EXPOSITION
THE SIGNALS OF GOD (Numbers 9:15-4).
On the day that the tabernacle was reared up. Here we are sent back again to the great day of Israel's sojourn at Sinai, when God took visible possession of his dwelling in the midst of them (Exodus 40:34). Everything after that was but preparatory to the approaching departure, and therefore is narrated not in any order of time, but either as it referred back to the first day of the first month, or forward to the twentieth day of the second month. The cloud covered the tabernacle, namely, the tent of the testimony. The testimony was the decalogue written on the two tables of stone, and enshrined within the ark, the moral law which lay at the heart of Judaism. The tent of the testimony was the holy of holies in which the ark dwelt (see on Numbers 10:11; Numbers 18:2). The exact meaning of the words מִשְׁכָּז לְאֹהֶל הָעֵדֻח is disputed, or the rather significance of the לְ with which the phrase "tent of the testimony" is appended to the word "tabernacle" (dwelling). Some take it as equivalent in construction to the genitive, "the dwelling of the tent of the testimony;" in which case it would simply mean that the cloud covered the whole tabernacle, the mishcan which enveloped and enclosed the ohel, which again enshrined the ark and the testimony. Others take לְ here in the sense of "at" or "towards," and read, "covered the dwelling, towards the tent of the testimony," i.e; over that part of it in which the testimony was kept. Apart from the strict grammatical question, the comparison of other passages cited (especially Exodus 40:34) seems in favour of the first interpretation, and so apparently the Septuagint and the Targums.
So it was alway. This supernatural phenomenon was not transitory, like the glory-cloud within the tabernacle (Exodus 40:35; cf. 1 Kings 8:10), but permanent, as long at least as the Israelites were in the wilderness.
When the cloud was taken up. This verse and the following to the end of the chapter are an amplification of Exodus 40:36-2 (cf. Exodus 13:21, Exodus 13:22; Nehemiah 9:12; Psalms 78:14). It would appear from Exodus 13:21 that there was nothing new in the fact of the cloudy fiery pillar directing the movements of the host, but only in the fact of its resting on the tabernacle when in repose. In the place where the cloud abode, or "came down." שָׁכַז. As the tabernacle was taken all to pieces, and its portions widely separated on the march, the cloud could not rest upon it as a signal for halting. We must probably picture to ourselves the cloud rising to some considerable height when it was "taken up," so as to be visible for a great distance, and as settling down again over the spot where the tabernacle was to be set up. In this way the signals given by the cloud would be immediately perceived by a vast multitude.
Tarried long. Hebrew, אָרַךְ, "to prolong," i.e; the resting. The Septuagint has ἐφέλκηται … ἡμέρας πλείους.
And so it was. Rather, "did it happen that." וְיֵשׁ אֲשֶׁר hypothetical clause introducing several other cases which actually occurred, and by which their perfect obedience was proved.
From even unto the morning. Allowing but a single night's rest.
Or a year. Rather, "days" (yamin): an undefined period (Genesis 4:3; Genesis 40:4), often equivalent to a year (Leviticus 25:29). It is not known whether or on what occasion the Israelites actually remained in camp for a year. But it is evident that this passage must have been written after the wanderings were over, because it is a kind of retrospect of the whole period as regards one important feature of it. It may of course have been added here by the hand of Moses on the eve of entry upon the promised land: or it may have been added by a later hand, perhaps that of Ezra when he revised these books (see the Introduction).
HOMILETICS
DIVINE GUIDANCE
In this section we have, spiritually, the Divine guidance of the faithful through the wilderness of this life. Consider, therefore—
I. THAT THE THEOPHANY, OR DIVINE APPEARANCE UPON THE TABERNACLE, WAS AS A CLOUD BY DAY AND AS FIRE BY NIGHT. Even so is the Lord unto his people both shelter and illumination,—shade that they faint not, light that they wander not astray (Psalms 27:1; Psalms 36:9; Psalms 121:5; Isaiah 25:4; Matthew 11:29; John 8:12).
II. THAT THE CLOUD WAS UPON THE TABERNACLE OF WITNESS, WITHOUT, AND-YET IN A MANNER CONNECTED WITH THE "TESTIMONY" ENGRAVEN UPON THE TABLES OF STONE. Even so the comfort and illumination of the faithful, albeit not of themselves but of God, are yet vitally connected with the law of holiness which is enshrined in their hearts (John 14:15, John 14:23; Hebrews 12:14).
