Numbers 26:1–50

Numbers 26 records the numbering of the people that the Lord ordered after the plague had died down. The book of Numbers began with a count taken in the second year after they came out of Egypt. Now we have the count taken just before they entered the land. It gives a little more detail than Numbers 1 did. In this chapter we also learn that the children of Korah were spared when the judgment fell on their father.

Here we have the record of the second numbering of the people, as they were about to enter the promised land. How sad to think of it! At the first count there were six hundred thousand fighting men. Only two of them remain — Joshua and Caleb! All the rest lay buried beneath the sand of the desert. They had all passed away. The two men of simple faith remained, to have their faith rewarded.

Here lies the great practical secret. The word of God mixed with faith. What a precious mixture! It is the only thing that can truly profit anyone. We may hear a great deal. We may talk a great deal. We may claim a great deal. But we can be sure of this: real spiritual power has one measure. That power gets over difficulties. It overcomes the world. It makes us get on. It takes for ourselves all that God has given us. And the measure of this power is the measure in which God's word is mixed with faith.

The journey is now over. So God numbers His people again, and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan. Their clothing did not even wear out. He settles the details of the inheritance. And He appoints a leader in the place of Moses to bring them into the land of promise.

After this (Numbers 26) the men of Israel are numbered again, with war ahead of them. They were now on the borders of the holy land. The same grace of God took account of every one of His people when they entered the wilderness. That same grace now shows that His love had not weakened, and that His personal interest was the same to the end. Everything was there that could have turned Him aside, if that had been possible. Without this count there would only have been the people taken in as a whole. But here He gives this witness of what every one of them was to Himself. He loves to convince His people of His unwavering love, despite their failure.

This fifth section now lays down that each tribe will receive its inheritance in the land according to its number. These numbers clearly stand for gains or losses for which the tribes were responsible. As they had flourished, so they would inherit. So the section exactly fills its place as the fifth, and it holds a very solemn warning for us.

Up to now Moses was the only leader of the people in view. He now gives place to Eleazar, who stands for the priesthood, and to Joshua, who stands for Christ in the Spirit. These two lead the people and settle their inheritance.

The journey being now ended, God numbers His people afresh, and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; their clothing did not even wear out.

Numbers 26 records the numbering of the people that the Lord ordered after the plague had subsided. The book of Numbers began with the numbering that took place in the second year after they came out of Egypt. Now we have the one taken just before they entered the land. It has more detail than Numbers 1. In this chapter we also learn that Korah's children were spared when the judgment fell on their father.

The second numbering (Num. 1:2-3) came when Israel was about to fight the enemy. Its object was to find the number of men able to go to war. Every Israelite from twenty years and upward needed to understand his personal responsibility in the battles of the Lord. The Word mentions a third numbering (Num. 26:2, 52-65) of those who were capable of military service, this in view of dividing up the land. Here again the numbering was all important. Each family would see its inheritance in Canaan increase or decrease according to the number of its sons.

God took account of every one of His people when they entered the wilderness. The same grace now shows that His love had not lessened. His personal interest was the same to the end. There was all that could have turned Him aside, had it been possible. Without this there would have been only the taking in of the people as a whole. But here He gives this witness of what they were, every one of them, to Himself. He loves to convince His people of His unwavering love, despite failure on their part.

This fifth section now provides that they shall receive their inheritance in the land according to the number of the tribes. These numbers plainly represent gains or losses for which they were responsible. As they had flourished, so should they inherit... The "lot," which decided the division, makes this still more directly from the Lord.

How sad that, out of the six hundred thousand men of war counted at the first, only two remain — Joshua and Caleb! All the rest lay in the dust, buried beneath the sand of the desert, all passed away. The two men of simple faith remained to have their faith rewarded.

We turn back to Numbers 14. Reading verses 20-32 again, we see with what absolute exactness God fulfils the word He has spoken. A solemn fact for the unbeliever, but one in which we who believe can heartily rejoice.

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

Numbers 26 records the numbering of the people that the Lord ordered after the plague had stopped. The book of Numbers began with the numbering in the second year after they came out of Egypt. Now we have the one taken just before they entered the land. It gives somewhat more detail than Numbers 1 did.

The journey is now ended. God numbers His people afresh, and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; even their clothing did not wear out. He settles the details of the inheritance. He appoints a leader in place of Moses to bring them into the land of promise.

The Word mentions a third numbering (Num. 26:2, 52-65) of those who were capable of military service, this one with a view to dividing up the land. Here again the numbering was all important. Each family would see its inheritance in Canaan increase or decrease according to the number of its sons.

He was the third son of Aaron. He became chief of the Levites at the death of Nadab and Abihu, and at the death of his father he became high priest. He took part with Moses in numbering the people, and with Joshua in the allotment of the land.

And now Aaron passes away, and gives place to Eleazar: from here on we see priesthood wholly in its resurrection form… Eleazar derives everything from Aaron. He only continues Aaron's work in a new form, and Aaron may give way to him without any loss of dignity.

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 twenty years of age were numbered. There would be a cut-off age also, for this involved only those who were fit for military service. Today all of His saints are fitted for spiritual warfare — women, and young and old too — though by reason of age some are less active than others. Yet the lesson is also clear for us. To engage in practical conflict we need maturity or full age, such as comes through knowledge and growth in the word of God.

There is after this (Num. 26) 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 had taken account of every one of His people when they entered the wilderness. That grace now shows that His love had not weakened, and His personal interest was the same to the end. There was everything that could have turned Him aside, had that been possible… He loves to convince His people of His unwavering love, despite failure on their part.

The journey is now over. God numbers His people afresh, and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; their clothing did not even wear out. He settles the details of the inheritance. He appoints a leader in place of Moses to bring them into the land of promise.

God had the nation counted at the start of the wilderness journey (ch. 1:46). Now, as they near the end of that journey, He requires another census. Again it covers those twenty years old and upward, all who were able for military service (v. 2). Of those living at the time, only Moses, Joshua and Caleb would be over sixty years of age. Joshua and Caleb were still able for war (Josh. 14:6-11).

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

The first numbering mentioned (Ex. 38:25-27) had one object: to gather the silver intended to form the bases of the pillars of the tabernacle. So this numbering took place for the Lord and with a view to worshipping Him. The second numbering (Num. 1:2-3) came when Israel was about to fight the enemy. Its object was to count the men able to go to war. This was according to God. Every Israelite from twenty years and upward needed to understand his personal responsibility in the battles of the Lord. The Word mentions a third numbering (Num. 26:2, 52-65) of those fit for military service, this one with a view to dividing up the land. Here again the numbering was all important. Each family would see its inheritance in Canaan increase or decrease according to the number of its sons.

They were now on the borders of the holy land. The same grace of God took account of every one of His people when they entered the wilderness. That same grace counts them again here, and it gives evidence that His love had not weakened, and His personal interest was the same to the end. Everything was there that could have turned Him aside, if that were possible. Without this there would have been merely the taking in of the people as a whole. But here He gives this witness of what they were, every one of them, to Himself. He loves to convince His people of His unwavering love, despite their failure.

In it we have the record of the second numbering of the people, as they were about to enter the promised land. How sad to think of it! The first count found six hundred thousand men of war; only two remain — Joshua and Caleb! All the rest lay in the dust, buried beneath the sand of the desert, all passed away. The two men of simple faith remained to have their faith rewarded.

In it we have the record of the second numbering of the people, as they were about to enter the promised land. How sad to think of it! Out of the six hundred thousand men of war counted at first, only two remain — Joshua and Caleb! All the rest lay decaying in the dust, buried beneath the sand of the desert, all passed away. The two men of simple faith remained to have their faith rewarded.

The journey is now ended. God numbers His people afresh, and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; even their clothing did not wear out.

The tribes come before us according to how they relate to one another in their camps. The camp of Reuben, the natural firstborn, comes first, as in the earlier numbering... Our subject here is accountability, not grace, though grace must shine through all God's dealings with His people.

The firstborn stand for human excellence — the sons who had a natural claim to the birthright, the place of honour and rule... "Reuben," says the dying patriarch, "you are my firstborn, my might, and the beginning of my strength, the excellency of dignity and the excellency of power." Yet he had to add, "Unstable as water, you shall not excel." So the firstborn sons in the book of Genesis lose the place of blessing. Cain, what is he? Ishmael gives place to Isaac; Esau to Jacob; Reuben to Joseph. "That which is first is natural, and afterwards that which is spiritual."

Reuben, according to his name, speaks of sonship — natural rather than spiritual, and yet the spiritual may be grafted onto it. We have also looked briefly at his four sons in Ex. 6:14. Enoch means "dedicated," Phallu "separated," Hetzron "enclosed," and Carmi "vine-dresser." All of these can carry a good meaning, although all of them may exist apart from fruit. They remain as permanent heads of families in the account before us, and other names are added which are of great significance.

His numbers decreased, from forty-six thousand five hundred at the beginning to forty-three thousand seven hundred and thirty at the close. From this we may learn the loss that results in our lives from fleshly reasoning and pretension.

See how the numbering of the people, the record of the name of each family, and the inheritance allotted to each all prove the care and love of God. He enters, so to speak, into the details of their life, so that the place and quality of their possessions are appointed by Him.

Numbers 26 records the count of the people that the Lord ordered after the plague had stopped. The book of Numbers began with the count taken in the second year after they came out of Egypt. Now we have the one taken just before they entered the land. It gives more detail than Numbers 1.

He had title to take their number, for they were all His own. If He had no right to them, and no prospects in them, He would not have counted them. He claims the same title in another part of His realm: "He counts the number of the stars; He gives to all of them their names." That is how He shows His sovereignty over the heavenly hosts. (Psalm 147:4.) So the Lord says of His saints, "They shall be Mine … in the day when I make up My treasured possession." (Mal. 3) He may make up — that is, number, and hide, and secure them — because they are His own.

There is after this (Num. 26) 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 that took account of every one of His people when they entered the wilderness shows itself again here. It proves that His love had not cooled, and that His personal interest was the same to the end. Everything that could have turned Him aside was there, had that been possible… Here He gives this witness of what they were, every one of them, to Himself. He loves to convince His people of His unwavering love, despite their failure.

Reuben (Num. 1:20; Num. 26:5) heads the list. He was the firstborn, so by nature the leadership belonged to him. But because of sin he was not to have the first place. In these forty years of wandering his numbers shrink. At the close we see him weaker than at the beginning. Look into his history for the reason, and you come to the rebellion of Dathan and Abiram, who belonged to this tribe (Num. 16:1). They wanted to be leaders, so they rebelled against God's authority in Moses and turned back in heart to Egypt… How many, like these children of Reuben, rebel against God's authority in pure self-will, and complain about the hardships of the road! They only weaken themselves and their brothers. Instead of being lifted up by their independence, they are brought low.

We have also looked briefly at his four sons in Ex. 6:14: Enoch — the "dedicated," Phallu — the "separated," Hetzron — the "enclosed," Carmi — the "vine-dresser." All these can carry a good meaning, although all of them may be apart from fruit. They remain the permanent heads of families in the list before us, and other names are added which carry great significance.

At first sight one would say these names are good all the way through… Self-righteousness may have its dedication and its separation (Pharisee-like) and its enclosure and its cultivation — yet not a word about actual fruit.

This section now provides that each tribe will be given its inheritance in the land according to its number. These numbers stand for gains or losses for which they were responsible. As they had grown, so they would inherit… It carries a very solemn warning for us. The land was divided by lot, which makes the division come still more directly from the Lord. (Prov. 16:33.)

The journey now being over, God numbers His people afresh, and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything and brought them as far as Canaan; even their clothing did not wear out.

