The document discusses God's instructions to Moses regarding the making and use of two silver trumpets for various purposes in the assembly and journeying of the Israelites. These trumpets were meant for calling assemblies, signaling camp movements, encouraging troops in battle, and marking sacred feasts. The document emphasizes the divine significance of these instruments, linking them to the priestly role in guiding the people and their spiritual responsibility.

1. NUMBERS 10 COMMENTARY
EDITED BY GLENN PEASE
The Silver Trumpets
1 The Lord said to Moses:
GILL, "And the Lord spake unto Moses,.... When the following directions
concerning the trumpets were given is not certain; it may he at the time when the order
of the camps of Israel was fixed, and is here recorded before the journeying of them,
which was one use they were to be put unto, Num_10:2,
HENRY 1-10, "We have here directions concerning the public notices that were to be
given to the people upon several occasions by sound of trumpet. In a thing of this nature,
one would think, Moses needed not to have been taught of God: his own reason might
teach him the conveniency of trumpets; but the constitution of Israel was to be in every
thing divine, and therefore even in this matter, small as it seems. Moses is here directed,
1. About the making of them. They must be made of silver; not cast but of beaten work
(as some read it), the matter and shape, no doubt, very fit for the purpose. He was now
ordered to make but two, because there were but two priests to use them. But in
Solomon's time we read of 120 priests sounding with trumpets, 2Ch_5:12. The form of
these trumpets is supposed to have been much like ours at this day. 2. Who were to
make use of them; not any inferior person, but the priests themselves, the sons of Aaron,
Num_10:8. As great as they were, they must not think it a disparagement to them to be
trumpeters in the house of God; the meanest office there was honourable. This signified
that the Lord's ministers should lift up their voice like a trumpet, to show people their
sins (Isa_58:1), to call them to Christ, Isa_27:13. 3. Upon what occasions the trumpets
were to be sounded. (1.) For the calling of assemblies, Num_10:2. Thus they are told to
blow the trumpet in Zion for the calling of a solemn assembly together, to sanctify a fast,
Joe_2:15. Public notice ought to be given of the time and place of religious assemblies;
for the invitation to the benefit or ordinances is general: whoever will, let him come.
wisdom cries in the chief places of concourse. But, that the trumpet might not give an
uncertain sound, they are directed, if only the princes and elders were to meet, to blow
but one of the trumpets; less should serve to call them together, who ought to be
examples of forwardness in any thing that is good: but, if the body of the people were to
be called together, both the trumpets must be sounded, that they might be heard at the
greater distance. In allusion to this, they are said to be blessed that hear the joyful sound
(Psa_89:15), that is, that are invited and called upon to wait upon God in public
ordinances, Psa_122:1. And the general assembly at the great day will be summoned by
the sound of the archangel's trumpet, Mat_24:31. (2.) For the journeying of the camps,
to give notice when each squadron must move; for no man's voice could reach to give the
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2. word of command: soldiers with us that are well disciplined may be exercised by beat of
drums. When the trumpets were blown for this purpose, they mustsound an alarm
(Num_10:5), a broken, quavering, interrupted sound, which was proper to excite and
encourage the minds of people in their marches against their enemies; whereas a
continued equal sound was more proper for the calling of the assembly together (Num_
10:7): yet when the people were called together to deprecate God's judgments we find an
alarm sounded, Joe_2:1. At the first sounding, Judah's squadron marched, at the second
Reuben's, at the third Ephraim's, at the fourth Dan's, Num_10:5, Num_10:6. And some
think that this was intended to sanctify their marches, for thus were proclaimed by the
priests, who were God's mouth to the people, not only the divine orders given them to
move, but the divine blessing upon them in all their motions. He that hath ears, let him
hear that God is with them of a truth. King Abijah valued himself and his army very
much upon this (2Ch_13:12), God himself is with us for our captain and his priests with
sounding trumpets. (3.) For the animating and encouraging of their armies, when they
went out in battle (Num_10:9): “If you go to war, blow with the trumpets, signifying
thereby your appeal to heaven for the decision of the controversy, and your prayer to
God to give you victory; and God will own this his own institution, and you shall be
remembered before the Lord your God.” God will take notice of this sound of the
trumpet, and be engaged to fight their battles, and let all the people take notice of it, and
be encouraged to fight his, as David, when he heard a sound of a going upon the tops of
the mulberry trees. Not that God needed to be awaked by sound of trumpet any more
than Christ needed to be awaked by his disciples in the storm, Mat_8:25. But where he
intends mercy it is his will that we should solicit it; ministers must stir up the good
soldiers of Jesus Christ to fight manfully against sin, the world, and the devil, by
assuring them that Christ is the captain of their salvation, and will tread Satan under
their feet. (4.) For the solemnizing of their sacred feasts, Mat_8:10. One of their feasts
was called a memorial of the blowing of trumpets, Lev_23:23, etc. And it should seem
they were thus to grace the solemnity of all their feasts (Psa_81:3), and their sacrifices
(2Ch_29:27), to intimate with what joy and delight they performed their duty to God,
and to raise the minds of those that attended the services to a holy triumph in the God
they worshipped. And then their performances were for a memorial before God; for he
takes pleasure in our religious exercises when we take pleasure in them. Holy work
should be done with holy joy.
