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2. Settlement

Numbers xxxii

The request of the men of Reuben and Gad that they should be allowed to settle on the eastern side of Jordan in the land of Jazer and the land of Gilead was at first refused by Moses with warm displeasure. They appeared to wish exemption from further military duty, if indeed they had not almost formed the intention of parting altogether with the rest of the tribes. Moses asked of them, "Shall your brethren go to the war and shall ye sit here? And wherefore discourage ye the heart of the children of Israel from going over into the land which the Lord hath given them?" He recalled the spies and the evil report they brought, by which a former generation had been disheartened and made to murmur against the Lord. The forty years of wandering had intervened since that error—a long period of suffering and punishment. And now with this request the men of Reuben and Gad were playing the same dangerous part. "Behold, ye are risen up in your fathers' stead, an increase of sinful men, to augment yet the fierce anger of the Lord toward Israel."

It is somewhat surprising to find the proposal met in this way. But Moses had doubtless good cause for his condemnation of the two tribes. For some time, we can believe, the notion had been entertained, and already the cattle were driven northwards and scattered over the pastures of Gilead. The people felt that the confraternity which had survived the test of the wilderness journey was now about to break up. And as the two clans that proposed to settle in Eastern Palestine were strong and could send a large number of warriors into the field, there was reason to fear that the want of them would make the conquest of the great tribes beyond Jordan too heavy a task.

The circumstances were of a kind resembling those of a Church when the enjoyment of privilege and of the gains of the past is chosen by many of its members, and the rest, discouraged by this moral unbrotherliness, have to maintain the aggressive work which ought to be shared by all. The force of unity lost, the Christian energy of large numbers lying unemployed, the rest overburdened, Churches often come far short of the success they might attain. When Reubenites and Gadites devote themselves to building houses, cultivating fields, and rearing cattle, neglecting altogether the command of God to conquer the territory still in the hands of His enemies, the spirit of religion cannot but decay. The selfishness of worldly Christians reacts on those who are not worldly, so that they feel its subtle influence, even although they scorn to yield. And when there is some great task to be done which requires the personal service and contributions of all, withdrawal of the less zealous may in this way make victory impossible. True, we have on the other side the case of Gideon and his rejection of the great bulk of his army, that he might take the field with a few who were brave and ready. Numbers of half-hearted people do not help an enterprise. Still, the duties of the Church of Christ are so great that all are required for them. It is no apology to say that men are apathetic, and therefore useless. They ought to be eager for the Divine war.

It was not at all wonderful that the men of Reuben and Gad proposed to settle on the east of Jordan. The soil of that region, extending from the Jabbok Valley northwards, and including the whole district watered by the Yarmuk and its tributaries, was exceedingly fertile, with fine forests of oak, and stretches of meadow and arable land. What could be seen of Judæa from the heights of Moab appeared poor and barren in comparison with that green and fertile country. There was abundance of room there, not only for the two tribes, but for more; and besides the half of Manasseh which finally joined Reuben and Gad, other clans may have begun to think that they might rest content without venturing across Jordan. But Moses had good reasons for resisting as far as possible this desire. There was no natural boundary on the east of Gilead and Bashan. Moab, in a similar situation, was exposed to the attacks and perhaps corrupted by the influence of the Midianites. If Israel had taken up its abode in this region which joined on to the desert, it too would have become half a desert people. The Jordan came, as no doubt Moses foresaw, to be the real boundary of the nation which maintained the faith of Jehovah and carried on His purposes.

In danger of losing all because they had been too selfish, the men of Reuben and Gad made a new proposal. They would go with the rest to the conquest of Canaan; yea, they would form the van of the army. If Moses would only allow them to provide sheep-folds for their flocks and cities for their families, they would take the field and never think of returning till the other tribes had all found settlement. The offer was one which Moses saw fit to accept; but with a caution to the Reubenites. If they fulfilled the promise, he said, they should be guiltless before the Lord; but if they did not, their sin would be written against them. Foreseeing the result of a division between the east and west which any such faithless conduct would certainly cause, he added the warning, "Be sure your sin will find you out." The time would come when, if they refused to do their part in helping the rest, they should find themselves, in some day of extreme peril, without the sympathy of their brethren, the prey of enemies who came from the east and north.

