Numbers

Miriam the prophetess dies; this character of testimony is closed. Israel grows old, so to speak, in the wilderness; and the voice which sang songs of triumph in coming up from the depths of the Red Sea is silent in the tomb. Also they lacked water. The journey was still prolonged. The resources were far from increasing; on the contrary, what there had been of joy and testimony was vanishing. They gather themselves together against Moses and against Aaron. God directs them to the provision He had made against murmurings. If we have just witnessed His holiness, we see now His resources and His blessing.

"Take the rod," says God — He knows of no other now — "and speak unto the rock, and it shall give forth its water." There is nothing to be done but to shew the sign of grace (of priesthood intervening on the part of God in the grace with which He has clothed His authority), and to speak the word, and the wants of the people shall be immediately supplied. It was not precisely, that grace which had followed the people from the Red Sea to Sinai; nor was it, either, authority punishing sin; but it was grace taking priestly knowledge of sin and wants; restoring from the defilements of the one, and obtaining all that met the others.

But Moses, whilst taking the rod according to the commandment of God, soured by the rebellion of the people, thinks of his authority and their rebellion; he does not apprehend the counsels of grace, and speaks unadvisedly: "Must we fetch you water out of this rock?" Before, it was "What are we that ye murmur against us?" The rebellion of the people and the contempt of his authority have got a firmer hold on his mind than the intelligence of the grace of God; "he smites the rock with his rod." The first time this must needs have been done. Christ needs to have been smitten, that water might come out, in the behalf of His people; but there can be no repetition of this smiting.

Now under the priesthood we have only to speak according to the living power of this priesthood, which God has established, and there is an answer in grace to all our wants. The fruit and the blossom would be spoiled, if I may so speak, by smiting with it. It is not the thought presented in it. Moses did not sanctify God; he did not sufficiently value the character which God had assumed; he did not respect God in the position He had deigned to take; but God sanctified Himself the more, by acting in grace and quenching the thirst of the people in spite of this. Moses glorified himself, and before God he was abased. He did not know how to abandon the position he had been placed in, to have sympathy with the thoughts of the abounding, sovereign, and good grace of his God, which surpassed in compassion the justice and authority under which He had placed His people. God, however, does not forsake His poor servant. How insignificant we are in comparison with His grace! The grace of priesthood can alone bring such a people as we are through the wilderness.*
{* This is the character of the Epistle to the Hebrews: perfectness through Christ's offering as to conscience; but going through the wilderness, and so constant dependence but infallible faithfulness in Him on whom we depend. The mediatorial character of this is priesthood, consequent upon our sins being put away.}

But the wandering of Israel is drawing towards its close; and we now come to the enemies who oppose its ending, and the entering of the people into the desired land, that land of promise, so long sought after. Edom, full of jealousy, will not let the way be shortened; Israel turns away from him. There are people who oppose us, and from whom it is right to turn away, on account of some external relation existing between them and ourselves, though they are animated with an implacable hatred: we must know how to discern them. God will judge them in His own time; our hand must not be upon them. As to the enemies of God, they must be our enemies; where the power of the enemy is evident, it is God's war. But we meet in the way with those who are descended from the sources of promise, although after the flesh, and who are characterised by the flesh; we leave them to God: it is His prerogative to judge of them. The occasion for war is not apparent; it would not be legitimate for the people. Now Aaron also departs. Service in the end takes another character.*
{* With his death the wilderness history closes. Provision for defilement on the way had been given. Moses clings to law, and does not avail himself of Aaron's rod (priesthood grace), and on this footing cannot take the people into the land. We have this order in this transition period: provision for defilement on the way (Num. 19); the priesthood given up, and so no entrance into the land; then the perpetual hatred of the elder brother, the outward fleshly descendant of the risen man in relentless opposition to the called people. Aaron dies, and wilderness grace closes; the power of Satan overcome, and through weariness (their own fault and want of faith) the deadliness of sin comes in, and the great remedy; Arad's power being resisted is destroyed. But from Numbers 21:4, it is the state of the soul, the heart gone back to Egypt; Christ (the manna) is despised. The power of the enemy when they were faithful was nothing. Unfaithfulness, murmuring against God, brings them into the sting of death. If they despise the bread of life, they get the fatal sting of death in judgment. There was healing by the look of faith on Christ lifted up for us. This is not priesthood for the journey, but an absolute remedy for death by sin. It is in general what God is for the people outside wilderness care. Then the refreshings of the Spirit and word — the digged well. We have, further, victorious power over all their enemies, though outside Jordan and uncircumcised. It is God for His people in spite of their imperfect state; closing with their full justification, character, and blessing as in God's mind.}