Numbers 2:1–34

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.

God chose the Levites as a redemption for all the firstborn of Israel, whom He claimed for Himself. So they became wholly His. He gave them to Aaron to serve in everything connected with the tabernacle, except the priesthood, which He kept for Aaron and his descendants.

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. 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 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... Neither his family line nor his post was according to his 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. There was the greatest possible variety, and yet the most perfect unity.

Notice first that the tabernacle, where the cloud showed the presence of God, stood at the centre of everything. So much so that when Israel gathered together at rest, the token of God's presence was truly in the midst of them. It was visible, as suited that stage of God's dealings... The presence of God among His people today is not visible. Still, if the church of God is called together, and the Holy Spirit who lives in it 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 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 be independent of circumstances, carrying their resources, in this sense, within themselves. The whole order has to do with these outside influences, as we shall soon see, since the entire wilderness journey is a warfare, and the people's dwelling-place a camp.

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 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 certainly shows no less wisdom. He provides a spiritual order that will glorify His name, and when the assembly gathers He expects a fitting recognition of that order, as 1 Corinthians 14:40 shows. "All things should be done decently and in order."