THE CLOUD AND THE MARCH
1. THE GUIDING CLOUD
Num 9:15-23
THE pillar of cloud, the ensign of Jehovah’s royalty among the
Hebrews, and for us one of the most ancient symbols of His grace, is
first mentioned in the account of the departure from Egypt. "Jehovah
went before them by day in a pillar of cloud, to lead them the way;
and by night in a pillar of fire, to give them light." At the
passage of the Red Sea this murky cloud removed and came between the
host of Israel and their pursuers. In the morning watch "Jehovah
looked unto the host of the Egyptians through the pillar of fire and
of the cloud, and troubled the host of the Egyptians." On that
occasion it followed or represented "the angel of God." There is
nowhere any attempt to give a complete account of the symbol. We
read of its glory filling the inner shrine and even the holy place.
At other times it only hovers above the western end of the
tabernacle, marking the situation of the ark. Now and again it moves
from that position, and covers the door of the tent of meeting into
which Moses has entered. The targums use the term Shechinah to
indicate what it was conceived to be-a luminous cloud, the visible
manifestation of the Divine presence; and Philo speaks of the fiery
appearance of the Deity shining forth from a cloud. But these are
glosses on the original descriptions and cannot be altogether
harmonised. In one passage only {Isa 4:5} do we find a reference
which appears to throw any light on the real nature of the symbol.
Evidently recalling it, the prophet says, "Jehovah will create over
the whole habitation of Mount Zion, and over her assemblies, a cloud
and smoke by day, and the shining of a flaming fire by night." To
him the cloud is one of smoke rising from a fire which at night
sends up tongues of flame; and the reflection of the bright fire on
the overhanging cloud resembles a canopy of glory.
Ewald’s view is that the smoke of the altar which went up in a thick
column, visible at a great distance by day, ruddy with flame by
night, was the origin of the conception. There are various
objections to this theory, which the author of it himself finds
difficult to reconcile with many of the statements. At the same time
the pillar of cloud does not need to be thought of as in any respect
a more Divine symbol than others which were associated with the
tabernacle. Certainly the ark of the covenant which Bezaleel made
according to the instructions of Moses was, far beyond anything
else, the sacred centre around which the whole of the worship
gathered, the mysterious emblem of Jehovah’s character, the
guarantee of His presence with Israel. It was from the space above
the mercy-seat, as we have seen, that the Voice proceeded, not from
the pillar of cloud. The sanctity of the ark was so great that it
was never exposed to the view of the people, nor even of the Levites
who were set apart to carry it. The cloud, on the other hand, was
seen by all, and had its principal function in showing where the ark
was in the camp or on the march.
Now assuming, in harmony with the reference in Isaiah, that the
cloud was one of smoke, some may be disposed to think that, like the
ark of the covenant, the holiest symbol of all, this was produced by
human intervention, yet in a way not incompatible with its
sacredness, its mystery, and value as a sign of Jehovah’s presence.
Where Moses was as leader, law-giver, prophet, mediator, there God
was for this people: what Moses did in the spirit of Divine zeal and
wisdom was done for Israel by God. Through his inspiration the
ritual and its elaborate symbolism had their origin. And is it not
possible that after the manner of the emblem of Jehovah which
appeared in the desert of Horeb the fire and cloud were now realised?
While some may adopt this explanation, others again will steadily
believe that the appearance and movements of the cloud were quite
apart from human device or agency.
Scarcely any difficulty greater than that connected with the pillar
of cloud presents itself to thoughtful modern readers of the
Pentateuch. The traditional view, apparently involved in the
narrative, is that in this cloud and in this alone Jehovah revealed
Himself in the interval between His appearance to Jacob and, long
afterwards, to Joshua in angelic form. Many will maintain that
unless the cloud was of supernatural origin the whole relation of
the Israelites to their Divine King must fall into shadow. Was not
this one of the miracles which made Hebrew history different in kind
from that of every other nation? Is it not one of the revelations of
the Unseen God on which we must build if we are to have sure faith
in the Old Testament economy, and indeed in Christianity itself, as
of superhuman revelation? If we are not to interpret literally what
is said in Exodus-"The Lord went before them by day in a pillar of
cloud, to lead them the way; and by night in a pillar of fire, to
give them light"-shall we not practically abandon the whole Divine
element in the history of Israel’s deliverance and education? Thus
the difficulty stands.