Earthly comfort and the means of material prosperity can never be enjoyed without spiritual disadvantage, or at least the risk of spiritual loss. The whole region of ease and wealth lies towards the desert in which the adversaries of the soul have their lurking-places, from which they come stealthily or even boldly in open day to make their assaults. A man who has large means is exposed to the envy of others; his life may be embittered by their designs upon him; his nature may be seriously injured by the flattery of those who have no power but only the base cunning to which narrow self-love may descend. These, however, are not the assailants that are most to be dreaded. Rather should the man who is rich fear the danger to his religion and his soul which draws near in other ways. The wealthy who have no religion court his friendship and propose to him schemes for increasing his wealth. Alliances are urged upon him which stir and partly gratify his ambition. He is pointed to honours that can only be had through abandoning the great ideas of life by which he should be ruled. He is served obsequiously, and is tempted to think that the world goes very well because he enjoys all he desires, or is in the way to obtain the fulfilment of his highest earthly hopes. The curse of egotism hangs over him, and to escape it he needs a double portion of the spirit of humility. Yet how is that to come to him?

It is well for a man when, before enjoying the good things of this life in abundance, he has taken the field with those who have to fight a hard battle, and has done his share of common work. But even that is not enough to guard him against pride and self-sufficiency for the whole term of his existence. Better is it when by his own choice the hardness is retained in his experience, when he never discharges himself from the duty of fighting side by side with others, that he may help them to their inheritance. That and that alone will save his life. He is called as a soldier of God to maintain the holy war for human rights, for the social well-being and spiritual good of mankind. Every rich man should be a friend of the people, a reformer, taking the part of the multitude against his own tendency and the tendency of his class to exclusiveness and self-indulgence. The warning given by Moses to Reuben and Gad in accepting their proposals should linger with those who are rich and in high station. If they fail to do their duty to the general mass of their fellow-men, if they leave the rest to fight, at disadvantage, for their human inheritance, they sin against God's law, which calls for brotherhood, and that sin will surely find them out. In the end no sin is more sure to come home in judgment. And it is not by some miserable gifts to religious objects or some patronage of philanthropic schemes the prosperous can discharge the great debt laid upon them. In whatever way the inequalities of life, the disabilities of privilege and wealth, hinder the realisation of brotherhood, there lie opportunity and need for men's personal effort. Would this imply sacrifice of what are called rights, of perhaps no small amount of substance? That is precisely the saving of a rich man's life. To that Christ pointed the rich young ruler who came to Him seeking salvation—from that the inquirer turned away.

And how does the sin of those who neglect such high duties find them out? Perhaps in the loss of the possessions they have selfishly guarded, and their reduction to the level of those whom they kept at arm's-length and treated as inferiors or as enemies. Perhaps in the harshness of temper and bitterness of spirit the proud, friendless rich man may find growing upon him in old age, the horrible feeling that he has not one brother where he should have had thousands, no one to care—except selfishly—whether he lives or dies. To come to that, so far as a man is concerned with his fellow-men, is to be indeed lost. But these retributions may be artfully escaped. What then? Is not One to be reckoned with who is the Guardian of the human family and gives men power and wealth only as His stewards, to be used in His service? The future life does not obliterate society, but it destroys the class separations, the factitious distinctions, that exist now. It brings a man face to face with the fact that he is but a man, like others, responsible to God. Is not the result indicated by our Lord when He says to exclusive Pharisaical men, "They shall come from the east and west, and from the north and south, and shall sit down in the kingdom—ye yourselves cast forth without"? Brotherhood here, not in name, but in deed and truth, means brotherhood above. Denial of it here means unfitness for the society of heaven.

