CHAPTER XVI.

The chapter on which we have just been dwelling is what may be called a digression from the history of Israel’s wilderness life, except indeed the short paragraph respecting the Sabbath-breaker. It looks forward into the future, when, spite of all their sin and folly, their murmuring and rebellion, Israel shall possess the land of Canaan, and offer sacrifices of righteousness and songs of praise to the God of their salvation. In it we have seen Jehovah rising far above all the unbelief and disobedience, the pride and willfulness, exhibited in chapters xiii. and xiv, and looking on to the full and final accomplishment of His own eternal purpose, and the fulfillment of His promise to Abraham, Isaac, and Jacob.

But in chapter xvi. the wilderness story is resumed—that sad and humbling story, so far as man is concerned, but a bright and blessed story of the exhaustless patience and boundless grace of God. These are the two grand lessons of the wilderness. We learn what man is and we learn what God is. The two things lie side by side on the pages of the book of Numbers. Thus in chapter xiv. we have man and his ways; in chapter xv. we have God and His ways; and now, in the chapter which opens before us, we come back to man and his ways again. May we reap much deep and solid instruction from the double lesson.

“Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men; and they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: and they gathered themselves together against Moses and against Aaron, and said unto them, ‘Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’” (Ver. 1-3.)

Here, then, we enter upon the solemn history of what the Holy Ghost, by the apostle Jude, terms, “The gainsaying of Core.” The rebellion is attributed to Korah, inasmuch as he was the religious leader in it. He seems to have possessed sufficient influence to gather around him a large number of influential men—“princes, famous men, and men of renown.” In short, it was a very formidable and serious rebellion; and we shall do well to look closely at its source and moral features.

It is always a most critical moment in the history of an assembly when a spirit of disaffection displays itself, for if it be not met in the right way, the most disastrous consequences are sure to follow. There are materials in every assembly capable of being acted upon, and it only needs some restless master-spirit to arise, in order to work on such materials, and fan into a devouring flame the fire that has been smouldering in secret. There are hundreds and thousands ready to flock around the standard of revolt, when once it has been raised, who have neither the vigor nor the courage to raise it themselves. It is not every one that Satan will take up as an instrument in such work. It needs a shrewd, clever, energetic man—a man of moral power—one possessing influence over the minds of his fellows, and an iron will to carry forward his schemes. No doubt Satan infuses much of all these into the men whom he uses in his diabolical undertakings. At all events, we know, as a fact, that the great leaders in all rebellious movements are generally men of master-minds, capable of swaying, according to their own will, the fickle multitude, which, like the ocean, is acted upon by every stormy wind that blows. Such men know how, in the first place, to stir the passions of the people; and, in the second place, how to wield them when stirred. Their most potent agency—the lever with which they can most effectually raise the masses—is some question as to their liberty and their rights. If they can only succeed in persuading people that their liberty is curtailed, and their _rights_ infringed, they are sure to gather a number of restless spirits around them, and do a vast deal of serious mischief.

Thus it was in the matter of Korah and his coadjutors. They sought to make it appear that Moses and Aaron were lording it over their brethren and interfering with their rights and privileges as members of a holy congregation, in which, according to their judgment, all were on a dead level, and one had as much right to be active as another.

“Ye take too much upon you.” Such was their charge against “the meekest man in all the earth.” But what had Moses taken upon him? Surely, the most cursory glance back at the history of that dear and honored servant would have been sufficient to convince any impartial person that, so far from taking dignity and responsibility upon him, he had shown himself only too ready to shrink from them when presented, and sink under them when imposed. Hence, therefore, any one who could think of accusing Moses of taking upon him, only proved himself totally ignorant of the man’s real spirit and character. Assuredly, the one who could say to Joshua, “Enviest thou for my sake? Would God that all the Lord’s people were prophets, and that the Lord would put His Spirit upon them!” was not very likely to take much upon him.

But on the other hand, if God calls out a man into prominence, if He qualifies him for work, if He fills and fits the vessel for special service, if He assigns a man his position, then of what possible use can it be for any one to quarrel with divine gift and divine appointment? In truth, nothing can be more absurd. “A man can receive nothing except it be given him from heaven.” And therefore it must prove worse than useless for any one to assume to be or have aught, for all such assumption must prove hollow in the end. Men will, sooner or later, find their level; and nothing will stand but what is of God.

Korah and his company, therefore, were quarreling with God, and not with Moses and Aaron. These latter had been called of God to occupy a certain position and to do a certain work, and woe be to them if they refused. It was not they who had aimed at the position or assumed the work; they were ordained of God. This ought to have settled the question; and it would have settled it for all save restless, self-occupied rebels, who sought to undermine the true servants of God in order to exalt themselves. This is always the way with the promoters of sedition or disaffection. 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, and at privileges to which they have no right.

In point of fact, the matter is as simple as possible. Has God given a man his place to fill—his work to do? Who will question this? Well, then, let each one know his place and fill it—know his work and do it. It is the most senseless thing in the world for one to attempt to occupy another’s post or do another’s work. We were led to see this very distinctly when meditating on chapters iii. and iv. of this book. It must ever hold good. Korah had his work; Moses had his. Why should one envy another? It would be quite as reasonable to charge the sun, moon, and stars with taking too much upon them when they shine in their appointed spheres, as to charge any gifted servant of Christ therewith when he seeks to discharge the responsibility which his gift most surely imposes upon him. These luminaries serve in the place assigned them by the hand of the almighty Creator, and so long as Christ’s servants do the same, it is charging them falsely to say that they take too much upon them.

Now this principle is of immense importance in every assembly, large or small, under all circumstances where Christians are called to work together. It is a mistake to suppose that all the members of the body of Christ are called to places of prominence, or that any member can select his place in the body. It is wholly and absolutely a matter of divine appointment.

This is the clear teaching of 1 Corinthians xii. “The body is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now _hath God set the members every one of them in the body, as it hath pleased Him_.” (Ver. 14-18.)

Here lies the true, the _only_ true source of ministry in the Church of God—the body of Christ. “God hath set the members.” It is not one man appointing another; still less is it a man appointing himself. It is divine appointment or nothing, yea, worse than nothing—a daring usurpation of divine rights.

Now, looking at the subject in the light of that marvelous illustration of 1 Corinthians xii, what sense would there be in the feet charging the hands, or the ears charging the eyes, with taking too much upon them? Would not the notion be preposterous in the extreme? True, those members occupy a prominent place in the body; but why do they? Because “God has set them there as it pleased Him.” And what are they doing in that prominent place? They are doing the work which God has given them to do. And to what end? The good of the whole body. There is not a single member, however obscure, that does not derive positive benefit from the duly discharged functions of the prominent member. And, on the other hand, the prominent member is a debtor to the duly discharged functions of the obscure one. Let the eyes lose their power of vision, and every member will feel it; let there be functional derangement in the most trivial member, and the most honorable member will suffer.