Yet, it may be argued, since we have now the revelation of God in
the human life of Christ and the gospel of salvation through the
ministry of men, what need is there to doubt that, for the guidance
of a people from place to place in the wilderness, the wisdom,
foresight, and faithfulness of an inspired man were the appointed
means? It is admitted that in many things Moses acted for Jehovah,
that his mind received in idea, and his intellectual skill expressed
in verbal form, the laws and statutes which were to maintain
Israel’s relation to God as a covenant people. We follow our Lord
Himself in saying that Moses gave Israel the law. But the
legislation of the Decalogue was far more of the nature of a
disclosure of God, and had far higher aims and issues than could be
involved in the guidance through the desert. The law was for the
spiritual nature of the Hebrews. It brought them into relation with
God as just, pure, true, the sole source of moral life and progress.
As the nucleus of the covenant it was symbolic in a sense that fire
could never be. It may be asked, then, What need is there to doubt
that Moses had his part in this symbol which has so long appeared,
more than the other, important as a nexus between heaven and earth?
To interpret the words "whenever the cloud was taken up from over
the tent," as meaning that it was self-moved, would imply that
Moses, though he is called the leader, did not lead but was led like
the rest. And this would reduce his office to a point to which no
prophet’s work is reduced throughout the entire Old Testament. Was
he unable to direct the march from Moseroth to Bene-jaakan? An
inspired man, on whom, according to the will of God, lay the whole
responsibility for Israel’s national development, was he unable to
determine when the pastures in one region were exhausted and others
had to be sought? Then indeed the mediation of his genius would be
so minimised that our whole idea of him must be changed. Especially
would we have to set aside that prediction applied to Christ: "A
prophet shall the Lord raise up unto you, from your brethren, like
unto me."
And further, it may be said, the pillar of cloud and fire retains
the whole of its value as a symbol when the intervention of Moses is
admitted; and this may be proved by the analogy of other emblems.
Almost parallel to the cloud, for instance, is the serpent of brass,
which became a sign of Jehovah’s healing power, and conveyed new
life to those who looked towards it in faith. The fact that this
rude image of a serpent was made by human hands did not in the least
impair its value as an instrument of deliverance, and the efficacy
of that particular symbol was selected by Christ as an illustration
of His own redeeming energy which was to be gained through the
cross: "As Moses lifted up the serpent in the wilderness, even so
must the Son of man be lifted up." For certain occasions and needs
of a people one symbol avails; in other circumstances there must be
other signs. The smoke-cloud was not enough when the serpents
terrified the host. Elijah in this same desert saw a flashing fire;
but Jehovah was not in the fire. Natural symbols, however
impressive, do not avail by themselves; and when God by His prophet
says, "This cloud, this fire, symbolise My presence," and the people
believe, is it not sufficient? The Divine Friend is assuredly there.
The symbol is not God; it represents a fact, impresses a fact which
altogether apart from the symbol would still hold good. In the
course of the passage {Num 9:17-23} the manner of the guidance given
by means of the cloud is carefully detailed. Sometimes the tribes
remained encamped for many days, sometimes only from evening to
morning. "Whether it were two days, or a month, or a year, that the
cloud tarried on the tabernacle, abiding thereon, the children of
Israel remained encamped, and journeyed not: but when it was taken
up, they journeyed." Here is emphasised the authority which lay in
"the commandment of the Lord by the hand of Moses." (Num 4:23). For
Israel, as for every nation that is not lost in the desert of the
centuries, and every society that is not on the way to confusion,
there must be wise guidance and cordial submission thereto. We are
not, however, saved now, as the Israelites were, by a great movement
of society, or even of the Church. Individually we must see the
signal of the Divine will, and march where it points the way. And in
a sense there are no rests of many days. Each morning the cloud
moves forward; each morning we must strike our tents. Our march is
in the way of thought, of moral and spiritual progress; and if we
live in any real sense, we shall press on along that way. The
indication of duty, the guidance in thought which we are to follow,
impose a Divine obligation none the less that they are communicated
through the instrumentality of men. For every group of travellers,
associated in worship, duty, and aim, there is some spiritual
authority pointing the direction to be followed. As individuals we
have our separate calling, our responsibility to Christ, with which
nothing is to interfere. But the unity of Christians in the faith
and work of the kingdom of God must be kept; and for this one like
Moses is needed, or at least a consensus of judgment, a clear
expression of the corporate wisdom. The standard must be carried
forward, and where it moves on to quiet pasturage or grim conflict
the faithful are to advance.
