The Expositor's Bible: The Book of Numbers

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.

3. The boundaries of the land in which the Israelites were to dwell are laid down in ch. xxxiv.; but, as elsewhere, there is difficulty in following the geography and identifying the old names. The south quarter is to be "from the wilderness of Zin along by the side of Edom"—that is to say, it is to include the region of Zin near Kadesh and extend to the mountains of Seir. The "ascent of Akrabbim" is apparently the Ghor rising southwards from the Dead Sea. The line then runs along the Arabah for some distance, say fifty miles, across by the south of the Azazimeh hills and of Kadesh Barnea towards the stream called the river or brook of Egypt, which it followed to its debouchment in the Mediterranean. The western boundary was the Mediterranean or Great Sea for a distance of perhaps one hundred and sixty miles. The northern boundary is exceedingly obscure. They were to keep in view a "mount Hor" as a landmark; but no two geographers can be said to agree where it was. The "entering in of Hamath" is also a locality greatly disputed. Most likely it was some well-known part of the road leading along the Leontes valley to that of the Orontes. If we take the mount Hor here indicated to be Hermon, a line running west and striking the Mediterranean somewhere north of Tyre would be a natural boundary, and would correspond fairly with the actual partition and occupation of the country. It is certain, however, that both the Philistines and Phœnicians, especially the latter, were so strongly established in the southern and northern parts of the seaboard that any attempt to dispossess them was soon discovered to be futile. And even in the limited central range from Kedesh Naphtali to Beersheba the settlement was only effected gradually.

The Canaan of the Divine promise marked out, yet never fully possessed, is a symbol of the region of this life which those who believe in God have assigned to them, but never entirely enjoy. There are boundaries within which there is abundant room for the development of the life of faith. It is not, as the world reckons, a district of great resources. As Canaan had neither gold nor silver, neither coal nor iron mines, as its seaboard was not well supplied with harbours, nor its rivers and lakes of great use for inland navigation, so we may say the life open to the Christian has its limitations and disabilities. It does not invite those who seek pleasure, wealth, or dazzling exploits. Within it, discipline is to be found rather than enjoyment of earthly good. The "milk and honey" of this land are spiritual symbols, Divine sacraments. There is room for the development of life in every branch of study and culture, but in subordination to the glory of God, and for the testimony that should be borne to His majesty and truth.

Many of us affect to despise so narrow a range of thought and endeavour, and persist in believing that something more than discipline may be looked for in this world. Is there not a proper kingdom of humanity better than any kingdom of God? May not the race of men, apart from any service paid to an Unseen God, attain dignity of its own, power, gladness, magnificence? It is supposed that by rejecting all the limitations of religion and refusing the outlook to another life the united labour of men will make this life free and this earth a paradise. But it remains true that men must limit their hopes with regard to their own future here as individuals and the future of the race. We must accept the boundaries God has fixed, on one side the swift Jordan, on the other the Great Sea. There are seemingly rich fields beyond, wide regions that invite the tastes and senses, but these are no part of the soul's inheritance; to explore and reduce them would bring no real gain.

The range that lies open to us as servants of God, and affords ample space for the discipline of life, is often not used and therefore not enjoyed. When people will not accept the inevitable fixed limits within which their time and vigour can be occupied to the best advantage, when they look covetously to districts of experience not meant for them, as Israel did at certain periods of her history, their life is spoiled. Discontent begins, envy follows. Where in seeking and reaching moral gains, purity, courage, love, there would have been a continual sense of adequate result and encouraging prospect, there is now no gain, no pleasure. The appointed lot is despised, and all it can yield held in contempt. How many there are who, with a full river of Divine bounty on one side their life, and the great ocean of the Divine faithfulness ebbing and flowing on the other, with the pastures and olive-groves of the Word of God to nourish their soul, with access to His city and sanctuary, and an outlook from summits like Tabor and Hermon to a transfigured life in the new heavens and earth, speak nevertheless with scorn and bitterness of their heritage! They might be reaching "the measure of the stature of the fulness of Christ," but they remain graceless and discontented to the end. Israel, understanding its destiny and using its opportunities aright, might well say—and so may every one who knows the truth as it is in Jesus Christ—"the lines are fallen unto me in pleasant places; yea, I have a goodly heritage." But this gladness of heart has its root in believing content. The restricted land is full of God's promise: "Thou maintainest my lot." The security of Jehovah's word encompasses the man of faith.