Hence, therefore, it is not a question of taking upon us much or little, but of doing our appointed work, and filling our appointed place. It is by the effectual working of all the members, according to the measure of every part, that the edification of the whole body is promoted. If this great truth be not seized and carried out, edification, so far from being promoted, is most positively hindered; the Holy Ghost is quenched and grieved; the sovereign rights of Christ are denied; and God is dishonored. Every Christian is responsible to act on this divine principle, and to testify against every thing that practically denies it. The fact of the ruin of the professing church is no reason whatever for abandoning the truth of God, or sanctioning any denial of it. The Christian is always solemnly bound to submit himself to the revealed mind of God. To plead circumstances as an excuse for doing wrong, or for neglecting any truth of God, is simply flying in the face of divine authority, and making God the author of our disobedience.

But we cannot pursue this subject further. We have merely referred to it here in connection with our chapter, with which we must now proceed. It is undoubtedly a most solemn page of Israel’s wilderness story.

Korah and his company were very speedily taught the folly and sin of their rebellious movement. They were awfully wrong in daring to set themselves up against the true servants of the living God. As to Moses, the man against whom they were gathered together, when he heard their seditious words, “he fell upon his face.” This was a very good way to meet rebels. We have seen this beloved servant of God on his face when he ought to have been on his feet (Ex. xiv.), but here it was about the best and safest thing he could do. There is never much use in contending with restless and disaffected people; better far leave them in the Lord’s hands; for with Him, in reality, is their controversy. If God sets a man in a certain position, and gives him a certain work to do, and his fellows think proper to quarrel with him, simply on the score of his doing that work, and filling that position, then is their quarrel really with God, who knows how to settle it, and will do it in His own way. The assurance of this gives holy calmness and moral elevation to the Lord’s servant in moments when envious and turbulent spirits rise up against him. It is hardly possible for any one to occupy a prominent place of service, or to be pre-eminently used of God, without, at some time or another, having to encounter the attacks of certain radical and discontented men, who cannot bear to see any one more honored than themselves. But the true way to meet such is to take the place of utter prostration and nothingness, and allow the tide of disaffection to roll over one.

“And when Moses heard it, he fell upon his face: and he spake unto Korah and all his company, saying, ‘Even to-morrow _the Lord will show_ [not Moses will show] who are His, and who is holy; and will cause him to come near unto Him: even him whom _He hath chosen_ will He cause to come near unto Him. This do: Take you censers, Korah, and all his company; and put fire therein, and put incense in them _before the Lord_ to-morrow: and it shall be that the man whom _the Lord doth choose_, he shall be holy: ye take too much upon you, ye sons of Levi.’” (Ver. 4-7.)

This was placing the matter in the proper hands. Moses gives great prominence to the sovereign rights of Jehovah.—“The Lord will show,” and, “The Lord will choose.” There is not a syllable about himself or Aaron. The whole question hinges upon the Lord’s choice and the Lord’s appointment. The two hundred and fifty rebels are brought face to face with the living God. They are summoned into His presence, with their censers in their hands, in order that the whole matter may be thoroughly gone into and definitely settled before that grand tribunal from which there can be no appeal. It would, obviously, have been of no possible use for Moses and Aaron to attempt to give judgment, inasmuch as they were defendants in the cause; but Moses was blessedly willing to have all parties summoned into the divine presence, there to have their matters judged and determined.

This was true humility and true wisdom. It is always well, when people are seeking a place, to let them have it, to their heart’s content; for, most assuredly, the very place after which they have foolishly aspired will be the scene of their signal defeat and deplorable confusion. You may sometimes see men envying others in a certain sphere of service, and longing to occupy that sphere themselves. Let them try it; and they are sure, in the end, to break down and retire covered with shame and confusion of face. The Lord will surely confound all such. There is no use in man trying to do it; and hence it is always best for such as may happen to be the objects of envious attack just to fall on their faces before God, and let Him settle the question with the malcontents. It is most sad when such scenes occur in the history of God’s people; but they have occurred, they do occur, and they may occur again and again; and we feel assured that the very best plan is, to let men of a restless, ambitious, disaffected spirit run to the full length of their tether, and then they are sure to be pulled up. It is, in point of fact, to leave them in the hands of God, who will most surely deal with them in His own perfect way.

“And Moses said unto _Korah_, ‘Hear, I pray you, ye sons of Levi: Seemeth it but a small thing unto you that the God of Israel hath separated you from the congregation of Israel, to bring you near to Himself to do the service of the tabernacle of the Lord, and to stand before the congregation to minister unto them? And He hath brought _thee_ near unto Him, and all thy brethren the sons of Levi with thee; and _seek ye the priesthood_ also? For which cause both thou and all thy company are gathered together against the Lord: and what is Aaron, that ye murmur against him?’” (Ver. 8-11.)

Here we are conducted to the very root of this terrible conspiracy. We see the man who originated it, and the object at which he aimed. Moses addresses Korah, and charges him with aiming at the priesthood. Let the reader carefully note this. It is important that he should have this point clearly before his mind, according to the teaching of Scripture. He must see what Korah was, what his work was, and what the object of his restless ambition was,—he must see all these things if he would understand the true force and meaning of Jude’s expression—“The gainsaying of Core.”

What, then, was Korah? He was a Levite, and as such, he was entitled to minister and to teach.—“They shall teach Jacob Thy judgments, and Israel Thy law.”—“The God of Israel hath brought you near to Himself, to do the service of the tabernacle of the Lord, and to stand before the congregation to minister unto them.” Such was Korah, and such his sphere of work. At what did he aim? _At the priesthood._—“Seek ye the priesthood also?”

Now, to a cursory observer it might not have appeared that Korah was seeking any thing for himself. He seemed to be contending for the rights of the whole assembly. But Moses, by the Spirit of God, unmasks the man, and shows that, under the plausible pretext of standing up for the common rights of the congregation, he was audaciously seeking the priesthood for himself. It is well to note this. It will most generally be found that loud talkers about the liberties, rights, and privileges of God’s people are, in reality, seeking their own exaltation and advantage. Not content with doing their proper work, they are seeking an improper place. This is not always apparent; but God is sure to make it manifest, sooner or later, for “by Him actions are weighed.” Nothing can be more worthless than seeking a place for one’s self. It is sure to end in disappointment and confusion. The grand thing for each one is, to be found filling his appointed place, and doing his appointed work; and the more humbly, quietly, and unpretendingly, the better.

But Korah had not learnt this simple, but wholesome, principle. He was not content with his divinely appointed place and service, but aimed at something which did not belong to him at all,—he aimed at being a priest. His sin was the sin of rebellion against God’s high-priest. This was “the gainsaying of Core.”

It is important to seize this fact in Korah’s history. It is not generally understood; and hence it is that his sin is charged, nowadays, upon those who seek to exercise any gift which may have been bestowed upon them by the Head of the Church. But a moment’s calm reflection upon the subject in the light of Scripture would be quite sufficient to show how utterly baseless is such a charge. Take, for example, a man to whom Christ has manifestly given the gift of an evangelist. Are we to suppose him guilty of the sin of Korah because, in pursuance of the divine gift and the divine commission, he goes forth to preach the gospel? Should he preach? or should he not preach? Is the divine gift—the divine call—sufficient? Is he acting as a rebel when he preaches the gospel?