III. THAT THIS THEOPHANY WAS THE INFALLIBLE GUIDE TO THEIR MOVEMENTS, WHETHER TO REST OR TO ADVANCE. Even so the Lord himself, even God made manifest in Christ, is our only guide along the way to heaven (Psalms 48:14; Luke 1:79; John 21:22; 1 Thessalonians 3:11).
IV. THAT THE BEHAVIOUR OF THE CLOUD WAS APPARENTLY ARBITRARY, SOMETIMES LINGERING LONG AS THOUGH IT HAD FORGOTTEN HOW TO MOVE, SOMETIMES HASTENING ON WITHOUT REST. Even so the Divine guidance, whether of the Church or of the individual, is often unintelligible and sometimes apparently perverse: how unequal are the advances of the Church, or of the soul, towards perfection (John 13:7): what need of
(1) patience, and
(2) preparedness (Luke 9:59, sq.; Luke 12:36; Luke 21:19; Ephesians 6:15; Revelation 13:10).
V. THAT THE PEOPLE WERE STRICTLY OBEDIENT IN THIS, THAT THEY JOURNEYED NOT EXCEPT BY THE DIRECTION OF THE CLOUD, BECAUSE THEY FEARED TO BE WITHOUT IT. Even so the faithful will follow him that leadeth them as obediently as they can, because away from him and his guidance they would neither be able to endure, nor to progress (John 6:68; John 10:4; John 13:37; John 14:6).
VI. THAT WHEN ONCE, AND ONLY ONCE, THEY PRESUMED TO GO ON WHEN THE CLOUD BID THEM NOT, THEY MET DISASTROUS DEFEAT (Numbers 14:44, Numbers 14:45). Even so if any will presume to go beyond the command and permission of his Lord (even in zeal) he will be overthrown of Satan (cf. Luke 22:55 b, sq.; 1 Corinthians 7:5 b).
HOMILIES BY W. BINNIE
THE GUIDING PILLAR OF CLOUD AND FLAME
This pillar served more purposes than one; but without doubt the purpose noted here by Moses himself was that principally intended. It was the signal by which the Lord guided the march of the tribes (Nehemiah 9:12, Nehemiah 9:19; Psalms 78:14). Some such signal was absolutely necessary. To direct the march of a nation through the wilderness was no easy matter. When Alexander the Great led his army across the wide levels of Babylonia he caused a grating filled with a blazing fire to be borne aloft on a long pole, that its smoke might guide the march by day, and its fire by night. A similar device is constantly made use of by the caravans which make the pilgrimage to Mecca. The march of the tribes from Egypt had the Lord himself for its Guide, and the cloud of his presence showed the way. No feature of the long march has more deeply impressed itself on the imagination of the Church than this guiding pillar. It has been instinctively accepted as a sign in which we too may claim an interest. For are not we also, as truly as the Church in the wilderness, making the journey from the land of bondage to the promised rest? Is not our life a wilderness journey; a march along a path we never trod before? The forty years' wanderings being thus a parable of our life on earth, may we not warrantably see in the pillar of the cloud a token of certain happy conditions of the journey which it is the business of faith to apprehend?
I. Observe that the children of Israel had THEIR ROUTE DETERMINED FOR THEM. It was the hand of God which chalked out the strangely circuitous line of their march; which measured the several stages; which fixed upon the halting-places; and determined the length of the stay at each. "At the commandment of the Lord they rested, and at the commandment of the Lord they journeyed." No doubt there still remained large scope for the exercise of judgment on the part of leaders so familiar with the desert as Moses and Hobab. There were a thousand details to care for. But the general fact remains, and is noted with extreme care in the history, that—so far as regards the line of march and the successive stages—the ordering of the journey from first to last was by the Lord. It would not be difficult to prove that our route also is determined for us. God has determined our appointed times, and the bounds of our habitation (Acts 17:26). The mapping out of our lives is his doing. This, I say, is capable of proof. Yet I should imagine that, to such as have been reasonably careful to observe their own course, no formal array of evidence will be needed. They know how often their own plans and those of friends have been upset, and the whole circumstances of their lives arranged quite otherwise than they ever contemplated, and yet with a most wise and considerate regard for their good. What then?
(1) Do not forget to give God the glory. Acknowledge his overruling hand (Psalms 107:43). Many forget to do this; and accordingly they learn nothing of his mind, even when his providence speaks most plainly. A thing dishonouring to God and entailing great less to them.