K&D 1-4 The Silver Signal-Trumpets. - Although God Himself appointed the time for
removal and encampment by the movement of the cloud of His presence, signals were
also requisite for ordering and conducting the march of so numerous a body, by means
of which Moses, as commander-in-chief, might make known his commands to the
different divisions of the camp. To this end God directed him to prepare two silver
trumpets of beaten work (mikshah, see Exo_25:18), which should serve “for the calling of
the assembly, and for the breaking up of the camps,” i.e., which were to be used for this
purpose. The form of these trumpets is not further described. No doubt they were
straight, not curved, as we may infer both from the representation of these trumpets on
the triumphal arch of Titus at Rome, and also from the fact, that none but straight
trumpets occur on the old Egyptian monuments (see my Arch. ii. p. 187). With regard to
the use of them for calling the congregation, the following directions are given in Num_
10:3, Num_10:4 : “When they shall blow with them (i.e., with both), the whole
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3. congregation (in all its representatives) shall assemble at the door of the tabernacle; if
they blow with only one, the princes or heads of the families of Israel shall assemble
together.”
COFFMAN, "This chapter reports the conclusion of preparations made for the
departure of Israel from Sinai, the final thing mentioned being that of procuring the
silver trumpets and the explanation of their function (Numbers 10:1-10). The rest of
the chapter recounts the actual departure from Sinai (Numbers 10:11-36). Numbers
10:11, therefore, is the beginning of a second major division of Numbers. Whereas,
all the previous portion of the book has been devoted to "knitting up the loose
ends," as we might say, right here in Numbers 10:11, God gives the command, and
Israel begins her march to the Promised Land. It should have been a rather short
journey, but it was not. The excursion that began somewhat over a year after their
deliverance from Egyptian bondage was to be frustrated by many sad experiences,
but at last, a remnant of them would indeed enter Canaan. That space of time
covered in these middle chapters (Numbers 10:11 to Numbers 20:13) was about
thirty-eight years, counting the year before they started and the year while they
were poised for entry into Canaan. This whole period of forty years is that of "The
Wanderings," typical of the wilderness of the Church's probation in the current
dispensation of the grace of God.
Some have marveled that so little record of those thirty-eight intervening years is
given, but there is actually no mystery about this. In the long bitter years after Israel
rebelled and were condemned to wait upon the arrival of another generation who
would more nearly obey the Lord, what they did during that period of living out of
their sentence had little importance. All of the incidents recorded in Numbers were
not oriented to the project of telling what that generation did, but to the provision of
examples from their sins and mistakes that would have value for Christians in ages
to come, as cited in the N.T.:
Now these things happened unto them by way of example, and they were written for
our admonition, upon whom the ends of the ages are come. - 1 Corinthians 10:11.
A realization of this fundamental truth is important in any effort to understand the
Book of Numbers. The whole history of Israel in the wilderness is not given here,
nor are the things mentioned always clear as to times and details of their happening.
The minute identification of the places mentioned is in many cases impossible.
