1. The Mustering

Numbers i. 1-46

From the place of high spiritual knowledge, where through the revelation of God in covenant and law Israel has been constituted His nation and His Church, the tribes must now march with due order and dignity. The sense of a Divine calling and of responsibility to the Highest will react on the whole arrangements made for the ordinary tasks and activities of men. Social aims may unite those who have them in common, and the emergencies of a nation will lay constraint on patriotic souls. But nothing so binds men together as a common vocation to do God's will and maintain His faith. These ideas are to be traced in the whole account of the mustering of the warriors and the organisation of the camp. We review it feeling that the dominating thought of a Divine call to spiritual duty and progress is far from having control of modern Christendom. Under the New Covenant there is a distribution of grace to every one, an endowment of each according to his faith with priestly and even kingly powers. No chief men swear fealty to Christ on behalf of the tribes that gather to His standard; but each believer devotes himself to the service and19 receives his own commission. Yet, while the first thought is that of personal honour and liberty, there should follow at once the desire, the determination, to find one's fit place in the camp, in the march, in the war. The unity is imperative, for there is one body and one spirit, even as we are called in one hope of our calling. The commission each receives is not to be a free-lance in the Divine warfare, but to take his right place in the ranks; and that place he must find.

The enumeration, as recorded in chap. i., was not to be of all Israelites, but of men from twenty years old and upward, all that were able to go forth to war. From Sinai to Canaan was no long journey, and fighting might soon be required. The muster was by way of preparation for conflicts in the wilderness and for the final struggle. It is significant that Aaron is shown associated with Moses in gathering the results. We see not only a preparation for war, but also for the poll tax or tithe to be levied in support of the priests and Levites. A sequel to the enumeration is to be found in chap. xviii. 21: "And unto the children of Levi, behold, I have given all the tithe in Israel for an inheritance, in return for their service which they serve, even the service of the tent of meeting." The Levites again were to give, out of what they received, a tenth part for the maintenance of the priests. The enactment when carried into effect would make the support of those who ministered in holy things a term of the national constitution.

Now taking the census as intended to impress the personal duties of service in war and contribution for religious ends, we find in it a valuable lesson for all who acknowledge the Divine authority. Not remotely may the command be interpreted thus. Take the sum20 of them, that they may realise that God takes the sum of them and expects of every man service commensurate with his powers. The claim of Jehovah went side by side with the claim on behalf of the nation, for He was Head of the nation. But God is equally the Head of all who have their life from Him; and this numbering of the Hebrews points to a census which is accurately registered and never falls short of the sum of a people by a single unit. Whoever can fight the battle of righteousness, serve the truth by witness-bearing, aid in relieving one weak, or help religion by personal example and willing gift—every possible servant of God, who is also by the very possession of life and privilege a debtor of God, is numbered in the daily census of His providence. The measure of the ability of each is known. "To whomsoever much is given, of him shall much be required." The Divine regard of our lives and estimate of our powers, and the accompanying claim made upon us, are indeed far from being understood; even members of the Church are strangely ignorant of their duty. But is it thought that because no Sinai shrouded in awful smoke towers above us, and now we are encamped at the foot of Calvary, where one great offering was made for our redemption, therefore we are free in any sense from the service Israel was expected to render? Do any hold themselves relieved from the tithe because they are Christ's freemen, and shirk the warfare because they already enjoy the privileges of the victors? These are the ignorant, whose complacent excuses show that they do not understand the law of Divine religion.

True, the position of the Church among us is not of the kind which the Mosaic law gave to the priesthood in Israel. Tithes are gathered, not from those only21 who are numbered within the Church and acknowledge obligation, but also from those outside, and always by another authority than that of Divine commandment. In this way the whole matter of the support of religion is confused in these lands both for members of the national Churches and for those beyond their borders. Successfully as the old Hebrew scheme may once have wrought, it is now hopelessly out of line with the development of society. The census does not in any way determine what a national Church can claim. Aaron does not stand beside Moses to watch the enrolment of the tribes, families, and households as they come to be numbered. Yet, by the highest law of all, which neither Church nor State can alter, the demand for service is enforced. There is a warlike duty from which none are exempt, from which there is no discharge. Although the ideal of an organised humanity appears as yet far off in our schemes of government and social melioration, providentially it is being carried into effect. Laws are at work that need no human administration. By the Divine ordinance generous effort for the common good and the ends of religion is made imperative. Obedience brings its reward: "The liberal deviseth liberal things, and by liberal things shall he stand." Neglect is also punished: the sure result of selfishness is an impoverished life.

