowing that the word he obeys is God's word.

In the history of the people of God in Numbers we see how God answered their murmurings time after time. Each time they murmured, God answered it by showing His glory; the people murmured, and the glory of God appeared. Look at the murmuring and the breakdown, the sorrow and the failure around us today. We may be sure that God has the answer to it all in Christ.

The camp is now divinely arranged and put in order. They decided nothing for themselves. The LORD spoke and gave the instructions: every man of the people of Israel was to pitch his tent by his own standard, with the ensign of their father's house, facing the tabernacle and around it. The tabernacle where the LORD dwelt was in the middle.

The first thing that attracts our attention, in reading the book, is sweet and precious to the heart beyond all expression — God has His people numbered and gathered around Himself. He dwelt in the camp — "in the midst of which I dwell." Could love do more? Impossible! ... But one thing gave the camp in the wilderness its unity, strength, and glory: the presence of God in His tabernacle, at the centre of His chosen people.

Each tribe had its own standard, degel, and each family its own ensign, oth. In the camp the twelve tribes stood three on each side. One of each three gave its name to that side, or camp. So the standard of Judah is called the standard of the camp of Judah, which was on the east. The camp of Reuben was on the south, the camp of Ephraim on the west, and the camp of Dan on the north.

His New Testament people are also put in order by Him, and He is in the middle of them. They do not gather around different standards. There is only one standard, and it is Christ.

Each had to know his post and keep it — to know his standard and stay by it. In this way they moved on together, made progress, did the work and carried on the warfare. The Benjaminite had his post, and the Ephraimite had his, and neither was to interfere with, or cross the path of, the other... Each had his family line, and each had his post; and neither the one nor the other was according to their own thoughts; all was of God. He gave the family line, and He assigned the standard. There was no need to compare one with another, and no ground for jealousy. Each had his place to fill and his work to do. There was work enough and room enough for all. There was the greatest possible variety, and yet the most perfect unity.

The LORD now tells Moses where each tribe is to camp and in what order the tribes are to march. Judah is mentioned first, his name fittingly meaning "praise." His tribe camped directly in front of the tabernacle, on the east side. It stood back far enough to leave full room for the sons of Aaron near the tabernacle entrance.

The four camps lie toward the four quarters — east, south, west, and north. The outside influences come from those quarters, and in a world like this any of them may be hostile. The people of God must meet them in the power of Him who is among them. They must not depend on circumstances. In this sense they carry their resources inside themselves. The whole arrangement has reference to these outside influences... the entire wilderness journey being a warfare, and the people's dwelling-place a camp.

The tabernacle, where the cloud showed the presence of God, stood at the centre of everything... The presence of God among His people today is not visible. Still, if the church of God is gathered, and the indwelling Holy Spirit is acting without hindrance in power, an unbeliever coming in would have to confess, "God is really among you" (1 Cor. 14:25).

The first thing that catches our attention as we read the book is sweeter and more precious to the heart than words can say. God has His people numbered and gathered around Himself. He dwelt in the camp — "in the midst of which I dwell." Could love do more? Impossible! ... But one thing gave the camp in the wilderness its unity, strength and glory: the presence of God in His tabernacle, as the centre of His chosen people. A blessed picture of the good things to come — of Christ as the centre, life, and glory of His Church now!

There was something very attractive about the camp of Israel. Clearly the tents stood in perfect order, and none was out of place. As you read, you picture rows of tents evenly placed. They could not camp where they liked, God ordered the arrangement for their benefit. With thousands of people involved, the order had to be strict. Everything was set in relation to the centre: the tabernacle where God dwelt.

If a man did not know his family line, he could not recognise his standard. Then everything would have fallen into hopeless confusion. Instead of keeping rank and making steady progress, they would have been in each other's way, treading on one another. Each had to know his post and keep it — to know his standard and stay by it... He gave the family line, and He assigned the standard. So there was no need to compare one man with another, and no ground for jealousy. Each had his own place to fill and his own work to do. There was work enough and room enough for all. There was the greatest possible variety, and yet the most perfect unity.

Each tribe had its own standard, degel, and each family its own ensign, oth. In the camp the twelve tribes camped three to a side. One tribe out of each three gave its name to that side, or camp. So the standard of Judah is called the standard of the camp of Judah, and that camp lay on the east. The camp of Reuben lay on the south, the camp of Ephraim on the west, and the camp of Dan on the north.

Scripture does not state the form of the standards and ensigns. The Rabbis say that the standard of Judah looked like a lion (cf. Gen. 49:9; Rev. 5:5); of Reuben a man; of Ephraim an ox (cf. Deut. 33:17); and of Dan an eagle... For the Christian, CHRIST is the only standard, and His banner (degel) is LOVE.

Notice the words "far off" in verse 2. It is true that in Ephesians we read of Gentiles being "far off," in contrast to Jews, who were "near." But Israel's nearness was only relative. They were near only compared with the distance where the Gentiles lived. Priests and Levites pitched their tents around the tabernacle, and the people had to stay on the edge of things. There was always the fear of wrath falling on them... The whole system was clearly designed to show that "the way into the holy places is not yet opened" (Heb. 9:8).

The presence of God among His people today is not visible. Still, if the church of God is called together, and the indwelling Holy Spirit is acting freely in power, an unbeliever coming in would have to confess, "God is really among you" (1 Cor. 14:25). We also have that great word of our Lord: "Where two or three are gathered in My name, there am I among them" (Matt. 18:20).

The tabernacle has a central place: the tribes are all arranged in relation to it... God always insists on His own order.

If a man did not know his family line, he could not recognise his standard, and everything would have fallen into hopeless confusion... Each man had his family line, and each had his post. Neither of these came from their own thoughts; all was of God. He gave the family line, and He assigned the standard. There was no need to compare one man with another, and no ground for jealousy. Each had his place to fill and his work to do, and there was work enough and room enough for all. There was the greatest possible variety, and yet the most perfect unity.

The standard of Judah was always in the lead when the tribes set out to march, for the spirit of praise to God is of first importance in travel or in warfare. When Jehoshaphat's army went out with singers praising the Lord, the victory was soon gained (2 Chron. 20:21-22).

The spirit of praise is also the spirit of obedience, and so Judah is qualified to be the lawgiver (Ps. 60:7). Wherever the heart is filled with God, His throne will be in that heart. And what an irresistible power there is in this spirit of obedience to the all-wise "Captain of salvation"! Who or what can defeat the King's army, so long as it obeys orders?

The camp of Judah was stationed in the front, toward the east. There are two words for the east — "that which opposes," and "sun-rising." They picture what meets us on our wilderness journey: the opposition in the world, and the blessed hope of the coming day, the morning without clouds.

The Lord arranged the camp, with Judah facing toward the sunrise. This shows the promised goal. It also reminds us of the rising of the Sun of Righteousness, the coming of the Lord, when the wanderings of His people will end. And the Lord was in the midst of His people to guide and protect them, to supply their needs. He is still the same. His New Testament people are also put in order by Him, and He is in the midst. However, His people do not gather around many different standards. There is only One, and that is Christ.

Nahshon was brother-in-law of Aaron (Ex. 6:23), and prince or head of the tribe of Judah (Num. 1:7; Num. 2:3; 1 Chron. 2:10). Salmon, son of Nahshon, married Rahab the prostitute, and was the father of Boaz (Matt. 1:5).

The spirit of praise must be first — praise that comes from knowing all the grace God has shown and will keep showing... From Judah, too, He has come who is our Lord Jesus, the leader of our praises, the captain of the Lord's host. Truly, we are "the people of the willing giver," who has given us His blessed Son.

He was careful to assert His title this way, and to survey His possessions. He wanted the number of Israel brought to Him exactly, for they were all His own. He called them by their names, and He knew their numbers.

God's census in Numbers shows His own vital interest in each one of His people Israel, an interest that is just as true of His saints today. The difference is that in Israel only the males over 20 years of age were counted. There would be an upper age limit too, since this involved only those fit for military service. Today all of His saints are fitted for spiritual warfare — women, and young and old too... Yet the lesson is clear for us as well: to take part in real conflict we need the maturity that comes through knowledge and growth in the word of God.

But why is Judah foremost, the leader of all Israel? His name and his history account for it... Judah is foremost here for the same reason that Jehoshaphat later put his singers and trumpeters at the front of the battle against the enemy. When they began to sing and praise, the Lord went out against the foe and struck them down.

Here then we have a picture of the power that meets the opposition in the world. It leads God's people on to victory and the coming day. The spirit of praise must be first. This is praise that comes from knowing all the grace God has shown and will go on showing. Here, as always, the singers are to be at the front of the battle... From Judah, too, has come our Lord Jesus, the leader of our praises, the captain of the Lord's host.

In a sense the two expressions are in contrast. Both speak of the east, where the sun rises. But sunrise always carries the idea of joy and blessing that comes with the returning day, while the other word implies the opposite. This word is qedem, "what faces" or "confronts you"... Judah's position, then, has two opposite things in view. One is the world as a place of hostile influence. The other is the rising of the Sun of Righteousness, which for us brings that to an end.

Each had to know his post and keep it — to know his standard and stand by it. That is how they moved on together... Each had his pedigree, and each had his post; and neither the one nor the other was according to their own thoughts. All was of God. He gave the pedigree, and He assigned the standard. There was no need to compare, and no ground for jealousy. Each had his place to fill and his work to do, and there was work enough and room enough for all.