Persons mentioned are not always fully identified, simply because such
identification would have been totally irrelevant to the purpose of God who is the
author of this fourth book of Moses. In this very chapter, such details as the exact
sound of the various alarms and signals of the trumpets is largely conjectural. Just
who was Hobab? Why did the ark go before the people instead of going "in the
midst of the column" as indicated earlier? Etc., etc. Our curiosity might have been
somewhat satisfied if the Lord had gone into more detail, but the whole purpose of
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4. these writings was that of using the mistakes of that generation of Israel who failed,
in order that Christians of future ages might avoid their mistakes and avert the
penalties that fell upon them:
"Neither be idolaters, as were some of them ... Neither let us commit fornication,
as some of them committed ... Neither let us make trial of the Lord, as some of them
made trial, and perished by the serpents ... Neither murmur ye, as some of them
murmured, and perished by the destroyer." - 1 Corinthians 10:7-10.
It is evident that Paul had the Book of Numbers specifically in view when he penned
these lines. Therefore, knowing the purpose of these writings, we shall not vex
ourselves and our readers with the repetition of endless opinions about where this or
that place was actually located, or about exactly how this or that was done. What
good could it possibly do us, even if we certainly knew?
"And Jehovah spake unto Moses, saying, Make thee two trumpets of silver; of
beaten work shalt thou make them: and thou shalt use them for the calling of the
congregation, and for the journeying of the camps. And when they shall blow them,
all the congregation shall gather themselves unto thee at the door of the tent of
meeting. And if they blow but one, then the princes, the heads of the thousands of
Israel, shall gather themselves unto thee. And when ye blow an alarm, the camps
that lie on the east side shall take their journey. And when ye blow an alarm the
second time, the camps that lie on the south side shall take their journey: they shall
blow an alarm for their journeys. But when the assembly is to be gathered together,
ye shall blow, but ye shall not sound an alarm. And the sons of Aaron, the priests,
shall blow the trumpets; and they shall be to you for a statute forever throughout
your generations. And when ye go to war in your land against the adversary that
oppresseth you, then ye shall sound an alarm with the trumpets; and ye shall be
remembered before Jehovah your God, and ye shall be saved from your enemies.
Also in the day of your gladness, and in your set feasts, and in the beginnings of
your months, ye shall blow the trumpets over your burnt-offerings, and over the
sacrifices of your peace-offerings; and they shall be to you for a memorial before
your God: I am Jehovah your God."
"Make thee two trumpets ..." (Numbers 10:2). It may not be supposed that God
waited until the day before Israel was to march and then instructed Moses to make
these silver trumpets. "It does not follow necessarily that the command was given at
this time."[1] The trumpets were already procured, but their production, and the
explanation of their use, was explained here.
"Sons of Aaron shall blow ..." (Numbers 10:8). Only the priests were commissioned
to blow these trumpets, a prerogative that was to extend throughout their
generations forever. Such a connection with the priesthood of Israel could not fail to
be used as an excuse to find evidence of a late date. "The word here for trumpet is
distinctly a late term and usually a priestly word."[2] The trumpets may not in any
manner be supposed as a late invention in Israel. "Elegant specimens of this very
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5. kind of trumpet were found interred with the body of Tutankhamen, Egyptian
Pharaoh (circa 1350 B.C.)."[3] Josephus says that Moses invented them. He
described them thus:
"Each was a little less than a cubit in length, and was made of silver, and was
composed of a narrow tube somewhat thicker that a flute; it ended in the form of a
bell."[4]
One may also see depictions of these instruments on the Arch of Titus in Rome, as
the silver trumpets were part of the loot carried off by the Romans when Jerusalem
was destroyed in A.D. 70. The priests of our Lord's era still utilized these
instruments in their ceremonies, with some remarkable perversions of God's will, as
was pointed out by Jesus.
"When therefore thou doest alms, sound not a trumpet before thee, as the
hypocrites do in the synagogues and in the streets, that they may have the glory of
men." - Matthew 6:2.
One finds a tremendous amount of writing with regard to the exact types of signals
that meant one thing or another; but, as Gray pointed out: "Whether the verbs
(Numbers 10:6,7) mean to blow a series of short staccato notes, or a single long
blast, there is no evidence to decide."[5] Keil thought the alarm was given by the
short staccato blasts,[6] but Adam Clarke thought that a very long blast was also
associated with the alarm.[7] There has been no new breakthrough with regard to
the verbs (blow, sound). "These are [~teqia`] (traditionally, long blasts), and
[~terua`] (traditionally, short staccato blasts)."[8] Orlinsky says that, "nothing
certain has been achieved in the interpretation of these words."[9]
Of far more importance than the exact nature of the signals is the typical import of
these silver trumpets with regard to the kingdom of God. Those ancient priests
supplied with the silver trumpets and commissioned to warn God's people of their
daily duties and of dangers to be encountered are most certainly types of the
ministers of Jesus Christ in these present times.