We learn from ver. 19 that the Reubenites and Gadites confidently affirmed, even when they made their request to Moses, that their inheritance had fallen to them on the east side of Jordan. It may be asked how they knew, since the division was not yet made. And the answer appears to be that they had made up their minds on the subject. Without waiting for the lot, they seem to have said, This is nobody's land now that the Amorites and Midianites are dispossessed. We will have it. And there was no sufficient reason for refusing them their choice when they accepted the conditions. At the same time, these tribes did not act fairly and honourably. And the result was that, although they gained the fat land and the good pastures, they lost the close fellowship with the other tribes which was of greater value. Reuben, the premier tribe, could no longer keep its position. It was by-and-by succeeded by Judah. Neither Reuben nor Gad made any great figure in the subsequent history. The half-tribe of Manasseh, which was settled, not on its own request, but by authority, in the northern part of Gilead towards the Argob, had greater distinction. Gad has some notice. We read of eleven valiant men of this tribe who swam the Jordan at its highest to join David in his trouble. "But no person, no incident is recorded to place Reuben before us in any distincter form than as a member of the community (if community it can be called) of the Reubenites, the Gadites, and the half-tribe of Manasseh. The very towns of his inheritance—Heshbon, Aroer, Kiriathaim, Dibon, Baal-meon, Sibmah, Jazer—are familiar to us as Moabite, not as Israelite, towns." The Reubenites, in fact, under the influence of their wild neighbours, gradually lost touch with their brethren and fell away from the religion of Jehovah.

It is a parable of the degeneration of life.—Earthly choice rules and heavenly faith is hazarded for the sake of a temporal advantage. Men have their will because they insist upon it. They do not consult the prophet, but make terms with him, that they may gain their end. But as they place themselves, so they have to live, not on the soil of the promised land, no integral part of Israel.

XXV
THE WAY AND THE LOT

Numbers xxxiii., xxxiv

1. The itinerary of xxxiii. 1-49 is one of the passages definitely ascribed to Moses. It opens with the departure from Rameses in Egypt on the morrow after the passover, when the children of Israel "went out with an high hand in the sight of all the Egyptians." The exodus is made singularly impressive in this narrative by the addition that it took place "while the Egyptians were burying all their firstborn, which the Lord had smitten among them." The Divine salvation of Israel begins when the dark shadow of loss and judgment rests on their oppressors. The gods of Egypt are discredited by the triumph of Jehovah's people. They can neither save their own worshippers nor prevent the servants of another from obtaining liberty.

From Rameses, the place of departure, to Abel-shittim, in the plains of Moab, forty-two stations in all are given at which the Israelites pitched. Of these about twenty-four are named either in Exodus, in other parts of the Book of Numbers, or in Deuteronomy. Some eighteen, therefore, are mentioned in this passage and nowhere else. Of the whole number, comparatively few have as yet been identified. The Egyptian localities, at least Rameses and Succoth, are known. With the exit from Egypt, at the crossing of the Red Sea difficulty begins. Our passage says that the Israelites went three days' journey into the wilderness of Etham; Exodus calls it the wilderness of Shur. Then Marah and Elim bring the travellers, according to chap. xxxiii., to the Red Sea, the Yâm Suph. Ordinarily, this is supposed to be the Gulf of Suez, alongside which the route would have lain from the day it was crossed. There are, however, the best reasons for believing that this "Red Sea" is the eastern gulf, The Elanitic, as it must be in xiv. 25, where, after the evil report of the spies, the Divine command is given: "To-morrow turn ye, and get you into the wilderness by the way to the Red Sea." From this identification of the Yâm Suph many things follow. And one is the rejection of the ordinary opinion regarding the position of Sinai. The mountain of the law-giving is always described as situated in Midian. Now, Midian is beyond Elath, on the eastern side of the Yâm Suph, not in the peninsula between the Gulfs of Suez and Akabah. Elim and Elath, or Eloth, appear to be names for the same place, at the head of the Gulf of Akabah. We have therefore to look for Sinai either among the southern hills of Seir or those lying more southward still, towards the desert. In Deborah's song (Judg. v. 4, 5) occur the following verses:—

 
"Lord, when Thou wentest out of Seir,
When Thou marchedst out of the field of Edom,
The earth trembled, the heavens also dropped,
Yea, the clouds dropped water;
The mountains flowed down at the presence of the Lord,
Even yon Sinai at the presence of the Lord, the God of Israel."
 