What is the standard of God's fighting host? Let us hear it and remember. It is Christ. This is God's only standard, and the only standard of that band of warriors who muster in this wilderness world to wage war with the hosts of evil and fight the battles of the Lord.

Judah, however, is in happy contrast to the earlier decline, for it increased from 74,600 to 76,500. This shows that we need not be weakened by the trials of the wilderness journey; we may be strengthened instead. That depends on how real and steady our faith in the living God is. Judah's name, meaning "praise," may remind us that the spirit of praise increases fruitfulness.

The second chapter lays down the arrangement of the camp... The tabernacle has a central place, and all the tribes are arranged in relation to it... God insists always on His own order.

Our God is a God of order... Jehovah Himself planned Israel's camp in the wilderness. He arranged the tribes around the tabernacle in four groups of three, each under its own standard (Num. 2). In the same way, God has placed every member in the body of Christ. He supplies each one from the infinite resources of the Head in heaven with all that is needed for the blessing and growth of the whole: "God arranged the members in the body, each one of them, as he chose" (1 Cor. 12:18).

But why is Judah foremost, the leader of all Israel in this way? His name and what we have seen of his history account for this... We have read his motto in the words of Jacob: the spirit of praise is the spirit of power. Judah is foremost here for the same reason that Jehoshaphat in a later day put his singers and trumpeters in the front of the battle against the enemy. When they began to sing and praise, the Lord went out against the foe and struck them down. (2 Chron. 20.)

They both speak of the east, where of course the sun rises. But the sunrise always carries the idea of joy and blessing that comes with the new day, while the other word suggests the opposite. That word is qedem, "what faces you" or "confronts you"... Judah's position, then, takes in two opposite things: the world as the place of hostile influence, and the rising of the Sun of Righteousness, which for us brings that influence to an end.

Issachar's prince comes fourth in the list: Nathaniel, "the gift of God." The name fits him exactly. Issachar's name speaks of hire, and his tendency is to bend his shoulder to foreign yokes and pay his tribute out of love of ease... a true overcomer is this Nathaniel, who has learned that the "gift of God" cannot be purchased. Here too the family line shows plainly how grace is received: he is the son of Zuar, that is, "Little." The man who thinks of wages is bound to value himself too highly. The man who counts himself truly "little" is ready to appreciate the gift of God.

Linked with the spirit of praise is the sense of responsibility suggested by Issachar, "hire," reward for faithfulness. Yet his captain also shows what is to control the thought of reward. He is Nethaneel, "the gift of God," the son of Zuar, "little." There must always be the sense of our littleness, and the sense that the very grace that makes us faithful is God's gift.

Yet there is a right thought of recompense — a reward of "mercy" (2 Tim. 1:18) that love insists on giving, and that is really only the gift of God. To the soul this can never become mere wages, the motive for service. The reason is that it is the reward of true devotedness alone, not of self-seeking. To work for the reward is to lose it.

The one will not seek his own, nor the other stray off to the world, while Judah leads.

Three tribes pitched their tents on each side of the tabernacle, and the group under Judah faced the entrance into the court. God commanded the order in which the tribes were to march when they set out, just as He commanded the order of their tents when they rested. The arrangements were not left to their own choice or wishes. If they had disobeyed, thinking they knew a better order, they would only have produced disorder.

Each tribe had its own place and its own interest before the Lord. This is a picture of God's people: He acknowledges them, and He appoints each one a place in relation to His testimony.

The two expressions are in a sense in contrast. They both speak of the east, where the sun rises. But sunrise always carries the idea of joy and blessing with the returning day, while the other word suggests the opposite. That word is qedem, "what faces you" or "confronts you" — close to our word adversity, what comes toward you, only in a hostile way. So Judah's position looks at two opposite things: the world as the place of hostile influence, and the rising of the Sun of Righteousness, which for us brings that to an end. "The night is far gone; the day is at hand." Blessed be God, we who believe in Him are children of the day. So, says the apostle, "let us cast off the works of darkness and put on the armor of light."

Issachar, with Zebulun, fights under Judah's banner, and his captain is Nethanel, "the gift of God." Both are clearly under the best of leadership. The one will not seek his own, nor the other stray off to the world, while Judah leads.

Along with the spirit of praise comes the sense of responsibility that Issachar suggests: "hire," reward for faithfulness. Yet his captain points to what must keep that thought of reward in check. He is Nethanel, "the gift of God," the son of Zuar, "little." We must always feel our own littleness, and know that the very grace that makes us faithful is God's gift. So Paul could say, "To me, though I am the very least of all the saints, this grace was given."

From Jacob's prophecy we see that Issachar stands for yoke-bearing. But there it is a slavery that speaks of indulging the flesh, and of the empty reward of sin's pleasure for a season. Here we are to think instead of deliverance by grace from that servitude. We come to the One whose loving voice calls us to hear Him and find true rest. So we come under His yoke and learn from Him. He is the gentle and humble One who stooped to bear our burden and carry our sorrows, even to death, the death of the cross. Then we enter a new service, set apart by the word of truth we have heard and received, and in this way we find the true reward. Issachar means, "There is reward."

Issachar increased greatly, from 54,400 to 64,300. This may at least teach a most valuable lesson: someone who is not prominent in any public way may gain far more for the Lord than more prominent people do. The judgment seat of Christ will no doubt give us some sharp surprises along this line. Zebulun also showed an increase, from 57,400 to 60,500 — not as great as Issachar, but more than Judah.

Judah is mentioned first, and his name fittingly means "praise." His tribe stood directly in front of the tabernacle, toward the east. The standard of Judah included two other tribes, Issachar and Zebulon (vv. 5-7), one camped on each side of Judah. All of this pictures how God keeps spiritual order in the church. It is not a precise physical order. It is an order that glorifies His name through the submissive obedience of His saints, united and devoted to His name.

And now we come to Zebulon, whose meaning is plain from his name and from the way Leah uses it. She called him Zebulon (dwelling), saying, "This time my husband will dwell with me." The spiritual thought tied to Zebulon is dwelling in the relationship God has given us to Himself. That is the only true idea of consecration.

In the same way Zebulon, "dwelling," speaks of abiding communion with God. That communion must be there if the spirit of true praise is to continue, and if the sense of responsibility is to keep its rightful place. His captain is Eliab, "God is Father," the son of Helon, "the mighty one." That name speaks of the Spirit of adoption, which is both the power and the pledge of an abiding communion. "I will be a father to you, and you shall be sons and daughters to me, says the Lord Almighty."

Listed next is the prince of Zebulon, who was Eliab, his name meaning "God is a Father." In Genesis 49:13 Zebulon pictures Israel living close to the Gentiles, a haven for ships, and so compromising her proper separation to God. In beautiful contrast, the words "God is a Father" remind us of 2 Corinthians 6:14-18. There believers are called to come out from unholy associations. In doing so they have God's own assurance: "I will be a father to you, and you shall be sons and daughters to me." Such godly separation from evil is another thing required if we are to be "good soldiers of Jesus Christ." Eliab was the son of Helon, but the meaning of that name is so doubtful that we cannot be certain of its significance.

God is the Father of His believing people. But if they mix with the world and forget whose they are, they force Him, as it were, to forget their special relationship to Himself. He cannot be to them a Father as He would. How terrible this loss is, and how little many think of it! And how powerfully Zebulon's captain speaks to us in this way — Eliab, "God is a Father!"

Taken as a whole, then, the camp of Judah expresses the spirit of righteousness. The standard under which Judah gathers is that of righteousness. It is a spirit to which God's statutes are songs, and so it is free from legality. And it keeps the enjoyment of relationship to God as Father, where Issachar and Zebulon give the complementary thoughts.

Each had to know his post and keep it — to know his standard and stay by it. That is how they moved on together; that is how they made progress, did the work and carried on the warfare. Each had his family line, and each had his post, and neither was according to their own thoughts; all was of God. He gave the family line, and He assigned the standard. There was no need to compare one with another, and no ground for jealousy between them. Each had his place to fill and his work to do, and there was work enough and room enough for all.

The camp of Judah stood in the front, toward the east. There are two words for the east — "that which opposes," and "sun-rising." They picture what meets us on our wilderness journey: the opposition in the world, and the blessed hope of the coming day of the morning without clouds.

But why is Judah foremost, the leader of all Israel in this way? His name and what we have seen of his history account for this… We have also read his motto in the words of Jacob: "The spirit of praise is the spirit of power." Judah is foremost here for the same reason that Jehoshaphat later put his singers and trumpeters at the front of the battle against the enemy. When they began to sing and praise, the Lord went out against the foe and struck them down.

Issachar, with Zebulun, fights under Judah's banner… It is plain that they are both under the best of leadership. The one will not seek his own, nor the other stray off to the world, while Judah leads.

In the same way, Zebulun, "dwelling," speaks of abiding communion with God. That communion must be present if the spirit of true praise is to continue and the sense of responsibility is to stay in its rightful place. His captain, Eliab, "God is Father," the son of Helon, "the mighty one," speaks of that Spirit of adoption. That Spirit is at once the power and the pledge of an abiding communion. "I will be a father to you, and you shall be sons and daughters to me, says the Lord Almighty."

In Genesis 49:13 Zebulun pictures Israel living close to the Gentiles. The tribe is a haven for ships, and so compromises her proper separation to God. In beautiful contrast to this, the expression "God is a Father" reminds us of 2 Corinthians 6:14-18. There God calls believers to come out from unholy associations. In doing so they have His promise: "I will be a father to you, and you shall be sons and daughters to me."