The census is described as having been thoroughly organised. Keil and Delitzsch think that the registering may have taken place "according to the classification adopted at Jethro's suggestion for the administration of justice—viz., in thousands, hundreds, fifties, and tens." They also defend the total of six hundred and three thousand five hundred and fifty, which is precisely the same as that reached apparently nine months22 before. It is an obvious explanation of what appears a perplexing agreement, that the enumeration may have occupied nine months. But the number is certainly large, much larger than the muster-rolls of the Book of Judges would lead us to expect, if we reckon back from them. Nor can any explanation be given that is satisfactory in all respects. We may shrink from interfering with these numerical statements carefully set down thousands of years ago. Yet we feel that the haze of remoteness hangs over this roll of the tribes and all after-reckonings based upon it.

Of the twelve princes named in chap. i. 5-15, as overseers of the census, Nahshon, son of Amminadab, of the tribe of Judah, has peculiar distinction. His name is found in the genealogy of David given in the Book of Ruth (chap. iv. 20). It also appears in the "book of the generation of Jesus Christ" (Matt. i.) and the roll of Joseph's ancestry recorded by St. Luke. One after another in that honourable line which gave the Hebrews their Psalmist and the world its Saviour is but a name to us. Yet the life represented by the name Nahshon, spent mainly in the wilderness, had its part in far-off results; and so had many a life, not even named—the hard lives of brave fathers and burdened mothers in Israel, who, on the weary march through the desert, had their sorrow and pain, their scanty joy and hope. Far away is the endurance of those Hebrew men and women, yet it is related to our own religion, our salvation. The discipline of the wilderness made men of courage, women great in faith. Beneath their feet the Arabian sand burned, above them the sun flamed; they heard alarms of war, and followed the pillar of smoke for their appointed time, looking, even when they knew they looked in vain,23 for the land beyond of which Jehovah had spoken. Unaware of their nation's destiny, they toiled and suffered to serve a great Divine plan which in the course of the ages came to ripeness. And the thought brings help to ourselves. We too have our desert journey, our duty and hardship, with an outlook not merely personal. It is our privilege, if we will take it so, to aid the Divine plan for the humanity that is to be, the great brotherhood in which Christ shall see of the travail of His soul and be satisfied. Like a prince of Judah, or a humble nameless mother in Israel, each may find abiding dignity of life in doing well some allotted part in the great enterprise.

The age of service fixed for the men of the tribes may yield suggestions for our time. It is not of warlike service we have to think, but of that which depends on spiritual influence and intellectual power. And we may ask whether the limits on one side and the other have any parallel for us. Young men and women, having reached the age of bodily and mental vigour, are to hold themselves enrolled in the ranks of the army of God. There is a time of learning and preparation, when knowledge is to be acquired, when the principles of life are to be grasped, and the soul is to find its inspiration through personal faith. Then there should come that self-consecration by which response is made to the claim of God. Neither should that be premature, nor should it be deferred. When an aimless, irresolute adolescence is followed by years of drifting and experimenting without clear religious purpose, the best opportunity of life is thrown away. And this far too frequently occurs among those on whom parental influence and the finest Christian teaching have been expended. The time arrives when24 such young men and women should begin to serve the Church and the world; but they are still unprepared because they have not considered the great questions of duty, and seen that they have a part to play on the field of endeavour. It is true, no time can be fixed. The public service of Christ has been begun by some in very early youth; and the results have justified their adventure. From the humble tasks they first undertook they have gone on steadily to places of high responsibility, never once looking back, learning while they taught, gaining faith while they imparted it to others. Each for himself or herself, in this matter of supreme importance, must seek the guidance and realise the vocation of God. But delay is often indulged, and the twentieth, even the thirtieth year, passes without a single effort in the holy service. One could wish for a Divine conscription, a command laid on every one in youth to be ready at a certain day and hour to take the sword of the Spirit.

On the other side also many need to reconsider. No time was fixed for the end of the services to which the Israelites were summoned. As long as a man could carry arms he was to hold himself ready for the field. Not the increasing cares of his family, not the disinclination which comes with years, was to weigh against the ordinance of Jehovah. But service now, however cheerfully it may be rendered in early manhood and womanhood, is often renounced altogether when knowledge and power are coming to ripeness with the experience of life. Doubtless there are many excuses to be made for heads of households who are leaving their young folk to represent them in religion, and pretty much in everything outside the mere maintaining of existence or the enjoyment of it.25 The demands of public service all round are sometimes quite out of proportion to the available time and strength. Yet the Christian duty never lapses; and it is a great evil when the balance is wanting between old and young, tried and untried.