As a census of the nation was taken at the start of the wilderness journey (ch.1:46), now as they near the end of that journey another census is required by God. Again it is those 20 years old and above who are included, all who were able for military service (v.2). Of those living at the time, Moses, Joshua and Caleb would be the only people over 60 years of age, and Joshua and Caleb were still able for war (Josh.14:6-11).

Dathan and Abiram belonged to the tribe of Reuben, which would naturally have had the leadership, being the firstborn. But here, as so constantly in Scripture, the natural, the first-born, must give place to the spiritual — the new-born. Though Reuben, the firstborn, was "preeminent in dignity and preeminent in power," it is said of him, "Unstable as water, you shall not have preeminence" (Gen. 49:3-4). The first Adam is an example of this, and Cain, Esau and others soon follow. All point to the same thing: the fallen, unstable first man must give place to the Second Man. He alone could stand before God, and He stands for the weakest of those who put their trust in Him.

Reuben, by his name, speaks of sonship — natural sonship rather than spiritual, though the spiritual may be grafted onto it… His four sons we have also briefly looked at in Ex. 6:14: Enoch — the "dedicated," Phallu — the "separated," Hetzron — the "enclosed," Carmi — the "vine-dresser" — all these can carry a good meaning, although all of them may exist apart from fruit. They remain as permanent heads of families in the record before us.

Reuben (Num. 1:20; Num. 26:5) heads the list — the firstborn, and therefore entitled, according to nature, to the leadership; but because of sin, he was not to have the preeminence. In these forty years of wandering, his numbers dwindle — at the close, we see him weaker than at the beginning. Looking through his history for a reason, we come to the rebellion of Dathan and Abiram, who were of this tribe (Num. 16:1). Wanting to be leaders, under the pretence of claiming the people's rights, they rebel against God's authority in Moses, turn back in heart to Egypt, and complain at the trials of the way… How many, like these children of Reuben, rebel against God's authority in pure self-will, and complain at the trials of the way! They only weaken themselves and their brothers. Instead of being exalted by their independence, they find they have become abased.

Compare the two numberings. The total at the end of the journey was only a little smaller, yet individual tribes varied widely… We know nothing that accounts for these other variations, except that the rebellion of Dathan and Abiram may account for Reuben's small decrease.

They were now on the borders of the holy land. The same grace of God took account of every one of His people when they entered the wilderness. It now shows that His love had not cooled, and His personal interest was the same to the end. There was everything that could have turned Him aside, had that been possible. Without this He would have taken the people in only as a whole. But here He gives this witness of what every one of them was to Himself. He loves to convince His people of His unwavering love, despite their failure.

Now that the journey is over, God numbers His people again. He counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; their clothing did not even wear out. He settles the details of the inheritance, and appoints a leader in place of Moses to bring them into the land of promise.

Son of Pallu, a Reubenite, and father of Dathan and Abiram. Num. 16:1, 12; Num. 26:8-9; Deut. 11:6.

Reuben (Num. 1:20; Num. 26:5) heads the list. He was the firstborn, and so by nature entitled to the leadership; but because of sin, he was not to have that first place. In these forty years of wandering his numbers dwindle; at the close we see him weaker than at the beginning. Looking at his history for a reason for this, we come to the rebellion of Dathan and Abiram, who were of this tribe (Num. 16:1). They wanted to be leaders. Pretending to claim the people's rights, they rebel against God's authority in Moses, turn back in heart to Egypt, and complain about the hardships of the way. Swift judgment overtakes them: the earth opens and swallows them up. But their example spreads like leaven among the people, and the rebellion is only checked when fourteen thousand die in the plague (Num. 16:49).

How many, like these children of Reuben, rebel against God's authority in pure self-will, and complain about the hardships of the way! They only weaken themselves and their brothers. They find that their independence has not lifted them up; it has brought them low.

Their names are Dathan, "laws, decrees," and Abiram, "my father is exalted." These are the sons of Eliab, "My God is Father." These meanings, while not evil in themselves, certainly suit the pretensions they support, which would have levelled priesthood and Levite ministry under the plea that all the people are holy. Dathan could therefore speak of "laws" of ancient right, such as that of the firstborn, set aside in favour of the new restrictions. Abiram could point to his own father as exalted by this natural right, while their common parent's name might suggest that higher claim which they actually make, of equal relationship to God on all sides.

Dathan and Abiram were of the tribe of Reuben, Jacob's firstborn, and were perhaps jealous of the rise of the sons of Levi. Their complaint against Moses is different from that of the Levites, and hinted that Moses was aiming to be a prince over them. The earth opened and swallowed them up with their families, while fire from the Lord devoured Korah and his company. With these it was a rebellion about the priesthood: "they contended against the LORD" in His appointed priesthood. The whole rebellion was a type of opposition against the royalty and priesthood of Christ.

When the earth swallowed up Korah and his company, God in His mercy spared his sons. As we read, "the sons of Korah did not die" (Num. 26:11). Sovereign mercy snatched them, as it were, from the very edge of destruction. Afterwards God brought them into His sanctuary and gave them places of honourable service there (1 Chron. 26). How much this pictures our own case! We were once standing on the edge of a more dreadful destruction than theirs, but God has saved us in His grace, brought us into His own presence, and given us the privilege and joy of serving before Him.

The journey being now ended, God numbers afresh His people, and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; their clothes did not even wear out.

Reuben (Num. 1:20; Num. 26:5) heads the list. He was the firstborn, and so entitled by nature to the leadership. But because of sin, he was not to have the excellency. In these forty years of wandering his numbers dwindle — at the close we see him weaker than at the beginning. Looking at his history for a reason for this, we come to the rebellion of Dathan and Abiram, who were of this tribe (Num. 16:1). Wanting to be leaders, under the pretence of claiming the people's rights, they rebel against God's authority in Moses. … How many, like these children of Reuben, rebel against God's authority in pure self-will, and complain at the trials of the way! They only weaken themselves and their brothers. Instead of being lifted up by their independence, they are brought low.

Korah and his company, therefore, were quarrelling with God and not with Moses and Aaron. God had called these two to fill a certain position and to do a certain work, and woe to them if they refused. It was not they who had aimed at the position or taken up the work; they were appointed by God. This ought to have settled the question… Their real object is to make themselves somebody. They talk loudly and very plausibly about the common rights and privileges of God's people. But in reality they themselves are aiming at a position for which they are in no way qualified. They are aiming at privileges to which they have no right.

There is a conspiracy under the fairest pretensions possible. This does not improve matters. The basest things sometimes put on the most religious appearance. No one should be deceived by sound. The Christian is meant to judge things according to God. The men who did this were by no means the sort we would have thought most likely to join themselves rebelliously against Jehovah.

How soul-subduing the judgement on Dathan and Abiram and their households! How awful the thought of the earth opening its mouth and swallowing them up! And for what? For their rebellion against what God had appointed. In the history given in Numbers, Korah the Levite is the prominent figure; but here he is left out, and the two Reubenites are named — two members of the congregation. Moses does this to reach the whole body of the people. He sets before them the terrible result of self-will in two of their number — two ordinary members, as we would say, and not merely a privileged Levite.

The sin of Korah was twofold. On one hand he openly rebelled against Moses and Aaron. He said, "You have gone too far… why then do you exalt yourselves above the assembly of the LORD?" On the other hand, he was not content with his own position. He took for himself the place of priestly intercession that belonged to Aaron alone (Num. 16:3, 9-10). He tried to drag Moses and Aaron down to the level of the congregation, and to lift himself up to the level of Aaron.

The sin of Korah was twofold. On one hand, he openly rebelled against Moses and Aaron, saying, "You have gone too far!… Why then do you exalt yourselves above the assembly of the LORD?" On the other hand, not content with his own position, he took over the place of priestly intercession that belonged to Aaron alone (Num. 16:3, 9-10). He tried to drag Moses and Aaron down to the level of the congregation, and to raise himself up to the level of Aaron.

"A new thing." This, then, was not a mere earthquake. Whatever causes earthquakes now, there was no natural cause for this. It was the direct act of God in a marked and special judgment. There is nothing so appalling as an earthquake. And this one bears the mark that it came when men first openly attacked the rights of Christ as King, in the person of Moses.

Fire consumed men of the priest's own family when they brought false fire to the LORD. How much more those who were not of that family, and not even of the tribe of Levi! But that judgment was nothing new. The earth opening and swallowing them up was both new and unexpected… They fled at the cry of those who went down alive into the pit, saying, "The earth might swallow us up too." But it made no change in them.

The broad plates made from the censers of the presuming princes are for a sign, or warning, that no strangers outside Aaron's family should come near to offer incense to the LORD. The people paid no attention to the warning. The next day the whole congregation grumbled against Moses and Aaron, saying that they had killed the people of the LORD.

The rebellion of Korah and the large company with him stands for a dreadful revolt against Christ, both as Lord and as High Priest of His people. It stands also for the awesome judgment of God that follows. This is seen in Jude 11: "Woe to them! For they walked in the way of Cain and abandoned themselves for the sake of gain to Balaam's error and perished in Korah's rebellion." What a comment it is on the wickedness of man's heart! After so many great proofs of God's kindness, and so many warnings of His judgment against evil, men will still proudly reject His authority because they want to rule themselves.

The children of Dathan, Abiram, and the rest were all swallowed up. But, astonishingly, there was an exemption. Where? Was it on some especially faithful person who had the misfortune to be closely tied to them? Not at all. The exception of grace was in the household of the very worst of them… the sons of Korah! — of Korah, the leader and organiser of the apostasy, who by his position as well as his conduct was the most guilty of all.

Numbers 26:10 seems to say that the earth swallowed up Korah. But Numbers 16:32 speaks only of "all the people who belonged to Korah." And in Deuteronomy 11:6 and Psalm 106:17-18 only Dathan and Abiram are named as swallowed up. So there was an exception in Korah's case: his children were not included in the punishment.

Note that the sons of Korah did not perish. A careful reading of verses 27-33 brings out this fact. Chapter 26:11 settles it beyond doubt: "But the sons of Korah did not die." Sovereign grace saved the sons of Korah from the terrible fate of their father. Grace saved them from the pit. In wrath, God remembered mercy.

The earth swallowed up the children of Dathan, Abiram, and the rest. But, amazing to say, there was one exception. Where was it? Was it some especially faithful person who had the misfortune to be closely tied to them? Not at all. The exception of grace was in the household of the very worst of them. As man would have judged it, these people deserved least of all to be spared from destruction. Yet they were exactly the ones for whom God kept this special grace — the sons of Korah! Korah, the leader who organised the revolt against God.

You can see what grace gave them by reading these passages: 1 Chronicles 6:54-67; 9:19-32; 26:1-20; 2 Chronicles 23:3, 4, 19; 31:14-18. They had the cities of refuge. They kept the gates of the tabernacle. They were over the rooms and treasuries of the house of the LORD. The instruments of the sanctuary, the wine, the oil, and so on were in their charge. They were mighty men of valour, strong men. They were the royal guards. And more than that, the Holy Spirit inspired them to write some of the beautiful Psalms.

The following Psalms are dedicated to his sons or descendants, who took part in "the service of song": Psalms 42, 44-49, 84, 85, 87, 88.

It is enough here to recall the terrible crisis in Israel's history when Korah's sons were saved, as it were, through fire. Compare Numbers 16 with Numbers 26:11. That day mercy triumphed over judgment. It will do so again in the future, when the power of evil looks so overwhelming that judgment seems the only possible outcome... And who is better suited to sing than the rescued sons of the rebellious Levite?

This godly Israelite was a descendant of the rebellious Korah. (See 1 Chronicles 6:27, 34, 37.)... "But the sons of Korah did not die" (Numbers 26:11). He was "a debtor to mercy alone," and he had good cause to worship... He knew that the LORD's distinguishing grace had given him not only the blessings of his life, but his very existence, as a descendant of one of the spared children of Korah. Knowing grace, and acknowledging it, is what produces worship and obedience in a believer's life.