The Lord arranged the camp, with Judah facing towards the sunrise. This points to the promised goal. It also reminds us of the rising of the Sun of Righteousness, the coming of the Lord, when the wanderings of His people will end. And the Lord was in the midst of His people to guide and protect them, to supply their needs. He is still the same. His New Testament people are also put in order by Him, and He is in the midst. However, His people do not gather around different standards. There is only One, and that is Christ.

Each had to know his post and keep it — to know his standard and stay by it. So they moved on together; so progress was made, work done and warfare carried on... Each had his family line, and each had his post; and neither the one nor the other was according to their own thoughts. All was of God. He gave the family line, and He assigned the standard. There was no need to compare one with another, and no ground for jealousy of one another. Each had his place to fill and his work to do, and there was work enough and room enough for all.

The next camp is that of Reuben, in which the rejected firstborn humbly takes the second place... His place is on the south. The south literally means "the right hand," the place of power and dignity, though held in dependence. How completely this marks the position of Reuben — again the child's place (Reuben means "see, a son!").

Reuben was Jacob's firstborn. He pictured Jacob's might and strength, first in dignity and power. But he failed badly in self-control, and so he lost all claim to the rights of the firstborn. He stands for the boasted strength of man in the flesh. In the end that strength turns out to be pathetic weakness, as it did with King Saul... The flesh is as unstable and uncontrolled as the water of the seas.

Elizur means "God is a Rock." What a contrast to his father Reuben, of whom we read, "Unstable as water, you shall not have preeminence" (Gen. 49:4). Reuben in the flesh was utter weakness, just as the flesh proves in all of us. But the strength and stability of God is the portion of the new nature. That is what all believers are "in Christ Jesus." Shedeur means "the Almighty is fire," which adds the thought of God's consuming holiness judging the flesh and all its works. We cannot truly know the strength and steadying energy of God unless we "share His holiness," of which the fire speaks — holiness which must judge Reuben's sin.

But he needs this place, for the influences of the south are relaxing ones. How good that he has to lean only on Another — that the place of his strength is beyond the reach of any possible attack! The power of faith shows itself most clearly when it resists the relaxing influences of what men count prosperity... Though the influences of the south are pleasant for a season, they end in fierce, furnace heat. Before it the fruits of the earth dry up and perish. How many have found the hot breath of worldly prosperity to be the destruction of spiritual fruit!

The tribe of Reuben was in the middle on the south side. The tribes of Simeon and Gad camped on either side under his standard (vv. 10-16). The three tribes together numbered 151,450 men. These under Reuben's standard followed those under Judah's standard when they broke camp.

Simeon too has learned dependence on the God who hears prayer, and has the peace of a mind conformed to God's... If Reuben's prince is Elizur ("God is a rock"), the father of Simeon's prince is Zurishaddai — "my rock is the Almighty." So they are well suited companions... Gad is in the same line of dependence, with his captain Eliasaph — "God has added" — growth through faith. So Reuben's camp is finished and furnished. On his standard we may read "faith."

They open with His command to Moses to take the number of the tribes, and Moses does it with great exactness and care. The number of each tribe, except Levi, appears again and again in Numbers 1 and Numbers 2... This showed His rights as Lord of Israel. He had the right to take their number, for they were all His own. If He had no right to them, and no prospects in them, He would not have counted their total. Scripture says the same of His right over another part of His realm: "He determines the number of the stars; He gives to all of them their names." That shows His sovereignty over the heavenly hosts (Psalm 147:4).

Those to be counted were "all from twenty years old and upward, all who are able to go to war in Israel." They had to state their family line, family by family, and only those who could do that had a place in this count and could be warriors. They had to show their family line because a mixed crowd of outsiders had joined the people of God... So only those who could show their rightful place among the people of God had a place in the count and could go to war. Our family line, which gives us a place among the people of God, is the new birth, by which we become children of God. And our calling is to a spiritual war, not with flesh and blood, but against the devil and his tricks and the wicked spirits (Eph. 6:11-12).

Reuben — "See, a Son" — leads the camp stationed on the south, "the right hand." He was displaced from the leadership because he was unstable (see Gen. 49:4). Yet here he keeps the place of dignity and responsibility, held not by a strength of his own, which fails, but by divine stability through true sonship.

The tribe of Reuben was in the middle on the south side, and under his standard were also the tribes of Simeon and Gad on either side (vs. 10-16). The total number of men in the three tribes was 151,450. These under Reuben's standard followed those under Judah's standard when they broke camp.

If a man did not know his family line, he could not recognise his standard, and everything would have fallen into hopeless confusion. Instead of keeping rank and making steady progress, they would have been in each other's way, treading on one another. Each had to know his post and keep it — to know his standard and stay by it... Each had his family line, and each had his post. Neither of them came from their own choice; all was of God. He gave the family line, and He assigned the standard. There was no need to compare one man with another, and no ground for jealousy. Each had his place to fill and his work to do, and there was work enough and room enough for all.

At the Exodus the tribe numbered 46,500 men fit to go to war; and at the close of the wanderings they had decreased to 43,730.

In the drop in his numbers — from 46,500 at the beginning to 43,730 at the close — we may learn what we lose in our lives through self-confident reasoning and empty claims.

Our God is a God of order. Jehovah Himself planned Israel's camp in the wilderness. The tribes camped around the Tabernacle in four groups of three, each under its own standard (Num. 2). In the same way, God has placed every member in the body of Christ. From the endless resources of the Head in heaven, He supplies each one with all that is needed for the blessing and growth of the whole: "God arranged the members in the body, each one of them, as He chose" (1 Cor. 12:18).

Reuben — "See, a Son" — leads the camp stationed on the south, "the right hand." He had been displaced from the leadership because of his instability (see Gen. 49:4). Yet here his place of dignity and responsibility is beautifully kept — not by an energy of the flesh that fails, but by divine stability through true sonship. With Reuben are Simeon, "obedience," and Gad, "increase." Simeon's prince Shelumiel, "at peace with God," the son of Zurishaddai, "my rock is the Almighty," emphasises the same truth. So the camp on the south, which sets out second, is established. It supplies stability and the assurance of increase, joined to the spirit of obedience.

His paths had not been peace, nor with Him who is "the God of peace." So Simeon could not know peace with God — the deep, sweet rest of a mind shaped to His mind. Now with the Simeonite prince all this is changed. As to Simeon's special evil he too is an overcomer, and his also is the victory of faith. There is no evil which faith cannot overcome, because He to whom faith links itself is the Almighty.

Only the grace of God could make any difference in this dreadful case. Is the flesh in us any better than in Simeon and Levi? Not at all: "the mind that is set on the flesh is hostile to God" (Rom. 8:7). Yet God has in pure grace reconciled all believers to Himself (2 Cor. 5:18), and we "have peace with God," as Romans 5:1 declares.

Shelumiel was the son of Zurishaddai, meaning "My rock is the Almighty." This reminds us that peace with God depends on the stability of God Himself, the Almighty. And in this case He is not only the Rock, but "my rock." How good it is for us if we take this living truth as our own! This is a wonderful support in warfare.

Notice how the thought of agreement — confederacy — runs through what Jacob says. Their doom is to be disunited, "divided," "scattered"; and that doom, as with Reuben, works for blessing. To be brought into loneliness, individuality, weakness would be both the rebuke and the cure for that "strength" which comes of "union," and which shows itself again and again in deeds of violence. The doom is here the remedy. It brings Simeon and Levi back to the true meaning of their names: Simeon — "hearing," to find the answer God gives to human prayer; and Levi — "joined," to own only the ties that have divine origin and sanction.

If a man did not know his pedigree, he could not recognise his standard. Everything would have fallen into hopeless confusion. Instead of keeping rank and moving steadily forward, they would have been in each other's way, treading on one another. Each had to know his post and keep it — to know his standard and stay by it... Each had his pedigree, and each had his post; and neither the one nor the other was according to their own thoughts; all was of God. He gave the pedigree, and He assigned the standard. No one needed to compare himself with another. No one had any ground for jealousy. Each had his place to fill and his work to do, and there was work enough and room enough for all.

In David's time he decided to number the people out of pride in reigning over a great nation, and 70,000 people died as a result. But God's census in Numbers shows His own vital interest in each one of His people Israel, an interest that is no less true of His saints today. The difference is that in Israel only the males over 20 years of age were numbered. There would be an upper age limit too, for this involved only men fit for military service. Today all of His saints are fitted for spiritual warfare, women and young and old too, though some are less active than others because of age. Yet the lesson is clear for us too: to take part in real conflict we need maturity, or full age. That comes through knowing and growing in the word of God.

Reuben needs this place, for the influences of the south are relaxing ones... It is in resisting the relaxing influences of what men count prosperity that the power of faith is most clearly shown. Moses is a beautiful example. When he was grown up, he "refused to be called the son of Pharaoh's daughter, choosing rather to be mistreated with the people of God than to enjoy the fleeting pleasures of sin." ... How many have found the hot breath of worldly prosperity to be the destruction of spiritual fruit!

Simeon too has learned dependence on the prayer-hearing God, and has the peace of a mind conformed to God's. Reuben's prince is Elizur, which means "God is a rock." The father of Simeon's prince is Zurishaddai — "my rock is the Almighty." So they are well-suited companions. But the communion that Simeon stands for must follow Reuben's lead: a will that clings to God and submits to Him. Only then can it stand the desert warfare.