(2) Thankfully commit your way to him for the time to come.
II. The Lord not only determined the route of the tribes but gave them A VISIBLE SIGN of his guidance. Here, it may be supposed, the parallel fails, and we must resign ourselves to a more uncertain and precarious guidance than the tribes enjoyed. But it is not so. For the guiding pillar in the wilderness was meant for the comfort of the Church in all times. Remember the principle laid down by the apostle in 1 Corinthians 10:11. The moving cloud was an "ensample" or type which did not cease to speak when it disappeared from view as the tribes entered the land. To faith it continues still to attest the Lord's presence and guiding wisdom. The Divine guidance was not more patent in the desert to the sight of the tribes than it is this day to the faith of the Church. "Thy rod and thy staff they comfort me." Patent to faith! That saying lays bare the difficulty of which we complain. A visible guide—every one can appreciate that. An invisible guide, discerned only by the mind, or rather by faith alone—that is too shadowy, intangible, precarious. So men are apt to judge. But without reason. Arduous our faith certainly is. But precarious, barren, impotent to sustain and comfort, it certainly is not. God's presence visible to the eye availed to guide and cheer the tribes in the wilderness; but God's presence seen by faith has availed much more to guide and cheer the Church of Christ these nineteen centuries. To walk by faith is the achievement of the Church's maturity. To walk by sight belonged to the Church's childhood. And we can trace all through the Scripture a gradual weaning of the Church from the one, and a gradual training of it to the other. In the wilderness the Church's weakness was comforted with the pillar of cloud and fire towering high in the sight of the whole camp: during the time of the first temple the cloud was seen only within the holy place: during the period of the second temple it was quite withdrawn. Yet Ezra and his company made the journey as safely as Moses and the tribes; and the glory of the latter house was greater than of the former. "He hath said, I will never leave thee; so that we may boldly say, I will not fear."—B.
HOMILIES BY E.S. PROUT
GOD'S CEASELESS PROVIDENCE A MOTIVE TO PROMPT OBEDIENCE
God's presence with Israel was perpetual (Exodus 3:12; Exodus 13:17-2). The sign of it in the cloud was given as soon, and was continued as long, as it was needed (Exodus 13:21, Exodus 13:22; Exodus 40:38). God's active, providential presence was—
I. A SOURCE OF SAFETY;
II. A GROUND OF FAITH; and therefore,
III. A MOTIVE TO OBEDIENCE.
I. The cloud
(1) led them the safest way (Exodus 13:17).
(2) Ensured protection from foes when near at hand (Exodus 14:19, Exodus 14:20, Exodus 14:24).
(3) Gave light on the camp in moonless nights (Nehemiah 9:19).
(4) Was a pledge of safety to sinners, as it rested on the mercy-seat (Le Numbers 16:2). This visible cloud a symbol of protection by an invisible God (Isaiah 4:5). Illustrations, bird and young (Ruth 2:12; Psalms 17:8; Psalms 91:4). Father carrying his child by day (Deuteronomy 1:31), and watching by him at night (Psalms 121:1-19). There is safety for sinners not away from God but in God (Psalms 143:2, Psalms 143:9).
II. God showed himself in the cloud for the very purpose of guiding. He took the responsibility out of the hands of the people and Moses that they might have the privilege of trusting (Exodus 33:9-2; Deuteronomy 1:33). Such a guiding presence we may enjoy by the aid of God's written counsels, providential acts, and inward monitions (Psalms 25:4, Psalms 25:5, Psalms 25:9, Psalms 25:14). See how these three are combined in the narrative (Acts 8:26-44).
III. Num 9:23 is very emphatic. They obeyed even if at times the journey was very arduous (Numbers 21:4), or the halt very tedious (Numbers 9:22), or the start was sudden, as when a midnight alarm of the trumpets was a sign that the cloud had begun to move (Numbers 9:21). Hence we learn
(1) not to take for granted that any place is our rest (Job 29:18; Micah 2:10).
(2) To be willing to go to the wilderness with God, rather than to stay in the choicest paradise without God.
(3) To be willing to endure, at God's bidding, protracted toil or enforced inactivity.
(4) To be ready at any time to strike our tent and go home. Thus waiting on God and waiting for God, we arc safely led, and have the rest of trustful obedience (Psalms 5:11, Psalms 5:12; Psalms 48:14; Psalms 84:11, Psalms 84:12).—P.
