BEING THE SUBSTANCE OF AN ADDRESS ON Numb. 34:1-12.

The book of Numbers has been well named the "Pilgrim's Guide Book, "and the portion I have read is in the fifth division, which speaks of God's way with His pilgrims, and the end He has in view for them.

In the sixth subdivision, of which this is a part, we have the commands as to the subjugation and limits of the land, while in this second section we have the "metes and bounds," as surveyors would say.

It was good for them to have the boundaries of their inheritance described to them while yet in the wilderness. One requires to know something of his estate ere he actually takes possession, to know what is on the inside of the fence as well as what is on the outside, who his neighbors are, etc. And if he cannot see it himself first, it is good to have it described by one who has seen it, and one who has sufficient ability in every way to give an accurate description. We may rest assured in this case, that as the description is the Lord's own, it is absolutely reliable.

The territory is one He has long had His heart upon for His beloved people. "When the Most High divided to the nations their inheritance, when He separated the sons of Adam, He set the bounds
of the people according to the number of the children of Israel" (Deut. 32:8).

Since "all these things happened unto them for types, and they are written for our admonition upon whom the ends of the ages are come," it behooves us to acquaint ourselves with these boundaries; they are ours in a very special way.

The boundaries are twenty-one in number, which appear to divide readily into three distinct series of seven each,

a. Suggesting the Father's thought for His children.

b. Suggesting the Son's work as Accomplishes

100:While in this series the fruits of the Spirit are clearly discernible.

I. "The wilderness of Zin." It is singular that this should be the first boundary of our heavenly inheritance, but we have seen already that this description is for wilderness use, and it is an immense help to the understanding of what an estate is to know what it is not, and that appears to be the import of what we have here. "Zin" means a "thorn," an abortive attempt at fruit and the mark of God's curse upon the earth because of sin. Here the world is before us with all its progress in civilization, Cain's world, but a wilderness and stamped with a curse.

"All that is in the world, the lust of the flesh, the lust of the eye and the pride of life, is not of the Father, but is of the world," and a wilderness of thorn the pilgrim is sure to find it, if he attempt to settle down in it; but a most fitting scene in which to learn the resources of a Father's hand and heart. How important then that this should be the first boundary, for how often have God's pilgrims been
hindered in their progress by vainly seeking their inheritance in the wilderness, not having learned at the outset that it was wholly beyond.

The "south quarter," suggests the full clear daylight, the absence of mystery. Let Abraham's rule then, be the rule of God's pilgrims ever; " he looked for a city which hath foundations, whose builder and maker is God." He desired "a better country, that is, an heavenly:wherefore God is not ashamed to be called their God; for He hath prepared for them a city" (Heb. 11:10, 16).

2. "Edom." They would remember Edom. They tried compromise with him, but there could be none. "Wherefore Israel turned away from him."

Edom is practically the same as Adam and means "red." He was Jacob's twin brother with his name changed, but he was unchanged.

" Esau," " hairy " or "shaggy " showed the outside, while Edom showed the inside. He was profane, valued his birthright less than a mess of red pottage. "That which is first is natural, afterwards that which is spiritual."

Edom is just the natural man, the first man-"our old man"-and we are brought in this our second boundary to Edom that we may see our deliverance from him; he is on the other side of the fence. We "go along by the west of Edom."As a boundary in the land it speaks of an abiding memorial to deliverance, as given to pilgrims in the wilderness; it suggests the present application of the truth of it, as in i Pet. 2:"I beseech you as strangers and pilgrims, abstain from fleshly lust which war against the soul." 3. "The salt sea," another name for the dead sea, arid represents the lake of fire.

Its being called the "salt sea" here is noticeable. Salt is preservative in character, " Remember Lot's wife "; and she was turned into a pillar of salt.

Thus is suggested God's righteous recompense on both sides of the line, to those in the lake of fire and to God's pilgrims who have escaped it.

"Seeing it is a righteous thing with God to recompense tribulation to them that trouble you, and to you who are troubled, rest" (2 Thess. 1:6, 7).