So also as regards a pastor or teacher. Is he guilty of the sin of Korah because he exercises the special gift imparted to him by the Head of the Church? Does not Christ’s gift make a man a minister? is any thing further necessary? Is it not plain, to any unprejudiced mind—to any one willing to be taught by Scripture, that the possession of a divinely imparted gift makes a man a minister, without any thing further whatsoever? And is it not equally plain that though a man had every thing else that could be had, and yet had no gift from the Head of the Church, he is no minister? We confess we do not see how these plain propositions can be called in question.

We are speaking, be it remembered, of special gifts of ministry in the Church. No doubt, every member in the body of Christ has some ministry to fulfill, some work to do. This is understood by every well-instructed Christian; and, moreover, it is clear that the edification of the body is carried on, not merely by some special prominent gifts, but by the effectual working of all the members in their respective places, as we read in the epistle to the Ephesians—“But speaking the truth in love, may grow up into Him in all things, which is the head, even Christ: from whom the whole body fitly joined together, and compacted by that which _every joint supplieth_, according to _the effectual working in the measure of every part_, maketh increase of the body unto the edifying of itself in love.” (Chap. iv. 15,16.)

All this is as plain as Scripture can make it. But as to any special gifts, such as that of evangelist, pastor, prophet, or teacher, it must be received from Christ alone; and the possession of it makes a man a minister, without any thing further. And, on the other hand, all the education and all the human authority under the sun could not make a man an evangelist, a pastor, or teacher, unless he has a _bona-fide_ gift from the Head of the Church.

Thus much as to ministry in the Church of God. We trust enough has been said to prove to the reader that it is a very grave mistake indeed to charge men with the awful sin of Korah because they exercise those gifts which have been imparted to them by the great Head of the Church. In point of fact, it would be a sin not to exercise them.

But there is a very material difference between ministry and priesthood. Korah did not aim at being a minister, for that he was. He aimed at being a priest, which he could not be. The priesthood was vested in Aaron and his family; and it was a daring usurpation for any one else, no matter who, to attempt to offer sacrifice, or discharge any other priestly function. Now, Aaron was a type of our great High-Priest, who is passed into the heavens—Jesus, the Son of God. Heaven is the sphere of His ministry. “If He were on earth, He should not be a priest.” (Heb. viii. 4.) “Our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.” There is no such thing as a priest on earth now, save in the sense in which all believers are priests. Thus we read in Peter, “But ye are a chosen generation, a royal priesthood.” (Chap. ii. 9.) Every Christian is a priest in this sense of the term. The very feeblest saint in the Church of God is as much a priest as Paul was. It is not a question of capacity, or spiritual power, but simply of position. All believers are priests, and they are called to offer spiritual sacrifices, according to Hebrews xiii. 15, 16.—“By Him therefore let us offer the _sacrifice of praise_ to God continually, that is, the fruit of our lips, giving thanks to His name. But to do good and to communicate forget not; for with _such sacrifices_ God is well pleased.”

This is the Christian priesthood. And let the reader note it carefully, that to aim at any other form of priesthood than this—to assume any other priestly function—to set up a certain priestly class—a sacerdotal _caste_—a number of men to act on behalf of their fellows, or discharge priestly service for them before God,—this is, in principle, the sin of Korah. We only speak of the principles, not of persons. The germ of the sin is as distinct as possible. By and by there will be the full-blown fruit.

The reader cannot possibly be too simple in apprehending this entire subject. It is, we may truly say, of capital importance at this moment. Let him examine it only in the light of holy Scripture. Tradition will not do; ecclesiastical history will not do: it must be God’s Word alone. In the light of that Word, let the question be asked and answered, Who are justly chargeable with the sin of Korah? Is it those who seek to exercise whatever gifts the Head of the Church has bestowed, or those who assume a priestly office and work which only belong to Christ Himself? This is a very weighty and solemn question. May it be calmly pondered, in the divine presence; and may we seek grace to be faithful to Him who is not only our gracious Saviour, but our sovereign Lord.

The remainder of our chapter presents a most solemn picture of divine judgment executed upon Korah and his company. The Lord very speedily settled the question raised by those rebellious men. The very record of it is appalling beyond expression. What must the fact have been? The earth opened her mouth and swallowed up the three principal movers in the rebellion, and the fire of the Lord went forth and consumed the two hundred and fifty men who undertook to offer incense.

“And Moses said, ‘Hereby ye shall know that the Lord hath sent me to do all these works; for _I have not done them of mine own mind_. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord.’” (Ver. 28-30.)

Moses, in these words, makes it a question simply between Jehovah and the rebels. He can appeal to God, and leave all in His hands. This is the true secret of moral power. A man who has nothing of his own to seek—no aim or object but the divine glory—can confidently wait the issue of things. But in order to this, the eye must be single, the heart upright, the purpose pure. It will not do to assume or affect any thing. If God is going to judge, He most assuredly will expose all assumption and affectation. These things can have no place when the earth is opening her mouth, and the fire of the Lord is devouring all around. It is all very well to swagger and boast, and speak great swelling words when all is at rest; but when God enters the scene, in terrible judgment, the aspect of things is speedily changed.

“And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them; and the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them; and they perished from among the congregation. And all Israel that were round about them fled at the cry of them: for they said, ‘Lest the earth swallow us up also.’” (Ver. 31-34.)

Truly, “it is a fearful thing to fall into the hands of the living God.” “God is greatly to be feared in the assembly of His saints, and to be had in reverence of all them that are round about Him.” “Our God is a consuming fire.” How much better it would have been for Korah had he rested content with his Levite service, which was of the very highest order. His work, as a Kohathite, was to carry some of the most precious vessels of the sanctuary; but he aimed at the priesthood, and fell into the pit.

Nor was this all. Hardly had the ground closed over the rebels when “there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense.” It was a most terrific scene altogether—a signal and soul-subduing exhibition of divine judgment upon human pride and pretension. It is vain for a man to exalt himself against God, for He resisteth the proud, but giveth grace to the humble. What consummate folly for worms of the dust to lift themselves up against the almighty God! Poor man! he is more silly, by far, than the moth that rushes against the blaze that consumes it.

Oh to walk humbly with our God! to be content with His will! to be satisfied to fill a very humble niche, and to do the most unpretending work! This is true dignity and true happiness. If God gives us a crossing to sweep, let us sweep it, as under His eye and to His praise. The grand and all-essential point is, to be found doing the very work which He gives us to do, and occupying the very post to which He appoints us. Had Korah and his company learnt this, their piercing wail would never have terrified the hearts of their brethren. But no; they would be something, when they were nothing, and hence they went down into the pit. Pride and destruction are inseparably linked together in the moral government of God. This principle always holds good, however the measure may vary. Let us remember it. Let us seek to rise from the study of Numbers xvi. with a deepened sense of the value of a humble and contrite spirit. We live at a moment in the which man is pushing himself upward and onward. “_Excelsior_” is a very popular motto just now. Let us look well to our mode of interpreting and applying it. “He that exalteth himself shall be abased.” If we are to be governed by the rule of God’s kingdom, we shall find that the only way to get up is to go down. The One who now occupies the very highest place in heaven is the One who voluntarily took the very lowest place on earth. (See Phil. ii. 5-11.)