XXVI

THE CITIES OF REFUGE

Numbers xxxv., xxxvi

1. The inheritance of the Levites. The order relating to the Levitical cities may be said to describe an ideal settlement. We have, at all events, no evidence that the command was ever fully carried out. It was to the effect that in forty-eight cities, scattered throughout the whole of the tribes in proportion to their population, dwellings were to be allotted to the Levites, who were also to have the suburbs of those cities; that is to say, the fields lying immediately about them, "for their cattle, and for their substance, and for all their beasts." It is assumed that closely surrounding each of the cities there shall be pasturage, and that a regular or fairly regular boundary can be made at the distance of one thousand cubits from the city. Singularly, nothing whatever is said as to the duties of the Levites thus distributed throughout the land on both sides Jordan, from Kedesh Naphtali in the north, to Debir in the south, according to Josh. xxi. It is not said that they were to perform any ecclesiastical functions or instruct the people in the Divine Law. Yet something of the kind must have been intended, since many of them were at a great and inconvenient distance from Shiloh and other places at which the ark was stationed.

According to this statute, there is, for one thing, to be no seclusion of the Levites from the rest of the people. If clergy and laity, as we say, are distinguished, the distinction is made as small as possible. From the terms of the present order (xxxv. 2, ff.) it might appear that the towns given to the Levites were to be occupied by them exclusively. In parallel passages, however, it is clear that the Levites dwelt along with others in the cities; and in this way, as well as by engaging in pastoral work, they were kept closely in touch with the men of the tribes. The land allotted to them was not sufficient for farms; but the tithes and offerings were to a large extent for their support. And the arrangement thus sketched is held with some reason to be an ideal for every order of men called to similar duty. The Levites, indeed, were not at first spiritual. Neither the nature of their work at the sanctuary, nor the conditions of their life, implied any special consecration of heart. But the general tone of a religious ministry advances; and even in David's time there were Levites who served God in no mere routine, but with earnest mind, with a measure of inspiration. The ordinance here is in behalf of a consecrated order devoted to the service of God.

The suburbs, or pasture lands about the cities, are measured a thousand cubits broad, and are to be two thousand cubits along each of the four boundaries. If the figures given are correct it would seem that, although the wall of the city is spoken of, the measurement must really have begun in the centre of the city; otherwise there could never have been a square of land, cities not taking that form; nor could a boundary of two thousand cubits on each aspect, north, south, east, and west, be made out. The cities must often have been small, a cluster of poor huts built of clay or rude brick, with a wall of similar material. We need imagine no stately dwellings or fine pleasure grounds when we read here of the provision for the Levites. Within the wall they had their bare, mean cottages; outside, there might be a breadth of perhaps four hundred yards of poor enough ground which they could claim. But as the tithes were not always paid, so the dwellings and the pasturage may not always have been allotted. There is not much reason to wonder that in a short time after the settlement in Canaan the Levites, finding no special work at the sanctuary, and obtaining little support from the offerings, gradually became part of the tribes in which they happened to have their abode. Hence we read in Judges (xvii. 7) of "a young man out of Bethlehem-judah, of the family of Judah, who was a Levite."

The main purpose of the present statute, so far as it refers to the dwellings of the Levites, would appear to have been economic, not religious. It was that all the tribes might have their share of maintaining the servants of the sanctuary. But it seems likely that a class half priestly would, in lack of other duty, attach itself to the high places, and set up a worship not contemplated by the law. And if this is to be regarded as a misfortune, the choice of the Levitical cities is in some cases difficult to account for. Kedesh in Naphtali had been a famous holy place of the Canaanites; so probably were others, as Gibeon, Shechem, Gath-rimmon. The special symbol of Jehovah was the ark; and where the ark was the principal national rites were always performed. But in a time of pioneer work and constant alarms the central sanctuary could not always be visited, and the Levites appear to have lent themselves to worship of a local kind.