The prince of Simeon was Shelumiel, meaning "at peace with God." This is a striking contrast to Simeon's own character. His father Jacob describes it in Genesis 49:5-7: together with Levi, Simeon was guilty of cruel, vicious hatred in the murder of the men of Shechem. Only the grace of God could make any difference in such an atrocious case. Is the flesh in us any better than in Simeon and Levi? Not at all... Yet God has in pure grace reconciled all believers to Himself, and we "have peace with God," as Romans 5:1 declares.

The tribe of Simeon fell sharply in numbers during the wilderness journey, from 59,300 to 22,200. What is the reason for this? Likely it is seen in Numbers 25:14. Zimri was a leader of a father's house among the Simeonites. He became a leader in the corrupting mixture of Israel with the Midianites. How true it is that even rebellion — as seen in Reuben, with Dathan and Abiram — does not damage the people of God as badly as being yoked together with unbelievers... Too often we do not suspect the harm in unholy associations until we are trapped by them.

Reuben's tribe was in the middle on the south side. The tribes of Simeon and Gad camped on either side of him, under his standard (vs. 10-16). The three tribes had 151,450 men in all. When they broke camp, those under Reuben's standard followed those under Judah's standard.

The second chapter sets out the arrangement of the camp, and here another important principle comes before us. The tabernacle has the central place, and all the tribes are positioned in relation to it. "The people of Israel shall camp each by his own standard, with the banners of their fathers' houses."… God always insists on His own order.

Our God is a God of order… The Lord Himself planned Israel's camp in the wilderness. He arranged the tribes around the tabernacle in four groups of three, each under its own standard (Num. 2). In the same way, God has placed every member in the body of Christ. He has supplied each one from the endless resources of the Head in heaven with everything needed for the blessing and growth of the whole: "God arranged the members in the body, each one of them, as He chose" (1 Cor. 12:18).

Gad lies next to Reuben. Gad is the picture of spiritual increase, and of a fighting condition too. Leah's cry holds both ideas: "A troop is coming." In a world like this, spiritual increase can hardly come without conflict. In David's time we find the men of Gad standing out as warriors. (1 Chron. 12:8-14.)

It goes on: "Gad, a troop, shall overcome him, but he shall overcome at the last." That is the unavoidable character of the new order of things — conflict, defeat at first, but victory in the end. So Christ says, "The one who conquers, I will grant him to sit with Me on My throne, as I also conquered and sat down with My Father on His throne."

Eliasaph, meaning "God has added," was the prince of Gad… Genesis 49:19 is a prophecy of recovery and triumph, so Eliasaph's name shows that the triumph will come through God's giving the increase. His father's name, Deuel, means "known of God." The sense that God knows us leads to spiritual increase in daily life. This is also connected with preparation for conflict. But God is the source of it all.

Father of Eliasaph, 'prince' of Gad. Num. 1:14; Num. 7:42, 47; Num. 10:20. In Num. 2:14 he is called REUEL. This is clearly a case where the letter ד (D) has been mistaken for the letter ר (R).

How good a thing it is to be known by God! This does not simply mean the knowledge God has of everything. It means the knowledge we have of someone we are close to, and it implies approval. This is the real secret of the spiritual increase that Eliasaph's name speaks of… Do we need to be told that increase should be looked for in a child of God? Or how sad a proof it is of a lack of closeness with God when it is missing? Yet some are so stagnant that they seem to have no thought of it. If they are safe, that is enough for them. They do not "grow in grace"; they remain babies.

Behind them you would see the standard of the camp of Reuben, setting out according to their companies. The company of the tribe of Simeon joined Reuben, and so did that of the tribe of Gad. Together they numbered 151,450 men who could go out to war.

These chapters open with His command to Moses to take the number of the tribes. Moses does this with great exactness and care… This was an expression of His rights as Lord of Israel. He had title to take their number, for they were all His own. If He had no right to them, and no prospects in them, He would not have counted their sum. Scripture says the same of His divine title in another part of His dominions: "He determines the number of the stars; He gives to all of them their names." This is the expression of His sovereignty among the heavenly hosts. (Psalm 147:4)

Eliasaph, meaning "God has added," was the prince of Gad. Genesis 49:19 says, "Gad, a troop shall tramp upon him, but he shall triumph at last." This is a prophecy of recovery and triumph. So Eliasaph's name shows that God brings the triumph by giving the increase. His father's name, Deuel, means "known of God." Knowing that God knows us leads to spiritual increase in practical life. This too has to do with preparing for conflict. But God is the source of all.

Gad is the picture of spiritual increase, and of a fighting condition too… Spiritual increase can hardly happen without conflict in a world like this. In David's time we find the men of Gad outstanding as warriors. (1 Chron. 12:8-14)

Those to be numbered were "all in Israel from twenty years old and upward who are able to go to war." They had to declare their ancestry by their families. Only those who could do that had a place in this muster and could be warriors… Our ancestry, which gives us a place among the people of God, is the new birth, by which we become children of God. And our calling is to a spiritual warfare. It is not with flesh and blood, but against the devil and his schemes and the wicked spirits (Eph. 6:11-12).

The influences of the south are relaxing ones… Faith shows its power most clearly when it resists the relaxing influences of what people count prosperity… The influences of the south are pleasant for a time. But they end in fierce, furnace heat, and that heat dries up the fruits of the earth and they perish. How many have found the hot breath of worldly prosperity to be the destruction of spiritual fruit!

The tribe of Reuben was in the middle on the south side, and under his standard were also the tribes of Simeon and Gad on either side (vs.10-16), the total number of men in the three tribes 151,450. These under Reuben's standard followed those under Judah's standard when they broke camp.

The next camp is Reuben's, where the rejected firstborn humbly takes the second place. The will of man is now brought under. It shows itself in him as a dependent holding fast to God, and that is true "strength" and stability. "God is a rock" — the meaning of the name Elizur — is the principle that now leads him on in victory. His place is on the south, which literally means "the right hand." That is the place of power and dignity, yet held in dependence. How completely this marks Reuben's position: again the child's place (Reuben means "see, a son!").

Reuben keeps his place of dignity and responsibility here, not by a strength of his own, which fails, but by the stability God gives through true sonship... With Reuben are Simeon, "obedience," whose prince Shelumiel means "at peace with God," son of Zurishaddai, "my rock is the Almighty," and he stresses the same truth; and Gad, "increase," whose captain Eliasaph means "God has added," son of Reuel, "known of God," and he shows the principle of true increase... So the camp on the south, which sets out second, is settled. It supplies stability and the assurance of increase, joined to the spirit of obedience.

But he needs this place, for the influences of the south are relaxing ones. How good that he has only Another to lean on! How good that the place of his strength is beyond the reach of any attack! Faith shows its power most plainly when it resists the relaxing pull of what men count as prosperity. What a beautiful example Moses is! When he was grown up, he refused to be called the son of Pharaoh's daughter, choosing rather to be mistreated with the people of God than to enjoy the fleeting pleasures of sin. He considered the reproach of Christ greater wealth than the treasures of Egypt... How many have found that the hot breath of worldly prosperity destroys spiritual fruit!

Each had to know his post and keep it — to know his standard and stay with it. So they moved on together; so they made progress, did the work and carried on the warfare... Each had his family line, and each had his post. Neither of them was according to their own thoughts; all was of God. He gave the family line, and He assigned the standard. There was no need to compare one man with another, and no ground for jealousy. Each had his place to fill and his work to do, and there was work enough and room enough for all. There was the greatest possible variety, and yet the most perfect unity.

But this shows the care of God in providing the best order possible. In the Church of God today He surely uses no less wisdom in providing a spiritual order that will glorify His name, and He expects His people to honour that order when the assembly gathers, as 1 Corinthians 14:40 shows: "But all things should be done decently and in order."

The tribe of Levi had been separated from the rest. Even so, the splitting of Joseph's tribe into two kept the number at twelve. So three tribes pitched their tents on each side of the tabernacle. The group under Judah faced the entrance into the court. The one under Ephraim was on the west side, and so nearest to the holy place with the cloud of the Divine Presence. This explains the reference in Psalm 80 to God shining out "before Ephraim and Benjamin and Manasseh."

Scripture does not state the form of the standards and ensigns. The Rabbis say that Judah's standard looked like a lion (compare Genesis 49:9; Revelation 5:5). Reuben's was a man. Ephraim's was an ox (compare Deuteronomy 33:17). Dan's was an eagle. If that is so, the same figures appear in the faces of the living creatures in Ezekiel 1:10 and in Revelation 4:4-7. For the Christian, CHRIST is the only standard, and His banner is LOVE.

Westward stand Ephraim, Manasseh and Benjamin, the children of Rachel. The west, the opposite of the east, is "toward the sea," the place of storm, but also of refreshing showers from it. Here Ephraim, "fruitfulness," has his place. His captain marks it out: Elishama, "God has heard," the son of Ammihud, "the people of majesty." Fruitfulness comes from God. Manasseh means "forgetting." His prince is Gamaliel, "God is a rewarder," the son of Pedahzur, "the rock has redeemed." These names urge us to forget the things that are behind, and to seek our fruitfulness from the Rock who has redeemed us.