Here is our example, as Christians; and here, too, the divine antidote against the pride and restless ambition of the men of this world. Nothing is more sad than to witness a pushing, bustling, forward, self-confident, spirit and style in those who profess to be followers of Him who was meek and lowly in heart. It is such a flagrant contradiction of the spirit and precepts of Christianity, and is a sure accompaniment of an unbroken condition of soul. It is utterly impossible for any one to indulge in a boastful, pretentious, self-confident spirit if ever he has really measured himself in the presence of God. To be much alone with God is the sovereign remedy for pride and self-complacency. May we know the reality of this in the secret of our own souls. May the good Lord keep us truly humble, in all our ways, simply leaning on Himself, and very, very little in our own eyes.

The closing paragraph of our chapter illustrates, in a most striking manner, the incorrigible evil of the natural heart. One might fondly hope that after the impressive scenes enacted in the presence of the congregation, deep and permanent lessons would be learnt. Having seen the earth open her mouth, having heard the heart-rending cry of the rebels as they descended into the pit, having seen the fire of the Lord coming forth and consuming, as in a moment, two hundred and fifty princes of the congregation—having witnessed such tokens of the divine judgment—such a display of divine power and majesty, one might suppose that the people would henceforth walk softly and humbly, and that the accents of discontent and rebellion would no more be heard in their tents.

Alas! alas! man is not to be so taught. The flesh is utterly incurable. This truth is taught in every section and on every page of the volume of God. It is illustrated in the closing lines of Numbers xvi.—“But on the morrow.” Think of that! It was not in a year, or a month, or even a week after the appalling scenes on which we have been dwelling, “but on the morrow, _all the congregation_ [no longer a few daring spirits merely] murmured against Moses and against Aaron, saying, ‘Ye have killed the people of the Lord.’ And it came to pass, when the congregation was gathered against Moses and against Aaron, that they looked toward the tabernacle of the congregation; and, behold, the cloud covered it, and the glory of the Lord appeared. And Moses and Aaron came before the tabernacle of the congregation. And the Lord spake unto Moses, saying, ‘Get you up from among this congregation, that I may consume them as in a moment.’” (Ver. 41-45.)

Here is another opportunity for Moses. The whole congregation is again threatened with immediate destruction. All seems hopeless. The divine long-suffering seems at an end, and the sword of judgment is about to fall on the whole assembly. And now it appears that in that very priesthood which the rebels had despised lies the only hope for the people; and that the very men whom they had charged with killing the Lord’s people, were God’s instruments in saving their lives.—“And Moses and Anion fell upon their faces. And Moses said unto Aaron, ‘Take a censer, and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them: for there is wrath gone out from the Lord; the plague is begun.’ And Aaron took as Moses commanded, and ran into the midst of the congregation; and, behold, the plague was begun among the people: and he put on incense, and made an atonement for the people. And he stood between the dead and the living; and the plague was stayed.” (Ver. 46-48.)

It is here made very apparent that nothing but priesthood—even that very priesthood which had been so despised—could avail for a rebellious and stiff-necked people. There is something unspeakably blessed in this closing paragraph. There stands Aaron, God’s high-priest, between the dead and the living, and from his censer a cloud of incense goes up before God. Impressive type of One greater than Aaron, who, having made a full and perfect atonement for the sins of His people, is ever before God in all the fragrance of His Person and work! Priesthood alone could bring the people through the wilderness. It was the rich and suited provision of divine grace. The people were indebted to intercession for their preservation from the just consequences of their rebellious murmurings. Had they been dealt with merely on the ground of justice, all that could be said was, “Let Me alone, that I may consume them in a moment.”

This is the language of pure and inflexible justice. Immediate destruction is the work of justice: full and final preservation is the glorious and characteristic work of divine grace—grace reigning through righteousness. Had God dealt in mere justice with the people, His name would not have been declared, inasmuch as there is far more in His name than justice. There is love, mercy, goodness, kindness, long-suffering, deep and unfailing compassion. But none of these things could be seen had the people been consumed in a moment, and hence the name of Jehovah would not have been declared or glorified. “For My name’s sake will I defer Mine anger, and for My praise will I refrain from thee, that I cut thee not off.... For Mine own sake, even for Mine own sake, will I do it; for how should My name be polluted? and I will not give My glory unto another.” (Is. xlviii. 9, 11.)

How well it is for us that God acts towards us and for us and in us for the glory of His own name! How wonderful, too, that His glory should most fully shine—yea, could only be seen in that vast plan which His own heart has devised, in which He is revealed as “a just God and a Saviour.” Precious title for a poor lost sinner! In it is wrapped up all that such an one can possibly need for time and eternity. It meets him in the depth of his need, as a guilty, hell-deserving one; bears him along through all the varied exigencies, trials, and sorrows of the wilderness; and, finally, conducts him to that bright and blessed world above, where sin and sorrow can never enter.

CHAPTERS XVII. & XVIII.

These two chapters form a distinct section, in which we have presented to us the source, the responsibilities, and the privileges of priesthood. Priesthood is a divine institution. “No man taketh this honor unto himself, but he that is called of God, as was Aaron.” This is made manifest in a most striking manner in chapter xvii.—“The Lord spake unto Moses, saying, ‘Speak unto the children of Israel, and take of every one of them a rod according to the house of their fathers, of all their princes according to the house of their fathers twelve rods: write thou every man’s name upon his rod. And thou shalt write Aaron’s name upon the rod of Levi; for one rod shall be for the head of the house of their fathers. And thou shalt lay them up in the tabernacle of the congregation before the testimony, where I will meet with you. And it shall come to pass that the man’s rod whom I shall choose shall blossom; and I will make to cease from Me the murmurings of the children of Israel, whereby they murmur against you.’ And Moses spake unto the children of Israel, and every one of their princes gave him a rod apiece, for each prince one, according to their father’s houses, even twelve rods; and the rod of Aaron was among their rods.” (Ver. 1-6.)

What matchless wisdom shines in this arrangement! How completely is the matter taken out of man’s hands and placed where alone it ought to be, namely, in the hands of the living God! It was not to be a man appointing himself, or a man appointing his fellow; but God appointing the man of His own selection. In a word, the question was to be definitively settled by God Himself, so that all murmurings might be silenced forever, and no one be able again to charge God’s high-priest with taking too much upon him. The human will had nothing whatever to do with this solemn matter. The twelve rods, all in a like condition, were laid up before the Lord: man retired, and left God to act. There was no room, no opportunity, because there was no occasion, for human management. In the profound retirement of the sanctuary, far away from all man’s thinkings, was the grand question of priesthood settled by divine decision; and being thus settled, it could never again be raised.