Sovereign mercy snatched them, as it were, from the very brink of destruction. Afterwards God brought them into His sanctuary and gave them places of honourable service there (1 Chronicles 26). How remarkably like our own case! We too were once standing on the brink of a worse destruction than theirs, but God has saved us in His grace.

Now that the journey is over, God counts His people again. He counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; their clothing did not even wear out.

The Word mentions a third numbering (Num. 26:2, 52-65) of those who were able to serve in the army, and this one was for dividing up the land. Here again the numbering mattered greatly. Each family would see its inheritance in Canaan grow or shrink according to the number of its sons.

But the tribe of Simeon shrank sharply in numbers during the wilderness journey, from 59,300 (ch. 1:23) to 22,200. What is the reason for this? Likely it is seen in Numbers 25:14. Zimri was a leader of a father's house among the Simeonites and became a leader in the corrupting mixture of Israel with the Midianites. Even rebellion does not damage the people of God as deeply as being yoked together with unbelievers, or with principles of unrighteousness. Reuben's rebellion with Dathan and Abiram is an example. How true this is!

But what was this sin that did so much damage? What Balak's efforts at cursing could not achieve, mixture with the Midianites did, in measure. And, as if to give a solemn warning, Simeon sinned in this way at the close of the journey, so there was no time for recovery.

He is always looking for company, so he takes the colour of the company he keeps, and he never becomes himself… Association is what ruins him all through. It is a spirit of dependence that looks for help from man and not from God. It may give them a passing appearance of prosperity, but in the end it proves disastrous.

The names of the tribal families seem to speak of this grace of God in a remarkable way, and it stands in such contrast to their history. So they begin with another Nemuel, "circumcised of God." In Genesis the same name appears as Jemuel, "may God circumcise him!" Here, indeed, Simeon's own name comes true: a hearing God has heard! Blessed be He! we know Him well.

Next comes Jamin, "right hand," the place of honour and dignity, to which grace alone can raise the children of men. Then Jachin, "He shall establish."

When the kingdom divided, Simeon belonged to the ten tribes in name only, and stood completely cut off from the other nine. They were, in a sense, lost in the land. Ezekiel prophesies of a future day, when the twelve tribes will be restored and the land divided again. Then the tribe of Simeon has its portion. Ezek. 48:24-35. They are also mentioned in Rev. 7:7, when a remnant of them will be sealed for blessing.

The journey being now ended, God numbers afresh His people, and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; their clothing did not even wear out. He settles the details of the inheritance.

The numbering of the people, the record of each family's name, and the inheritance allotted to each all prove the care and love of God. He enters, so to speak, into the details of their life. He Himself appoints the place and the quality of their possessions.

Next comes Jamin, "right hand," the place of honour and dignity, to which grace alone can lift the children of men. Then Jachin, "He shall establish." Then Zerah, whose earlier form, Zohar, means "splendour," and here that splendour comes out with fuller meaning as the "sunrise." Last of all comes Saul, the son of the Canaanite woman. He may remind us that the Canaanite pictures redemption from the curse, as he does here in his link with the families of Israel.

Simeon's sons are six, a still more unfavourable number, as we know. I do not try to interpret the meaning of their names, but they end with the ill-omened "Saul," the half Canaanite. So Simeon too is set aside.

But the tribe of Simeon fell drastically in numbers during the wilderness journey, from 59,300 (ch. 1:23) to 22,200. What is the reason for this? Likely it is seen in Numbers 25:14. Zimri was a leader of a father's house among the Simeonites and became a leader in the corrupting mixture of Israel with the Midianites. How true it is that even rebellion does not damage the people of God as much as being yoked together with unbelievers or with principles of unrighteousness. We see that rebellion in Reuben, with Dathan and Abiram.

Then, too, as though in solemn warning, it was at the close of the journey that Simeon so sinned, and there was no time for recovery. Like Solomon afterwards, and Lot before, the last thing mentioned is the sin, and their lamp (of testimony) goes out in obscure darkness. David failed grievously, but there was a good measure of recovery (though he bore his scars to the grave). Let us beware of the first symptoms of coldness or worldliness. Otherwise we too, like Simeon, may find our last days here ruined by failure that cannot be undone.

There is a solemn connection between the wilderness walk and the measure of capacity for the eternal inheritance. Each one will inherit all that he is capable of enjoying, but capacities are formed in this present world.

The journey is now over. God numbers His people afresh and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything and brought them as far as Canaan. Even their clothes did not wear out.

These numbers clearly stand for gains or losses that the tribes were responsible for. As they had flourished, so they would inherit. This section therefore fits exactly where it stands in the order, and it holds a very solemn warning for us.

Compare the two numberings. The total at the end of the journey had dropped only a very little, yet individual tribes varied a great deal. Simeon, for instance, fell to well under half, which is telling in view of verse 14 of the last chapter. Others dropped by less. Some grew — Manasseh most of all, since its total went up by just over 20,000.

The tribe of Simeon dropped drastically 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 one of the family groups among the Simeonites, and he became a leader in the corrupting mixture of Israel with the Midianites.

These people could not be beaten in war, yet they gave in to the seduction of the Midianite women. Not one man fell in battle against the Amorites, but twenty-four thousand died in the plague God sent in the matter of Baal-peor. The faithfulness of Phinehas turned God's wrath away at that time. But for many years the tribe of Simeon bore witness to what had happened. Its numbers had dropped by more than thirty-seven thousand, as the second census shows when compared with the first.

How true it is that even rebellion — seen in Reuben, with Dathan and Abiram — does not damage the people of God as badly as being yoked together with unbelievers does, or with principles of unrighteousness... Too often we do not suspect the harm in unholy company until we are trapped by it. May the Lord preserve us.

But what was this sin that did such damage? What Balak's efforts at cursing could not do, mixture with the Midianites did, in measure... How many of God's people have proved what Simeon proved here: mixture with the world saps their strength and destroys their spiritual prosperity!

Then, too, as if in solemn warning, Simeon sinned at the close of the journey, and there was no time for recovery. It is like Solomon after him and Lot before him: the last thing we read of them is the sin, and their lamp of testimony goes out in darkness. David failed badly, but there was a good measure of recovery, though he bore his scars to the grave. Let us beware of the first symptoms of coldness or worldliness.

Set against their history, God's grace stands out, and the names of the tribal families seem to speak of it in a remarkable way. So the list begins with another Nemuel, "circumcised of God," a name that appears in Genesis as Jemuel, "may God circumcise him!" Here, indeed, Simeon's own name is fulfilled: a hearing God has heard!

The journey being now ended, God numbers His people afresh, and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; their clothing did not even wear out. He settles the details of the inheritance, and appoints a leader in place of Moses to bring them into the land of promise.

God took account of every one of His people when they entered the wilderness. The same grace now shows that His love had not weakened, and that His personal interest was the same to the end. There was all that could have turned Him aside, had it been possible. Without this, He would simply have taken the people in as a whole. But here He gives this witness of what they were, every one of them, to Himself. He loves to convince His people of His unwavering love, despite failure on their part.

How sad to think that, out of the six hundred thousand men of war counted at the first, only two remain — Joshua and Caleb! All the rest lay decaying in the dust, buried beneath the sand of the desert, all passed away. The two men of simple faith remained to have their faith rewarded. As for the men of unbelief, the inspired apostle tells us "their bodies fell in the wilderness."

The third tribe here is GAD. His name and his history both suggest a warrior tribe. Yet, like the Arab today, they could combine keeping flocks with fighting. In Jacob's prophecy he is overcome before he overcomes, and so he knows how to turn defeat into victory. In Leah's mouth his name is a prophecy of increase; and his seven sons all survive in families.

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

Gad also shows a weakening at the close. His outward history shows no reason for this, unless his close connection with Reuben and Simeon (Num. 2:10-16) made him a sharer in their sin and judgment. Keeping company with evil workers weakens a person, even when he takes no outward part in their evil.

The names here do not fall into a ready sequence, and some are hard to interpret with certainty... Gad seems to stand for the strength God gives when weakness and defeat have taught their lesson. It is the divine strength we find when our own has failed and broken down — a practical power of resurrection, which suits the third place the tribe holds in this chapter.

Their inheritance in the land was to be allotted to them according to the number of the tribes. These numbers evidently stand for gains or losses for which they were responsible. As they had flourished, so they should inherit.

The journey is now over, so God numbers His people afresh and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; their clothing did not even wear out. He settles the details of the inheritance. He also appoints a leader in place of Moses to bring them into the land of promise.

The third tribe here is GAD. His name and his history both make Gad look like a warrior tribe. Yet, like the Arab today, they could combine keeping flocks with fighting. In Jacob's prophecy he is overcome before he overcomes, and so he knows how to turn defeat into victory. When Leah named him, his name was a prophecy of increase. His seven sons all survive in families.

Put it all together, and give Jacob's original prophecy its due weight. Then Gad seems to represent the strength that comes when weakness and defeat have taught their lesson. It is the divine strength we find when our own has failed and broken down.

Ezbon — son of Gad and head of a Gadite family. Gen. 46:16. Called OZNI in Num. 26:16.

Eri — My watching; my enmity. … Ezbon — Uncertain meaning; perhaps, hastening of the son.

Gad's numbers also fell, from 45,650 (Num. 1:25) to 40,500 (v. 18), though we cannot point to any incident that might have caused this. They may have sympathised with the rebellion of Dathan and Abiram, or shared in the corruption of Peor. It seems neither of those stayed within one tribe.

In this chapter we have the record of the second numbering of the people, as they were about to enter the promised land. How sad to think that, out of the six hundred thousand men of war counted in the first census, only two remain — Joshua and Caleb! All the rest were decaying in the dust, buried beneath the sand of the desert, all passed away. The two men of simple faith remained to have their faith rewarded.

The numbering of the people, the record of each family's name, and the inheritance allotted to each — all of it proves the care and love of God. He enters, so to speak, into the details of their life, and He appoints the place and quality of their possessions. Proper preparation was made, and the order of their march settled. It was God's army going to take the promised inheritance. The rank and file, as well as each officer, knew their place, and the march did not begin until all was ready.

The journey being now ended, God numbers afresh His people, and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; their clothing did not even wear out. He settles the details of the inheritance, and appoints a leader in place of Moses to bring them into the land of promise.

The same grace of God that took account of every one of His people when they entered the wilderness now shows that His love had not weakened. His personal interest was the same to the end. There was everything that could have turned Him aside, had it been possible.

See how the numbering of the people, the record of the name of each family, and the inheritance allotted to each prove the care and love of God. He enters, so to speak, into the details of their life. He appoints where their possessions lie and what they are like.

It was right and proper that the names of Israel's families should be known here, because their inheritance is here, and God's book for the earth holds their title deeds... Yet God knows us by name; and in the Lamb's book of life it is not the family name but the name of each person that is written.

His name and his history both make Gad look like a warrior tribe, though, like the Arabs today, they could combine that with keeping flocks. In Jacob's prophecy he is overcome before he overcomes, and so he knows how to turn defeat into victory. In Leah's mouth his name is a prophecy of increase; and his seven sons all survive in families.

Gad's numbers were decreased also, from 45,650 (Num. 1:25) to 40,500 (v. 18), though we cannot point to any incident that might have caused this. They may have sympathized with the rebellion of Dathan and Abiram, or joined the corruption at Peor. Neither of those seems to have been confined to one tribe.

The names here do not fall into any easy order, and some of them are hard to interpret with certainty. Moses' blessing on Gad seems to do no more than confirm the character we have already seen in him... Gad seems to stand for the strength God gives once weakness and defeat have taught their lesson — the divine strength we find when our own has failed and broken down.