Joseph claims his double portion in his two sons. Of these, Ephraim comes first, because Jacob's prophetic word gave this place to the younger born. Ephraim's prince is Elishama, "God has heard." The "fruitfulness" that Ephraim's own name speaks of may be a snare to us. It becomes one when we fail to credit it, with reverence, to the One who hears His people's prayer. The second name, Ammihud, means "the people of Majesty." It may hint at a conscious relationship with the infinite Greatness. That relationship gives successful prayer both its ground and its drive. All these names breathe a spirit of dependence and nearness — of lowliness, yet of closeness. The two always go together.

The armies of these three totalled 108,100. These followed the Levites when travelling.

Each had to know his post and keep it — to know his standard and stay by it. That is how they moved on together. That is how they made progress, did the work and carried on the warfare. The man of Benjamin had his post, and the man of Ephraim had his. Neither was to interfere with the other, or cross his path... Each had his place to fill and his work to do, and there was work enough and room enough for all. There was the greatest possible variety, and yet the most perfect unity.

Ephraim's name means "fruitfulness." Yet Ephraim stands in sad contrast to Manasseh, for this tribe fell from 40,500 to 32,500. The lesson may be this: if we depend on our reputation for bearing fruit, the fruit itself will shrink badly, because self has become our object instead of Christ. Self-satisfaction is one of the most damaging attitudes we can adopt.

The standard of the camp of Ephraim was on the west side, and with Ephraim were Manasseh and Benjamin (verses 18-23). The armies of these three totalled 108,100. These followed the Levites in travelling.

The next standard to appear was Ephraim's, joined by the tribes of Manasseh and Benjamin — 108,100 men able for war in all. Behind them came the rear guard: the standard of the camp of Dan, with the armies of Asher and Naphtali... The rear guard amounted to 157,600 fighting men. So of the two largest hosts, one led the way and the other brought up the rear.

He was careful to assert His title this way, and to survey His possessions. He would have the number of Israel exactly brought to Him, for they were all His own. He called them by their names, and He knew their numbers.

God's wisdom required that the children of Israel be counted. In the early chapters the main purpose set before us is a count of the males who were fit for war. But we shall find that the numbering goes beyond this. There are other concerns and aims here than war and warlike purposes. In short, whatever the particular aim might be in various parts of the book, God impresses this upon us — the care and the interest that He takes in everyone who belongs to Him. It is a very simple truth, but certainly full of comfort to the soul.

Westward, Ephraim, accompanied by Manasseh and Benjamin, the children of Rachel, are grouped... Here Ephraim, "fruitfulness," has his place. His character shows in his captain, Elishama, "God has heard," the son of Ammihud, "the people of majesty" — fruitfulness comes from God. Manasseh means "forgetting." His prince is Gamaliel, "God is a rewarder," the son of Pedahzur, "the rock has redeemed." Manasseh encourages us to forget the things that are behind and to seek our fruitfulness from the Rock who has redeemed us... This is the true spirit of fruitfulness, which can gather material for spiritual increase out of the very trials of the way.

The tribe of Levi had been set apart from the rest. But the split of the tribe of Joseph into two kept the number at twelve. So three tribes pitched their tents on each side of the tabernacle. The group under Judah faced the entrance into the court. The group under Ephraim was on the west side. So it was nearest to the holy place with the cloud of the Divine Presence. This explains the reference in Psalm 80 to God shining out "before Ephraim and Benjamin and Manasseh."

Each had to know his post and keep it — to know his standard and stay by it. So they moved on together; so they made progress, did the work and carried on the warfare. The Benjaminite had his post, and the Ephraimite had his. Neither was to interfere with the other or cross the other's path... Each had his family line, and each had his post. Neither of them came from their own thoughts; all was of God. He gave the family line, and He assigned the standard. There was no need to compare one with another, and no ground for jealousy. Each had his place to fill and his work to do. There was work enough and room enough for all.

The tribe of Levi had been separated from the rest. But the tribe of Joseph was divided into two, and that kept their number at twelve. So on each side of the tabernacle three tribes pitched their tents. The group under Judah faced the entrance into the court. The group under Ephraim was on the west side. That put it nearest to the holy place, with the cloud of the Divine Presence. This explains the reference in Psalm 80 to God shining out "before Ephraim and Benjamin and Manasseh."

In the grouping of the tribes into four great camps we may observe a plan. The four leaders were Judah, Reuben, Ephraim, and Dan. The tribes attached to each moved after their standards, and in each case, except Manasseh, the younger followed the elder. No one could justly complain about this one exception. Jacob had settled that Ephraim came before Manasseh when he blessed them, guiding his hands on purpose, as we read.

When we come to Jacob's sons, we find Reuben, the eldest, set aside. Judah, the lawgiver, is not chosen either. Joseph is chosen for the birthright. That double portion appears in two tribes, Ephraim and Manasseh. And Ephraim, the younger, gets a greater blessing than Manasseh, the elder. Jacob's crossed hands proclaimed the sovereignty of God.

And now we come to Manasseh. "Manasseh" means "forgetting." "God has made me forget," says Joseph, "all my relatives and my father's house." Translated into Christian experience, it is the spirit of the runner. He no longer looks at what is behind him as he presses on toward the prize ahead. And Manasseh's prince supplies this last thought. His name is Gamaliel — "God is a rewarder." As it is said of Moses, "He looked to the reward."

Manasseh's prince was Gamaliel, meaning "God is a Rewarder." In a time of conflict this is a wonderful encouragement. There is no reason to look for men's approval or rewards. If we fight with the simple desire to please God, we shall be content to wait for God's time of rewarding. Gamaliel's father, Pedahzur, means "the rock has redeemed." That reminds us that the rewards of service must not become occasions of pride. We are only sinners redeemed by Him who is the one stable Rock.

Each man had to know his post and keep it — to know his standard and stay by it. That is how they moved on together, made progress, did the work and carried on the warfare. The Benjaminite had his post, and the Ephraimite had his, and neither was to interfere with the other or cross his path. So it was with all the tribes throughout the camp of the Israel of God. Each had his family line, and each had his post, and neither was according to their own ideas; all was of God. He gave the family line, and He assigned the standard. There was no need to compare one with another, and no ground for jealousy. Each had his place to fill and his work to do. There was work enough and room enough for all.

God commanded the order in which the tribes were to march when they set out on their journeys, just as He commanded the order of their tents when they rested. He did not leave the arrangements to their own choice or desires. If they had disobeyed, thinking they knew some better order, they would simply have produced disorder.

The tribe of Levi stood apart from the rest. But the tribe of Joseph was split in two, which kept the number at twelve. So three tribes pitched their tents on each side of the tabernacle. The group under Judah faced the entrance into the court. The group under Ephraim was on the west side. That put it nearest to the holy place, with the cloud of the Divine Presence. This explains the reference in Psalm 80 to God shining out "before Ephraim and Benjamin and Manasseh."

The tribes attached to each leader moved behind their standards. In every case except Manasseh, the younger followed the elder. No one could justly complain about this one exception. Jacob had settled Ephraim's place ahead of Manasseh when he blessed them, guiding his hands knowingly, we read... No tribe, then, could complain of its place in the order of march. It could not have made anyone jealous.

During the seven years of plenty Asenath bore Joseph two sons. He named the first Manasseh, which means "forgetting." As he says, "God has made me forget all my hardship and all my father's house." This is typical of the truth of Christianity: it makes us forget the first creation with its natural relationships and its wearing trials. But that is because it brought in something better, the new creation, of which Christ is the Head... Manasseh therefore stands for the negative side of the truth, Ephraim the positive.

Here Ephraim, "fruitfulness," has his place, marked by his captain, Elishama, "God has heard," the son of Ammihud, "the people of majesty" — fruitfulness comes from God. Manasseh means "forgetting." His prince is Gamaliel, "God is a rewarder," the son of Pedahzur, "the rock has redeemed." These names encourage us to forget the things that are behind and to look for our fruitfulness from the Rock who has redeemed us... This is the true spirit of fruitfulness, which can gather material for spiritual increase out of the very trials of the way.

Benjamin was the smallest of the tribes except Manasseh in the numbering of Numbers 1:37 and Numbers 2:22-23.

The book opens with His commandment to Moses to take the number of the tribes. The count is made with great exactness and care. Numbers 1 and Numbers 2 set down the total of each tribe, except Levi, again and again... This was an expression of His rights as Lord of Israel. He had the title to take their number, for they were all His own. Had He not had a right to them, had He no prospects in them, He would not have counted their sum.

Each had to know his post and keep it — to know his standard and stay by it. So they moved on together. So they made progress, did the work, and carried on the warfare. The man of Benjamin had his post, and the man of Ephraim had his. Neither was to interfere with the other or cross his path... Each had his place to fill and his work to do, and there was work enough and room enough for all. There was the greatest possible variety, and yet the most perfect unity.

The group under Ephraim was on the west side, and so it was nearest to the holy place with the cloud of God's presence. This explains why Psalm 80 speaks of God shining forth "before Ephraim and Benjamin and Manasseh." Notice that God commanded the order in which the tribes were to march when they set out, just as He commanded the order of their tents when they rested. The arrangements were not left to their own choice or wishes. If they had disobeyed, thinking they knew a better order, they would have produced only disorder.

The youngest son of Jacob by his beloved wife Rachel. She died at his birth and named him BEN-ONI, meaning "son of my sorrow," but his father named him BENJAMIN, "son of the right hand." Gen. 35:18, 24. He is a picture of Christ in both names: as exalted at God's right hand (Benjamin), and as rejected — the cause of Israel's suffering in the last days (Ben-oni). Rachel pictures Israel (Micah 5).