What a need exists today for such a priestly ministry to call the Lord's people and
their leaders BACK TO THE BIBLE out of error, priestism, cultism, and apostasy
to apprehend the full and free salvation (through the obedience of faith) in Jesus
Christ our Lord.[10]
These silver trumpets are to be distinguished from the [~showpar], or ram's horn
frequently used in Israel's earlier history. "These were `an entirely new kind of
trumpet'."[11] That God himself was the Author of this new device is inherently
proved by the words of Jesus Christ himself who used this trumpet to typify
something associated with the final Judgment itself:
"Then shall all the tribes of the earth mourn, and they shall see the Son of Man
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6. coming on the clouds of heaven with power and great glory. And he shall send forth
his angels WITH A GREAT SOUND OF A TRUMPET, and they shall gather
together his elect from the four winds, from one end of heaven to the other." -
Matthew 24:30-31.
In this connection, "The Apostle Paul doubtless had the use of these instruments in
mind when he made metaphorical reference to `the trumpet' in 1 Corinthians 14:8;
15:52."[12] Both from the words of Jesus and from those of Paul, we thus learn that
some tremendous noise of cosmic and universal dimensions will come at the
termination of our age, this fact alone reveals the hand of God Himself in these
instructions to Moses, and eliminates any possibility whatever of these trumpets
having been in any manner of late improvisation of Jewish priesthood. "The
ordinance of the silver trumpets must be perpetuated forever in the preaching of the
gospel."[13]
As for the question of why only two trumpets were commanded, Cook supposed
that, "It was because, at that time, Aaron had only two sons; and when the number
of priest greatly increased at a later date, the number of trumpets was increased;
there were seven in the times of Joshua and 120 in the times of Solomon (2
Chronicles 5:12)."[14]
ELLICOTT, "(2) Of a whole piece.—Better, of beaten (or, turned) work. (See Notes
on Exodus 25:18; Exodus 25:31.) The trumpets here spoken of are supposed to have
been straight, like that on the triumphal arch of Titus at Rome and on the old
Egyptian monuments. In this respect the hazozerah is supposed to have differed
from the cornet or horn, keren or shophar (which is interchanged with keren),
which was crooked. (See Joshua 6:5. compared with 6:4, 6, 8, 13.) We find reference
to the jubilee trumpet in Leviticus 25:9, from which it has been inferred that the
trumpets here mentioned were not first made at this time. It is true, indeed, that the
first verse might be rendered: “Now the Lord had spoken unto Moses, saying”; but
the word used in Leviticus 25:9 is shophar, not hazozerah, and the latter word
occurs in this place for the first time.
WHEDON, "THE SILVER SIGNAL TRUMPETS, Numbers 10:1-10.
The necessity of some system of signals is manifest when we consider the vastness of
an assemblage of more than two millions of people. These signals, except the cloudy
pillar, could not be successfully addressed to the eye in consequence of the
unevenness of the ground over which the vast column must travel and on which they
must spread their widely extended camp. Moreover, the pillar, the visible symbol of
Jehovah’s guiding presence, was not designed to convey the minor directions
requisite in the management of so vast a number, but only to indicate the beginning,
course, and halting of the march. Hence a system of signals addressed to the ear is
devised to communicate from the tabernacle to the various divisions of this grand
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7. army.
PULPIT, "Numbers 10:1
And the Lord spake. The command to make the silver trumpets is introduced here,
because one principal use of them was connected with the order of march. It does
not necessarily, follow that the command was actually given exactly at this time, or
that all the different directions for use formed part of one communication. They
may have been gathered together for convenience sake. See the Introduction on this
subject. It is, however, a mistake to suppose that this use of trumpets has been
anticipated in Le Numbers 25:9, or elsewhere, for the "trumpets" there mentioned
were altogether different in shape, as in material.
EBC, " THE SILVER TRUMPETS
Numbers 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 5:1-14, 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
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8. 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 Numbers 10:5-6, along with the passage beginning at Numbers 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
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9. 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
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10. 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.