“And Moses laid up the rods before the Lord in the tabernacle of witness. And it came to pass that on the morrow, Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds.” Striking and beautiful figure of Him who was “declared to be the Son of God with power by resurrection from the dead”! The twelve rods were all alike lifeless; but God—the living God—entered the scene, and by that power peculiar to Himself, infused life into Aaron’s rod, and brought it forth to view, bearing upon it the fragrant fruits of resurrection.

Who could gainsay this? The rationalist may sneer at it, and raise a thousand questions. Faith gazes on that fruit-bearing rod, and sees in it a lovely figure of the new creation, in the which all things are of God. Infidelity may argue on the ground of the apparent impossibility of a dry stick budding, blossoming, and bearing fruit in the course of one night. But to whom does it appear impossible? To the infidel—the rationalist—the skeptic. And why? Because he always shuts out God. Let us remember this. _Infidelity invariably shuts out God._ Its reasonings are carried on and its conclusions reached in midnight darkness. There is not so much as a single ray of true light in the whole of that sphere in which infidelity operates. It excludes the only source of light, and leaves the soul wrapped in the shades and deep gloom of a darkness that may be felt.

It is well for the young reader to pause here, and deeply ponder this solemn fact. Let him calmly and seriously reflect on this special feature of infidelity—rationalism—or skepticism. It begins, continues, and ends with shutting out God. It would approach the mystery of Aaron’s budding, blossoming, fruit-bearing rod with a godless, audacious “_How?_” This is the infidel’s great argument? He can raise ten thousand questions, but never settle one. He will teach you how to doubt, but never how to believe. He will lead you to doubt every thing, but gives you nothing to believe.

Such, beloved reader, is infidelity. It is of Satan, who ever has been, is, and will be the great question-raiser. Wherever you trace Satan, you will always find him raising questions. He fills the heart with all sorts of “ifs” and “hows,” and thus plunges the soul in thick darkness. If he can only succeed in raising a question, he has gained his point; but he is perfectly powerless with a simple soul that just believes that God is, and God has spoken. Here is faith’s noble answer to the infidel’s questions—its divine solution of all the infidel’s difficulties. Faith always brings in the very One that infidelity always shuts out. It thinks with God; infidelity thinks without Him.

Hence, then, we would say to the Christian reader, and specially to the young Christian, never admit questions when God has spoken. If you do, Satan will have you under his foot in a moment. Your only security against him is found in that one impregnable, immortal sentence, “It is written.” It will never do to argue with him on the ground of experience, of feeling, or of observation; it must be absolutely and exclusively on the ground of this, that God is, and that God has spoken. Satan can make no hand of this weighty argument at all. It is invincible. Every thing else he can shiver to pieces, but this confounds him and puts him to flight at once.

We see this very strikingly illustrated in the temptation of our Lord. The enemy, according to his usual way, approached the blessed One with _a question_,—“If Thou be the Son of God.” How did the Lord answer him? Did He say, I know I am the Son of God—I have had a testimony from the opened heavens, and from the descending and anointing Spirit—I feel and believe and realize that I am the Son of God? No; such was not His mode of answering the tempter. How then? “_It is written._” Such was the thrice-repeated answer of the obedient and dependent Man, and such must be the answer of every one who will overcome the tempter.

Thus, in reference to Aaron’s budding rod, if any inquire, How can such a thing be? It is contrary to the laws of nature; and how could God traverse the established principles of natural philosophy? Faith’s reply is sublimely simple. God can do as He pleases. The One who called worlds into existence could make a rod to bud, blossom, and bear fruit in a moment. Bring God in, and all is simple and plain as possible: leave God out, and all is plunged in hopeless confusion. The attempt to tie up (we speak with reverence) the almighty Creator of the vast universe by certain laws of nature, or certain principles of natural philosophy, is nothing short of impious blasphemy. It is almost worse than denying His existence altogether. It is hard to say which is the worse—the atheist, who says there is no God, or the rationalist, who maintains that He cannot do as He pleases. We feel the immense importance of being able to see the real roots of all the plausible theories which are afloat at the present moment. The mind of man is busy forming systems, drawing conclusions, and reasoning in such a manner as virtually to exclude the testimony of holy Scripture altogether, and to shut out God from His own creation. Our young people must be solemnly warned as to this. They must be taught the immense difference between the facts of science and the conclusions of scientific men. A fact is a fact wherever you meet it, whether in geology, astronomy, or any other department of science; but men’s reasonings, conclusions, and systems are another thing altogether. Now, Scripture will never touch the facts of science; but the reasonings of scientific men are constantly found in collision with Scripture. Alas! alas! for such men! And when such is the case, we must, with plain decision, denounce such reasonings altogether, and exclaim, with the apostle, “Let God be true, and every man a liar.”

Gladly would we dwell upon this point, though it be a digression, for we deeply feel its seriousness; but we must, for the present, be content with solemnly urging upon the reader the necessity of giving to holy Scripture the supreme place in his heart and mind. We must bow down, with absolute submission, to the authority of, not “Thus saith the Church”—“Thus say the fathers”—“Thus say the doctors,” but “_Thus saith the Lord_”—“_It is written._” This is our _only_ security against the rising tide of infidelity, which threatens to sweep away the foundations of religious thought and feeling throughout the length and breadth of christendom. None will escape save those who are taught and governed by the Word of the Lord. May God increase the number of such.

* * * * *

We shall now proceed with our chapter.

“And Moses brought out all the rods from before the Lord unto all the children of Israel; and they looked, and took every man his rod. And the Lord said unto Moses, ‘Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from Me, that they die not.’ And Moses did so; as the Lord commanded him, so did he.” (Ver. 9-11.)

Thus the question was divinely settled. Priesthood is founded upon that precious grace of God which brings life out of death. This is the source of priesthood. It could be of no possible use for man to take any one of the eleven dead rods and make it the badge of priestly office. All the human authority under the sun could not infuse life into a dead stick, or make that stick the channel of blessing to souls. And so of all the eleven rods put together; there was not so much as a single bud or blossom throughout the whole. But where there were precious evidences of quickening power—refreshing traces of divine life and blessing—fragrant fruits of efficacious grace—there, and there alone, was to be found the source of that priestly ministry which could carry, not only a needy, but a murmuring and rebellious people through the wilderness.

And here we may naturally inquire, What about Moses’ rod? why was it not amongst the twelve? The reason is blessedly simple. Moses’ rod was the expression of power and authority: Aaron’s rod was the lovely expression of that grace that quickens the dead, and calls those things that be not as though they were. Now, mere power or authority could not conduct the congregation through the wilderness. Power could crush the rebel,—authority might strike the sinner; but only mercy and grace could avail for an assembly of needy, helpless, sinful men, women, and children. The grace that could bring almonds out of a dead stick could bring Israel through the wilderness. It was only in connection with Aaron’s budding rod that Jehovah could say, “Thou shalt _quite_ take away the murmurings of the children of Israel from Me, that they die not.” The rod of _authority_ could take away the _murmurers_, but the rod of _grace_ could take away the _murmurs_.

