Separation and Service Part 3

JEHOVAH, THE SON, MAKE HIS FACE SHINE UPON THEE, AND BE GRACIOUS UNTO THEE.

The first clause of the three-fold blessing told of the going out of the heart of the invisible FATHER; now, when we come to the blessing of the SON, we read, "The LORD _make his face shine_ upon thee," or, in other words, make visibly _manifest_ His favour towards thee. The SON of G.o.d is the KINSMAN who has the right to redeem, the FRIEND who sticketh closer than a brother, the ONE who has come, not only to be the LIGHT of the world, but in an especial sense to be the LIGHT of His own redeemed ones.

There was no need in Israel of a kinsman-redeemer in times of prosperity; but when bereavement and poverty afforded opportunity to the creditors to seize the possession, then a kind and wealthy kinsman-redeemer was a blessing indeed. We are reminded of the beautiful history of Ruth: how sweetly the gracious words of Boaz fell on the ear of the young stranger, and what blessing that kinsman brought into her heart and life! The FRIEND that sticketh closer than a brother is precious at all times, but never so valued as in times of adversity; and the very expression, "THE LIGHT of the world," tells us of the darkness that sin has brought in--a darkness, alas! not only around, but also within. The shining of the face of JEHOVAH, the SON, dispels the darkness and the gloom, manifests the presence of the FRIEND in need, and shows us the REDEEMER, who not only delivers, but becomes the BRIDEGROOM of the soul.

"Make His _face_ shine upon thee." The face is perhaps the most wonderful part of the wonderful human body. Of all the faces that G.o.d has made no two are exactly alike, even when quiescent; and though we do occasionally meet with those that bear a very close resemblance, intimate friends, who know the play of the countenance, never mistake.

And why is this? Because G.o.d has so ordered it, that the face shall _reveal_ the character and feelings of the individual. And it is the purpose of G.o.d that the heart of CHRIST shall be revealed to His people.

That heart might have been full of love, and we might never have known it; but it is the will of G.o.d that "the light of the knowledge of the glory of G.o.d" should be _revealed_ to us "in the face of JESUS CHRIST."

How well we know in actual life what the light of the countenance means!

How the mother's smile brings light and gladness into the heart of the child! How the welcoming look of a friend is at once understood! In Daniel ix. 16, 17, the prophet prays, "O Lord ... I beseech Thee, let Thine anger and Thy fury be turned away from Thy city, Jerusalem; ...

and cause Thy face to shine upon Thy sanctuary that is desolate." Where there is the shining of the face we know there is more than forgiveness; there is favour and complacence. In the thrice-offered prayer of Psalm lx.x.x, "Cause Thy face to shine, and we shall be saved," the salvation of Israel is counted upon as the result; and in Psalm lxvii, we find that the shining of G.o.d'S face upon His people is further to issue in His way being "known upon earth, His saving health among all nations."

It is, however, when we consider Him in the relationship of BRIDEGROOM and KING that the tenderness and preciousness of this blessing are most fully seen. A truly royal BRIDEGROOM: "in His favour is life," and to Him we can approach at all times, without any fear that He will hide His countenance, or that He will not hold out to us the golden sceptre.

Queen Esther might tremble for the result of her boldness, but our KING ever welcomes the approach of His Bride.

When her heart cries out, "Let him kiss me with the kisses of His mouth," He is ever ready to bring her into His chambers; indeed it is often the BRIDEGROOM who has to allure the Bride,[C] rather than the Bride who has to seek the favour of the BRIDEGROOM. It is only when she has treated him with neglect or disobedience that she finds herself in darkness. And what is not His favour to a loyal and true-hearted Bride!

To a subject, the favour of the KING is "as dew upon the gra.s.s," but to a bride is it not everything? "JEHOVAH, the BRIDEGROOM, make His face shine upon thee, and be gracious unto thee!"

What a wonderful view of the light of His countenance the favoured disciples must have had, who were witnesses of His transfiguration: we are told that His face did shine as the sun. To the proto-martyr Stephen the heavens were opened, and the face of the LORD shone upon him: and when he saw Him he became so like Him, that his dying utterances corresponded with those of his LORD on the Cross. When Saul, likewise, saw the glory of his risen SAVIOUR, on the way to Damascus, the vision at midday was of a light above the brightness of the sun shining round about him; and the effect of that heavenly vision changed the whole current of his life, making him a follower of the CHRIST, who pleased not Himself, and making the spirit manifested in his first cry, "LORD, what wilt _Thou_ have me to do?" the spirit of his life ever after. And so when the LORD makes the light of His countenance to shine upon any of His people, in the measure in which with unveiled face they discern the beauty of the LORD, there is a moral and progressive change into His likeness, the work of the LORD, the SPIRIT.