PARKER, " The Trumpets of Providence
Numbers 10:1-10
Moses was commanded to make two trumpets of silver. They were to be used in
calling the assembly, and for the journeying of the camps. The trumpets were to be
sounded in different ways. When one trumpet was blown, then the princes were to
gather themselves unto Moses; when an alarm was blown, the camps were to move;
when the congregation was to be gathered together, the trumpets were to be blown,
but so blown as not to sound an alarm. The trumpets were to be blown by the sons
of Aaron, the priests. Whether in war or in festival, the trumpets were to be to Israel
for a memorial before God. Where are those trumpets? The sacred trumpets are
still sounded; they still call men to worship, to festival, to battle. If we have lost the
literal instrument, we are still, if right-minded, within sound of the trumpets of
Providence. We do not now go out at our own bidding; we are, if wise, responding to
a Voice, wherever we may be found. We impoverish ourselves by imagining that
God does not now call the people to worship, the camp to war, the family to festival,
the Church to victory. Look at the men who are pouring forth in all directions every
morning; stand, in imagination, at a point from which you can see all the stations at
which men alight; so present the scene to the fancy that you can see every little
procession hastening to its given point of departure; then bring on all the
processions to the various points of arrival; read the faces of the men; take in the
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11. whole scene. What action; what colour; what expression of countenance! And if we
had ears acute enough to hear, what various voices are being sounded by every life;
what tumult; what desire; what intersection of paths; what imminent collisions!—
and yet the whole scene moves on with a kind of rough order all its own. What has
called these men together—and yet not together?—the trumpet! That it was not a
literal trumpet does not destroy the high poetry of the occasion; the trumpet is the
more wonderful that it is not material. These men are not in a trance; they are not
night-walkers; they have not been seduced by some dream to come out all at once,
wandering hither and thither, not knowing destiny, purpose, or intention. This is a
scheme; there is a mind behind all this panorama; it never could settle itself into
such order and effect and issue if it were the mere sport of chance. Watch the scene;
it is full of pathos, it is loaded with manifold sorrow. An awful sight is a crowd of
men; the bustle, the rush, the apparent hilarity cannot hide the tragedy. To what are
these men hastening? Explain the scene. Some have heard the trumpet calling to
controversy. Many of these men carry bloodless swords; they are well equipped with
argument; they are about to state the case, to defend the position, to repel, to assert,
to vindicate righteousness, and to claim compensation for virtue outraged; they are
soldiers; they have mapped out the battlefield in private; all their forces have been
disposed within the sanctuary of the night, and presently the voice of genius and of
eloquence will be heard in high wrangling, in noble contention, that so the wicked
may claim nothing that is not his own, and the righteous have the full reward of his
purity. They are going to the political arena to adjust the competing claims of
nations, or causes; war is in their eyes; should they speak, they would speak
stridently, with clear, cutting tone, with military precision and emphasis; they
would hold no long parley with men, for they mean the issue to end in victory.
Others have heard no such trumpet: they have heard another call—to peaceful
business, to daily routine, to duty, made heavy often by monotony, but duty still,
which must be done according to the paces and beatings of the daily clock. They
cannot resist that voice without resisting themselves. Sometimes they long to be in
more active scenes, to vary the uniformity by some dash or enterprise, to startle the
blood into a quicker gallop by doing something unusual and startling; but they are
not so called by the trumpet; they are moved in that direction by some mean passion
or unholy rivalry. The trumpet has called them to the culture of fields, to the
exchanges and settlements of merchandise, to the business without which the world,
in its broadest civilisation, would stand still; having heard the trumpet, they obey.
And other men, in smaller bands,—more aged men,—men who have seen service in
the market field, in the political field, in the field of literature,—how go they? Away
towards sunny scenes, quiet meadows, lakes of silver, gardens trimmed with the
patience and skill of love. They are men of leisure, men in life"s afternoon. The
sunbeam has been a trumpet to them; hearing it, they said,—Who would remain at
home to-day? All heaven calls us out, the great blue arch invites us to hospitality in
the fields and woods and by the river-side. All men are obeying a trumpet; the call is
addressed from heaven to earth every morning. We may have outlived the little,
straight, silver trumpet, turned up at the ends; but the trumpet invisible, the
trumpet of Providence, the call of Heaven, the awakening strain of the skies,—this
we cannot outlive: for the Lord is a Man of war, and must have the battle
11

12. continued; the Lord is a Father, and must have the family constituted in order; the
Lord is a Shepherd, and must have the flocks led forth that they may lie down in the
shadow at noonday.