The reader may refer, with interest and profit, to a passage in the opening of Hebrews ix. in connection with the subject of Aaron’s rod. The apostle, in speaking of the ark of the covenant, says, “Wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant.” This was in the wilderness. The rod and the manna were the provisions of divine grace for Israel’s desert wanderings and desert need. But when we turn to 1 Kings viii. 9, we read, “There was nothing in the ark save the two tables of stone, which Moses put there at Horeb, when the Lord made a covenant with the children of Israel, when they came out of the land of Egypt.” The wilderness wanderings were over, the glory of Solomon’s day was sending forth its beams over the land, and hence the budding rod and the pot of manna are omitted, and nothing remains save that law of God which was the foundation of His righteous government in the midst of His people.

Now, in this we have an illustration, not only of the divine accuracy of Scripture as a whole, but also of the special character and object of the book of Numbers. Aaron’s rod was in the ark during its wilderness wanderings. Precious fact! Let the reader seek to lay hold of its deep and blessed significance. Let him ponder the difference between the rod of Moses and the rod of Aaron. We have seen the former doing its characteristic work in other days and amid other scenes; we have seen the land of Egypt trembling beneath the heavy strokes of that rod; plague after plague fell upon that devoted scene in answer to that outstretched rod; we have seen the waters of the sea divided in answer to that rod. In short, the rod of Moses was a rod of power—a rod of authority. But it could not avail to hush the murmurings of the children of Israel, nor yet to bring the people through the desert. Grace alone could do that; and we have the expression of pure grace—free, sovereign grace—in the budding of Aaron’s rod.

Nothing can be more forcible, nothing more lovely. That dry, dead stick was the apt figure of Israel’s condition, and indeed of the condition of every one of us by nature. There was no sap, no life, no power. One might well say, “What good can ever come of it?” None whatever, had not grace come in and displayed its quickening power. So was it with Israel in the wilderness, and so is it with us now. How were they to be led along from day to day? how were they to be sustained in all their weakness and need? how were they to be borne with in all their sin and folly? The answer is found in Aaron’s budding rod. If the dry, dead stick was the expression of nature’s barren and worthless condition, the buds, blossoms, and fruit set forth that living and life-giving grace and power of God on which was based the priestly ministry that alone could bear the congregation through the wilderness. Grace alone could answer the ten thousand necessities of the militant host. Power could not suffice,—authority could not avail: priesthood alone could supply what was needed, and this priesthood was instituted on the foundation of that efficacious grace which could bring fruit out of a dry rod.

Thus it was as to priesthood of old, and thus it is as to ministry now. All ministry in the Church of God is the fruit of divine grace—the gift of Christ, the Church’s Head. There is no other source of ministry whatsoever. From apostles down to the very lowest gifts—all proceed from Christ. The grand root-principle of all ministry is embodied in those words of Paul to the Galatians in which he speaks of himself as “an apostle, not of men, neither by man, but by Jesus Christ, and God the Father, who raised Him from the dead.” (Gal. i. 1.)

Here, be it noted, is the sublime source from whence all ministry emanates. It is not of man, or by man, in any shape or form. Man may take up dry sticks and shape and fashion them according to his own will, and he may ordain and appoint, and call them by certain high-sounding, official titles; but of what use is it? they are only dry, dead sticks. We may justly say, “Where is there a single cluster of fruit? where is there a single blossom? nay, where is there one solitary bud?” Even one bud will suffice to prove that there is something divine; but in the absence of this, there can be no living ministry in the Church of God. It is the gift of Christ, and that alone, that makes a man a minister. Without this, it is an empty assumption for any one to set himself up, or be set up by others, to be a minister.

Does the reader thoroughly own this great principle? is it as clear as a sunbeam to his soul? Has he any difficulty respecting it? If so, we entreat him to seek to divest his mind of all preconceived thoughts, from what source soever derived; let him rise above the hazy mists of traditional religion; let him take the New Testament, and study, as in the immediate presence of God, the twelfth and fourteenth chapters of 1 Corinthians, and also Ephesians iv. 7-12. In these passages he will find the whole subject of ministry unfolded, and from them he will learn that all true ministry, whether it be apostles, prophets, teachers, pastors, or evangelists,—all is of God—all flows down from Christ, the exalted Head of the Church. If a man be not possessed of a _bona-fide_ gift from Christ, he is not a minister. Every member of the body has a work to do. The edification of the body is promoted by the proper action of all the members, whether prominent or obscure, “comely” or “uncomely.” In short, all ministry is from God, and not from man; it is by God, and not by man. There is no such thing in Scripture as a humanly ordained ministry. All is of God.

We must not confound ministerial gifts with office or local charge. We find the apostles, or their delegates, ordaining elders and appointing deacons; but this was quite a distinct thing from ministerial gifts. Those elders and deacons might possess and exercise some specific gift in the body; the apostle did not ordain them to exercise such gift, but only to fulfill the local charge. The spiritual gift was from the Head of the Church, and was independent of the local charge altogether.

It is most necessary to be clear as to the distinction between gift and local charge. There is the utmost confusion of the two things throughout the entire professing church, and the consequence is that ministry is not understood. The members of the body of Christ do not understand their place or their functions. Human election, or human authority in some shape or another, is deemed essential to the exercise of ministry in the Church. But there is really no such thing in Scripture. If there be, nothing is easier than to produce it. We ask the reader to find a single line, from cover to cover of the New Testament, in which a human call, human appointment, or human authority has any thing whatsoever to do with the exercise of ministry in its very fullest range. We boldly assert there is no such thing.[14] Ah! no; blessed be God, ministry in His Church is “not of men, neither by man, but by Jesus Christ, and God the Father, who raised Him from the dead.” “_God hath set_ the members _every one of them_ in the body, _as it hath pleased Him_.” (1 Cor. xii. 18.) “But unto every one of us is given grace according to the measure of the gift of Christ. Wherefore He saith, ‘When He ascended up on high, He led captivity captive, and gave gifts unto men.’ ... And He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ.” (Eph. iv. 7-13.)

Here, all the grades of ministerial gift are placed on one and the same ground, from apostles down to evangelists and teachers. They are all given by the Head of the Church; and when bestowed, they render the possessors responsible at once to the Head in heaven and to the members on earth. The idea of any possessor of a positive gift from God waiting for human authority is as great an insult to the Divine Majesty as if Aaron had gone, with his blooming rod in his hand, to be ordained to the priesthood by some of his fellows. Aaron knew better. He was called of God, and that was quite enough for him. And so now, all who possess a divine gift are called of God to the ministry, and they need nothing more, save to wait on their ministry and cultivate their gift.

Need we add that it is vain for men to set up to be ministers unless they really do possess the gift? A man may fancy he has a gift, and it may be only a vain conceit of his own mind. It is quite as bad, if not worse, for one man to go to work on the strength of his own foolish imagination, as for another to go on the strength of the unwarrantable authority of his fellows. What we contend for is this: Ministry is of God, as to its source, power, and responsibility. We do not think that this statement will be called in question by any who are disposed to be taught exclusively by Scripture. Every minister, whatever be his gift, should be able, in his measure, to say, “God has put me into the ministry.” But for a man to use this language without possessing any gift, is, to say the least of it, worse than worthless. The people of God can easily tell where there is real spiritual gift. Power is sure to be felt. But if men pretend to gift or power without the reality, their folly shall speedily be manifest to all. All pretenders are sure to find their true level, sooner or later.