How sad to think that, out of the six hundred thousand fighting men counted the first time, only two remain — Joshua and Caleb! All the rest lay decaying in the dust, buried beneath the sand of the desert, all passed away. The two men of simple faith remained to have their faith rewarded.

The journey is now ended. God numbers His people afresh and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; even their clothing did not wear out. He settles the details of the inheritance. He also appoints a leader in place of Moses, to bring them into the promised land.

The object of the first numbering mentioned (Ex. 38:25-27) was to gather the silver — a bekah per man — meant to form the bases of the pillars of the tabernacle. So this numbering took place for the Lord, and with a view to worshipping Him. The second numbering (Num. 1:2-3), at the time when Israel was about to fight the enemy, was meant to determine the number of men able to go to war... The Word mentions a third numbering (Num. 26:2, 52-65) of those fit for military service, this in view of dividing up the land. Here again the numbering was all important. Each family would see its inheritance in Canaan grow or shrink according to the number of its sons.

Gad's numbers decreased also, from 45,650 (Num. 1:25) to 40,500 (v. 18), though we cannot point to any incident that might have caused this. They may have sympathized with the rebellion of Dathan and Abiram, or shared in the corruption of Peor. Neither of those, it seems, touched only one tribe.

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 final victory. 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." (There is a play on the meanings of the names: Gad means "a troop.")

Putting it all together, and giving Jacob's original prophecy its due weight, it would seem that Gad represents the strength God supplies when weakness and defeat have taught their lesson. It is the divine strength found when our own has failed and broken down — a practical power of resurrection.

The inheritance of the two and a half tribes on the east side of Jordan gives us matter for sober reflection... It is the cattle of the two tribes that keeps them east of Jordan, on the wilderness side; we might say, bordering closely on the world. How often do business and earthly interests keep the children of God from entering fully into their heavenly calling!

Three sons were born to Shuah [Judah's wife]. The Lord killed the first one because of wickedness. The second, Onan, agreed to take the widow of Er as his wife, to have a child who would officially be his brother's. But he did not keep his side of the bargain, and the Lord considered this serious enough to kill him too. He acted out of pure selfishness, since the child would not count as his own, though in fact it was. … Shelah, the youngest son, is said to possibly mean "sprout," and it points at least to a preserved remnant that promises a miraculous revival for the nation Israel.

Judah was about to become the royal tribe above all others, and the ancestor of the King of kings. Yet he took a daughter of Canaan for himself, with no regard for God. No wonder wickedness killed his firstborn, and disgrace killed his brother… And how self-righteous was Judah's readiness to burn the mother of children who were, without his knowing, his own — one of whom is carefully marked out in the Messiah's direct line! Such is man, and such is Judah; but such too is God. Where terrible sin abounded, grace abounded much more.

Genesis 46 simply records the direct descendants of Jacob who were with him in Egypt, to give his family. So it mentions Er and Onan, adding only that they died in Canaan… It names Er and Onan because they were sons, though it says plainly that they did not go down at all.

First, then, we look back at Er and Onan, to remember what a history Judah's family had. In these two, enmity to God — and the iniquity in which that enmity shows itself — meets its condemnation and passes away. No fruit of righteousness — Tamar, the "palm" — can come from these. In the third son, Shelah, Judah's seed finds a kind of resurrection, and his name tells of "peace," found now for the first time.

Shelah is fruitful, but Tamar's seed much more. From it comes Pharez, the "breaker forth," who breaks out into a vast crowd of descendants, and they fill all the later history of Judah. From here come her kings, and her great King.

Only a list of names from Judah to David! Yet can we find anywhere in the whole book of God so brief a space that holds so much? On one side, grace and God's unchanging purpose; on the other, the vileness of man's nature. The names given here are inseparably tied to both… Judah himself married a Canaanite woman. Take Er, Tamar, Pharez — what vileness and shame!

The new numbering of the people shows how they have come through the wilderness, and whether they increased or decreased. It also shows God's faithfulness to His word, whether in grace or judgment.

How sad to think that, out of the six hundred thousand men of war counted the first time, only two remain — Joshua and Caleb! All the rest lay decaying in the dust, buried beneath the sand of the desert, all passed away. The two men of simple faith remained to have their faith rewarded.

First, we go back to Er and Onan, so that we may remember what a history Judah's family had. In these, the enmity to God and the iniquity in which it shows itself find their condemnation and pass away. No fruit of righteousness — Tamar, the "palm" — can come from these. In the third son, Shelah, Judah's seed finds, as it were, its resurrection. His name tells of "peace," now found for the first time.

Shelah is fruitful, but much more so is Tamar's seed. Of these, Pharez, the "breaker forth," breaks out into a vast fruitfulness. It fills up all the later history of Judah. From him come her kings, and her great King. Twin with Pharez comes Zerah, or the sunrise. From Zerah come, later on, singers such as Ethan, and warriors such as Shammah, Sibbechai and Maharai, stout defenders of the throne.

Their desire was that the house or family of Boaz might be large and influential in the tribe of Judah, like the house of Pherez. The census taken in the plains of Moab near Jericho lists Pherez's two sons and their families (Num. 26:20-21). He was an ancestor of Boaz (Ruth 4:18-21).

She comes before me in this picture as a sinner and nothing else. She was the wife, in turn, of two men, each cut off for his wickedness by divine judgment. Yet she still dares to provoke divine judgment herself, by a crime equal to theirs. But the wonder above all this is that this very sin brings her name into the Lord's genealogy. It was this sin that made her the mother of Pharez, one of the direct line of Christ's ancestry!

This section now provides that they shall receive their inheritance in the land according to the number of the tribes. These numbers plainly represent gains or losses for which they were responsible; and as they had flourished, so they would inherit.

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

The journey is now over. God counts His people again, and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan. Even their clothes did not wear out.

This fifth section now states that their inheritance in the land will be given to them according to the number of each tribe. These numbers clearly represent gains or losses for which they were responsible. As they had flourished, so they would inherit.

Shelah is fruitful, but Tamar's offspring far more so. From them Pharez, the "one who breaks out," breaks out into a huge abundance of fruit, which fills all the later history of Judah. From him come her kings, and her great King.

Who was Pharez? Let Genesis 38 answer. Why not begin with his father, Judah? His was the greatest of the tribes of Israel. But the promised blessing had to come through Pharez, the son of Tamar. God led His line of promise through lowly things of the world, and took up those that people would reject. This was to magnify His grace and exalt His name.

Two families of Pharez get special mention: Hezron (possibly "enclosure") and Hamul ("compassionate"). They may stand for two tendencies that often fall into conflict with each other. They should not. Their true meaning shows when they are joined.

Their desire was that the house or family of Boaz might be large and influential in the tribe of Judah, like the house of Pherez. Pherez was the second son of Judah, and the twin brother of Zerah. The census of the children of Israel, taken on the plains of Moab near Jericho, lists his two sons and their families (Numbers 26:20-21). He was an ancestor of Boaz (Ruth 4:18-21).

Judah, however, is in happy contrast to the earlier decline, for it grew from 74,600 (Numbers 1:27) to 76,500 (v.22). This shows that the trials of the wilderness journey need not weaken us. They may strengthen us instead. That depends on how real and steady our faith in the living God is.

We can be sure that these histories are parables, right down to the genealogical tables. Treated as nothing more than lists, they have been completely neglected... Let us only remember this: in all His Word, God is thinking of our souls.

Now that the journey is over, God numbers His people again. He counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; their clothing did not even wear out. He settles the details of the inheritance. He also appoints a leader in place of Moses, to bring them into the land of promise.

Second, the new numbering of the people shows how they have come through the wilderness. It shows their increase or decrease. And it shows God's faithfulness to His word, whether in grace or judgment.

This part now provides that they shall receive their inheritance in the land according to the number of the tribes. These numbers represent gains or losses for which they were responsible. As they had flourished, so they should inherit. The section holds a very solemn warning for us. The "lot," which decided how the land was divided, makes this still more directly from the Lord. (Proverbs 16:33.)

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

But this catalogue also has a bright side. Warnings alone might discourage us. Besides, it is not true that the wilderness only weakens. Go through it in the right way, and strength is renewed… Judah gains nearly two thousand in those forty years of trial. Did Caleb's faith stimulate them all?… Jonathan and David, and a host of others, show what the faith of one man can do in encouraging others. Companionship with a man of faith is helpful — unless, like Lot, we lean on him instead of copying his faith… So Judah's numbers speak of strength that never faded. May it be so with us at the close.

First, then, the names take us back to Er and Onan, to remind us what a history Judah's family had. In these two, the enmity to God — and the sin in which it shows itself — meet their condemnation and pass away. No fruit of righteousness — Tamar, the "palm" — can come from these. In the third son, Shelah, Judah's seed finds, as it were, its resurrection. His name speaks of "peace," found here for the first time.

Shelah is fruitful, but Tamar's seed much more. From these, Pharez — the "breaker forth" — breaks out into a vast fruitfulness that fills all the later history of Judah. From him come her kings, and her great King.

There is after this (Num. 26) a fresh numbering of the men of Israel with a view to going to war. They were now on the borders of the holy land. The same grace of God had taken account of every one of His people when they entered the wilderness. Counting them again shows that His love had not lessened, and that His personal interest was the same to the end. Everything was there that could have turned Him aside, if that had been possible… He loves to convince His people of His unwavering love, despite their failure.

The journey is now over. God numbers His people afresh and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; their clothing did not even wear out. He settles the details of the inheritance. He appoints a leader in place of Moses to bring them into the land of promise.

These histories are parables, we may be sure — even the genealogical tables, which, treated as nothing more than that, have been so completely neglected, or worked over in a way that produced no profit at all. Let us only remember: God in all His Word is thinking of our souls. And we have the fullest warrant for interpreting names. "It is the glory of God to conceal things, but the glory of kings is to search things out" (Prov. 25:2). Where are God's kings today?

Issachar means "there is reward." Believers at the judgment seat of Christ will receive reward for what they have done for the Lord (2 Cor. 5:10). So this tribe seems to emphasise what our outward works should be, not simply our inward character.

In Issachar we find Israel content to do the hard labour of the nations. Here is a people who would not bear God's yoke, yet tamely accepts the yoke of men. Here too the name is dwelt upon: "there is reward" — ease and gain are all that is sought.

Tola is apparently the only great man of his tribe: he judged Israel. His name is a lesson to the great: it means "a worm," or rather the insect of the oak which produces the "scarlet" or "crimson" dye used in the East... Tola's name, first in the list of Issachar's families, teaches a basic principle for all who look to find from their work the reward they seek. "Scarlet," or better "crimson," is the blood colour, and the way it is produced speaks plainly to this point. But how solemn, then, is the language of Psalm 22: "I am a worm and not a man"! The word for worm there is tola. He whose voice this really is went down to do His redemption work for us. He went down into a depth far below the place of man as God first made him... And the Tolas are those who have learned the depth of His humiliation. In it they have learned to recognise their own, and so to take their place on Job's dust-heap. From then on they know that for them recompense, if it is not hopeless judgment, must simply be "mercy."

How right it is that Tola leads the families of Issachar. Then, with Puah, "utterance" first becomes safe. It will no longer be for the glory of man, but truthful testimony to Him... And not only will the lips utter this: the life will be utterance, or there is no real one. So Jashub, "he returns," coming after Puah, may show this. The prodigal son did the same. And this is what conversion in its true sense means: a turning back to God. Finally comes Shimron, fourth, with his warning note. Fourth place suits the weakness it reminds us of. "On guard" may express his name better than anything else.

