THE FINAL NUMBERING OF THE ELECT
Both the numberings of the children of Israel are to be spiritually interpreted of that knowledge which God has of his elect, and of their inscription in the registers of life. The people of God are to him as his flock is to the shepherd; he knows his sheep, and calleth his own sheep by name, and leadeth them out to the journey, or leadeth them in to rest. Again, the people of God are to him as his army is to the captain; they are drawn up ( τετάγμενοι, Acts 13:48) and set in array unto eternal life, every one in his proper place, so that each may act most to his own advantage, and to the advantage of all. "The Lord knoweth them that are his" (2 Timothy 2:19), according to the saying, "I know thee by name" (Exodus 33:17; cf. Isaiah 43:1), and, "I will not blot out his name out of the book of life" (Revelation 3:5; cf. Philippians 4:3). But as the numberings of Israel were two, and a great distinction between them, so God's knowledge of his elect has a double character, which is in some important respects strongly contrasted. The first numbering (see the homiletic notes on Numbers 1:1-54) was for that march which was to prove a fiery trial to all, and did in fact involve the destruction of most, albeit entirely through their own default; the second numbering was for the actual entry into and possession of their long-promised rest. In like manner there is a twofold election on the part of God, according to which his people are counted his indeed, and are personally known to him. There is the election unto grace, whereby we have been called out of darkness, and made the soldiers of the cross, and assigned our place in the "one body" (Colossians 3:15), to share in its privileges and trials, its strifes and consolations; there is also the election unto glory, whereby, when the probation is past and the temptation overcome, we are numbered unto eternal life and inheritance among the saints. On this distinction hangs all the teaching of this chapter. Consider, therefore, with respect to this mustering as a whole—
I. THAT THERE SHOULD HAVE BEEN BUT ONE CENSUS TAKEN, SINCE ALL WHO WERE NUMBERED AT SINAI WERE NUMBERED FOR VICTORY AND FOR SPEEDY INHERITANCE IN CANAAN. That a second muster was needful at all was entirely due to the rebellion at Kadesh, and the subsequent rejection of that generation. Even so there is in the will of God concerning us, as declared at large in the gospel, but one election and one enrolling in the ranks of salvation. All who are called to grace are designed for glory; none are enlisted under the cross but may, and should, attain the crown; the Christian name and calling is not a mockery in any case. That there is a double election, that names may be blotted out of the book of life, that it is not possible to maintain a consistent scheme of salvation on the ground of the Divine predestination alone, is all due, and only due, to the sin and cowardice of men, which does not indeed cancel the election or impair the glory of God's Church, but does alter the personal composition of that Church.
II. THAT AS A FACT NOT ONE (ORDINARY)NAME REMAINED IN THE SECOND MUSTER WHICH BELONGED TO THE FIRST. Even so there is not in any case an assurance that those who are called to grace will persevere unto glory. Not all indeed will, but all may, be lost through their own rebellion. The two lists, of the baptized and of the finally saved, ought (in a true sense) to be coincident; as a fact they will no doubt be startlingly dissimilar.
III. THAT THOSE FORMERLY ENROLLED DISAPPEARED ONE BY ONE, ACCORDING TO THE DECLARATION OF GOD, BECAUSE THEY HAD REFUSED AT KADESH TO ENTER INTO REST. Even so if men fall out of the number of such as are being saved ( οἱ σωζόμενοι, Acts 2:47), it is simply because they have refused to enter upon their lot, and have counted themselves unworthy of, or unequal to, the attainment of eternal life.
IV. THAT, NEVERTHELESS, SOME NAMES WERE FOUND IN BOTH LISTS; as those of Caleb, Joshua, Eleazar, and presumably many of the Levites. Even so it is abundantly evident, not only from the testimony of Scripture, but from the example of our brethren, that nothing in our probation need be fatal to our hopes, if only we he true to God and to ourselves. Arid note that here is one of the great contrasts between that dispensation and ours, that whereas only two individuals out of the twelve tribes obtained inheritance at the last, there will be of us "a great multitude whom no man can number." Nevertheless, we have the same warning (cf. Luke 13:23, Luke 13:24).
V. THAT IN EACH CASE THE MUSTERING WAS LIMITED TO THE SAME CLASS OF MEN VIZ; SUCH AS WERE FIT TO BEAR ARMS. Even so there is no difference between election to grace and to glory as far as the position and character of the individual is concerned. The two states are so far one, even when looked at from the side of man, that whoso is called to the one needs nothing more to be ready for the other; he only needs to remain what he is, a soldier of Christ, in order to be crowned (cf. Revelation 2:7, &c.).
VI. THAT THE TOTAL NUMBER OF ALL ISRAEL REMAINED PRACTICALLY STATIONARY; so that as many entered after all as had refused at Kadesh. Even so God will have his kingdom filled (Luke 14:21-23), and his calling is without repentance (Romans 11:29); so that if some fall short of salvation, others will be found to take their place. And note that the long waiting of Israel in the wilderness was due to the necessity of an evil generation dying out, and another growing up to equal it in numbers. It may be that the long and unexpected tarrying of Christ is due to a like necessity; that the number of the elect is slowly filled up amidst the defection and unworthiness of so many.