[C: "Rise up, my love, my fair one, and come away."--Cant. ii. 10; "Come with Me from Lebanon, My spouse."--Cant. iv. 8.]

THE LORD, THE SPIRIT.

We have considered the bountiful overflow of the FATHER'S love; and our hearts have burned within us as we dwelt upon and felt the glow of the love of the SON. Now, as we think of the blessing of the LORD, the SPIRIT, may He reveal Himself to us through these holy Words, which were written by His inspiration and which can never be fully understood and enjoyed save by His own illumination. The Bible is a supernatural book, a divine revelation: the HOLY SPIRIT is the supernatural, the divine GUIDE to its meaning. From the "wise and prudent" its teachings are hidden;--hence the questionings of some of the learned only confirm its truth; but to "babes"--to all those, whether learned or unlearned, in whom the HOLY GHOST has wrought the child-like spirit, it is an opened book: they love it, and feast upon it, and grow thereby.

It is very important to have clear thoughts about the third person of the Trinity. Many Christians fail in this respect, and lose much in consequence. He has as distinct personality as has the SON of G.o.d; and we must not think or speak of Him vaguely, as though He were an influence merely and not a person. Our SAVIOUR teaches us that _we_ should _know_ Him, "for He abideth with you, and shall be in you." But are there not many of the LORD'S people to whom He is not yet "a living, bright Reality"?

So important are the presence and the work of the HOLY GHOST, that our LORD a.s.sured His disciples that it was expedient for them that _He_ should go away, in order that the COMFORTER should come. And we see the mighty change that was wrought in the disciples when the outpouring of the SPIRIT actually took place at Pentecost. The timid became courageous; the scattered and persecuted disciples went everywhere preaching the Word; the HOLY SPIRIT wrought conviction of sin, and revealed the risen SAVIOUR as the object of faith; and many were added to the LORD. The same SPIRIT is still present with us; may we too be filled, and largely used as channels of blessing.

THE BLESSING OF THE HOLY SPIRIT.

"JEHOVAH, THE SPIRIT, LIFT UP HIS COUNTENANCE UPON THEE, AND GIVE THEE PEACE."

The blessing of the SPIRIT is essential to the completeness of the benediction. We are struck, however, with the similarity of this blessing to that which precedes it; nor is the similarity surprising.

For, as the SON came to reveal the FATHER, so the SPIRIT has come to reveal the SON. CHRIST was a true COMFORTER; but His personal work on earth being finished, He ascended on high to minister for His people as their HIGH PRIEST in the presence of G.o.d. The HOLY SPIRIT is the other COMFORTER, sent by the FATHER in CHRIST'S name, that He might abide with the Church for ever. CHRIST is the indwelling SAVIOUR: the HOLY SPIRIT the indwelling COMFORTER. On whomsoever CHRIST makes His face to shine, the HOLY SPIRIT will surely lift up

HIS COUNTENANCE.

"Lift up His _countenance_ upon thee." We have already dwelt on the significance of the face or countenance (the same original word) as revealing the emotions of the heart. We see from these words that it is the purpose of G.o.d that the presence and the love of the SPIRIT should be made known to those in whom He dwells. When He lifts up His countenance upon us, we walk in conscious security and freedom; but if the SPIRIT be grieved, the light of His countenance is hidden from us, and we walk in darkness. And, oh, how dangerous is this walking in darkness, how surely we shall wander from the way, and fall into some of the snares of the devil! There is only one safe course, to confess the sin that has grieved Him, and take no rest till communion is restored: this may always be done most easily by _immediate_ confession and turning to Him, who is our Advocate with the FATHER, and whose shed blood cleanses from all sin. When sin is put away the SPIRIT again lifts up His countenance upon us, and peace fills the heart.

THE PEACE OF THE SPIRIT.