Thus much as to ministry and priesthood. The source of each is divine. The true foundation of each lies in the budding rod. Let this be ever borne in mind. Aaron could say, “God put me into the priesthood;” and if challenged for his proof, he could point to the fruit-bearing rod. Paul could say, “God put me into the ministry;” and when challenged for his proof, could point to the thousands of living seals to his work. Thus it must ever be in principle, whatever be the measure. Ministry must not be merely in word or in tongue, but in deed and in truth. God will not know the speech, but the power.

But ere we turn from this subject, we deem it most necessary to impress upon the reader the importance of distinguishing between ministry and priesthood. The sin of Korah consisted in this: that, not content with being a minister, he aimed at being a priest; and the sin of christendom is of the same character. Instead of allowing ministry to rest upon its own proper New-Testament basis, to exhibit its proper characteristics and discharge its proper functions, it is exalted into a priesthood, a sacerdotal caste, the members of which are distinguished from their brethren by their style of dress and certain titles. There is no foundation whatsoever for these things in the New Testament. According to the plain teaching of that blessed book, all believers are priests. Thus, in Peter, we read, “But _ye_ [not merely the apostles, but all believers] are a chosen generation, _a royal priesthood_.” (1 Pet. ii. 9.) So also in Revelation—“Unto Him that loved us, and washed us from our sins in His own blood, and hath made us kings and _priests_ unto God and His Father.” (Chap. i. 5, 6.) And, in pursuance of the truth set forth in the foregoing passages, we find the apostle Paul, by the Holy Ghost, exhorting the Hebrew believers to “draw nigh, and enter with boldness into the very holiest of all.” (Chap. x. 19-22.) And further on he says, “By Him therefore [_i. e._, Jesus] let us _offer the sacrifice_ of praise to God continually, that is, the fruit of our lips giving thanks to His name. But to do good and to communicate forget not; for with _such sacrifices_ God is well pleased.” (Heb. xiii. 15-16.)

How marvelous it must have appeared to Jewish saints—to those trained amid the institutions of the Mosaic economy, to be exhorted to enter into a place to which the very highest functionary in Israel could only approach once a year, and that but for a moment! and then to be told that they were to offer sacrifice—that they were to discharge the peculiar functions of the priesthood! All this was wonderful. But thus it is, if we are to be taught by Scripture, and not by the commandments, the doctrines, and the traditions of men. All Christians are priests. They are not all apostles, prophets, teachers, pastors, or evangelists; but they are all priests. The very feeblest member of the Church was as much a priest as Peter, Paul, James, or John. We speak not of capacity or spiritual power, but of the position which all occupy in virtue of the blood of Christ. There is no such thing in the New Testament as a certain class of men, a certain privileged caste, brought into a higher or nearer position than their brethren. All this is flatly opposed to Christianity—a bold traversing of all the precepts of the Word of God, and the special teachings of our blessed Lord and Master.

Let no one suppose that these things are unimportant. Far from it. They affect the very foundations of Christianity. We have only to open our eyes and look around us in order to see the practical results of this confounding of ministry and priesthood. And we may rest assured that the moment is rapidly approaching when these results shall assume a far more awful character, and bring down the very heaviest judgments from the living God. We have not yet seen the full antitype of “the gainsaying of Core,” but it will soon be manifested; and we solemnly warn the Christian reader to take heed how he lends his sanction to the serious error of mixing up two things so entirely distinct as ministry and priesthood. We would exhort him to take this whole subject up in the light of Scripture. We want him to submit to the authority of God’s Word, and to abandon every thing that is not founded thereon. It matters not what it is,—it may be a time-honored institution, an expedient arrangement, a decent ceremony supported by tradition and countenanced by thousands of the very best of men. It matters not. If the thing has no foundation in holy Scripture, it is an error and an evil and a snare of the devil, to entrap our souls and lead us away from the simplicity that is in Christ. For example, if we are taught that there is, in the Church of God, a sacerdotal caste—a class of men more holy, more elevated, nearer to God, than their brethren—than ordinary Christians, what is this but Judaism revived and tacked on to Christian forms? and what must be the effect of this, but to rob the children of God of their proper privileges as such, and to put them at a distance from Him, and place them under bondage?

We shall not pursue this subject any further just now. Enough, we trust, has been suggested to lead the reflecting reader to follow it up for himself. We only add, and that with special emphasis, let him follow it up _only_ in the light of Scripture. Let him resolve, by the grace of God, to lay aside every thing which rests not upon the solid and sacred basis of the written Word. Thus, and thus alone, can he be preserved from every form of error, and led to a sound conclusion on this most important and interesting question.

The closing lines of chapter xvii. furnish a remarkable illustration of how quickly the human mind passes from one extreme to another.—“The children of Israel spake unto Moses, saying, ‘Behold, we die, we perish, we all perish. Whosoever cometh any thing near unto the tabernacle of the Lord shall die: shall we be consumed with dying?’” In the preceding chapter, we see bold presumption in the very presence of the majesty of Jehovah, where there should have been profound humility. Here, in the presence of divine grace and its provisions, we observe legal fear and distrust. Thus it is ever. Mere nature neither understands holiness nor grace. At one moment we hearken to such accents as these: “_All_ the congregation are holy;” and the next moment, the word is, “Behold, we die, we perish, we all perish.” The carnal mind presumes where it ought to retire; it distrusts where it ought to confide.

However, all this becomes the occasion, through the goodness of God, of unfolding to us, in a very full and blessed manner, the holy responsibilities, as well as the precious privileges, of the priesthood. How gracious it is—how like our God, to turn His people’s mistakes into an occasion of furnishing deeper instruction as to His ways! It is His prerogative, blessed be His name, to bring good out of evil—to make the eater yield meat, and the strong, sweetness. Thus “the gainsaying of Core” gives occasion for the copious volume of instruction furnished by Aaron’s rod, and the closing lines of chapter xvii. call forth an elaborate statement of the functions of Aaron’s priesthood. To this latter we shall now proceed to direct the reader’s attention.

* * * * *

“And the Lord said unto Aaron, ‘Thou and thy sons and thy father’s house with thee, shall bear the iniquity of the sanctuary; and thou and thy sons with thee shall bear the iniquity of your priesthood. And thy brethren also of the tribe of Levi, the tribe of thy father, bring thou with thee, that they may be joined unto thee, and minister unto thee: but thou and thy sons with thee shall minister before the tabernacle of witness. And they shall keep thy charge, and the charge of all the tabernacle: only they shall not come nigh the vessels of the sanctuary and the altar, that neither they nor ye also die. And they shall be joined unto thee, and keep the charge of the tabernacle of the congregation, for all the service of the tabernacle: and a stranger shall not come nigh unto you. And ye shall keep the charge of the sanctuary, and the charge of the altar: _that there be no wrath any more upon the children of Israel_. And I, behold, I have taken your brethren the Levites from among the children of Israel: to you they are given as a gift for the Lord, to do the service of the tabernacle of the congregation. Therefore thou and thy sons with thee shall keep your priest’s office for every thing of the altar, and within the vail; and ye shall serve: I have given your priest’s office unto you as a service of gift: and the stranger that cometh nigh shall be put to death.’” (Chap. xviii. 1-7.)