In the same direction the "Prayer of Habbakuk" points (iii. 3, 7):

 
"God came from Teman,
And the Holy One from Mount Paran.
His glory covered the heavens,
And the earth was full of His light....
I saw the tents of Cushan in affliction,
The curtains of the land of Midian did tremble."
 

The tradition which places Sinai in the south of the peninsula between the two gulfs "is of later origin than the lifetime of St. Paul, and can claim no higher authority than the interested fancies of ignorant cœnobites. It throws into confusion both the geography and the history of the Pentateuch, and contradicts the definite statements of the Old Testament." So the most recent inquiry.

If Mount Sinai was somewhere to the south of Edom, the journey thence to Kadesh by way of Kibroth-hattaavah and Hazeroth, localities mentioned both in Numb. xi. and xxxiii., may have had other stations; and these may be named in ver. 19 of our passage and onward. But identification of the places is exceedingly doubtful till we come to Ezion-geber, in the Arabah, and Mount Hor. Deut. x. places the scene of Aaron's death at Mosera, which seems to be the same as Moseroth, and is there given along with other stations named in the itinerary–Bene-jaakan, Gudgodah (= Hor-haggidgad), Jotbathah. And this seems to prove that these localities were in or near the Arabah, Moseroth being in the region of Mount Hor. But where Kadesh is to be found between Rithmah and Moseroth, and under what name, it is impossible to say. Keil argues for Rithmah itself. Palmer reckons twenty stations to the first arrival at Kadesh. His map, however, shows a Mount Sheraif, which may be the same as Shepher, not far from Gadis, which he identifies with Kadesh. For the rest we are left in great ignorance, relieved only by this, that at the most there are but eighteen stations given, more probably thirteen, for the whole thirty-seven years between the first arrival at Kadesh and the death of Aaron at Mount Hor; and five or six of these were on the Arabah. During the whole of that long period there were only a few removals of the tabernacle, and those apparently within a limited area near Kadesh.

A list of names with only three historical notes appears a singular memorial of the forty years. Time was, no doubt, when the places named were all well known, and any Israelite desiring to satisfy himself as to the route by which his forefathers went could make it out by help of this passage. To us the interest of the subject is partly the same as that which might have been found by a Hebrew, say, of the time of Hezekiah, for whom the verification of the wilderness journey might be a help to faith. But the impossibility of identifying the localities shows that there are matters in the history of Israel which are of no particular importance now. There is more danger in seeking to gratify mere curiosity, than profit in any possible discoveries. Why should not the mountain of the law-giving be hid in the shadows as well as the grave in which Moses was laid? Why should not the places at which Israel encamped be to us mere names, since, if we could identify them, it might only be to add fresh difficulties instead of clearing away those that exist? The Israelites who entered Canaan had not seen all the way by which Jehovah led His people. When they crossed the Jordan, present duty was to engage them, not the mere names that belonged to the past. They were to forget the things behind, and stretch forward to the things which were before. And duty is the same still. Our backward glance, especially on the actual path from one spot of earth to another by which men have gone in trial and anticipation, must not hinder the efforts called for by the circumstances of our own time. The way of the desert, especially, may well lie half obliterated in the distance, since we know the spiritual fruit of the dealings of God with Israel, and can bear it with us as we follow our own road.

