Israel's Order of March
“And it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up from oif the tabernacle of the testimony.
“And the children of Israel took their journies out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran.
“And they first took their journey according to the commandment of the Lord by the hand of Moses.”
Thus we come at length to the twelfth encampment, in the second month of the second year, after the departure of the Israelites out of Egypt.
In consequence of the long sojourn of Moses on Mount Sinai, and of his being so near the Lord, his face had become radiant without his knowledge. It shone; rays proceeded from it, which, though glorious in their appearance, excited fear, rather than pleasure; therefore, when he came down from the mountain, Aaron, as well as the rest of the children of Israel were afraid to approach him. Moses was therefore compelled to put a veil over his face, after which they k were able to bear it, and could converse with him. When he went into the tabernacle he laid aside the veil, and then they saw his face shining: on coming out, he covered it again. If the glory of Moses was intolerable to sinners, what must the glory of God himself be!
But this circumstance has also its signification, which Paul explains to us in 2 Cor. iii. 7 — 18: he there compares the law and the gospel, in order to trace the advantage of the latter over the former. The ministration of Moses, or the law, was only the ministration of the letter, which does not render righteous, holy, and joyful, or quicken, but killeth; whilst, on the contrary, the New Testament is the ministration of the Spirit, which renders us righteous, holy, and happy. The former passes away, which is very desirable; the latter continues, even to the end of the world, and extends into eternity. The glory of the former was so great, that the children of Israel could not look at the face of Moses; but the latter has a superabundant glory, before which the former fades away; and yet so far is it from exciting fear and terror, that it delights, encourages, and enlivens. “We beheld his glory,” says John, “the glory as of the only begotten of the Father, full of grace and truth.” The, covering is on the hearts of all men by nature, and is put off in conversion: the glory of the Lord then increasingly reflects itself in us, as in a mirror, and we gradually become changed into the same image, from glory to glory, by the Spirit of the Lord. Our souls, as well as the face of Moses, become resplendent through confidential intercourse with God. Let us, therefore, diligently exercise ourselves in it.
‘’ He that is joined to the Lord becomes one spirit with him.”
Aaron had the unhappiness, whilst in the desert of Sinai, to see his two eldest sons slain, at the same time, by the hand of the Lord. Their sin consisted in using strange fire in the sanctuary, for the incense; on which, fire went forth from the Lord, and consumed them, so that they both died before the Lord: such strictness is requisite in the Lord’s service! It does not solely depend upon what is done, but rather on the way and manner in which it is done. Moses perfectly justified the divine act, by saying, “This is it which the Lord hath said: I will be sanctified in them that approach unto me, and be glorified by all people.” But Aaron held his peace, and probably considered it as a judgment upon him, for the part he had taken in the affair of the golden calf.
The Lord, in this instance, again manifested his holinesss. O how much is requisite, in order worthily to approach unto God! and with what irreverence, presumption, and arrogance, do men approach the truth, the Bible, prayer, divine service, baptism, and the Lord’s supper! If God were willing to repeat what he once did to Aaron’s sons, as a warning example for every age — how often would a devouring fire proceed from him! We ought not to make use of his holy name, except with fear and reverence, remembering that God is a holy God, and ought therefore to excite our fear and our dread.
Aaron and his remaining sons were, besides this, commanded not to show any sins of mourning, lest they also should be slain. They were not to depart from the tabernacle, just as if nothing; had occurred, and leave the people to lament over this terrific instance of the Lord’s jealousy.
On this occasion, God commanded the priests to drink no stron<j drink when tljey went into the tabernacle. Possibly Aaron’s sons had taken too much, and thus made the mistake with the fire. Excess and drunkenness are in themselves sinful, and are no excuse for other sins that may be committed in a state of inebriety, and which debase the individual below a senseless brute.
In the desert of Sinai, God also appointed the order in which the twelve tribes should march and encamp. In this regulation Judah was the first, Naphthali the last. They formed a square, in the midst of which was the tabernacle; so that three tribes faced each quarter of the heavens. I cannot refrain from stating the signification of several of the names of the captains, which I will mention alphabetically, because these names contain a variety of intimations, useful to those who are desirous of successfullyprosecuting theirjourney through the wilderness of this world to the heavenly Canaan.
The first of these captains was called Amminadab — my willing people. And certainly, willingness to renounce the world and sin, and to obey God, is a qualification without which no one can arrive at Canaan. As long as this willingness is wanting, there is a deficiency in the very commencement of any thing good. “After thy victory, thy people shall willingly serve thee in the beauty of holiness.” (Psalm ex. 3; German version.)
