March 1st, Num. 29; March 15th, Deut. 7; April 1, Deut. 24; April 15th, Joshua 4.

The closing chapters of Numbers (29-36) begin with that feast which signifies the recall of Israel. The day of atonement and the feast of tabernacles follow. Both give instruction typically concerning Israel's full blessing in the last days, when God's purposes are fulfilled as to that nation.

Chap. 29 details the number of additional sacrifices prescribed for these occasions. Whatever else there may be in the number and variety of the offerings, one thing appears on the 'surface – the prominence of the sweet savor offerings, the offerings which speak of the fragrance and perfection of Christ in His obedience. Throughout, those of the lamb are greatest in number, seeming to suggest that the work of Christ as such will receive full and maintained testimony in connection with the time of which these feasts speak.

Chap. 30 is instructive as giving in the law as to vows what illustrates the relation of God (represented by the man) to Israel, and of Israel (the woman) to God. The man is bound irrevocably by his vow or oath. The woman may escape from the obligation, according to the attitude adopted by the man who bears relation to her. The ways of God in government and grace are illustrated. With Him His calling and gifts are without repentance, and all must and will be fulfilled. If in His government Israel is not relieved of her assumed responsibilities as in relation to Him, then she must, like the woman, stand under the obligation to fulfil, and this we know could only mean her utter judgment because of failure. But He, who is to her as husband and father, has voided them so that she may be forgiven; but in doing so He took upon Himself her obligation, and in His perfect way through Christ fulfilled all.

Chap. 31 deals with the utter judgment of the Midianites. Everything connected with Midian must come under judgment, even the spoil must pass through the fire or water of purification. All of the males, and all who have been identified with them-the male standing for the active power of evil-must be exterminated. The world ha its seductive, fleshly, idolatrous pleasure must be thus completely put to death. We become involved in such work as this because of being snared into evil by allowing the flesh to manifest itself, and so bring us into the defiling associations of this evil world, as seen typically in Midian. "Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world is the enemy of God" (James 4:4; compare 1 Cor. 10:6-12). Practically, such judgment must be executed before the land can be entered-'before we enter upon the enjoyment of our spiritual blessings in Christ, our Canaan. Then too, the complete riddance of all that is Midianitish will take place for us when we enter our possessions at the coming of the Lord. But here the lesson would seem to be that before the Spirit (Joshua) can lead us into our proper spiritual inheritance (as in Ephesians), there must be the work of judgment on Midian-on the world after its order. Compare Eph. 4:17-5:19.

In the action of the two and a half tribes (ch. 32) we learn the character of half-heartedness in the things of God. Their eyes were on present advantages rather than the land of God's promise. Moses rebukes this, even marks it as of similar character to the spirit of the people in the day of the spies. There was failure in this action and selection of these tribes, and it bore its fruit, as we learn from Joshua 22. A spirit of independence, one that has the appearance of rebellion, and is productive of division among God's people, arises out of such failure. This is the certain result of giving our present interests and advantages first place. It detaches us from our proper portion, and we do not enter into our heavenly things-the things above. A center distinct from that of God's order is soon sought, though it may be excused on plausible grounds.

Chap. 33 records with minute detail the wilderness journeying of Israel. It is suggestive of God's interest and care over the entire path of His people; and then there follows the description of their inheritance (ch. 34). God ever delights to present the blessed end to which He is leading us along the wilderness way to the land of our inheritance-His gift, we His heirs.

The establishment of the cities of refuge shows how God in His gracious provision will preserve, and ultimately restore to her proper place, the nation of His choice- Israel-for earthly blessing, though guilty of blood, for they slew the Prince of Life. This, however, is viewed by God as a slaying in ignorance, and not deliberate murder (cf. Acts 3:17; 1 Tim. 1:13). And so, preserved during this long period of exile from her own Inheritance, as the manslayer from his, Israel too, like him, will in the appointed time be returned to her proper portion and enjoy its blessing under the new covenant provisions (ch. 35). The book closes with the assured perpetuity of the inheritance allotted to each tribe and family of His people-an encouraging intimation that they will be certainly brought into the land spite of all their wanderings, -failures, shortcomings. On our part we can say:"God is faithful, by whom ye were called unto the fellowship of His Son, Jesus Christ our Lord."

Turning to Deuteronomy, we find it somewhat different from the previous books. It is unlike them in not being taken up so much with typical forms which present God's great thoughts and purposes, but, after recounting the people's history for a moral purpose, insists on obedience to God's commands, on which ground alone the land could be possessed and enjoyed. It also gives faithful warnings as to the consequences of failure. At the end we have plain intimations how grace comes in to accomplish God's purpose, the realization of which is shown to be impossible under the legal covenant. ' In Exodus, God's way of redemption is prominent. In Leviticus, it is the way of approach to God. In Numbers we see God's order for the wilderness march, and the experiences by the way. In Deuteronomy, the possession and enjoyment of the land are in view; "therefore, instructions and directions are given, obedience to which would ensure their abiding in the good land, with abundant blessing. This is not without its lesson for us. Only as obedient, keeping the commandments and words of Christ, can we now enter upon and abide in the practical enjoyment of our part with Him-our true spiritual Canaan. The Lord emphasizes this in His teaching in John's Gospel, chs. 13-16.

In the section of Deuteronomy which begins with ch. 12 and extends to ch. 16:17, we find duties enjoined with special relation to God-His people's center-judgment for false worship; personal disfigurement prohibited, we are to glorify God in our bodies; pure food prescribed (Phil. 4:8,9); all life's interests put into relation with the sanctuary, the place of God's glory (1 Cor. 10:31; Col.3:23-25). Then, the great feasts are to be enjoyed with God as their center. By governing our lives according to this order we are led into the knowledge and joy of sharing with God His great thoughts and purposes as typically set forth in the feasts.

Chaps. 17-19 give thoughts concerning God's government as exercised over His people, and the way His mind is made known to them. The next part of the book, ending with chap. 25, gives duties toward man. First, the mode of government by which such duties are regulated, including in an anticipative way the establishment of a king. Then, duties toward those who are the Lord's ministers-priests, Levites, and prophets. This is followed by responsibilities as to life and conduct in many varied connections. In chap. 26 we get the worship of God's people in possession of the land, confessing it is all God's gift. Again, the order of presentation is significant- worship does not come first, but rather is viewed as that into which we are led as being obedient to the revealed mind of God. Thus it is in spirit and truth.