"Ye armies of the living God,
His sacramental host,
Where hallowed footsteps never trod
Take your appointed post."
"Follow the cross; the ark of peace
Accompany your path."
Thus, we may say, the general direction runs; and in the changing
circumstances of the Church submission is given by its members to
those who hold command at once from the Lord Himself and from His
people. But in the details of duty each must follow the guidance of
a cloud that marks his own path to his own eye.
2. THE SILVER TRUMPETS
Num 10:1-10
An air of antique simplicity is felt in the legislation regarding
the two trumpets of silver, yet we are not in any way hindered from
connecting the statute with the idea of claiming human art for
Divine service. Instrumental music was of course rudimentary in the
wilderness; but, such as it was, Jehovah was to control the use of
it through the priests; and the developed idea is found in the
account of the dedication of the temple of Solomon, as recorded in 2
Chronicles 5, where we are told that besides the Levites, who had
cymbals, psalteries, and harps, a hundred and twenty priests
sounding with trumpets took part in the music.
There is no need to question the early use of these instruments;
nevertheless, the legislation in our passage assumes the settlement
in Canaan, and times when defensive war became necessary and the
observance of the sacred feasts fell into a fixed order. The statute
is instructive as to the meaning of the formula "The Lord spake unto
Moses," and not less as to the gradual accretion of particulars
around an ancient nucleus. We cannot set aside the sincere record,
though it may seem to make Jehovah speak on matters of small
importance. But interpretation must spring from a right
understanding of the purpose suggested to the mind of Moses. Uses
found for the trumpets in the course of years are simply extensions
of the germinal idea of reserving for sacred use those instruments
and the art they represented. It was well that whatever fear or
exhilaration the sounding of them caused should be controlled by
those who were responsible to God for the moral inspiration of the
people.
According to the statute, the two trumpets, which were of very
simple make, and capable of only a few notes, had their use first in
calling assemblies. A long peal blown on one trumpet summoned the
princes who were the heads of the thousands of Israel: a long peal
on both trumpets called the whole congregation to the "tent of
meeting." There were occasions when these assemblies were required
not for deliberation, but to hear in detail the instructions and
orders of the leader. At other times the convocations were for
prayer or thanksgiving; or, again, the people had to hear solemn
reproofs and sentences of punishment. We may imagine that with
varying sound, joyful or mournful, the trumpets were made to convey
some indication of the purpose for which the assembly was called.
A sacred obligation lay on the Israelites to obey the summons,
whether for joy or sorrow. They heard in the trumpet-blast the very
voice of God. And upon us, bound to His service by a more solemn and
gracious covenant, rests an obligation even more commanding. The
unity of the tribes of Israel, and their fellowship in the obedience
and worship of Jehovah, could never be of half so much importance as
the unity of Christians in declaring their faith and fulfilling
their vocation. To come together at the call of recurring
opportunity, that we may confess Christ and hear His word anew, is
essential to our spiritual life. Those who hear the call should know
its urgency and promptly respond, lest in the midst of the holiest
light there come to be a shadow of deep darkness, the midnight gloom
of paganism and death.
Again, in the wilderness, the trumpets gave the signal for striking
the camp and setting out on a new stage of the journey. Blown
sharply by way of alarm, the peals conveyed now to one, now to
another part of the host the order to advance. The movement of the
pillar of cloud, we may assume, could not be seen everywhere, and
this was another means of direction, not only of a general kind, but
with some detail.