"Your south border shall be the outmost west of the salt sea eastward." "South border" suggesting the broad open day-light in which all now lies, nothing hidden, nothing further to come out. Here God's pilgrims may view "the hole of the pit whence" they were "digged" (Isa. 51:i). "Outmost west . . . eastward," may suggest "the last dark drop" of that cup of wrath was drained by Him who was '' as the light of the morning, when the sun riseth," the One whose coming was ever the Hope of pilgrims. How rich and how full is the number three here, God fully displayed; His pilgrims sanctified unto Him and their praises ascending in view of what they are sanctified to and what they are sanctified from; and here is the sanctuary, where He dwells, for He dwells amid the praises of His redeemed (Ps. 22:3).

Now we turn to the ascent of
4. " Akrabbim," which means "scorpions," "ascent of the scorpions."

The number four is the number of experience, testing, and we are reminded here of '' the serpent lifted up" and thus of the cross, where that love which made us pilgrims was exhibited, and where capacity was obtained to walk as pilgrims. Life was needed, and obtained through the Son of man being lifted up, so that now we can "turn from the south to the ascent of Akrabbim," which is like fleeing from the wrath to come, true repentance, intensely practical, alone enabling for a pilgrim walk. Thence we "pass over to

5. Zin,"not now "the wilderness of Zin,"but simply Zin, 1:e. "the thorn."

The number five suggests God's presence, and review of the path; our need of the chastening "thorn," and the wisdom and tenderness with which He has used it. We are on the ascent still, and must not despise "the chastening of the Lord, nor faint when rebuked of Him. For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth. If ye endure chastening, God dealeth with you as with sons:for what son is he whom the Father chasteneth not?" (Heb. 12:5-13).

God with man indeed it is, with us as a Father, with us because He loved us.

His way, His end, His presence, and this everlasting monument to His faithful, wise, and loving use of the rod and given to us beforehand that we may "hear the rod and who hath appointed it" (Micah 6:9). "And the going forth thereof shall be from the south to"

6. " Kadesh-barnea," 1:e., the "sanctuary of the wanderer."

We go forth from the discipline we have just been speaking of as those who have learned what the Father means by it, to the sanctuary, the '' sanctuary of the wanderer "; and how often has His discipline been needed to bring us there, to "be partakers of His holiness"! It is like Rom. 5:3-5:"We boast in tribulations also knowing that tribulation worketh patience; and patience, experience; and experience, hope:and hope maketh not ashamed; because the love of God is shed abroad in our hearts." No sanctuary like this, and what victory over sin, (which our sixth boundary suggests to us) does the "wanderer" find it to be!

'' And if I wander, teach me
Soon back. to Thee to flee."

Blesssed be God for a sanctuary like this, and for the key to it put into our hands beforehand! And now we "go on to"

7. " Hazar-addar" (enclosure of the mighty), a wonderful sabbath, the rest of God, we may say, and the fact that it is His rest gives it all its blessedness.

"The Lord thy God in the midst of thee is mighty; He will save, He will rejoice over thee with joy; He will rest in His love; He will joy over thee with singing."

As the seventh boundary it speaks of a full measure, and what could better fill this our first measure than Hazar-addar, the Father's house ? Here one would linger, but we must "pass on to"

1. " Azmon," the first of the second series. Azmon means "strong," and if this second series speaks of the second Person of the Trinity, the Saviour, the Helper, it is of all importance that He should be "Strong," so that this boundary is most appropriately number one.

" I have laid help upon One that is mighty; I have exalted One chosen out of the people " (Ps. 89:19).

From this we turn unto-

2. "The river of Egypt." If the first monument spoke of the mighty Saviour, this second speaks of
the "so great salvation"which He accomplished for us.