There are other men going forth. Fix yourselves again, in imagination, at a point
from which you can see nations moving on as if to some great conference; they move
from the east and from the west, from the north and from the south;—fair men,
men of darker hue; men speaking our own language, men talking an unknown
tongue; stalwart men, trained, every muscle having been under the touch of culture;
men carrying arms of various names, all meant to be steeped in blood. Have these
men come out in some fit of somnambulism? Are they sleep-walkers? Is all this an
illustration of nightmare? What is it? These men have heard a trumpet. Many
trumpets have been sounded, and yet in the midst of all the blare and stormy blast
there is one clear note. What is the meaning of all this movement of the camps?
Strong nations are called to go out and support weak ones. It is a policy of insanity
which says, Take no heed of other people; let them fight their own battles and settle
their own controversies. That is not the spirit of Christ. Every weak nation belongs
to the strong one; every fatherless child belongs to the man who can keep it, and
teach it, and guide it. Were nations equal and causes equal, then the foolish talk of
leaving men alone might have some point in it. We must not leave the slave and the
slave-holder to settle the controversy; the slave-holder will soon settle it, if it be so
left; it is not an equal fight. Freedom must plant all its soldiers on the field, and
strike for weakness and beat down the oppressor and grind him out of existence.
Who will speak one word in favour of war? No Christian man. War can have no
purely Christian defence as war. It sometimes becomes a dire necessity; it Isaiah , in
very deed, the last appeal. As war, it is not only barbarous and irrational, it is
infernal, altogether and inexpressibly deplorable. Yet we cannot read history or
study events without seeing that the Lord has not scrupled to call himself "a Man of
war," and the sword has had a place in the history of freedom and the development
of progress. What Christian men ought to see Isaiah , that the cause is good; that
war is the only alternative; that having exhausted all the pleas of reason, all the
entreaties of persuasion, all the claims of righteousness, all the appeals of pathos,
nothing is to be done but to fight the tyrant with his own weapons. The Lord go with
the right; the Lord support the weak; the Lord comfort those who are suddenly and
tragically bereaved. But there is a call to difficulty, a call to battle, a call to sorrow.
We must not delude ourselves into the notion that we are only called to Sabbatic
calm, and the security of the sanctuary, and the delights of the mead, and the
summer holiday of the verdant woods filled with sweet music of birds; we are called
to battle, to loss, to die far away from home; and, rightly accepted, obedience to such
a call means heroism upon earth and coronation in heaven.
The trumpets were to be sounded by the priests. The priests are not likely to sound
many trumpets to-day. Ministers have been snubbed and silenced into an awful
acquiescence with the stronger party. The pulpit should be a tower of strength to
every weak cause. Women should hasten to the Church, saying,—Our cause will be
upheld there. Homeless little children should speed to the sanctuary, saying,—We
12

13. will be welcomed there. Slaves running away should open the church door with
certainty of hospitality, saying,—The man who stands up in that tower will forbid
the tyrant to reclaim me, or the oppressor to smite me with one blow. It was God"s
ordination that the trumpet should be sounded by the priests—interpreting that
name properly, by the teachers of religion, by the man of prayer, by the preachers
of great and solemn doctrines; they are to sound the trumpet, whether it be a call to
festival or to battle. We dare not do so now, because now we have house-rent to pay,
and firing to find, and children to educate, and customs to obey. Were we clothed in
sackcloth, or with camels" hair, and could we find food enough in the wilderness—
were the locusts and the honey sufficient for our natural appetites, we might beard
many a tyrant, and decline many an invitation, and repel many an impertinent
censor; but we must consider our ways, and balance our sentences, and remember
that we are speaking in the ear of various representatives of public opinion and
individual conviction. The pulpit has gone down! It has kept its form and lost its
power; its voice is a mumbling tone, not a great trumpet blast that creates a space
for itself, and is heard above the hurtling storm and the rush of hasteful and selfish
merchandise. Were ministers to become the trumpeters of society again, what an
awakening there would be in the nation! Were every Sabbath day devoted to the
tearing down of some monster evil—were the sanctuary dedicated to the
denunciation, not of the vulgar crimes which everybody condemns, but the subtle
and unnamed crimes which everybody practises, the blast of the trumpet would tear
the temple walls in twain! We live in milder times—we are milder people: we wish
for restfulness. The priests wish to have it so also,—like priest, like people The man
who comes with a trumpet of festival will be welcomed; the man who sounds an
alarm will be run away from by dyspeptic hearers, by bilious supporters, and by
men who wish to be let alone—to creep into heaven, and to be as unnoticed there as
they were unknown here.