Taking Num 10:5-6, along with the passage beginning at Num 10:14, we
have an ideal picture of the order of movement. One peal, sharply
rung out from the trumpets, would signify that the eastern camp,
embracing the tribes of Judah, Issachar, and Zebulun, should
advance. Then the tabernacle was to be taken down, and the Levites
of the families of Gershon and Merari were to set forward with the
various parts of the tent and its enclosure. Next two alarms gave
the signal to the southern camp, that of Reuben, Simeon, and Gad.
The Levites of the family of Kohath followed, bearing the ark, the
altar of incense, the great altar, the table of shewbread, and other
furniture of the sanctuary. The third and fourth camps, of which
Ephraim and Benjamin were the heads, brought up the rear. In these
movements the trumpets would be of much use. But it is quite clear
that the real difficulty was not to set the divisions in motion each
at a fit time. The camps were not composed only of men under
military discipline. The women and children, the old and feeble, had
to be cared for. The flocks and herds also had to be kept in hand.
We cannot suppose that there was any orderly procession; rather was
each camp a straggling multitude, with its own delays and
interruptions.
And so it is in the case of every social and religious movement.
Clear enough may be the command to advance, the trumpet of
Providence, the clarion of the Gospel. But men and women are
undisciplined in obedience and faith. They have many burdens of a
personal kind to bear, many private differences and quarrels. How
very seldom can the great Leader find prompt response to His will,
though the terms of it are distinctly conveyed and the demand is
urgent! God makes a plan for us, opens our way, shows us our need,
proclaims the fit hours; but our unbelief and fear and incapacity
impede the march. Nevertheless, through the grace of His providence,
as Israel slowly made its way across the desert and reached Canaan
at last, the Church moves, and will continue to move, towards the
holy future, the millennial age.
Turning now to the uses of the silver trumpets after the settlement
in Canaan, there is first that connected with war. The people are
presumed to be living peaceably in their country; but some
neighbouring power has attacked them. The sounding of the trumpets
then is to be of the nature of a prayer to the Divine Protector of
the nation. The cry of the dependent tribes will be gathered up, as
it were, into the shrill blast which carries the alarm to the throne
of the Lord of Hosts. To the army and to the nation assurance is
given that the old promise of Jehovah’s favour remains in force, and
that the promise, claimed by the priests according to the covenant,
will be fulfilled. And this will make the trumpet-blast
exhilarating, a presage of victory. The claim and hope of the nation
rise heavenward. The men of war stand together in faith, and put to
flight the armies of the aliens.
For the battles we have to fight, the conflicts of faith with
unbelief, and righteousness with aggressive iniquity, an inspiration
is needed like that conveyed to Israel in the peal of the silver
trumpets. Have we any means of assurance resembling that which was
to animate the Hebrews when the enemy came upon them? Even the need
is often unrecognised. Many take for granted that religion is safe,
that the truth requires no valour of theirs in maintaining it, and
the Gospel of Christ no spirited defence. The trumpet is not heard
because the duty to which all Christians are called as helpers of
the Gospel is never considered. Messages are accepted as oracles of
God only when they tell the trustful of safety and confirm them in
easy enjoyment of spiritual privilege and hope. One kind of trumpet
peal alone is liked-that which sounds an alarm to the unconverted,
and bids them prepare for the coming of the Judge.
But there are for all Christians frequent calls to a service in
which they need the courage of faith and every hope the covenant can
give. At the present time no greater mistake is possible than to sit
in comfort under the shadow of ancient forms and creeds. We cannot
realise the value of the promise given to genuine faith unless we
abandon the crumbling walls and meet our assailants in the open
ground, where we can see them face to face, and know the spirit with
which they fight, the ensigns of their war. There is no brave
thinking now in those old shelters, no room to use the armour of
light. Christianity is one of the free forces of human life. Its
true inspiration is found only when those who stand by it are bent
on securing and extending the liberties of men. The trumpets that
lift to heaven the prayers of the faithful and fill the soldiers of
the Cross with the hope of victory can never be in the hands of
those who claim exclusive spiritual authority, nor will they ever
again sound the old Hebrew note. They inspire those who are
generous, who feel that the more they give the more they are
blessed, who would impart to others their own life that God’s love
to the world may be known. They call us not to defend our own
privileges, but to keep the way of salvation open to all, to prevent
the Pharisee and the unbeliever from closing against men the door of
heavenly grace.