The LORD JESUS, when on earth, said, "Peace I leave with you, My peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid." But here it is the SPIRIT who is spoken of as bestowing peace: why is this? Because the SPIRIT of G.o.d makes real things real to _us_, and enables us practically to enjoy the blessings procured for us by the death and resurrection and priestly ministry of the LORD JESUS. Many a believer to whom CHRIST has left peace, knows little of it; but those who are filled with the SPIRIT are filled with peace. They have peace with G.o.d; they have also heart-peace in the midst of conflict and turmoil; and the peace of G.o.d, which pa.s.seth all understanding, guards their hearts and thoughts. The fruit of the SPIRIT is love, joy, peace.

Are _we_ practically enjoying this blessing, and experiencing this peace which pa.s.ses all understanding? Are we _finding_ that when He makes quietness, none can make trouble? And if not, what is the hindrance? Is there any known sin unconfessed, or not put away? Has wrong been done, and rest.i.tution to the extent of our ability not been made? Is there any matter in which G.o.d has a controversy with us? Or are we indulging ourselves in anything about which we have doubt? Are we withholding anything from G.o.d which is His due--ourselves, our property, our children; or, it may be, our testimony? Or, if none of these things are hindering us, are we failing to _accept_, by faith, the filling of the SPIRIT; perhaps only asking, but not receiving also? Is it that we are neglecting the prayerful study of G.o.d'S Word, and thus grieving the SPIRIT by whom it was inspired? Paul asked G.o.d to give the Ephesian Christians the SPIRIT of wisdom and revelation in the knowledge of CHRIST, that they might know the hope of His calling and the exceeding greatness of His power toward them _that believe_. We do well to note the words "that believe," for unbelief lies at the root of every form of hindrance.

As the SPIRIT reveals CHRIST, so does CHRIST bestow the SPIRIT; and by faith in CHRIST and in His Word we appropriate the gift. We shall never forget the blessing we received through the words, in John iv. 14, "Whosoever drinketh of the water that I shall give him

SHALL NEVER THIRST,"

nearly thirty years ago. As we realized that CHRIST literally meant what He said--that "shall" meant shall, and "never" meant never, and "thirst"

meant thirst--our heart overflowed with joy as we accepted the gift.

Oh, the thirst with which we had sat down, but oh, the joy with which we sprang from our seat, praising the LORD that the thirsting days were all past, and past for ever! For, as our LORD continues, "the water that I shall give him shall be _in him_ a well of water, springing up--overflowing--unto everlasting life." Perhaps, however, we should draw attention to the words of CHRIST, "whosoever drinketh"; not drank--once for all--but "drinketh," that is habitually: as in chap.

vii. 38, 39, where, after promising that out of him "shall flow rivers of living water," it is significally added, "this spake He of the SPIRIT, which they that believe"--_i.e._, keep believing--should receive.

Is it not sad that so free a gift should be so little esteemed, so often neither enjoyed nor sought after? It is intended for _each one_ of us--"lift up His countenance upon _thee_, and give _thee_ peace." Would that each reader would accept the gift _now_, and evermore enjoy it, to the glory of G.o.d.

SEALING WITH THE NAME OF G.o.d: verse 27.

_"And they shall put My Name upon the children of Israel; and I will bless them."_

With these words this wonderful chapter closes, and the great object of G.o.d in bestowing His blessing upon His people is revealed: "They shall put _My Name_ upon the children of Israel," or, in other words, shall cause them not only to become the people of G.o.d, but also to become manifestly such.

In olden time names were not meaningless, but were descriptive of character or relationship. The various names of G.o.d are all full of significance, and each is always used designedly in the Bible: failing to recognize this, learned, but spiritually-ignorant men have imagined the Old Testament writings to have been mere compilations from the works of different authors, and have failed to see the beautiful appropriateness of the various names of G.o.d as they are used in different connections.

In the preceding benediction the thrice repeated Name of JEHOVAH has revealed to us the triune G.o.d in His gracious relations with His redeemed people, and has also reminded us that in these relationships He is the unchanging One, the same yesterday, to-day, and for ever; for all this is contained in the Name JEHOVAH. And thus the expression, "They shall put _My Name_ upon the children of Israel," implies the purpose of G.o.d that in His people should be manifested, not only the _beauties_ of His Divine character, but also the _unchanging relationship_ in which they stand to Him. Israel of old was, and still is, G.o.d'S witness in the world. In all their unfaithfulness, their very existence as a separate people is a standing miracle, witnessing to the truth of prophecy. But had they been faithful they would have been much more than this; for the beauty of the LORD their G.o.d would have been upon them; and receiving His blessing themselves, they would have become a blessing to the world.