Here we have a divine answer to the question raised by the children of Israel—“Shall we be consumed with dying?” “No,” says the God of all grace and mercy. And why not? Because “Aaron and his sons with him shall keep the charge of the sanctuary, and the charge of the altar; that there be _no wrath any more_ upon the children of Israel.” Thus the people are taught that in that very priesthood which had been so despised and spoken against, they were to find their security.

But we have to notice particularly that Aaron’s sons, and his father’s house, are associated with him in his high and holy privileges and responsibilities. The Levites were given as a gift to Aaron, to do the service of the tabernacle of the congregation. They were to serve under Aaron, the head of the priestly house. This teaches us a fine lesson, and one much needed by Christians at the present moment. We all want to bear in mind that service, to be intelligent and acceptable, must be rendered in subjection to priestly authority and guidance. “And thy brethren also of the tribe of Levi, the tribe of thy father, bring thou with thee, that they may be _joined unto thee_, and _minister unto thee_.” This stamped its distinct character upon the entire range of Levite service. The whole tribe of workers were associated with and subject to the great high-priest. All was under his immediate control and guidance. So must it be now, in reference to all God’s workers. All Christian service must be rendered in fellowship with our great High-Priest, and in holy subjection to His authority. It is of no value otherwise. There may be a great deal of work done, there may be a great deal of activity; but if Christ be not the immediate object before the heart, if His guidance and authority be not fully owned, the work must go for nothing.

But, on the other hand, the smallest act of service, the meanest work done under the eye of Christ—done with direct reference to Him, has its value in God’s estimation, and shall most assuredly receive its due reward. This is truly encouraging, and consolatory to the heart of every earnest worker. The Levites had to work under Aaron: Christians have to work under Christ,—we are responsible to Him. It is very well and very beautiful to walk in fellowship with our dear fellow-workmen, and to be subject one to another, in the fear of the Lord. Nothing is further from our thoughts than to foster or countenance a spirit of haughty independence, or that temper of soul which would hinder our genial and hearty co-operation with our brethren in every good work. All the Levites were “joined unto Aaron” in their work, and therefore they were joined one to another; hence they had to work together. If a Levite had turned his back upon his brethren, he would have turned his back upon Aaron. We may imagine a Levite taking offense at something or other in the conduct of his fellows, and saying to himself, I cannot get on with my brethren. I must walk alone. I can serve God, and work under Aaron; but I must keep aloof from my brethren, inasmuch as I find it impossible to agree with them as to the mode of working. But we can easily see through the fallacy of all this. For a Levite to adopt such a line of action would have produced nothing but confusion. All were called to work together, how varied soever their work might be.

Still, be it ever borne in mind, their work did vary; and, moreover, each was called to work under Aaron. There was individual responsibility with the most harmonious corporate action. We certainly desire, in every possible way, to promote unity in action; but this must never be suffered to trench upon the domain of personal service, or to interfere with the direct reference of the individual workman to his Lord. The Church of God affords a very extensive platform to the Lord’s workers. There is ample space thereon for all sorts of laborers. We must not attempt to reduce all to a dead level, or cramp the varied energies of Christ’s servants by confining them to certain old ruts of our own formation. This will never do. We must, all of us, diligently seek to combine the most cordial unanimity with the greatest possible variety in action. Both will be healthfully promoted by each and all remembering that we are called to serve together under Christ.

Here lies the grand secret. _Together, under Christ!_ May we bear this in mind. It will help us to recognize and appreciate another’s line of work though it may differ from our own; and, on the other hand, it will preserve us from an overweening sense of our own department of service, inasmuch as we shall see that we are, one and all, but co-workers in the one wide field, and that the great object before the Master’s heart can only be attained by each worker pursuing his own special line, and pursuing it in happy fellowship with all.

There is a pernicious tendency in some minds to depreciate every line of work save their own. This must be carefully guarded against. If all were to pursue the same line, where were that lovely variety which characterizes the Lord’s work and workmen in the world? Nor is it merely a question of the line of work, but actually of the peculiar style of each workman. You may find two evangelists, each marked by an intense desire for the salvation of souls, each preaching substantially the same truth, and yet there may be the greatest possible variety in the mode in which each one seeks to gain the self-same object. We should be prepared for this; indeed we should fully expect it. And the same holds good in reference to every other branch of Christian service. We should strongly suspect the ground occupied by a Christian assembly if there were not ample space allowed for every branch and style of Christian service—for every line of work capable of being taken up in individual responsibility to the great Head of the priestly house. We ought to do nothing which we cannot do under Christ, and in fellowship with Him; and all that can be done in fellowship with Christ can surely be done in fellowship with those who are walking with Him.

Thus much as to the special manner in which the Levites are introduced in our chapter, in connection with Aaron and his sons. To these latter we shall now turn for a few moments, and meditate on the rich provision made for them, in the goodness of God, as well as the solemn functions devolving upon them in their priestly place.

“And the Lord spake unto Aaron, ‘Behold, I also have given thee the charge of My heave-offerings of all the hallowed things of the children of Israel; unto thee have I given them, _by reason of the anointing_, and to thy sons, by an ordinance forever. This shall be thine of the most holy things, reserved from the fire: every oblation of theirs, every meat-offering of theirs, and every sin-offering of theirs, and every trespass-offering of theirs, which they shall render unto Me, shall be most holy for thee and for thy sons. In the most holy place shalt thou eat it; _every male_ shall eat it: it shall be holy unto thee.’” (Ver. 8-10.)

Here we have a type of the people of God looked at in another aspect. They are here presented, not as workers, but as worshipers,—not as Levites, but as priests. All believers—all Christians—all the children of God—are priests. There is, according to the teaching of the New Testament, no such thing as a priest upon earth, save in the sense in which all believers are priests. A special priestly _caste_—a certain class of men set apart as priests—is a thing not only unknown in Christianity, but most positively hostile to the spirit and principles thereof. We have already referred to this subject, and quoted the various passages of Scripture bearing upon it. We have a great High-Priest who has passed into the heavens, for if He were on earth, He should not be a priest. (Compare Heb. iv. 14 and viii. 4.) “Our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.” Hence, therefore, a sacrificing priest on the earth is a direct denial of the truth of Scripture, and a complete setting aside of the glorious fact on which Christianity is based, namely, accomplished redemption. If there is any need of a priest now, to offer sacrifice for sins, then, most assuredly, redemption is not an accomplished fact. But Scripture, in hundreds of places, declares that it is, and therefore we need no more offering for sin. “But Christ being come a High-Priest of good things to come, by a greater and more perfect tabernacle, _not made with hands_, that is to say, not of this building; neither by the blood of goats and calves, but by His own blood, He entered in once into the holy place, _having obtained eternal redemption_.” (Heb. ix. 11, 12.) So also, in