In Psalm 68 the Spirit of the Lord refers to Benjamin as "little Benjamin" (v. 27); this was because he was the smallest tribe. It is important to keep these two names in mind: "Son of my right hand," a place of power, and "little Benjamin," the place of weakness. How can these two opposites be brought together? Both are essential for any servant of the Lord who wants to be faithful in his testimony: he needs a sense of his own weakness, and a sense of the power of God that can work in that weakness.

Abidan was the prince of Benjamin, his name meaning "My father is judge." In Genesis 49:27 Benjamin is called "a ravenous wolf." In other words, he was a warrior by nature. But the Lord does not need natural fighters. Peter found that out when he used a sword to cut off the ear of the high priest's servant (John 18:10-11), and the Lord rebuked him and healed the man's ear. "For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds" (2 Cor. 10:4). So let us remember the lesson of Abidan, "my father is judge." God as a Father judges according to every person's work (1 Peter 1:17). It is He who judges the value of our warfare, with perfect spiritual discernment.

Benjamin would also lack the true spirit if it were not found under Ephraim. The spirit of controversy, without an eager desire for fruit for God, would be nothing but the spirit of Ishmael — warfare for its own sake — a spirit to be hated. How different it is when a burning zeal for Christ and for His glory drives a person, and, as we have seen, Abidan is the captain of the army!

This was an expression of His rights as Lord of Israel. He had the right to take their number, for they were all His own. If He had no right to them, and no prospects in them, He would not have counted their sum. The same divine right is claimed in another part of His dominions: "He determines the number of the stars; He gives to all of them their names." That is the expression of His sovereignty among the heavenly hosts (Psalm 147:4). So the Lord says of His saints, "They shall be Mine … in the day when I make up My treasured possession" (Malachi 3:17). He may make up — that is, number, hide and keep them safe — because they are His own.

The standard of the camp of Ephraim was on the west side, and with Ephraim were Manasseh and Benjamin (vv. 18-23). The armies of these three totalled 108,100. These followed the Levites in travelling.

Each tribe had its own standard, and each family its own flag. In the camp the twelve tribes were set three on each side, and one of each three gave its name to that side or camp. So the standard of Judah is called the standard of the camp of Judah, which was on the east. The camp of Reuben was on the south, the camp of Ephraim on the west, and the camp of Dan on the north.

Westward, Ephraim is grouped with Manasseh and Benjamin, the children of Rachel. The west, the opposite of the east, is "toward the sea," the place of storm, but also of refreshing showers from it. Here Ephraim, "fruitfulness," has his place... Manasseh, "forgetting"... encourages us to forget the things that are behind and to seek our fruitfulness from the Rock who has redeemed us. Benjamin, "the son of my right hand," tells of the dignity of our position... This is the true spirit of fruitfulness, which can gather out of the very trials of the way material for spiritual increase.

In the numbering of Num. 1:37 and Num. 2:22-23, Benjamin was the smallest of the tribes except Manasseh. Ps. 68:27 calls it "little Benjamin." But in the numbering before Israel entered the land, Benjamin was larger than four of the other tribes... In Ps. 80:2, where God is asked to save them, Benjamin is named with Ephraim and Manasseh, the three tribes which followed the ark.

He was careful in this way to assert His title, and survey His possessions. He would have the number of Israel exactly brought to Him, for they were all His own. He called them by their names, and knew their numbers.

Later there is a fresh numbering of the men of Israel, in view of going to war. They were now on the borders of the holy land. The same grace of God which took account of every one of His people when they entered the wilderness shows that His love had not lessened, and that His personal interest was the same to the end. There was everything that could have turned Him aside, if that had been possible.

Each had to know his post and keep it — to know his standard and stay by it... The Benjaminite had his post, and the Ephraimite had his. Neither was to interfere with the other, or cross the other's path... Each had his family line, and each had his post. Neither of them was according to their own thoughts; all was of God. He gave the family line, and He assigned the standard. There was no need to compare one man with another, and no ground for jealousy. Each had his place to fill and his work to do, and there was work enough and room enough for all.

Benjamin was the youngest son of Jacob by his beloved wife Rachel. She died at his birth and named him Ben-oni, which means "son of my sorrow," but his father named him Benjamin, "son of the right hand." He is a picture of Christ in both names: as exalted at God's right hand (Benjamin), and, as rejected, as the occasion of Israel's tribulation in the last days (Ben-oni). Rachel is a picture of Israel.

We notice that God commanded the order in which the tribes were to march when they set out on their journeys, just as He commanded the order of their tents when they rested. Arrangements were not left to their discretion or desires. If they had disobeyed, thinking they knew a better order, they would only have produced disorder.

The whole opening of Psalm 80 rests on the position of the tribes. In the last days of Israel's desolation, the psalmist asks God to lead them and to show His power as He did when He led them through the wilderness... Ephraim, Benjamin, and Manasseh were the three tribes nearest the ark in the camp of Israel. That is why verse 2 of the Psalm says, "before Ephraim, Benjamin, and Manasseh."

Westward, Ephraim accompanied by Manasseh and Benjamin, the children of Rachel, are grouped. The west, the opposite of the east, is "toward the sea," the place of storm, but also of refreshing showers from it. Here Ephraim, "fruitfulness," has his place. His character is shown by his captain, Elishama, "God has heard," the son of Ammihud, "the people of majesty" — fruitfulness comes from God. Manasseh means "forgetting." His prince is Gamaliel, "God is a rewarder," the son of Pedahzur, "the rock has redeemed." Manasseh encourages us to forget the things that are behind and to seek our fruitfulness from the Rock who has redeemed us. Benjamin, "the son of my right hand," tells of the dignity of our position. That position is to be marked by the prince Abidan, "my father is judge," the son of Gideoni, "the one who cuts down" — giving us the sense of adoption, and the godly fear that removes pride from us. This is the true spirit of fruitfulness, which can gather out of the very trials of the way material for spiritual increase.

We find the law of spiritual increase in Joseph, shown by the name of his son "Ephraim" — "fruitfulness." But the way to fruitfulness runs through "Manasseh" — "forgetfulness," as with the apostle: "Forgetting what lies behind, I press on." The end is greater than the means. So Ephraim is, in the mind of God, greater than Manasseh.

The next standard on display was Ephraim's, joined by the tribes of Manasseh and Benjamin, numbering in all 108,100 men able for war. Behind them, forming the rear guard, flew the standard of the camp of the children of Dan... So of the two largest hosts, one led the way and the other brought up the rear.

Each had to know his post and keep it — to know his standard and stay by it. So they moved on together. So they made progress, did the work, and carried on the warfare. The Benjaminite had his post, and the Ephraimite had his. Neither was to interfere with the other or cross his path... He gave the pedigree, and He assigned the standard. There was no need to compare one with another, and no ground for jealousy. Each had his place to fill and his work to do. There was work enough and room enough for all.

Each had to know his post and keep it — to know his standard and stay by it. So they moved on together. So they made progress, did the work and carried on the fight. The Benjaminite had his post, and the Ephraimite had his, and neither was to interfere with the other, or cross his path... Each had his family line, and each had his post. Neither came from their own thoughts. All was of God. He gave the family line, and He assigned the standard. There was no need to compare one with another, and no ground for jealousy. Each had his place to fill and his work to do. There was work enough and room enough for all.

Dan, the chief of the last camp, had Asher and Naphtali attached to his standard. All three were children of the servant women. But Dan was the eldest of the three, so it was fitting that he had the first place here. No tribe, then, could complain of its place in the order of march. No jealousy over it could have risen in anyone's heart.

Last of all, on the north, forming the rear guard on the march, we have the camp of Dan. With him are the tribes of Asher and Naphtali. Some of these names have a military ring, fitting the place they occupy. Those who bring up the rear must guard against stragglers. They must also guard against sudden attacks like that of Amalek, who inflicted loss on the rear of the children of Israel.

The rear guard amounted to 157,600 fighting men. So of the two largest hosts, one led the way and the other brought up the rear.

The prince of Dan was Ahiezer, meaning "brother of help." The character of Dan in Genesis 49:17 is a sharp contrast: "Dan shall be a serpent in the way." Instead of giving brotherly help, he would give satanic harm. Again, God makes a wonderful change by His pure grace, so that Dan would be a help in conflict. Ahiezer was the son of Ammishaddai, meaning "the people of the Almighty." When the people know their relationship to the Almighty, you would expect a brother relationship among them.

The first of the servant women's sons is Dan, "judgment," the spirit of rule. Dan's origin shows that rule is really service. Yet how quickly man's hand turns it away from this!... Instead of using his place to bless those in his care, he uses it for himself. He feeds his ambition or his greed with it in some form. He becomes a rebel against the One who gave him his authority... But for this, as for everything else, there is a remedy with God. Dan is here in his place with his captain Ahiezer — "brother of help," the son of Ammishaddai — "the people of the Almighty." Let that relationship be real, and the ruler becomes what God designed: the "helping brother" of those in his charge.

The north (tsaphon) means "what is hidden." For those living in the northern half of the world, the sun travels through the southern sky, so the north side of anything is the dark side. The north itself would be thought of as the home of darkness, the place of gloom and mystery.