This "river of Egypt" is really "the Sihor," 1:e., the "black" or " turbid " stream which marked off the land of Canaan from Egypt, a stream easily crossed, and was the "near" way of the Philistines into the land; but as seen now in contrast with the way God's pilgrims have come, will enlarge their view of this"so great salvation" "neglected" by the Philistines; and the fact that this river was "before Egypt," and here called "the river of Egypt," is an eternal reminder of what they have been delivered from. '' And the goings out of it shall be at" 3. "The sea," the great sea, or Mediterranean. As the western limit, it may speak of rest, for it is there the sun sinks to his rest, while it is also in contrast with the wicked who '' are like the waves of the sea which cannot rest," the vast congregation of the dead, from whose doom and portion we are forever fenced off by having life in Him who was raised from the dead on the third day, our full realized portion as on resurrection ground, suggested by the number three. From "this ye shall point out for you " 4. "Mount Hor," not the mountain where Aaron died, but suggesting that and with the same meaning, which is given as " pregnant" and hence per-haps "fruitful."There Aaron died and gave place to Eleazar ("help of God" or "help of the mighty One"), type of the death and resurrection of our Great High Priest. Death seems to have been the lesson for God's pilgrims at that time, life out of death, and that appears to be the lesson here. The Great Sea-picture of death-is our western border, it is wholly outside, we do not "taste of death."

This is beautifully the "north border," the side of mystery, the side of faith. Our Great Priest is there but unseen save by faith. The number of the bound speaks of walk, and we walk as seeing Him who is invisible, "we walk by faith, not by sight."

Remark, we must ourselves "point out" this border from the Great Sea to Mount Hor, as also the next,

5. "Unto the entrance of Hamath."

Hamath means "fortress," and God's pilgrims have ever needed this and ever found it when sought. "The Lord is my Rock and my Fortress and my Deliverer:the God of my rock; in Him will I trust:He is my shield and the horn of my salvation, my high tower, and my refuge, my Saviour. Thou savest me from violence." (2 Sam. 22:3, 3).

"The entrance of Hamath," may suggest with the number five, "by whom also we have access into this grace wherein we stand and rejoice in hope of the glory of God" (Rom. 5:2). "And the goings forth of the border shall be to "

6. "Zedad." This means "steep side"; the "extremity " of the border is to reach this. Is this the glory of God to which allusion has just been made? God's pilgrims assuredly stand in His favor and look forward exultingly to His glory, and this is the "extremity " of their pilgrimage surely, and as surely is it a wonderfully "steep side," whether we look up to it as that to which we are delivered, or look down at the foe from which we are delivered, and in either case it answers well to its number (6) as victory over sin. Exulting in such hope is to be indeed upon a '' steep side " quite out of the enemy's reach. '' The joy of the Lord shall be your strength."

"Thanks be unto God which giveth us the victory through our Lord Jesus Christ." We can now "go on to "

7. "Ziphron " ("sweet odor "). Surely, if rejoicing in the Lord is strength to pilgrims, it is "sweet odor" to Him who has furnished the materials for it. If "sweet odor" is the same as "savor of rest" (cf. Gen. 8:21, margin) another lovely sabbath is brought before us, witnessed to both by the number of our boundary (7) and by its name; an eternal memorial to the One who has brought in new creation rest, where God will rest in His love forever.

Blessed Lord Jesus, Thy Name is indeed a "sweet odor," and it will be the everlasting joy of Thy pilgrims' hearts to ascribe homage and praise to Thee for having had the fragrance of that Name upon them and for having rendered it possible for them to add, in some sense at least, volume to it, as it goes up before Thy God forever!

"And the goings out of it shall be at"

I. " Hazar-enan," the meaning of which is "enclosure of fountains." Here we may say the Spirit dwells; lovely and appropriate beginning for the series of boundaries which more particularly refer to the Spirit. But He dwells in believers-"Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? "

"A garden inclosed is my sister, my spouse, a spring shut up, a fountain sealed, … a fountain of gardens, a well of living waters, and streams from Lebanon" (Song 4:12, 15).

This gives character to all the series.