VII. THAT THE VARIOUS TRIBES OF ISRAEL SHOWED A REMARKABLE VARIATION; some showing a great increase, others a decrease quite as great. Even so while the Church of Christ as a whole maintains, it may be, its position relative to the rest of the world, how great has been the variation in size and importance of various branches of the Church! Think, e.g; what the Greek-speaking Churches were at one time: and how they are now reduced; and, on the other hand, to what relative importance have the English-speaking Churches grown from small beginnings.
VIII. THAT IN ONE CASE WE CAN TRACE THE CAUSE OF DECLINE WITH SOME ASSURANCE. Simeon, the tribe of Zimri, omitted in the blessing of Moses. must have joined himself more especially to Baal-Peor. Even so the one thing which we can unhesitatingly assign as the fruitful cause of loss of spiritual life and decay of Churches is immorality. Doubtless purity of doctrine is most potent for good, but impurity of life is still more potent for evil. That Church will train fewest souls for heaven which gives most place to those fleshly lusts which war against the soul. And note that this census was taken "after the plague" which followed on the harlotry of Baal-Peor; for the thousands who perished then were not of them that were doomed at Kadesh (see Deuteronomy 2:14), but of those who would have inherited Canaan in a few months. So it is "after the plague" of fleshly sin and of its ruinous effects that the servants of God are numbered for eternal life. "The pure in heart shall see God" (cf. Galatians 5:19-21; Ephesians 5:5; Revelation 22:15).
IX. THAT IN ANOTHER CASE WE CAN DISCERN A POSSIBLE REASON FOR DECAY, IN THAT ALL THE TRIBES UNDER THE LEADERSHIP OF REUBEN FELL OFF IN NUMBERS (Reuben, Simeon, Gad). This may point to the unhappy effects of bad example, and the contagious nature of a turbulent and self-willed spirit in religious matters.
X. THAT, ON THE CONTRARY, ALL THE CAMPS WHICH WERE UNDER THE STANDARD OF JUDAH INCREASED (Judah, Issachar, Zebulun). For to Judah, as having the birthright, appertained now the promise, "In thee and in thy seed shall all nations be blessed." Thus for the sake of Jesus, who sprang from the tribe of Judah, the companions of Judah were blessed long ago: and this no doubt because his character and example were more or less in accordance with the dignity of his position.
XI. THAT AFTER ALL THE CAUSES OF INCREASE OR DECLINE ARE FOR THE MOST PART UNKNOWN, AND LIE BENEATH THE SURFACE OF THE SACRED RECORD. How little do we know of the inner history of Ephraim and Manasseh, which has left no trace in the narrative, and yet had such important effects in their comparative prosperity! Even so how little do we know of the real life of Churches; how little can we estimate those forces which determine their spiritual growth or decadence!
XII. THAT NOTHING BROUGHT TO LIGHT THE GREAT DIFFERENCES BETWEEN THE TRIBES EXCEPT THE MUSTERING ON THE VERGE OF JORDAN. Even so nothing can really test the comparative excellence, the success or failure, of a Church, except the verdict of "that day," and the numbers then found worthy to stand before the Son of man.
Consider also, with respect to the Levites—
THAT THEY HAD INCREASED, BUT NOT NEARLY SO MUCH AS THEY SHOULD HAVE DONE, CONSIDERING THEIR IMMUNITIES AND PRIVILEGES. Four tribes, although under the condemnation of Kadesh, had prospered more than they. Even so it is certain that no situation of vantage, ecclesiastical or religious, delivers us from spiritual loss, or really makes religious progress easier. Many who have fewer advantages and greater difficulties, many even who have at some time fallen under greater condemnation, will nevertheless outstrip us in the heavenly race.
Consider again, with respect to the inheritance of each tribe in Canaan—
I. THAT ITS SITUATION WAS TO BE DECIDED BY LOT, i.e; BY DIVINE DISPOSITION, APART FROM HUMAN CHOICE OR FAVOUR. Even so our "place in heaven" will be allotted to us by God himself, being predestinated for us according to his infinite wisdom, without any respect of persons.
II. THAT ITS BOUNDARIES WERE TO BE DETERMINED BY ESTIMATION OF THE SIZE AND NEEDS OF EACH. Even so our "place in heaven" will be our own, not only as given to us of God's free grace, but as being exactly suited for us, and precisely adapted to our measure of spiritual growth.
Consider again, with respect to the sins of Korah—
THAT THEY DID NOT PERISH WITH THEIR FATHER (NOT BEING OF HIS "COMPANY"), BUT LIVED TO FOUND AN HONOURABLE AND USEFUL FAMILY IN ISRAEL. Even so God does not visit the sins of the fathers upon the children, unless the children also" hate him." It is a thing pleasing to God when the children retrieve the forfeited honour of their father's name by their good works. How often does the Church of God find its ornaments and supports amongst the children of its greatest enemies!
HOMILIES BY W. BINNIE