They open with His commandment to Moses to take the number of the tribes. Moses does this with great exactness and care. Numbers 1 and Numbers 2 set down the number of each tribe, except Levi, again and again... This was an expression of His rights as Lord of Israel. He had title to take their number, for they were all His own. If He had no right to them, and no prospects in them, He would not have counted their sum. Scripture says the same of His divine title in another part of His dominions: "He determines the number of the stars; He gives to all of them their names."

The tribe of Dan was large. At the exodus there were 62,700 fighting men, more than any tribe except Judah. At the second numbering they had increased to 64,400.

Behind them, forming the rear guard, flew the standard of the camp of the children of Dan. With it were the host of Asher and that of Naphtali, which closed the long procession. The rear guard amounted to 157,600 fighting men. So of the two largest hosts, one led the way and the other brought up the rear.

It lies to the north. Just as the other quarters of the sky have meaningful names, so does this one. The north (tsaphon) means "what is hidden." It carries that name because, for those living in the northern hemisphere, the sun travels through the southern sky, so the north side of anything is the dark side. People would naturally think of the north itself as the seat of darkness, the home of gloom and mystery.

Last, on the north, and forming the rear guard on the march, we have the camp of Dan. Associated with him are the tribes of Asher and Naphtali. There is a military ring about some of these names, fitting the place they occupy. Those who bring up the rear must guard against stragglers. They must also guard against sudden assaults such as that of Amalek, who inflicted loss on the rear of the children of Israel.

Dan means "judge." His prince is Ahiezer, "the brother of help," the son of Ammishaddai, "the people of the Almighty." These names combine the thoughts of alertness, power and helpfulness. Associated with him is Asher, "happy," whose prince is Pagiel, "the event of God," son of Ocran, "afflicted." These names show us the paradox which grace alone can explain. Affliction under the stroke of God produces a happiness which is not that of the world. That happiness is a fitting safeguard against assaults from the rear. With him is Naphtali, "the wrestler," another militant name.

Born to a servant as he is, he represents the spirit of rule or judgment... Here, however, all is different: he is in his place in every way.

On the north side the tribe of Dan bore the standard that included also Asher and Naphtali. Their armies together came to 157,600 men, and travelled last... this shows the care of God in providing the best order possible. Certainly in the Church of God today He uses no less wisdom in providing a spiritual order that will glorify His name. And in the gatherings of the assembly He expects a fitting recognition of His order, as 1 Corinthians 14:40 shows: "But all things should be done decently and in order."

Each had to know his post and keep it — to know his standard and stay by it. That is how they moved on together; that is how progress was made, work done and warfare carried on... Each had his pedigree, and each had his post; and neither the one nor the other was 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, and no ground for jealousy. Each had his place to fill and his work to do. There was work enough and room enough for all. There was the greatest possible variety, and yet the most perfect unity.

Lastly, on the north, and forming the rearguard on the march, we have the camp of Dan; associated with him are the tribes of Asher and Naphtali. There is a military ring about some of these names, suited to the place they occupy. Those who bring up the rear must guard against stragglers, and against sudden attacks. Amalek made one such attack, and it inflicted loss on the rear of the children of Israel.

Asher's prince was Pagiel, which means "event of God." His father's name, Ocran, means "afflicted." Genesis 49:20 tells us, "Asher's food shall be rich, and he shall yield royal delicacies." Asher means "happy." But even the blessing of Asher has to be tempered by God's dealings — events of God — that bring affliction. For true happiness always comes through suffering, little as we might at first appreciate this. Paul understood this well. He wrote, "For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong" (2 Cor. 12:10).

These names show us the paradox that grace alone can explain. Affliction under the stroke of God produces a happiness that is not the world's. It is a fitting safeguard against attacks from the rear.

Dan, "judge," his prince Ahiezer, "the brother of help," the son of Ammishaddai, "the people of the Almighty": these names bring together the thoughts of alertness, power and helpfulness.

Dan's standard, then, is truly that of exercise. Under him and next to him comes Asher, the "happy." For happiness clearly depends on this awakened conscience. It is found in the way of the brotherly helpfulness that Ahiezer speaks of: "If you know these things, blessed are you if you do them" (John 13:17). We have seen that Asher's captain shows how God keeps us happy through the ministry of a chastening sorrow. That is enough to explain why Asher is under the standard of "exercise."

Asher means "happy." That surely implies that in our present inheritance "in the heavenly places in Christ" we have every reason for rejoicing. So this is another lovely feature of Christian character, as illustrated by the tribes of Israel. Paul tells us in Philippians 4:4, "Rejoice in the Lord always; again I will say, rejoice." Joy is not to be an object, for it is "in the Lord." That plainly makes the Lord the Object. But joy will be the spontaneous result of contemplating Him.

Last of all, on the north side, the camp of Dan forms the rearguard on the march. With him are the tribes of Asher and Naphtali. Some of these names have a military sound that suits the place they hold. Those who bring up the rear must watch for stragglers and for sudden attacks. Amalek, for instance, attacked the rear of the children of Israel and caused them loss.

On the north side the tribe of Dan carried the standard, and Asher and Naphtali were under it too (vs.25-30). Their armies came to 157,600 men in all, and they travelled last. All the men counted came to 603,550... The whole congregation must have been between two and three million. But this shows the care of God in providing the best possible order. In the Church of God today He surely uses no less wisdom in providing a spiritual order that will glorify His name. And when His people gather, He expects them to honour that order, as 1 Corinthians 14:40 shows: "But all things should be done decently and in order."

In David's time he decided to count the people (2 Sam.24:2-10). His motive was pride in ruling over a great nation, and the result was the death of 70,000 people. But God's census in Numbers shows His own deep interest in every one of His people Israel. He has that same interest in His saints today. The difference is that in Israel He counted only the males over 20 years of age... Today all of His saints are fit for spiritual warfare — women too, and young and old — though age makes some less active than others.

Asher follows Dan. His prince is Pagiel — "event of God" — the son of Ocran — "afflicted." These are strange names to find with Asher, the "happy" one, whose portion in Jacob's prophecy matches his name. Yet "for those who love God all things work together for good," and sorrow in His hands is turned into joy. Real happiness here seems to need some thread of sorrow mixed into it, both to keep it true and to guard it from its own dangers. Sorrow is something in which the soul has to submit itself to God — to say it is the Lord, "the event is of God." The apostle received his thorn in the flesh after the joy of the third heaven. That may tell us the same about even the most spiritual joys.

Dan's standard, then, is truly the standard of exercise. Next to him, and under him, comes Asher, the "happy" one. Happiness depends on this awakened conscience. It is found in the kind of help to one another that Ahiezer speaks of: "If you know these things, blessed are you if you do them" (John 13:17). We have seen how Asher's captain shows that God keeps us happy through the work of a sorrow that corrects us. That is enough to explain why Asher stands under the standard of "exercise."

Each man had to know his post and keep it — to know his standard and stay by it. So they moved on together. So they made progress, did the work, and carried on the warfare... Each man had his family line, and each had his post. Neither of them came from his own thoughts. All of it came from God. He gave the family line, and He assigned the standard. No one needed to compare himself with another, and no one had any ground for jealousy. Each had his place to fill and his work to do, and there was work enough and room enough for all.

Last, on the north, and forming the rearguard on the march, we have the camp of Dan. With him are the tribes of Asher and Naphtali. There is a military ring about some of these names, suited to the place they occupy. Those who bring up the rear must guard against stragglers. They must also guard against sudden attacks, like the attack of Amalek, who inflicted loss on the rear of the children of Israel.

With him is Naphtali, "the wrestler," another military name, marked by his prince Ahira, "brother for evil," the son of Enan, "open-eyed." This suggests the "brother born for adversity," whose eyes are always watchful against the foe. So the camp is properly ordered and ready for the march.

Naphtali follows Asher in the sixth place. "With divine wrestlings" — wrestlings given strength by God? — says Rachel at his birth, "I have wrestled with my sister and have prevailed." So his name is Naphtali, "my wrestling," and in the sixth place here it speaks clearly of the overcomer.

Naphtali means "a wrestler." In a spiritual sense he is no longer a wrestler of the flesh, trusting his own power. He is a mighty wrestler for God. That is what he is in the mind of God, and in the sense of his sonship as belonging to God. He represents that spirit of power of man with God, the weak with the mighty One.

This is perhaps the most difficult of all the names we have had to interpret, the words also being open to other meanings, though these are the simplest. May it be that in Ahira we find one whose eyes have affected his heart, like another Jeremiah, and made him a man of sorrows in sympathy with the sorrow around him? Such a spirit one would suppose to be needed among these leaders of Israel, and so the "brother of evil" would become the "brother born for adversity," of which Proverbs speaks.

Ahira, "brother of evil," is the hardest name to interpret. "Brother of evil" can be understood only in the sense of "brother of trouble." It could refer to the sympathetic character of the believer, who bears the burden of others. This would be in some contrast to the deer let loose. But it would remind us of Paul's words: "For though I am free from all, I have made myself a servant to all." Ahira's father was Enan, meaning "having eyes," and this may speak of the concern that looks on the sorrows of others.

The camp of Dan lies to the north. The other quarters of the sky have meaningful names, and so does this one. The north (tsaphon) means "what is hidden." Why is it called this? For those living in the northern hemisphere the sun travels through the southern sky, so the north side of anything is the dark side. So it was natural to think of the north itself as the seat of darkness, the home of gloom and mystery.

Each had his pedigree, and each had his post. Neither came from 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, and no ground for jealousy. Each had his place to fill and his work to do. There was work enough and room enough for all.