The ideas of change and urgency are in our passage. The wilderness journey was taken by a people on whom Divine influences had laid hold, who of themselves would have remained content in Egypt, but were not suffered, because God had some greater thing in store for them. The urgency throughout was His. And so is that which we ourselves feel hurrying us from change to change, from place to place. We may not be in the wilderness, but in a spot of shelter and comfort; and it may be no house of bondage, but a vantage-ground for generous effort. Even when we are thus happily settled, as we imagine, the call comes, and we must strike our tents. At other times our own anxiety anticipates the command. But we know that always, whether we pass into sterner conditions of life or escape to more pleasant circumstances, the times and changes that happen to us are of God's appointing, that His providence urges us toward a goal. And this means that our reaching the goal must be by His way, although properly we endeavour to find it for ourselves.

The number of the stations at which Israel encamped in the course of forty years can scarcely be taken as representing the number of changes from dwelling to dwelling any pilgrim through this world shall have to make. But if we think of halting-places and movements of thought, we shall have a fruitful parallel. From the twentieth to the sixtieth year—may we not say?—is the time of journeying that takes the mind from its first freedom to comparative rest. Not far on the Divine law-giving impresses itself on the conscience; and hence a direct road may appear to lead into the peace of obedience. But the stations successively reached, Kibroth-hattaavah, Hazeroth, Rithmah, and the rest, represent each a peculiar difficulty encountered, a barrier to our steady progress towards the settled mind. St. Paul indicates one he found when he says: "I had not known coveting, except the law had said, Thou shalt not covet." Another halt is imposed when it is found that the law appears to forbid what is according to nature; still another when obedience requires separation from those who have been valued friends and pleasant companions. These hindrances left behind as the soul, still confiding and hopeful, is urged on towards the goal, a great trial like that of Kadesh follows. We are not far from the frontier of promise; and anticipations are formed of many delights for heart and life. Is not obedience to bring felicity, an easy salvation from doubt and fear? But it becomes plain that there are enemies to faith and peace beyond the border as well as in the region already crossed. Complete conformity to the Divine will has not been achieved. Will it ever be achieved? We begin to doubt the result of law-keeping. There is perhaps a backward look to Sinai, implying a question whether God spoke there, or beyond Sinai, to the old traditional way of life. And so another term of difficult inquiry begins.

In this way many find themselves held for a long period of middle life. Their minds move from one point to another without seeming to make any progress. But neither does rest come. It is seen that partial obedience, a measure of nearness to the perfection once dreamed of, will not suffice. Then arises the question whether obedience can ever save. There is return almost to Sinai itself, at least to a place from which its peak is seen and the mind is confirmed as to the inexorability of law. So the urgency of the Divine will is felt, and the way is fixed. If the soul would make its own way into peace, it is driven back. For, perhaps, it would have the difficulty solved by taking the way of a Church, accepting a creed—as Israel would have passed through the territory of Edom. This also is forbidden. Trusted helpers fall by the way, as Aaron died at Hor, and there is sorrowful delay. But movement is enforced; and, finally, it is by a road that reveals Sinai and the law in quite another aspect, showing vital faith, not mere obedience, to be the means of salvation, our progress is made. Round the borders of Edom, not by trust in creed or Church, but by confidence in God Himself, the soul must advance. Then strength comes. Point after point is reached and passed. Self-righteousness, pride, and Pharisaism—Amorites of the mountain land—are overcome. At length through the faith of Christ peace is found, the peace that is possible on this side the river.

It is our high privilege to be urged and led on thus by Him who knows the way we should take, who tries us that we may come forth purified as gold. Without Divine pressure we should content ourselves in the desert and never see the real good of life. So many lose themselves because they will not admit that to be of the truth is necessary to salvation. There is a way of thinking, or rather refusing to think, of spiritual verities which keeps the soul unaware of the purpose God would carry into effect, or indifferent to it. The mind refuses its duty; and in the midway of life the spiritual goal fades from view. To guard against this taking place in the case of any one is the office of the Gospel ministry. If evangelical preaching does not keep thought awake and attentive to Divine inspirations, if it does not speak to those who are in every stage of perplexity, at every possible camping-ground, it fails of its high purpose.