Judah gains nearly two thousand in those forty years of trial... Issachar and Zebulun camped with Judah, and they give the same testimony: the wilderness does not have to weaken a person. Even here there is a difference: Issachar's increase of nearly ten thousand is much greater than Zebulun's.

The journey is now ended. God numbers His people again, and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; their clothing did not even wear out.

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

Issachar increased more greatly still, from 54,400 (Num. 1:29) to 64,300 (v. 25). 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 surprises along this line.

But this catalogue has also a bright side. Warnings alone might discourage us. Besides, it is not true that the wilderness only weakens. Go through it rightly, and it renews your strength... Issachar and Zebulun, in the same camp with Judah, can bear the same witness: the wilderness does not have to weaken anyone. Even here there is a difference. Issachar's increase of nearly ten thousand is much greater than Zebulun's. Those who succeed do so in various degrees.

Issachar means "there is reward." Believers at the judgment seat of Christ will receive reward for what they have done for the Lord (2 Cor. 5:10). So this tribe appears to emphasize what outward works should be, not just our inward character... The tribe's east border, however, was the Jordan River. It is a reminder that death will end any opportunity to earn reward for good work done.

Issachar follows, looking, as his name means, for reward. Every labourer expects the fruitful fields that will justify his work. Issachar has only four sons. The first of them bears the name of what seems to be the only great man of his tribe: Tola, who judged Israel after the death of Abimelech. Tola's name is a lesson to the great. It means "a worm" — or rather the insect of the oak which produces the "scarlet" or "crimson" dye used in the East... Tola's name, first in the list of the families of Issachar, seems clearly to teach a basic principle for all who are to find from their work the reward they seek. "Crimson" is the colour of blood, and the way the dye is made speaks plainly on this point. How solemn, then, is the language of Psalm 22, where the word for worm is tola: "I am a worm and not a man"!

This section now provides that the tribes will receive their inheritance in the land according to their numbers. These numbers plainly represent gains or losses for which the tribes were responsible. As they had flourished, so they would inherit... They divided the land by lot, which makes it come still more directly from the Lord.

Now that the journey has ended, God numbers His people afresh. He counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; even their clothing did not wear out. He settles the details of the inheritance, and appoints a leader in the place of Moses to bring them into the land of promise.

The tenth son of Jacob and the youngest son of Leah: father of the tribe bearing his name. He entered Egypt with his three sons, but nothing is recorded about him personally. When Israel came out of Egypt the tribe numbered 57,400; when they reached the land it numbered 60,500.

The names of the three families seem to speak of what it is to really be with God, seen in its results in blessing. Sered means "escape" — the joy of the dove that has fled from the stormy wind and tempest to be at rest in its sanctuary home. Elon means "oak," or "strength," which the oak pictures, and which God is to the weakest who have fled to Him. Last comes Jahleel, "expectation of God" — the blessed result for one weaned from depending on anything else, in which the need of the creature finds its holiest expression.

Zebulun seems to rest in the shelter of the divine arms. As we look at the names of his families, we think of that association of God with us. Wherever it is found, it is the clear seal of God on the ways that please Him. What it means in us can hardly be put better than as contentment to be there — the enclosing arms felt not as a restraint but as a shelter, statutes turned into songs.

There is after this 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 that counted every one of His people when they entered the wilderness now shows that His love had not lessened, and His personal interest was the same to the end. There was all that could have turned Him aside, had it been possible. Without this there would have been only the taking in of the people as a whole. But here He gives this witness of what they were, every one of them, to Himself. He loves to convince His people of His unwavering love, despite failure on their part.

Each tribe was to receive its inheritance in the land according to its number. These numbers clearly represent gains or losses for which they were responsible, and as they had flourished, so should they inherit. This holds a very solemn warning for us. They divided the land by "lot," which makes it come still more directly from the Lord.

The journey is now over. God numbers His people again and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; even their clothes did not wear out.

This fifth section now says that they will receive their inheritance in the land according to the number of each tribe. These numbers clearly stand for gains or losses they were responsible for. As they had prospered, so they would inherit. The section therefore fills exactly its place, and holds a very solemn warning for us. They divided the land by "lot," which makes this come even more directly from the Lord.

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

Here, no less than elsewhere, numbers are significant, showing prosperity (Gen. 48:19) and strength (Luke 14:31).

But this list also has a bright side. Warnings on their own might discourage us. Besides, it is not true that the wilderness only weakens. The opposite is true: go through it in the right way, and strength is renewed. Judah gains nearly two thousand in those forty years of trial… So the numbers of Judah speak of strength that has not faded. May it be so with us at the close. Issachar and Zebulun camped with Judah, and they can give the same testimony: the wilderness does not have to weaken. Even here there is a difference. Issachar's increase of nearly ten thousand is much greater than Zebulun's. Those who succeed do so in varying degrees.

After this (Num. 26) there is a fresh numbering of the men of Israel with a view to going to war. They were now on the borders of the holy land. The same grace of God had taken account of every one of His people when they entered the wilderness. That same grace now shows that His love had not cooled, and that His personal interest was the same to the end. There was everything that could have turned Him aside, had it been possible. Without this, He would simply have taken in the people as a whole. But here He gives this witness of what every one of them was to Himself. He loves to convince His people of His unwavering love, despite their failure.

Galilee was "the land of Zebulun and Naphtali" on the one hand, and "Galilee of the Gentiles" on the other. Both names spoke plainly of the ruin the people of God had sunk into. Zebulun should have been the dweller in relationship. Instead he had long since fulfilled Jacob's prophecy. "Dwelling at the shore of the sea," he had become the picture of Israel as a whole. Israel gave up its dwelling alone to mix in unfaithful trade with the nations… But the Saviour of sinners is not stopped by this. There in the darkness was the very place for light to spring up. Now there had come to Zebulun a Dweller in whom God Himself could dwell with man.

The new numbering of the people shows how they have come through the wilderness, their increase or decrease, and God's faithfulness to His word, whether in grace or in judgment.

Here we have the record of the second numbering of the people, as they were about to enter the promised land. How sad to think of it! Of the six hundred thousand men of war counted at the first, only two remain — Joshua and Caleb! All the rest lay rotting in the dust, buried beneath the sand of the desert, all passed away. The two men of simple faith remained to have their faith rewarded.

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

The third camp is now Ephraim's. In it, however, we find Manasseh foremost — and it is quite understandable why. This, as we have seen, is the order of progress, if Ephraim gives us the governing thought. Here Manasseh may represent whole-heartedness, as with the apostle in Philippians 3:13.

It shows how Joseph fulfils his name, which means "adding" or "increase." This is indeed the beautiful lesson of his life. In him we find the law of spiritual increase, shown by the name of his son Ephraim — "fruitfulness." But the way to fruitfulness is by Manasseh — "forgetfulness." So it was with the apostle: "forgetting what lies behind ... I press on." Manasseh is in fact the firstborn. But as the end is greater than the means, so Ephraim is, in the mind of God, greater than Manasseh.

Manasseh increased amazingly, from 32,200 to 52,700. Manasseh means "forgetting." Paul forgot past achievements and made Christ the object of living. If we have this same attitude, we shall increase more and more in fruitfulness for God.

Ephraim's name means "fruitfulness." Yet Ephraim stands in sad contrast to Manasseh, for this tribe decreased from 40,500 to 32,500. This may teach us something. If we depend on our reputation for bearing fruit, the fruit itself will be greatly depleted. That is because self has become our object rather than Christ. Self-complacency is one of the most damaging attitudes we can adopt.

Here we have the record of the second numbering of the people, as they were about to enter the promised land. How sad to think that, out of the six hundred thousand men of war numbered at the first, only two remain — Joshua and Caleb! All the rest lay in the dust, buried beneath the sand of the desert, all passed away. The two men of simple faith remained to have their faith rewarded.

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

From Manasseh springs Machir, "one who recollects." As forgetting is the fruit of remembrance, so we also forget so that we can remember. The firm turning away from things here is so that we can be taken up with the things beyond. "Set your minds on things that are above," says the apostle, "not on things that are on earth." From here springs Gilead, the "rocky," hard as it may seem, and rough, but strong. Gilead then branches out into six families. Jeezer means "where there is help"; Helek, "equal division"; Asriel, "divine bond"; Shechem, "shoulder" — that which bears the burden; Shemida, "name of knowledge" — speaking of that one Name, and in understanding that Name is true knowledge. Last comes Hepher, "a digging, a well" — the series ending with what provides lasting refreshment and growth.

Gesenius gives Gilead as meaning "hard, rocky." But there also seems reason to connect it instead with Jacob's Galeed (Gen. 31:47), "a heap of witness." Gilead would then stand in striking contrast with Manasseh, the name it is linked with, which means "forgetting." A heap of witness exists for the very purpose of making forgetfulness impossible.

Slackness and lack of courage are now plain, so it is cheering to read of a warrior with a good inheritance, "because he was a man of war." The family of Machir was brave, and so conquests fell to it. In this way the daughters of Zelophehad, the son of Machir, received their portion according to promise.

This part of the chapter now lays down that each tribe receives its inheritance in the land according to its number. These numbers plainly show gains or losses that the tribes were responsible for. As they had flourished, so they should inherit. The section contains a very solemn warning for us. They divided the land by "lot," which makes this come still more directly from the Lord. (Prov. 16:33.)

The journey being now ended, God numbers His people afresh, and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; their clothing did not even wear out.

They were now on the borders of the holy land. The same grace of God that took account of every one of His people when they entered the wilderness shows that His love was unchanged, and His personal interest the same to the end. There was all that could have turned Him aside, had it been possible. Without this there would have been only the taking in of the people as a whole. But here He gives this witness of what they were, every one of them, to Himself.

How sad to think that, out of the six hundred thousand men of war counted at the first, only two remain — Joshua and Caleb! All the rest lay decaying in the dust, buried beneath the sand of the desert, all passed away. The two men of simple faith remained to have their faith rewarded.

The second was made up of the "little ones," who they said in their complaining would be a prey; the Lord brought them into the land of promise. This teaches the same lesson — the old fails and perishes, the new is brought into abiding blessing!

In this place Manasseh may represent whole-heartedness, as with the apostle in Philippians 3:13. From him springs Machir, "one who recollects." As forgetting is the fruit of remembrance, so we also forget so that we may remember… From here springs Gilead, the "rocky." It is hard, as it may seem, and rough, but strong. Gilead branches out into six families: Jeezer, "where there is help"; Helek, "equal division"; Asriel, "divine bond"; Shechem, "shoulder" — that which bears the burden; Shemida, "name of knowledge"… Last of all, Hepher, "a digging, a well" — the series ends with what provides lasting refreshment and growth.

Jeezer, Jeezerites. Son of Gilead and his descendants. Numbers 26:30. It seems to be the same name as Abiezer and the Abiezrites in Joshua 17:2; Judges 6:11, etc., with one letter left out.

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

Manasseh reverses Ephraim's experience, and illustrates the saying that "many who are first will be last, and the last first." Many a sincere, quiet, plodding Christian, with nothing brilliant about him, will show a brighter record at the close than his brother who apparently had much better prospects.

This fifth section now provides that their inheritance in the land shall be given out according to the number of the tribes. These numbers clearly represent gains or losses for which they were responsible. As they had flourished, so they should inherit… The "lot" that decided the division makes this come still more directly from the Lord.

Now that the journey is over, God numbers His people again, and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; even their clothes did not wear out.

Though 'generations' appear from the beginning, we do not read of 'genealogies' until Israel was in the land. It was important then to keep the genealogies, because the law said that each of the children of Israel should enjoy the inheritance of his fathers. The inheritance must not pass from one tribe to another.

Machir was the eldest son of Manasseh, and the father of Gilead. His descendants were warriors, and they were the foremost in the tribe.