We who are now the children of G.o.d--Christians upon whom the Name of CHRIST has been called--are intended to be witnesses for our MASTER, and to show forth the beauties of Him who has "called us by His own glory and virtue." (2 Peter i. 3.--R.V.)

There is an interesting parallelism between the pa.s.sage we are considering and the commission given by our LORD to His people to disciple all nations, baptizing them into the _Name_ of the FATHER, the SON, and the HOLY GHOST. True Christians are _kept_ by the power of G.o.d ("the LORD bless thee and _keep thee_"), in the grace which is in CHRIST JESUS ("the LORD make His face shine upon thee, and be _gracious unto thee_"), and receive the illumination of the HOLY GHOST ("the LORD _lift up His countenance upon thee_"), in order that _they_ may shine as lights in the world, and become living epistles, known and read of all men.

It is deeply interesting also to connect the sealing of this pa.s.sage with that of Rev. vii and xiv. In the former pa.s.sage (Rev. vii. 1-3) we see the powers to whom the plagues are committed restrained until the sealing of the servants of G.o.d is completed. The hundred and forty and four thousand are all sealed--a mystical and symbolical number of the mystical and symbolical Israel, not of Israel according to the flesh.

For in this book of Revelation the LAMB does not mean an animal, but the LAMB of G.o.d. The beast does not mean a literal wild beast, but the spiritual wild beast who destroys the children of G.o.d. So the twelve thousand of the tribe of Judah refers to the praising ones of CHRIST'S fold; the sealed of Asher to the happy ones, who bless the LORD at all times; those of Naphtali, to those satisfied with favour, full with the blessing of the LORD; those of Reuben, to the once unstable as water, but now fully saved ones; &c., &c.

In Rev. xiii we find the great tribulation in progress, and those still left on the earth persecuted sorely, many of them to the death, by the beast. But the hundred forty and four thousand of Rev. xiv are not among them; they were caught up before the tribulation commenced, having been accounted worthy (Luke xxi. 34-36), to escape the things coming on the earth, and to stand before the SON of MAN. Such are not only virgins, undefiled by spiritual adultery with the world, but also wise ones, filled with the SPIRIT: they are not only waiting for the coming of the Bridegroom, but ready for that coming; whereas the unwise have to go and buy oil, and so miss their opportunity. In Rev. xiv we see that G.o.d'S Name is written on the foreheads of these wise virgins, and that in their mouths is a song which no one else can sing. They are a first-fruits Bride united to the first-fruit's Bridegroom, and were redeemed (not from among the Jews only, but from among men), unto G.o.d and the LAMB. Other believers, then in the tribulation, shall join them later and form the harvest unto G.o.d (Rev. vii. 14-17), and will come with the Bridegroom and Bride when our LORD is revealed from heaven in flaming fire to take vengeance on the unG.o.dly (2 Thess. i, 6-10). The harvest is not only separated from the first-fruits in Rev. vii and xiv, but also in Rev. xx. We may read verses 4-6 more clearly if we render the second clause of verse 4, "I saw also the souls of them, &c.,"

instead of "and I saw, &c." and the last clause, "They also lived and reigned with CHRIST a thousand years." We thus see the enthroned Bridegroom and Bride and the harvest, the Body of CHRIST, forming the first resurrection, and together reigning in glory.

_"And I will bless them."_ A word of encouragement to Aaron and his sons in p.r.o.nouncing the blessing, as well as to the people who received it.

The blessing was preceded by G.o.d'S command ("Speak unto Aaron ... On this wise ye shall bless"), and followed by the promise quoted above; even as our SAVIOUR in giving His last commission to disciple all nations, preceded it by, "All power is given unto Me...: Go ye therefore;" and followed it by the a.s.surance and promise, "Lo, I am with you alway." In the word of a King there is power; and when His servants carry out His commands, our KING is present to authenticate them, and to ensure the result.

PART III.

Princely Service.

NUMB. VII.

We learned from Numbers vi, G.o.d'S requirements of those who desire to take the privileged position of separation to Himself. We found also in the conclusion of the same chapter the overflow of G.o.d'S love in the rich and comprehensive blessing which so appropriately follows, and forms the connecting link between Nazarite separation and the princely service set forth in Chap. vii,--one of the longest in the Bible, and one full of repet.i.tion. We now propose to consider more fully why this service of giving finds such lengthy record.