2. Commandment is given that when the Israelites pass over Jordan they shall use effectual means for establishing themselves as the people of Jehovah in Canaan. They are, for one thing, to drive out before them all the inhabitants of the land. Nothing is here said of putting them all to the sword; only they are not to be left even in partial occupation. The plan of Israel's settlement in its new territory requires that it shall be subject to no alien influence, and shall have the field entirely to itself for the development of customs, civilisation, and religion. And in this there is nothing either impossible or, as the ideas of the time went, strange and cruel. We do not need to take refuge in the command of God and defend it by saying that He had absolute right over the lives of the Canaanites. The tides of war and population were continually flowing and receding. When the Israelites reached Canaan, they had the same right as others to occupy it, provided they could make their right good at the point of the sword. Yet for their own special consciousness the command given by Moses in Jehovah's name was most important. It was only as His people they were to advance, and as His people they were to dwell separate in Canaan.

To drive out all the inhabitants of the land was, however, a difficult task; and even Moses might not intend the order to be literally obeyed. We have seen that he did not require the destruction of the Midianites to be absolute. In the wars of conquest in Canaan cases of a similar kind would necessarily arise. When a tribe was driven out of its cities many would be left behind, some of whom would conceal themselves and gradually venture from their hiding-places. The command was general, and could scarcely be supposed to require the putting to death of all children. And again, as we know, there were fortresses which for a long time defied attempts to reduce them. The Israelites were not so faithful to God that Moses could expect their success to be insured by supernatural aid. It is the constant purpose they are to have in view, to sweep the land clear of those presently in occupation. As they establish themselves, this will be carried out; and if they fail, allowing any of the tribes to remain, these will be as pricks in their eyes and as thorns in their sides.

The will of God that Israel, called to special duty in the world, was to keep itself separate, is here strongly emphasised. It was the only way by which faith could be preserved and made fruitful. For the Canaanites, already civilised and in many of the arts superior to the Hebrews, had gross polytheistic beliefs imbedded in their customs, and a somewhat elaborate cultus which was observed throughout the whole land. "Figured stones," which by their shape or incised emblems conveyed religious ideas; molten images, probably of bronze, like those found at Tel el Hesy, which were for household use, or of a larger size for tribal adoration; "high places" crowned by altars and sacrificial stones, were specially to be destroyed. The tendency to polytheism required to be carefully guarded against, for the gods of Canaan represented the powers of nature, and their rites celebrated the fruitfulness of earth under the lordship of Baal or Bel, and the mysterious processes of life associated with the influence of Astarte, the moon. The divinities of Egypt also appear to have had their worshippers; and, indeed, the mixed population of the land had drawn from every neighbouring region symbols, rites, and practices supposed to propitiate the unseen powers on whose favour human life must depend. Israel could prosper only by rejecting and extirpating this idolatry. Allowed to survive in any degree, it would be the cause of physical suffering and spiritual decay.

The command thus ascribed to Moses was again one which he must have known the Israelites would find difficult to carry out, even if they were cordially disposed to obey it. The sacred places of a country like Canaan tend to retain their reputation even when the rites fall into disuse; and however expeditiously the work of sweeping away the original inhabitants might be done, there was no small danger that knowledge of the cult as well as veneration for the high places would be learned by the Hebrews. The command was made clear and uncompromising so that every Israelite might know his duty; but the difficulty and the peril remained. And as we know from the Book of Judges and subsequent history, the law, especially in regard to the demolition of high places, became practically a dead letter. Jehovah was worshipped at the ancient places of sacrifice; and so far were even pious Israelites of the next few centuries from thinking they did wrong in using those old altars, that Samuel fell in with the custom. It was true in regard to this commandment as it is with regard to many others,—the high mark of duty is presented, but few aim at it. Expediency rules, the possible is made to suffice instead of the ideal. There is reason to believe, not only that the images and stone symbols of Canaan were venerated, but that Jehovah Himself was worshipped by many of the Hebrews under the form of some animal. And the Canaanites became to those who fraternised with them as pricks in their eyes. Spiritual vision failed; faith fell back on the coarse emblems used by the old inhabitants of the land. Then the vigour of the tribes decayed and they were judged and punished.