Manasseh here may stand for whole-heartedness, as with the apostle in Philippians 3:13. From him springs Machir, "one who remembers"… and from him springs Gilead, the "rocky" one — hard, as it may seem, and rough, but strong. Gilead branches out into six families: Jeezer, "where there is help"; Helek, "equal division"; Asriel, "divine bond"; Shechem, "shoulder," the one that bears the burden; Shemida, "name of knowledge," speaking of that one Name, and to grasp that Name is true knowledge. Last, Hepher, "a digging, a well" — the series ending with what gives lasting refreshment and growth.

Shechem means "shoulder," the part that bears the burden. It pictures Christ as the Servant of God's will — for us the Burden-bearer, or rather the One who carries us, as the Shepherd carries the lost sheep in His own parable. Here is power, a power outside ourselves equal to every emergency, to every possible demand made on it. So "the government shall be upon His shoulder," and He is fully able.

Fruitful Ephraim seems to contradict his name, losing eight thousand men. It is one thing to have a name by grace, and quite another to prove it in the way we live.

Manasseh reverses Ephraim's experience. He shows that 'many who are first will be last, and the last first.' Many a sincere, quiet, plodding Christian, with nothing brilliant about him, will show a brighter record at the end than his brother who seemed to have far better prospects.

The journey has now ended. God numbers His people again, and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan. Even their clothes did not wear out. He settles the details of the inheritance. He appoints a leader in the place of Moses to bring them into the land of promise.

They were now on the borders of the holy land. It is the same grace of God that took account of every one of His people when they entered the wilderness. That grace shows His love was unchanged, and His personal interest the same to the end. There was all that could have turned Him aside, had it been possible. Without this there would have been only the taking in of the people as a whole. But here He gives this witness of what they were, every one of them, to Himself. He loves to convince His people of His unwavering love, despite failure on their part.

The numbering of the people, the record of the name of each family, and the inheritance allotted to each all prove the care and love of God. He enters, so to speak, into the details of their life, so that He appoints the place and quality of their possessions.

From Manasseh springs Machir, "one who recollects." From him springs Gilead, the "rocky" — hard, as it may seem, and rough, but strong. Gilead branches out into six families: Jeezer, "where there is help"; Helek, "equal division"; Asriel, "divine bond"; Shechem, "shoulder" — the one who bears the burden. Then comes Shemida, "name of knowledge" — speaking of that one Name, and to understand that Name is true knowledge. Last is Hepher, "a digging, a well" — the series ending with what provides permanent refreshment and growth.

Zelophehad the son of Hepher is introduced here, not as the head of a distinct family in Manasseh, but as preparing the way for what follows in the next chapter.

Zelophehad, the son of Hepher, had no sons (see Numbers 27:1-11). Scripture gives the names of his five daughters here again. They now claim the inheritance the Lord had given them. They, too, show the courage of faith. May we also claim in faith that inheritance which belongs to us through the grace of God.

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

The new numbering of the people shows how they have come through the wilderness, their increase or decrease, and God's faithfulness to His word, whether in grace or judgment.

Scripture mentions them five times in the course of biblical history (Num. 26:33; Num. 27:1-11; Num. 36:3-12; Joshua 17:3-6; 1 Chron. 7:15), proof of the important place they occupy in God's thoughts. Not one of their names is forgotten; they are Mahlah, Noah, Hoglah, Milcah, and Tirzah. In Numbers 27 we notice several details about them. First, they recognized that their situation was the result of their father's sin. He was not among those who joined together against the LORD in Korah's company, yet he "died in the wilderness" for "his own sin," and that is why "he had no sons."

The daughters of Zelophehad claimed their father's inheritance. Through that claim God proves the sovereignty of grace, and makes provision in a case where the law made none. Zelophehad had no sons, and no one to carry on the family name. By the law only sons could inherit. Is this inheritance to be lost, swallowed up by others? No — grace gives to these daughters the inheritance of their father, and grace made it a "statute of judgment." This already shows, in shadow, the great truth that in Christ Jesus there is neither male nor female. All believers are sons, heirs of God and joint-heirs with Christ.

In Numbers 27 we find that this led to legislation in Israel, though they had not yet reached the land where the inheritance was to be. So these daughters were women of faith who relied on the promise of God. They took it for granted that the inheritance would become real. They asked that their father's portion not be lost. The answer of God was, "The daughters of Zelophehad are right." Faith is always right and it commands a blessing.

What presumption — yes, that is the word! — for someone to believe he has a right to a portion in the Promised Land. What presumption, to try to make it real, to make it a substance! What presumption indeed, or what humility and faith! Is it presumption to believe God's promises?

The Lord waits to set their situation in order until they express this need before Him... Wherever there is zeal to take hold of God's blessings and promises, an answer is sure. But the Lord gives them much more than they were asking.

Suppose they had listened to the voice of fear and unbelief. Suppose they had refused to come forward before the whole assembly and press the claims of faith. Then they would have lost their own inheritance and blessing. And every future daughter of Israel in the same position would have lost her portion too. Instead they acted in the precious energy of faith. So they kept their inheritance; they got the blessing; they received testimony from God; their names shine on the page of Scripture; and God's own authority made their conduct a precedent for all future generations.

If they take the land, the command is that they marry only within the clan of their father's tribe. Some would have thought this an unwelcome restriction. But it was absolutely necessary, so that the property would not pass to another tribe. Every ability and privilege carries a restraint with it. In any case, it is typical of Zelophehad's daughters that they accept the condition and keep it with loyalty and submission, though they had not yet seen so much as a grain of soil of the land promised to them.

After this (Num. 26) 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 that took account of every one of His people when they entered the wilderness shows that His love was unchanged, and His personal interest in them the same to the end. Everything that could have turned Him aside was there, if that had been possible. Without this there would have been only the taking in of the people as a whole. But here He gives this witness of what they were, every one of them, to Himself. He loves to convince His people of His unwavering love, despite their failure.

Besides, I repeat, the numbers given are such as prove they are not fabricated. The small number of Levites, and the numbers of Dan, prove that these statements are drawn from history and facts, and are such as no man on earth would have invented. Population may increase or decrease at such a rate, but that says nothing whatever for particular families. One increases, another becomes extinct. So Manasseh rose from 32,200 to 52,700. Ephraim had sunk from 40,500 to 32,500. Benjamin increased from 35,410 to 45,600. Dan was stationary, Asher had increased from 41,500 to 53,400.

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

Ephraim's name means "fruitfulness," yet this tribe stands in sad contrast to Manasseh. It decreased from 40,500 (Num. 1:33) to 32,500 (v. 37). This may teach us a lesson. If we depend on our reputation for bearing fruit, the fruit itself will shrink badly, because self has become our object rather than Christ. Self-complacency is one of the most damaging attitudes we can adopt.

In this place Manasseh may represent whole-heartedness, as with the apostle in Phil. 3:13. From him springs Machir, "one who recollects." For as forgetting is the fruit of remembrance, so we also forget in order to remember. We turn firmly away from the things here to occupy ourselves with the things beyond. "Set your minds on things that are above," says the apostle (Col. 3:2), "not on things that are on earth." From him, in turn, springs Gilead, the "rocky" — hard, as it may seem, and rough, but strong. Gilead branches out into six families. Jeezer means "where there is help"; Helek, "equal division"; Asriel, "divine bond"; Shechem, "shoulder," the one that bears the burden; Shemida, "name of knowledge," speaking of that one Name, in the understanding of which is true knowledge. Last comes Hepher, "a digging, a well" — the series ending with what provides for permanent refreshment and growth.

This section now provides that their inheritance in the land will be given to them according to the number of the tribes. These numbers clearly represent gains or losses for which they were responsible. As they had flourished, so should they inherit. The section contains a very solemn warning for us. The "lot," by which the land was divided, makes this come still more directly from the Lord. (Prov. 16:33.)

The journey being now ended, God numbers afresh His people, and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; their clothing did not even wear out. He settles the details of the inheritance, and appoints a leader in place of Moses to bring them into the land of promise.

In this chapter we have the record of the second numbering of the people, as they were about to enter the promised land. How sad to think that, out of the six hundred thousand men of war numbered at first, only two remain — Joshua and Caleb! All the rest lay decaying in the dust, buried beneath the sand of the desert, all passed away.

Son of Ephraim, and the head of the Becherites, Num. 26:35.

This is God's register of Jacob and his house: "seventy" souls including Jacob, and Joseph with his two sons, or "sixty-six" without them. The Septuagint cited by Stephen speaks of seventy-five, because it adds Manasseh's son Machir and grandson Gilead, and Ephraim's two sons, Shuthelah and Tahan, with Shuthelah's son, Eran or Edom.

Ephraim comes after Manasseh with three sons, and a grandson. There is much difficulty with these names. They need an intelligent, believing study that they have never yet received. So I do not try to explain them.

The tribe in the second year from leaving Egypt numbered 40,500 fighting men, but had decreased during the forty years to 32,500. Num. 1:33; Num. 26:37.

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

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

The numbering of the people, the record of the name of each family, and the allotted inheritance for each all prove the care and love of God. He enters, we might say, into the details of their life. He Himself appoints the place and quality of their possessions.

The journey being now ended, God numbers afresh His people, and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; their clothing did not even wear out. He settles the details of the inheritance, and appoints a leader in place of Moses to bring them into the land of promise.

Son of Shuthelah, and his descendants. Numbers 26:36.

Ephraim comes after Manasseh with three sons, and a grandson. These names carry much difficulty. They need a thoughtful, believing study that they have never yet received. So I do not try to explain them.

It was right and proper that the names of Israel's families should be known here. Here is their inheritance, and their title-deeds are in God's book for the earth. It is just as right that our names should not be given. We should be known by the moral traits the Lord taught, not by name, as Israel's families were. Yet God knows us by name. The Lamb's book of life records not the family name but the name of each person.

This fifth section now rules that their inheritance in the land will be shared out according to the number of the tribes. These numbers clearly stand for gains or losses they were responsible for. As they had flourished, so they should inherit. The section therefore fills its numerical place exactly, and it carries a very solemn warning for us. The division was to be made by lot, which makes it come still more directly from the Lord (Proverbs 16:33).

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

After this 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 had taken account of every one of His people when they entered the wilderness. That same grace now shows that His love had not cooled, and that His personal interest was the same to the end. There was all that could have turned Him aside, had it been possible. Without this there would have been only the taking in of the people as a whole. Here He gives this witness of what they were, every one of them, to Himself. He loves to convince His people of His unwavering love, despite their failure.

The journey is now over. God numbers His people afresh, and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; their clothing did not even wear out.

The second numbering (Num. 1:2-3) came when Israel was about to fight the enemy. Its object was to find the number of men able to go to war. The Word mentions a third numbering (Num. 26:2, 52-65) of the men fit for military service, and this one was with a view to dividing up the land. Here again the numbering was all important. Each family would see its inheritance in Canaan increase or decrease according to the number of its sons.

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

When Israel blessed the two sons of Joseph, he set Ephraim before his elder brother. He said Ephraim should be greater, and his descendants should become a multitude (or "fatness") of nations. Gen. 48:17-19... In the second year from the Exodus the tribe numbered 40,500 fighting men. Over the forty years it had decreased to 32,500. Num. 1:33; Num. 26:37.

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

This may teach us something. If we depend on our reputation for bearing fruit, the fruit itself will be greatly depleted. The reason is that self has become our object instead of Christ. Self-complacency is one of the most damaging attitudes we can adopt.

Manasseh reverses Ephraim's experience. He illustrates the truth that "many who are first will be last, and the last first." Many a sincere, quiet, plodding Christian, with nothing brilliant about him, will show a brighter record at the close than his brother who seemed to have much better prospects.

The new numbering of the people shows how they have come through the wilderness, their increase or decrease, and God's faithfulness to His word, whether in grace or judgment.