About these men we are told nothing but their own names and their fathers' names. For that very reason, if there could otherwise be doubt, we may be sure their names are meant to speak to us.

On the north side the tribe of Dan bore the standard that included also Asher and Naphtali (vv. 25-30). Their armies together came to a total of 157,600 men, and were the last to travel. All the numbered men therefore came to 603,550. This did not include the Levites, nor women and children... But this illustrates the care of God in providing the best order possible. Certainly in the Church of God today He shows no less wisdom in providing a spiritual order that will glorify His name. And He expects the gatherings of the assembly to give fitting recognition to His order, as 1 Corinthians 14:40 says: "All things should be done decently and in order."

Last of all, on the north, and forming the rearguard on the march, we have the camp of Dan. Associated with him are the tribes of Asher and Naphtali. Some of these names have a military ring, suited to the place they occupy. Those who bring up the rear must guard against stragglers, and against sudden attacks like that of Amalek, who inflicted loss on the rear of the children of Israel.

The standard of the camp of the children of Dan flew behind them, forming the rear guard. Grouped with it were the host of Asher and that of Naphtali, and Naphtali closed the long procession. The rear guard amounted to 157,600 fighting men. So of the two largest hosts, one led the way and the other brought up the rear.

Naphtali means "my wrestling," not so much with the idea of the struggle going on, but of its having reached a conclusion in victory, bringing freedom.

Naphtali means a wrestler. In a spiritual sense he is no longer a wrestler of the flesh, trusting in his own power, but a mighty wrestler for God... He stands for that spirit of the power of man with God, the weak man with the mighty One. Yet here again the sad story of failure is told. The weak one has forgotten his weakness, and so he has forgotten God, the source of his strength.

This was an expression of His rights as Lord of Israel. He had title to take their number, for they were all His own. If He had no right to them, and no prospects in them, He would not have counted their sum. Scripture says the same of His divine title in another part of His dominions: "He determines the number of the stars; He gives to all of them their names."

God's census in Numbers shows His own vital interest in each one of His people Israel, an interest that is no less true of His saints today. The difference is that in Israel only the males over 20 years of age were numbered... Today all of His saints are fit for spiritual warfare — women, young and old too, though age makes some less active than others. Yet the lesson is also clear for us. To take part in practical conflict we need maturity, or full age, and that comes through knowledge and growth in the word of God.

Each had his pedigree, and each had his post. Neither the one nor the other was 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, and no ground for jealousy. Each had his place to fill and his work to do, and there was work enough and room enough for all. There was the greatest possible variety, and yet the most perfect unity.

On the north side the tribe of Dan carried the standard that also covered Asher and Naphtali. Their armies came to 157,600 men, and they traveled last. So all the men counted came to 603,550... But this shows God's care in giving the best order possible. In the Church of God today He shows no less wisdom in giving a spiritual order that will glorify His name.

Each had to know his post and keep it — to know his standard and stay with it. That is how they moved on together. That is how they made progress, got the work done and carried on the fight... There was no need to compare one man with another, and no ground for jealousy. Each had his place to fill and his work to do, and there was work enough and room enough for all.

Last, on the north, forming the rear guard on the march, we have the camp of Dan. With him are the tribes of Asher and Naphtali. Some of these names have a military ring that suits the place they hold. Those who bring up the rear must guard against stragglers, and against sudden attacks like that of Amalek, who struck the rear of the children of Israel and caused loss there.

The lusts of the flesh have no power over those who press forward and forget the things behind. But they have special power over those who lag, who forget that they are pilgrims and become stragglers, following far behind. It was when Peter followed at a distance that he gave in to cowardice, which is one of the marks of the flesh.

It lies to the north. We have found that the other points of the compass have meaningful names, and it is the same here. The north (tsaphon) means "what is hidden." It is called that because, for those living in the northern half of the world, the sun travels through the southern sky. So the north side of anything is the dark side. The north would then be thought of as the seat of darkness, the home of gloom and mystery... Here still, as with Moses on the mountain, it is impossible to see God's face.

Son of a servant woman though he is, he stands for the spirit of rule or judgment... Here, however, everything is different. He is in his place in every way, and his prince is Ahiezer, "brother of help."... The mind on its own is left puzzled and beaten, and guesswork leads us into error, or into that pride which is the most deadly error of all. But the spirit of self-judgment comes through without effort, finding safe footing where the other falls.

The prince of Dan was Ahiezer, meaning "brother of help." What a contrast to the character of Dan described in Genesis 49:17: "Dan shall be a serpent in the way." Instead of giving brotherly help, he would give satanic harm. Again, God makes a wonderful change by His pure grace, so that Dan would be a help in conflict.

With him is Asher, "happy," whose prince is Pagiel, "the event of God," son of Ocran, "afflicted." These names show a paradox that only grace can explain. Affliction under God's hand produces a happiness that is not the world's, and it guards well against attacks from the rear. With him is Naphtali, "the wrestler," another fighting name. His prince is Ahira, "brother for evil," son of Enan, "open-eyed" — the brother born for hard times, whose eyes always watch for the enemy.

They open with His commandment to Moses to take the number of the tribes, and this is done with great exactness and care. This was an expression of His rights as Lord of Israel. He had title to take their number, for they were all His own. If He had no right to them, and no prospects in them, He would not have counted their sum. The same is said of His divine title in another part of His realm: "He determines the number of the stars; He gives to all of them their names." This shows His sovereignty among the heavenly hosts. (Psalm 147:4)

The count was made "by clans, by fathers' houses." Those counted were "from twenty years old and upward, all in Israel who are able to go to war." Each man had to prove his family line. Only those who could do that had a place in this muster, and only they could be warriors. This proof of family line was needed because a mixed crowd of outsiders had joined itself to the people of God... Our family line, which gives us a place among the people of God, is the new birth, by which we become children of God. And our calling is to a spiritual warfare, not with flesh and blood, but against the devil and his wiles and the wicked spirits (Eph. 6:11-12).

Verse 26 [of the tabernacle accounts] refers to the half shekel of silver that each person in Israel over 20 paid as atonement money. The number of people was 603,550. The 100 talents of silver were used for the sockets under each of the boards of the sanctuary and under the pillars for the veil.

Each had to know his post and keep it — to know his standard and stay by it. So they moved on together. So they made progress, did the work, and carried on the warfare. Each had his family line, and each had his post. Neither the one nor the other was 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, and no ground for jealousy. Each had his place to fill and his work to do. There was work enough and room enough for all. There was the greatest possible variety, and yet the most perfect unity.

All the numbered men therefore totaled 603,550, as chapter 1:46 reported, and chapter 2:32 confirms. Again, this did not include the Levites (v.33), nor of course women and children. The total of the congregation must have been between two and three million. What a company for Moses to lead through the wilderness! But this illustrates the care of God in providing the best order possible. In the Church of God today He shows no less wisdom in providing a spiritual order that will glorify His name. And He expects the assembly to recognise His order in its gatherings, as 1 Corinthians 14:40 shows. "All things should be done decently and in order."

The first thing that attracts our attention, in reading the book, is sweet and precious to the heart beyond all expression — God has His people numbered and gathered around Himself. He dwelt in the camp — "in the midst of which I dwell." Could love do more? Impossible!... The camp, arranged in this way with everyone facing the tabernacle, is thought to have measured at least twelve miles around. But one thing gave the camp its unity, strength, and glory in the wilderness: the presence of God in His tabernacle, at the centre of His chosen people.

The tribe of Levi is not included. The end of this chapter gives the reason. They were not to be among the warriors. They were appointed instead over the tabernacle of testimony, over all its vessels, and over what belonged to it. They were to carry it, and their place was all around the tabernacle.

In one case the census counts those whom God has put in the place of trial and provocation... Still, there are conflicts in the wilderness for the people of God, and patience is always tested. But there is another truth we also need to grasp, and it brings just as much comfort to our souls. We are not only God's own people, every one of us counted by Himself as those He counts on, whatever the march may be and whoever we have to fight on the way through the wilderness. We also have to do with serving Him, and above all in what concerns the sanctuary. Seen that way, counting men like an army would be out of place. The aim is to stamp service with a character that is not of this earth.

So the very same people pictured in one aspect by the numbered tribes of Israel are in another aspect Levites, not numbered yet, because they belong to God simply and only. This is the double aspect... the natural mind is always ready to set the two things against each other... The truth is that when we think of a Christian, we must remember the words of the Spirit of God in the New Testament: "All things are yours." It makes no difference whether it is the numbering of Israel or the leaving of the Levites out of the count. Both are true of the Christian — not in the same aspect, of course, but equally true in distinct relationships.

As men of war, we are called to fight. As priests, we have the privilege of worship. But as Levites, we are responsible to serve. Our service is to carry through this dreary desert what the tabernacle stood for, and that tabernacle was a figure of Christ. This is our distinct line of service. God calls us to it and sets us apart for it.

But why the Levites? Why did God mark this tribe off from all the others and set it apart for such a holy and high service? Was there any special holiness or goodness in them to explain the honour? Not by nature, and certainly not by practice: "Simeon and Levi are brothers; weapons of violence are their swords... Cursed be their anger, for it is fierce, and their wrath, for it is cruel" (Genesis 49). That was Levi by nature and by practice — self-willed, fierce, and cruel. How remarkable that God should pick out such a tribe and bring it into a place of such high and holy privilege! Surely we may say it was grace from first to last. It is the way of grace to take up the very worst cases.