An ecclesiastical order needs great faithfulness if it is not to become irreligious through poverty, or proud and domineering through assumption of power with God. To live poorly as those Levites were expected to live, without the opportunity of earthly gain, while often the share of national support which was due fell to a very low and wholly inadequate amount, would try the fidelity of the best of them. No large claim need be made in behalf of men specially engaged in the work of the Christian Church; and great wealth seems inappropriate to those who represent Christ. But what is their due should at least be paid cheerfully, and the more so if they give earnest minds to the service of God and man. With all faults that have at various periods of the Church's history stained the character of the clergy, they have maintained a testimony on behalf of the higher life, and the sacredness of duty to God. A materialistic age will make light of that service, and point to ecclesiastical pride and covetousness as more than counterbalancing any good that is done. But a broad and fair survey of the course of events will show that the witness-bearing of a special class to religious ideas has kept alive that reverence on which morality depends. True, the ideal of a theocracy would dispense with an order set apart to teach the law of God and to enforce His claims on men. But for the times that now are, even in the most Christian country, the witness-bearing of a gospel ministry is absolutely needful. And we may take the statute before us as anticipating a general necessity, that necessity which the apostles of our Lord met when they ordained presbyters in every Church, and gave them commission to feed the flock of God.

2. The Cities of Refuge. Among the forty-eight cities that provide dwellings for the Levites, six are to be cities of refuge, "that the man-slayer which killeth any person unwittingly may flee thither." Three of these cities are to be on the east and three on the west side of Jordan. According to other enactments they are to be distributed so as to be reached quite easily from all parts of the country. They were sanctuaries for any one fleeing from the "avenger of blood"; but the protection found in them was not by any means absolute. Only if there appeared to be good cause for admitting a fugitive was he afforded refuge even for a time, and his trial followed as soon as possible. The laws of protection and judgment are here laid down not fully, though with some detail.

We notice first that the statutes regarding the man-slayer are frankly based on the primitive practice of blood revenge. It was the duty of the nearest male relation of one who had been slain to seek the blood of the man who slew him. The duty was held to be one which he owed to his brother, to the community, and to God; and the principle of retribution in such cases was embodied in the saying, "Whoso sheddeth man's blood, by man shall his blood be shed." The goël, or redeemer, whose part it was to recover for a family land that had been alienated, or a member of the family who had fallen into slavery, had it also laid on him to seek justice on behalf of the family when one belonging to it had been killed. The evils of this method of punishing crime are very evident. All the heat of personal affection for the man put to death, the keen desire to maintain the honour of family or clan, and the bitter hatred of the tribe to which the homicide belonged, made the pursuit of the criminal swift and the stroke fierce and unrelenting. A goël put on a false track might easily strike to the ground an innocent person; and he would feel himself bound to incur all risks in avenging his kinsman. Often whole tribes of Arabs are involved in the blood feud beginning in a single stroke, and wherever the custom prevails there is the gravest danger of wide and sanguinary strife. The enactments of our passage are intended to counteract in part these abuses and dangers.

We may wonder that the Hebrew law, enlightened on many points, did not wholly abolish the practice of blood revenge. Justice is not the private affair of any man, even the nearest kinsman of one who has been injured. We have learned that the administration of law, especially in cases of murder or supposed murder, is best taken out of the hands of a private avenger, whose aim is to strike as soon and as effectually as possible. It remains of course for those whose friend has died by violence to institute inquiries and do their utmost to bring the criminal to justice. But even when a man's guilt seems clear his trial is before an impartial judge by whom all relevant facts are elicited. In Hebrew law there was no complete provision for such an administration of justice. The ancient custom could not be easily set aside, for one thing; the passionate oriental nature would cling to it. And for another, there was no organisation for repressing disorder and dealing with crime. A certain risk had to be run, in order that the sanctity of human life might be clearly kept before a people too ready to strike as well as to curse. But if the man-slayer was able to reach a city of refuge he had his trial. The old custom was checked by the right of the fugitive to claim sanctuary and to have his case investigated.