God took account of every one of His people when they entered the wilderness. That same grace now shows His love had not weakened, and His personal interest was the same to the end... He loves to convince His people of His unwavering love, despite failure on their part.

The journey being now ended, God numbers His people afresh, and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; their clothing did not even wear out. He settles the details of the inheritance, and appoints a leader in place of Moses to bring them into the land of promise.

There is after this (Numbers 26) 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 had taken account of every one of His people when they entered the wilderness. Counting them again shows that His love had not cooled, and that His personal interest was the same to the end. There was all that could have turned Him aside, had it been possible. Without this He would have taken in only the people as a whole. But here He bears witness to what each one of them was to Himself. He loves to convince His people of His unwavering love, despite their failure.

The numbering was "after their families by the house of their fathers." And those to be numbered were "all from twenty years old and upward, all that are able to go forth to war in Israel." They had to declare their pedigree by family. Only those who could do that had a place in this muster, and only they could be warriors. They had to show their pedigree because of the mixed crowd of outsiders who had joined themselves to the people of God… Our own pedigree gives us a place among the people of God. It is the new birth, by which we become children of God. And our calling is to a spiritual war. It is not against flesh and blood, but against the devil and his schemes and the wicked spirits (Ephesians 6:11-12).

Son of Benjamin, and his descendants, Numbers 26:38. Ahiram is perhaps the same as Ehi in Genesis 46:21, and the same as Aharah in 1 Chronicles 8:1.

Benjamin showed a lovely increase from 35,000 (Numbers 1:37) to 45,600 (v.41)… Naphtali, in contrast, fell badly from 53,400 (Numbers 1:43) to 45,400 (v.50). Whatever the reasons for all of these, at least they tell us something. In glory God will commend some for their increase in spiritual fruit. Others will have to bow to the sad fact that they did not produce as they might have (1 Corinthians 3:12-15).

In the numbering of Numbers 1:37 and Numbers 2:22-23, Benjamin was the smallest of the tribes except Manasseh. Psalm 68:27 calls it "little Benjamin." But in the numbering before they entered the land, Benjamin was larger than four of the other tribes, Numbers 26:41.

This fifth section now provides that according to the number of the tribes their inheritance in the land shall be allotted to them. These numbers clearly represent gains or losses for which they were responsible. As they had flourished, so they would inherit. This section holds a very solemn warning for us. The "lot," according to which the division was to be, makes this still more directly from the Lord (Proverbs 16:33).

Now that the journey is over, God numbers His people again, and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan. Their clothes did not even wear out.

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

It was important then to keep the genealogies, because the law said that each of the children of Israel should enjoy the inheritance of his fathers. The inheritance must not pass from tribe to tribe.

Son of Benjamin. Gen. 46:21. Apparently called SHUPHAM in Num. 26:39.

The principle stated in Hebrews 7:9-10 seems to have been applied here to Judah's descendants, and to Benjamin's as well, as we can gather from the earlier history. These men were listed as the heads of families still to come. The list in Numbers 26 confirms it, where the separate families of the tribes of Israel are named, in the day when Moses and Eleazar were told to take the total of the whole assembly of Israel's sons from twenty years old and upward.

Shu'pham - Their bareness

Hu'pham Their covering

With Benjamin, many questions have been raised. If people had tried to answer them with a more spiritual aim than a dry settling of difficulties, we would long ago have held something that not only settled those difficulties for good, but was truly fruitful for us in blessing. As it is, we must move on, with no room here for criticism that has so far borne no fruit.

Benjamin showed a lovely increase from 35,000 (Num.1:37) to 45,600 (v.41)… Whatever the reasons for all of these, they tell us at least this much. In glory some will be commended for their increase in spiritual fruit. Others will have to bow to the sad fact that they did not produce as they might have (1 Cor.3:12-15).

Benjamin was the smallest of the tribes except Manasseh in the count of Num. 1:37… In Ps. 68:27 it is called 'little Benjamin.' But in the count before they entered the land, Benjamin was larger than four of the other tribes. Num. 26:41.

The journey being now ended, God numbers His people afresh, and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; even their clothing did not wear out.

In this chapter we have the record of the second numbering of the people, as they were about to enter the promised land. How sad to think that out of the six hundred thousand men of war who were numbered at first, only two remain — Joshua and Caleb! All the rest lay decaying in the dust, buried beneath the sand of the desert, all passed away. The two men of simple faith remained to have their faith rewarded.

Eldest son of Benjamin, and head of the family of the Belaites. Gen. 46:21 (Belah); Num. 26:38, 40; 1 Chr. 7:6-7; 1 Chr. 8:1, 3.

Benjamin — many questions have been raised here. Had people tried to answer them with a more spiritual aim than a dry settling of difficulties, we would long since have held something that both solved the difficulties and brought us real blessing. As it is, we must move on. We have no room for criticisms that are still unfruitful.

The inheritance in the land will be allotted to them according to the number of the tribes. These numbers clearly represent gains or losses for which they were responsible; and as they had flourished, so they would inherit… This contains a very solemn warning for us. The "lot," which was to govern the division, makes this come even more directly from the Lord. (Prov. 16:33.)

Benjamin showed a lovely increase from 35,000 (Num. 1:37) to 45,600 (v. 41). Naphtali, in contrast, fell badly from 53,400 (Num. 1:43) to 45,400 (v. 50). Whatever the reasons for all of these, they at least tell us this: in glory some will be commended for their increase in spiritual fruit. Others will have to bow to the sad truth that they did not produce as they might have (1 Cor. 3:12-15).

It was right and proper that the names of Israel's families should be known here, for here is their inheritance, and their title deeds are in God's book for the earth. It is equally right and proper that our names should not be given… Yet we are known by name to God. And in the Lamb's book of life it is not the family name but the name of each individual that is written.

The journey is now over. God numbers His people again and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; their clothing did not even wear out.

The second numbering (Num. 1:2-3) came when Israel was about to fight the enemy. It was meant to find the number of men able to go to war. The Word mentions a third numbering (Num. 26:2, 52-65) of those who were capable of military service, and this one was in view of dividing up the land. Here again the numbering was all important. Each family would see its inheritance in Canaan increase or decrease according to the number of its sons.

Benjamin was the smallest of the tribes except Manasseh in the numbering of Num. 1:37; Num. 2:22-23. Psalm 68:27 calls it 'little Benjamin.' But in the numbering before they entered the land, Benjamin was larger than four of the other tribes. Num. 26:41.

Benjamin showed a lovely increase from 35,000 (Num.1:37) to 45,600 (v.41)... Naphtali, in contrast, fell badly from 53,400 (Num.1:43) to 45,400 (v.50). Whatever the reasons for all of these, at least they tell us something. In glory some will receive commendation for their increase in spiritual fruit. Others will have to bow to the sad fact that they did not produce as they might have (1 Cor.3:12-15).

This was a decrease, for in Numbers 1:46 that number had been 603,550... Yet the failure of the testimony of the Church is no excuse for the failure of any individual believer. As we have seen, some of the tribes increased greatly, and others in a smaller measure.

This part of the record now provides that each tribe will receive its inheritance in the land according to its number. These numbers clearly represent gains or losses for which they were responsible. As they had flourished, so they would inherit... They were to divide the land by "lot," which makes it come still more directly from the Lord. (Prov. 16:33.)

How the numbering of the people, the record of the name of each family, and the inheritance allotted to each prove the care and love of God! He enters, so to speak, into the details of their life. He Himself appoints the place and quality of their possessions.

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 type of Christ in both names: as exalted at God's right hand (Benjamin), and, as rejected, the occasion of Israel's tribulation in the last days (Ben-oni), with Rachel as a type of Israel (Micah 5.).

The journey is now over. God numbers His people again and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; their clothing did not even wear out. He settles the details of the inheritance. He appoints a leader in place of Moses to bring them into the land of promise.

They were now on the borders of the holy land. The same grace of God had taken account of every one of His people when they entered the wilderness. That same grace shows His love had not lessened, and His own interest in them was the same to the end. There was all that could have turned Him aside, had it been possible. Without this, He would simply have taken the people in as a whole. Instead He bears witness here to what each one of them was to Him. He loves to convince His people of His unwavering love, despite their failure.

The first duty of government is self-government; and the ruler's school is therefore that of discipline.

So the one name here may have a meaning. Its change from the old form shows how Dan grows out of the hasty spirit of self into his proper shape and into a multitude. Being brought low is God's way of lifting up, and there is no other way. The heart is exercised, the eye is cleared, the mists roll off. The testing has done its work, turning Hushim into Shuham. Dan becomes a prince indeed, and fulfils his name.

Dan was the fifth son of Jacob, and the first son of Bilhah, Rachel's servant. Scripture records little about Dan himself: Genesis 46:23 names only one son. The tribe of Dan, however, was large. At the exodus it had 62,700 fighting men, more than any tribe except Judah. By the second numbering they had grown to 64,400.

This tribe was guilty of setting up idolatry in the land very early, and that idolatry continued until the people were carried into captivity… Dan's name is absent from 1 Chronicles 2 – 8, the book that records much of grace and blessing. His name is left out too from the list of tribes that will each have twelve thousand sealed in a future day. Still, God's promises to the twelve tribes will be kept, and the tribe of Dan will have its portion in the land as prophesied in Ezekiel 48:1-2, 32.

The journey is now over. God numbers His people again, and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; their clothing did not even wear out. He settles the details of the inheritance. He appoints a leader in the place of Moses to bring them into the promised land.

We come now to the fourth camp, that of Dan. Dan is only second in number among the tribes of Israel, yet he has just one family, that of Shuham. In the same way, Genesis 46 gives Dan only one son, Hushim. The natural conclusion is that Shuham and Hushim are the same name, with the letters turned around. But the change itself must have a meaning. The earlier name means "hastening," while the later one means "depression, humiliation."

So the single name here may carry a meaning. Its change from the old form shows how Dan grows out of the hasty spirit of self into his proper shape and into a great number. Being brought low is God's way of lifting up, and there is no other way. The heart is tested, the eye is cleared, the mists roll off. The testing has done its work, turning Hushim into Shuham. Dan becomes a prince indeed, and fulfils his name.

The children of the two wives have now been counted, and we come to the children of the servant women. The first of these is Dan, "judgment," the spirit of rule — and as Dan's origin shows, that rule is really service. Yet how easily man turns it away from that! "Man in his pomp will not remain." He should use his place to bless those entrusted to his care. Instead he uses it for himself. He feeds his ambition or his greed with it in some form, and becomes a rebel against the One who gave him his authority.

The first duty of government is self-government, and so the ruler's school is the school of discipline. So it was with God's kings. The far side of the desert was Moses' school, where the man who had once been hasty in judgment became the meekest of all men. David had not only his shepherd training, but also his suffering at the hand of Saul. And the same rule holds good for us: if we endure, we will also reign with Him.

Fifth son of Jacob, and first of Bilhah, Rachel's maid. The record tells us little about him personally. Genesis 46:23 mentions only one son. The tribe of Dan, however, was large. At the exodus there were 62,700 fighting men, more than any tribe except Judah, and at the second counting they had grown to 64,400. Yet in the land the Amorites forced the people of Dan into the mountains. They would not let them come down to the valley (Judges 1:34). This showed a great lack of faith in the people of Dan.

Benjamin showed a lovely increase, from 35,000 to 45,600. Dan, already large, showed some increase, from 62,700 to 64,400. Asher grew greatly, from 41,500 to 53,400. Naphtali, in contrast, fell sharply, from 53,400 to 45,400. Whatever the reasons for all of this, at least it tells us something about glory. Some will receive praise for their increase in spiritual fruit. Others will have to bow to the sad fact that they did not produce as they might have (1 Corinthians 3:12-15).