HOMILIES BY D. YOUNG
THE CLOUD UPON THE TABERNACLE
There is a fuller account of the rearing of the tabernacle and the descent of the cloud upon it in Exodus 40:1-2. Note—
I. THE CONNECTION OF THIS CLOUD WITH PAST EXPERIENCES. It is spoken of as "the cloud"—something, therefore, already known. It was known as associated with the glorious doings of Jehovah in the midst of the people. A remembrancer of the perilous march, with the Red Sea before and the Egyptians behind, when he who made his presence known by the pillar of cloud so gloriously delivered his people and overwhelmed their enemies (Exodus 14:19). A remembrancer of the provided manna, when, after God had promised it, the people looked toward the wilderness, and behold, the glory of the Lord appeared in the cloud (Exodus 16:10). A remembrancer, again, of the solemn waiting upon Jehovah's will at Sinai (Exodus 19:9; Exodus 24:15-2). Compare with these experiences under the law the great and abiding experience under the gospel. "The Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father) full of grace and truth" (John 1:14). He who afterwards tabernacled in the flesh, made his glory to rest on the tabernacle in the wilderness. When Jesus came, God showed his favour resting not only on the Israelites, but on all mankind.
II. THE CONNECTION OF THIS CLOUD WITH OBEYED COMMANDMENTS. The cloud that had hitherto rested on Sinai now came down on the tabernacle. This showed Jehovah's approval of the tabernacle. All had been fashioned according to the pattern in the mount. The tabernacle and the holy place, themselves made of perishable materials, were nevertheless typically perfect. They were not inspired by the invention of men, but by the revelation of God. God will give indubitable signs of approval when we are doing things according to his will. This tabernacle and its contents were the types of the truths, duties, and privileges of the gospel, and only as we receive the truths, practice the duties, and employ the privileges, shall we have the glory of God resting upon us. Until that time we come short of the glory of God. We may talk as we like about the glorious achievements of human thought, making our little clouds and fires about the earth, and calling them immortal and imperishable, but God will approve no man until his life is ordered in all things by the requirements of the gospel.
III. THE CLOUD SO APPEARING WAS A PROOF OF GOD'S FAVOUR, VISIBLE TO ALL AND APPRECIABLE BY THEM. All Israel could see the tabernacle and the cloud. God had told his people they were not to make any graven image, or likeness of any created thing, but they found the first and second commandments very hard to obey. They hankered after something they could see. The idolatries of Egypt had infected them, and even within sight of Sinai they made a golden calf, for which gross transgression the Lord terribly plagued them. Nevertheless, though there is no material or shape on earth fit to indicate Jehovah, he will minister to human weakness, remembering that we are dust, and he gives the glory-cloud for all to see. What a help to faith! What a warning to unbelief! What mercy amid severity! So God, whom no man hath seen or can see, becomes God manifest in the flesh. He who has seen the Son has seen the Father.
IV. THE CLOUD SO APPEARING, VARIED IN ITS APPEARANCE, ACCORDING TO HUMAN NECESSITY. There was a cloud by day, and the appearance of fire by night. We need not suppose any change in the cloud itself as day slipped into night, and night back again into day. As darkness fell upon the scene the fiery element in the cloud became more noticeable and valuable. So there is encouragement for wandering and bewildered souls. The darker life becomes, and the more perplexing our path, the more manifest becomes the presence of God. During the days of a man's content with natural possessions and resources, when the sunshine of nature is falling on his life, then the cloud of God's providence appears, but let the night of spiritual distress, the great difficulties of sin, and death, and eternity darken the soul, then the bright, conspicuous fires of grace at once appear.
V. THE CLOUD BY ITS MOVEMENTS BECAME AN INFALLIBLE GUIDE. Thus Jehovah showed that he, the invisible one, was the leader of the people. The resting and the moving cloud meant the resting and the moving people. It was ever with them to point the way. God's goodness does not pass away as the morning cloud and the early dew. The cloud said plainly, "Follow me." So Jesus says, "Follow me," reiterating, emphasizing, and illustrating the command. If we are ever to reach the rest that remaineth for the people of God, it must be by acting towards Jesus as the Israelites did towards the cloud in the wilderness (Deu 32:10-12; 2 Chronicles 5:13; Psalms 43:3; Isaiah 4:5; Isaiah 49:10).—Y.