Another captain was called Ammihud — the glory of my people. The glory of God’s people seemed so great to Moses, that he preferred “suffering affliction with the people of God, to the temporal enjoyments of sin; and esteemed the reproach of Christ greater riches than the treasures of Egypt.” And towards the end of his course, we hear him exclaiming, “Happy art thou, O Israel! who is like unto thee, O people! saved by the Lord, the shield of thy help, and the sword of thy excellency?” And certainly every one must be so convinced of the inestimable advantages of the people of God, notwithstanding all their afflictions, as to prefer them to every other, and rather forsake all, than renounce his part in them; ready to abandon every thing, rather than not be a disciple of Christ.
Ammi-shaddai was a third leader, and means, the people of the omnipotent and all-sufficient God. For m this consists their glory; they abide under the shadow of the Almighty, and dwell in the secret place of the Most High, (Psalm xci. 1.) The power of God preserves them through faith unto salvation. Christ strengthens them, through whom they come off more than conquerors. Were they not in such powerful hands, they would long ago have perished, since the world, the devil, and our own flesh, do not cease to assail us; and we are in ourselves so weak that we could not stand a single moment.
A fourth captain was called Abidau — my father is my judge. How necessary is it for a pilgrim, on his wearisome pilgrimage through the tedious and horrible desert of this world, to feel convinced from Scripture, that neither the law, nor the devil, nor even his own conscience, but God, as bis reconciled Father in Christ, is his judge, and the atonement of Christ the basis of his judgment. If shod with this preparation, we walk with alacrity; and very much depends upon it, in order to walk without weariness, and retain our courage.
Ahiezer was a fifth captain — my brother is my helper. And such is the case with God’s people. Jesus, their helper, is not ashamed to call them brethren; and what an encouragement to faith does this contain! We generally confide in a brother by preference; and who would not trust such a brother as this? This confidence is indispensable in our journey through this desert; and the more we possess of it, the less we feel the fatigue: for as, by reason of our extreme poverty, we cannot travel at our own expense, we must do so on the credit of our first-born brother; and the more free use we make of his inexhaustible riches, the less shall we be in want of that which is needful or convenient.
There is still a sixth captain, who would have been better away. His name is Ahira — my wicked brother. On this point I need not say much, for you will be yourselves well aware of his uncalled-for interference. I am even of opinion that we ought not to call him our wicked brother, but our wicked self; for a brother, however near he may be to us, is still a different person to ourselves. However, if we are born again, it is no longer ourselves, but our brother. It is then no longer I that do evil, but sin — thj’s Ahira which dwells within, which we must put off, crucify, and slay; it is the law in the members, striving against the law of the mind, the flesh lusting against the spirit, the sin that so easily besets us; it is that which makes us groan, being burdened, as long as we are in this tabernacle. This Ahira was a son of Enan, that is, Great-eye; for truly he seeks to be great.
These are the captains whose names begin with A.
Let us now mention some which begin with E. One bore the precious name of Eliab — God is my Father! This is something; unspeakably blessed. The term father, implies a most endearing connection, and the most desirable superintendence, affection, care, provision, and inheritance; as well as the right of governing and correcting, the obligation to reverence, reciprocal affection, confidence, obedience, and submission. This follows of course, when God is truly recognized as father, and when the Holy Spirit teaches us to call him 0U7’ father, notwithstanding Ahira’s attempts to hinder it. “Cast not away, therefore, your confidence, which hath great recompence of reward;” for if he correct us, it is for our profit, that we may be partakers of his holiness.
Another captain was called Eliezer — our God is a refuge. “The name of the Lord is a strong tower, the righteous runneth into it and is safe.” There is no protection v’ithout God, and none else is requisite but his. He will be a wall of fire round about his people; and how much do they need it in the many dangers to which they are exposed, against which they are the less able to cope the more they imagine themselves so.
Eliasaph, the son of Deguel, was a third captain. The latter name betokens the knowledge of God; the fornier, God gives growth and increase. And are not both indispensable whilst traversing the desert, and in order to enter Canaan? Christ declares ,the knowledge of the only true God, and him whom he hath sent, to be eternal life. All other knowledge is vain in comparison with it. This knowledge is necessary, in order that we may be able to conduct ourselves towards God in a becoming manner — love, fear, and honour him with our whole hearts — confide solely and wholly in him, and expect, in all humility and patience, every blessing from him; and hence it is needful for our sanctification, consolation, and comfort.