So the extremity of our northern boundary is here at Hazar-enan, which looks as though all this northern boundary, this walking by faith not by sight, all those ways of God which looked so mysterious, were to land God's pilgrims here at this "enclosure of fountains "! In this third series we must look for full divine manifestation, and a realized, settled order of things, and here we find it; here we see what He has had in mind all along. Surely " He knows the way He taketh," and let us now say, since we are let into His secret, "Awake O north wind:and come thou south:blow upon my garden that the spices thereof may flow out. Let my beloved come into His garden, and eat His pleasant fruits." From hence we are to point out our east border to

2. " Shepham," which means "fruitful." The east wind of difficulty and trial was not always welcomed at the time, but then "afterwards it yieldeth the peaceable fruit of righteousness to them which are exercised thereby." We go down now to

3. "Riblah," ("fertility"). This third boundary in the third series, seems to speak of the full manifest and settled condition of things. The soil is fertile, all the fruits of the Spirit may be expected here. We have to "go down" to reach this boundary, for the most precious fruits grow in fertile vales. Lilies grow there, and "He feedeth among the lilies."

We pass "on the east side of Ain," and if pilgrims need, as so often, the searching east wind to force them into these fertile valleys, it is then they are most likely to turn the eye towards the east for the "morning star," the expected dawn, for "joy comes in the morning." Towards the west, the side of repose, lies

4."Ain,"-"the fountain," where pilgrims may drink, and where He drinks with them. This number four reminds us of the wilderness path, and the fact that we have descended to it, may well suggest Ps. 84:6:" Who passing through the valley of Baca, make it a well."

The sorrow or trial met with, being accepted from Him as His love token, is made to yield refreshment to His Spirit, and thus it is made a well and He responds in rain from heaven filling the pools for pilgrims. And since the border passes to the east of Ain, it is enclosed, and becomes ours forever. It is in the land, whose springs never fail, but spring up into everlasting life. An everlasting reminder of the east wind was made to turn our eyes towards the quarter whence our star of Hope was coming, enabling pilgrims to sing:"In hope we lift our wishful, longing eyes." Blessed be God, well may pilgrims sing songs in the night, and say, "All my fresh springs are in Thee."

It was in the wilderness that "they drank of that spiritual Rock that followed them:and that Rock was Christ." How sweet for the Holy Spirit to be saying to us here in this fourth boundary of the third series:"O Christ He is the Fountain, the deep sweet well of love!" and point Him out,-our "Ain"- upon the west side, the side of rest, eternal rest! But we continue to "descend, and shall reach unto the side (shoulder) of "

5. "The sea of Chinnereth eastward."

Chinnereth means " harp " or " lyre." The New Testament name for it is "Gennesaret," which means "garden of the prince." Wonderful combination we have here, standing in the "garden of the Prince," a "harp" put into our hands, in the presence of God (5) to review His way with His pilgrims, and see the end He had in view all along. How wondrously has "the regeneration" transformed things, so that the "sea" has become a garden, the "garden of the Prince"! How like Rev. 15:2, 3, "And I saw as it were a sea of glass mingled with fire:and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvelous are Thy works, Lord God Almighty." "In Thy presence fulness of joy, and pleasures for-evermore."

Still further, however, we "go down" to
6. "Jordan," the "descending" river, which leads to the Dead Sea where nothing lives, and nothing ever returns from it. It is a type of death, which leads to judgment, but God's pilgrims cross dry-shod by a path He prepared for them at His own cost, and the harps will take on a deeper, tenderer tone as they remember that all its waves and billows rolled over Him. Death when He entered into it for us was death in all its dread reality to Him, death as the judgment of God against sin, but what victory for us, as our sixth boundary now suggests, and what a triumph too for Him! Satan's power annulled, God glorified as to sin, a righteous basis laid upon which shall stand forever that "Kingdom which cannot be moved," and those praises secured amid which God shall dwell forever and forever! (Ps. 22:3). Glory to God! "And the goings out (extremity) of it shall be at the "

7. "Salt sea," picture of the lake of fire.

Here the deepest, and most solemn notes will be reached by those harps as this, the end, is reached. The character and extent of what is not our portion, of that we have escaped is fully before us, and to abide an eternal memorial of the greatness of our salvation, "What hath God wrought?" One of the most prolific sources of litigation to-day is the obliteration of boundaries, may ours be kept clearly defined in the soul, and the fact that they are described beforehand to pilgrims be sanctified to us, and our hearts enlarged towards those whose portion is not within those wondrous bounds.

"Knowing therefore the terror of the Lord, we persuade men." J. B. J.