The journey being now ended, God numbers His people afresh, and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; their clothing did not even wear out. He settles the details of the inheritance, and appoints a leader in place of Moses to bring them into the land of promise.

There is now 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 that took account of every one of His people when they entered the wilderness now shows that His love had not lessened, and that His personal interest in them was the same to the end. There was all that could have turned Him aside, had it been possible. Without this there would have been only the taking in of the people as a whole. But here He gives this witness of what they were, every one of them, to Himself. He loves to convince His people of His unwavering love, despite their failure.

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

Asher, from being one of the smaller tribes, takes his place with the largest. "Friend, come up higher" might be said of him.

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

The firstborn of Asher. 1 Chronicles 7:30. The King James Version calls him JIMNAH in Genesis 46:17, and JIMNA in Numbers 26:41. The Hebrew is the same in all three passages.

What varied results, both of failure and success! — and they are to be explained by various reasons. Here we see signs of little failures and great ones, of small progress and astonishing progress. Can we not take these two lists, and seeing in them a picture for ourselves, learn the lesson? God shows us that at the close there will be an examination — "we must all appear before the judgment seat of Christ."

The journey being now ended, God numbers afresh His people, and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; their clothing did not even wear out.

There is after this (Num. 26) 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 His personal interest was the same to the end. There was everything that could have turned Him aside, had it been possible. Without this there would have been only the taking in of the people as a whole. But here He gives this witness of what they were, every one of them, to Himself. He loves to convince His people of His unwavering love, in spite of failure on their part.

Sarah. Daughter of Asher. Num. 26:46. Called SERAH in Gen. 46:17; 1 Chr. 7:30.

Serah — A princess; same as Sarah.

The many names and their meanings teach many lessons of interest. At the close of the chapter we are told that God had carried out the sentence He pronounced on the people who came out of Egypt (Num. 14:29, 38). God kept His Word, as He always will.

Neither in the case of Asher nor of Naphtali do the names speak with clearness yet, while prophecy and history are fairly silent too. So, unwillingly, we must leave them without notice here.

Dan, already large, increases; while Asher, from being one of the smaller tribes, takes his place with the largest. "Friend, come up higher" might be said of him.

But this catalogue has also a bright side. Warnings alone might discourage us. Besides, it is not true that the wilderness only weakens. Just the opposite: go through it rightly, and strength is renewed — "your pound has gained ten pounds."

This section now provides that their inheritance in the land shall be allotted to them according to the number of the tribes. These numbers clearly stand for gains or losses that they were responsible for. As they had flourished, so they would inherit. The section holds a very solemn warning for us. The "lot," by which the division was to be made, makes it come still more directly from the Lord. (Prov. 16:33.)

Can we not take these two lists, see in them a picture for ourselves, and learn the lesson? God shows us that at the close an examination will be made — "we must all appear before the judgment seat of Christ." In these pictures we can read the end from the beginning. So let us be wise. Let us gather gold, silver and precious stones daily, avoiding all that would weaken us, and counting on that grace which carries us on eagle's wings.

The journey being now ended, God numbers His people afresh, and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; their clothing did not even wear out. He settles the details of the inheritance, and appoints a leader to take the place of Moses and bring them into the land of promise.

See how the numbering of the people, the record of the name of each family, and the allotted inheritance for each prove the care and love of God! He enters, so to speak, into the details of their life. He Himself appoints even the place and quality of their possessions.

The leader of Asher was Pagiel (v. 13), whose name means "event of God," and his father's name, Ocran, means "afflicted." Asher means "happy." But even the blessing of Asher has to be tempered with God's dealings — events of God — to bring affliction. For true happiness always comes through suffering, little as we might at first appreciate this.

Asher was greatly increased, from 41,500 (Num. 1:41) to 53,400 (v. 47)… Whatever the reasons for all of these, at least they tell us this. In glory some will be commended for their increase in spiritual fruit. Others will have to bow to the sad fact that they did not produce as they might have (1 Cor. 3:12-15).

Dan, already large, increases; while Asher, from being one of the smaller tribes, takes his place with the largest. "Friend, move up higher" could be said of him.

These numbers clearly represent gains or losses for which they were responsible; and as they had flourished, so should they inherit… This section contains a very solemn warning for us. The division was to be made by "lot," which makes it still more directly from the Lord. (Prov. 16:33.)

But this list also has a bright side. Warnings alone might discourage us. Besides, it is not true that the wilderness is a place that only weakens: On the contrary, if we go through it rightly, our strength is renewed… There is Judah, who gains nearly two thousand men in those forty years of trial. Did Caleb's faith stimulate them all?

At the end of the wilderness journey the nation's total of men able for military service was 601,730. That was a decrease, for in Numbers 1:46 the number had been 603,550. What a lesson for us! God has so greatly blessed His Church, yet as a whole she has not responded to such grace in a practical and thankful way… Yet the failure of the Church's testimony is no excuse for the failure of any individual believer. As we have seen, some of the tribes increased greatly, and others in a lesser measure.

Now that the journey is over, God numbers His people again, and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan. Their clothes did not even wear out. He settles the details of the inheritance, and appoints a leader in place of Moses to bring them into the land of promise.

After this (Num. 26) the men of Israel are numbered again, with a view to going to war. They were now on the borders of the holy land. The same grace of God had taken account of every one of His people when they entered the wilderness. That grace now shows that His love had not cooled, and that His personal interest in them was the same to the end. Everything that could have turned Him aside was there, had that been possible. Without this there would have been only the taking in of the people as a whole. But here He gives this witness of what they were, every one of them, to Himself. For He loves to convince His people of His unwavering love, in spite of failure on their part.

This brings us to Naphtali, which means "my wrestling." The thought is not of a struggle still going on, but of one that has ended in victory and brought freedom. It expresses the blessedness of the new place a man now finds himself in. So Moses says of Naphtali, "satisfied with favor, and full of the blessing of the LORD," so that he becomes like "a doe let loose," with all fear removed, and the tongue set free to speak good words, which are the sacrifices of the lips that confess His name (Heb. 13:15). Is this not the firstfruits of the Spirit, the blessing and triumph of Romans 8?

Asher is also the child of a servant woman, and his place in connection with Dan has already been shown. But the names of Asher and Naphtali do not yet speak clearly, and prophecy and history are nearly silent about them too. So, unwillingly, we must leave them without comment here.

Asher grew a great deal, from 41,500 (Num. 1:41) to 53,400 (v. 47). Naphtali, in contrast, fell sharply, from 53,400 (Num. 1:43) to 45,400 (v. 50). Whatever the reasons were, these numbers tell us this much: in glory some will hear commendation for their increase in spiritual fruit, while others will have to bow to the sad fact that they did not produce as they might have (1 Cor. 3:12-15).

If we compare the two numberings, we find only a very small drop in the total at the end of the journey. Yet several individual tribes changed a great deal. Simeon fell to much less than half, which is significant in view of verse 14 of the last chapter. Others dropped by smaller amounts. Some grew, above all Manasseh, whose total went up by just over 20,000. We know nothing that explains these other changes, except that the small drop in Reuben may come from the rebellion of Dathan and Abiram.

This fifth section now says that their inheritance in the land will be given out according to the number of each tribe. These numbers clearly stand for gains or losses they were responsible for. As they had flourished, so they would inherit. So this section fills its place in the series exactly, and it holds a very solemn warning for us. The division was made by "lot," which makes it come even more directly from the Lord. (Prov. 16:33.)

The journey is now ended. God numbers His people afresh, and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; their clothing did not even wear out. He settles the details of the inheritance. He appoints a leader in place of Moses to bring them into the land of promise.

Shallum, son of Naphtali (1 Chronicles 7:13). He is called SHILLEM in Genesis 46:24 and Numbers 26:49.

Jezer — Imagination: form: purpose

This fifth section now provides that the tribes shall receive their inheritance in the land according to their number. These numbers clearly represent gains or losses for which they were responsible. As they had flourished, so should they inherit. The section therefore contains a very solemn warning for us. The division came by "lot," which makes it still more directly from the Lord.

Secret causes sap the strength of Naphtali, and he comes out of the course weaker by eight thousand men than when he entered it. Nothing unusual is charged against him, yet he has gone backward. Let us beware lest some "little foxes" spoil our vines. We may be blameless on the outside. There may be nothing in our conduct to condemn, as there was in Reuben, or in our associations, as there was in Gad — and still we may show even greater decline than either. It is loss of first love, even where there are abundant works, which brings such weakness.

Fifth son of Jacob, and second of Bilhah. At the two numberings of the tribes Naphtali amounted to 53,400 and 45,400. Jacob told the tribes what would happen to them in the last days. He said, "Naphtali is a doe let loose that bears beautiful words" (Genesis 49:21). It is the remnant of Israel as the vessel of testimony. Moses said, "O Naphtali, sated with favor, and full of the blessing of the LORD." It is the full blessing of the remnant as the LORD's people. Isaiah 9:1-2 prophesies that Naphtali, with Zebulun, would see a great light. This came true when the Lord traveled through that district, taught in the synagogues, and healed diseases there (Matthew 4:13, 15).

Neither in the case of Asher nor of Naphtali do the names yet speak with clearness, while prophecy and history are comparatively silent as well. Unwillingly, therefore, we must leave them without comment here.

Our portion is not here but above; our city is one made without hands, eternal in the heavens. It was right and proper that the names of Israel's families should be known here. Here is their inheritance, and their title-deeds are in God's book for the earth. It is equally right and proper that our names should not be given. How, if we were declared by name before the world, could it be said of us — "as unknown"? Yet we are known by name to God; and in the Lamb's book of life it is not the family name, but the name of each individual, that is written.

The journey is now over. God numbers His people afresh and counts them by name, as heirs ready to take possession of the inheritance. He has kept them through everything, and brought them as far as Canaan; even their clothing did not wear out. He settles the details of the inheritance. He appoints a leader in place of Moses to bring them into the land of promise.

God took account of every one of His people when they entered the wilderness. The same grace now shows that His love was unchanged, and His personal interest the same to the end. There was everything that could have turned Him aside, if that had been possible. Without this, He would have taken the people in only as a whole. But here He gives this witness of what every one of them was to Himself. He loves to convince His people of His unwavering love, despite their failure.

Here we have the record of the second numbering of the people, as they were about to enter the promised land. How sad to think of it! Out of the six hundred thousand men of war counted at the first, only two remain — Joshua and Caleb! All the rest lay crumbling in the dust, buried beneath the sand of the desert, all passed away. The two men of simple faith remained to have their faith rewarded.

Benjamin showed a lovely increase from 35,000 to 45,600. Dan, already large, showed some increase, from 62,700 to 64,400. Asher increased greatly, from 41,500 to 53,400. Naphtali, in contrast, fell sharply from 53,400 to 45,400. Whatever the reasons for all of these, at least they tell us this much. In glory some will be commended for their increase in spiritual fruit. Others will have to bow to the sad fact that they did not produce as they might have.

The new numbering of the people shows how they have come through the wilderness. It shows their increase or decrease. And it shows God's faithfulness to His word, whether in grace or in judgment.

This section now provides that they will receive their inheritance in the land according to the number of the tribes. These numbers clearly stand for gains or losses that they were responsible for. As they had flourished, so they would inherit. So this section contains a very solemn warning for us. The land was divided by lot, which makes the division come still more directly from the Lord.

Naphtali means "my wrestling". The idea is not the struggle still going on, but the struggle reaching a conclusion in victory, bringing freedom. It expresses the blessedness of the new place a man now finds himself in. Moses says of Naphtali, "satisfied with favor, and full of the blessing of the LORD". So he becomes "a doe let loose", all fear removed, and his tongue loosed to give beautiful words.