The word Eliasaph implies, that God gives growth and increase, “They shall grow as the grass, and as the willows by the water-courses.” Without him we caimot add one cubit to our stature, nor make one hair white or black. ‘• He giveth the increase,” says the Apostle, and adds, “therefore, neither he that planteth, nor he that watereth, is any thing.” Both must indeed be done, both naturally and spiritually; even as Paul did, with all fidelity; but this is practised the more joyfully and nnweariedly, the more we are convinced that God gives the increase. If this be the case, then we boldly plant. Though the nature of the soil may be discouraging, and the seed not appear in the measure that philanthropy, or perhaps self-love may desire — yet, if sown in dependance upon him that giveth the increase, we confidently wait until the fruit of our labours appears. Thus it is also individually. Continue thy efforts, use the means of grace, hear, read, and, praying, have recourse to Jesus; and thy labour shall not be in vain in the Lord.
A fourth captain was called Elishama — thou, God, hearest me! “O thou that hearest prayer,” says David, “unto thee shall all flesh come!” “Call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me.” “He that asketh, receiveth.” Let us therefore not murmur at our poverty, weakness, and manifold necessities, but derive from them an incentive to prayer, and remember, in the exercise of it, that ^’ Thou,
God, hearest me?” Although we are not at liberty to prescribe time, or measure, or method to him; yet, if we ask any thing according to his will, we know that we have the petitions we asked of, him. No wonder you receive nothing, if you do not ask. “Ask, therefore, that ye may receive, that your joy may be full.”
Gamaliel, God is my reward, is another captain. The word El,Wie mighty God, appears in many of the names, and that justly: “for of him, and through him, and to hmi, are all things.” He it is from whom cometh down every good and perfect gift, and to whom therefore all the glory belongs. “I am thy exceeding great reward,” says God to Abraham and his seed; and Christ promises those who, for his sake, abandon houses, children, fields, or whatsoever it be, an hundredfold return in the kingdom of God, with persecutions, and in the world to come, eternal life.
How much is contained in the expression, “I am thy reward!” The all-sufficient God will do his utmost, so to speak, to recompence us for that which we have renounced for his sake, or rather for the sake of our own salvation. He will do so here in part, but more perfectly and certainly in his heavenly kingdom. He that knows in some measure how to estimate the promise, will not care much for the difficulties of the way, but hasten towards the prize of his high calling of God in Christ Jesus. Gamaliel was the son of Pedahzur, likewise a much implying name — “Delivering fortress;” by which we are assured of reaching our glorious aim. Gideoni was also the captain of a host; “My destroyer,” is the meaning of this name. Justly can this be applied to Christ, who came to destroy the works of the devil. We require him for the destruction k of the Babel that is in us. His word shall destroy every high tower, and every thing that exalteth itself against the knowledge of Christ.
We notice also the names of Nathaneel and Nashon. The latter denotes something serpentine; and we know that we must beware, lesl the serpent beguile us from the simplicity of the gospel; yet Christ also commends to us the wisdom of the serpent, as well as the harmlessness of doves. And this is certainly necessary to pursue our journey safely. The righteous must not be deficient in wisdom, nor can they be so to whom Christ is made wisdom; but the wisdom that cometh from above is entirely opposed to the wisdom of this world. “If any man lack wisdom, let him ask of God, who giveth liberally and upbraideth not.” Wisdom is also requisite to put us upon our guard against the seduction of the world and the devices of Satan, and to enable us successfully to use our weapons against our spiritual adversaries, so that having done all, we may be able to stand against them. But well may we ask, ‘’ Who is so wise as to understand these things?” (Rosea xiv. 9.)
Nathaneel means “the gift of God.” This man’s father was called Zuar, little. And is it not to the humble and the lowly, that the Lord gives grace? Is it not great wisdom vitally to know that every good thing is the gift of God? both for the purpose of thanking him, as well as that we may apply to the right source? And these gifts are so far from being in the hands of one who is greedy of them, that he asks the Jews, ‘* Have ye ever found me as a spring, whose waters fail?” And Christ assures us, that “if we who are evil, can give good gifts to our children, how much more will our heavenly Father give the Holy Spirit to them that ask him!” Happy therefore are the poor, that stand in need of much, and the humble, who willingly receive, not a few things merely, but everything! And how should we be able to take one step in the path of life, or persevere in it, without continued divine communications?
Two valuable names are still to be noticed. The first is Pagiel; which implies something most desirable, for it means, “My intercessor is God.” O how admirable! What gift shall fail us then, with what firm and steady confidence shall we expect every gift, even the greatest, whilst apprehending the worst. Pagiel, God is my intercessor! “We have an intercessor with the Father.” If our prayers are weak, his intercession is the more effectual. The last name is perhaps the most precious of all. Shelumiel, the son of Zurishaddai. “God is my peace, the all-sufficient my fortress.”
O Israel, who is like unto thee? Thou people, who hast such a guide through the desert; how canst thou miss thy way! Thou shalt prosper, whilst thy enemies shall be overthrown. Who is this that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners V* Lord, open our eyes, that we may behold the wonders contained in thy word, and guide our feet into the- way of peace! Our Father and our God!