Once more; in the days of gladness and solemn feasting the trumpets
were to be blown over the burnt offerings and peace offerings. The
joy of the Passover, the hope of the new-moon festival, especially
in the beginning of the seventh month, were to be sent up to heaven
with the sound of these instruments, not as if Jehovah had forgotten
His people and His covenant, but for the assurance and comfort of
the worshippers. He was a Friend before whom they could rejoice, a
King whose forgiveness was abundant, who showed mercy unto the
thousands who loved Him and kept His commandments. The music, loud,
and clear, and bold, was to carry to all who heard it the conviction
that God had been sought in the way of His holy law, and would cause
blessing to descend upon Israel.
We claim with gentler sounds, those of lowly prayer and pleading,
the help of the Most High. Even in the secret chamber when the door
is shut we can address our Father, knowing that our claim will be
answered for the sake of Christ. Yet there are times when the loud
and clear hallelujahs, borne heavenward by human voices and pealing
organ, seem alone to express our exultation. Then the instruments
and methods of modern art may be said to bind the old Hebrew times,
the ancient faith of the wilderness and of Zion, to our own. We
carry out ideas that lie at the heart of the race; we realise that
human skill, human discovery, find their highest use and delight
when they make beautiful and inspiring the service of God.
3. THE ORDER OF MARCH
Num 10:11-28
The difficulties connected with the order of march prescribed in
this passage have been often and fully rehearsed. According to the
enumeration given in chapter 2, the van of the host formed by the
division of Judah, men, women, and children, must have reached some
six hundred thousand at least. The second division, headed by
Reuben, would number five hundred thousand. The Levites, with their
wives and children, according to the same computation would be
altogether about seventy thousand. Then came "the two remaining
camps, about nine hundred thousand souls. At the first signal six
hundred thousand would have to get into marching order and move off
across the desert. There could be no absolute separation of the
fighting men from their families and flocks, and even if there were
no narrow passes to confine the vast multitude, it would occupy
miles of road. We must not put a day’s journey at more than ten
miles. The foremost groups would therefore have reached the camping
ground, let us say, when the last ranks of the second division were
only beginning" to move; and the rear would still be on its way when
night had long fallen upon the desert. Whatever obstacles were
removed for the Israelites, the actual distance to be traversed
could not be made less; and the journey is always represented as a
stern and serious discipline. When we take into account the
innumerable hindrances which so vast a company would certainly have
to contend with, it seems impossible that the order of march as
detailed in this passage could have been followed for two days
together.
Suppose we receive the explanation that the numbers have been
accidentally increased in the transcription of records. This would
relieve the narrative, not only here but at many points, of a burden
it can hardly carry. And we remember that according to the Book of
Nehemiah less than fifty thousand Jews, returning from Babylon at
the close of the captivity, reconstructed the nation, so that it
soon showed considerable spirit and energy. If the numbers as they
stand in the Pentateuch were reduced, divided by ten, as some
propose, the desert journey would appear less of a mere marvel. It
would remain one of the most striking and important migrations known
to history; it would lose none of its religious significance. No
religious idea is affected by the numbers who receive it; nor do the
great purposes of God depend on multitudes for their fulfilment. We
can view with composure the criticism which touches the record on
its numerical side, because we know the prophetic work of Moses and
the providential education of Israel to be incontrovertible facts.
It has been suggested that the order of march as described did not
continue to be kept throughout the whole of the wilderness journey;
that in point of fact it may have been followed only so far as
Kadesh. Whether this was so or not it must be taken into account
that for the greater part of the forty years there was absolutely no
travelling: the tribes were settled in the wilderness of Paran. The
proofs are incidental but conclusive. From a central point, where
the cloud rested (Num 10:12), the people spread themselves, we may
suppose, in various directions, seeking grass for their cattle, and
living for the most part like the other inhabitants of the district.
Even if there were but three years of travelling in all, before and
after the sojourn in the neighbourhood of Kadesh, there would be
ample time for the movement from one place to another mentioned in
the records.
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