There are trumpets which call us in spiritual directions. They are heard by the heart
They are full of the tone of persuasion—that highest of all the commandments. The
heart hears the trumpet on the Sabbath day. The trumpet that could sound an
alarm is softened in its tone into a tender entreaty, or a cheerful persuasion, or a
promise of enlarged liberty. Everything depends upon the tone. The trumpet may be
the same, but the tone is different. We cannot take up the trumpet of the great
player and make it sound as he made it. What is it, then, that plays the trumpet? It
is the soul. If we knew things as we ought to know them, we should know that it is
the soul that plays every instrument, that sings every hymn, that preaches every
discourse that has in it the meaning of God and the behest of Heaven. No man can
deliver your messages; no man can preach your sermon. Never trust any man to
deliver a message for you if you can by any possibility deliver it yourself. The words
may be the very words you used, and yet what from you would have been a
persuasion, from the lips of another may become almost an insult. Who can put the
proper tone into the instrument—make it talk lovingly, soothingly? Who can make
the trumpet pronounce a benediction? Only the skilled player whose lessons have
been begun, continued, and consummated in heaven. We perish for lack of tone. We
have the right doctrine but the wrong expression; the words are the words of God,
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14. but the voice is an iron one—a tongue heavy, and without the subtle emphasis which
makes every note a revelation and every tone a welcome. Hear men read what you
have written, if you would really see in it some other meaning than what you
intended to convey. Ask another man to read the writing for you. Whilst you read it,
you read it, with your soul"s sympathy and with a purpose in your heart, and the
words answer something that is within you, and therefore you imagine that the
speech is sphered off into completeness and is resonant with tones of music. Hand it
to your friend; let him stand up and read your sermon back to you, and there is no
humiliation upon earth equal to the agony of that distress,—every word
misunderstood, the emphasis put in the wrong place, words that you shade off to a
vanishing point are brought to the front and made to be principal actors upon the
scene; and you, with a wounded heart, turn away and say that your word has
returned unto you void. But hear some man read who has entered into the very
music of your soul, and he brings back a larger sermon than you gave him; he has
heard every word; all the minor tones, all the shades of thought have impressed
themselves upon his heart, and when he reads you say—"Would God he had first
made the speech! Surely the people would have risen and then bowed down and
said,—The Lord, he is God; the Lord, he is God." The same trumpet called to
festival and to war; so the Gospel has two tones: it calls lovingly, sweetly, tenderly;
and it sounds an alarm, making the night tremble through all its temple of darkness,
and sending into men"s hearts pangs of apprehension and unutterable fear.
There is another trumpet yet to sound: "Behold, I show you a mystery; We shall not
all sleep, but we shall all be changed. In a moment, in the twinkling of an eye, at the
last trump: for the trumpet shall sound, and the dead shall be raised incorruptible,
and we shall be changed." The trumpet is not lost, then; it is in heaven, where the
Ark of the Testimony Isaiah , where the Shekinah Isaiah , where the Tabernacle of
God is. The Apocalypse has taken charge of all the things which we thought were
lost. Reading on through the history, we say,—This is evolution: see how we have
dropped off all these elementary, initial, temporary things, and how we have risen
up into spirituality and idealism and the freedom of an air which has no boundary
lines, no foundations, no beginning, no ending. And as we are talking this religious
licentiousness, behold, the Apocalypse comes, and puts before us all the things we
thought we had grown away from. Without the Apocalypse, the New Testament
would have come to a deadlock; with the Apocalypse, the whole Bible is reunited,
consolidated into a massive consummation, and in the Apocalypse we have tribes—
ay, of Judah, and Asher, and Simeon, and Zebulun, of Joseph and Benjamin; we
have censers and altars and significant blood, great lights, mighty voices, marvellous
exhibitions of all kinds of strength. It seems as if all the Levitical ritual had been
transformed and glorified into some sublimer significance. This is the Book of God.
We thought the silver trumpets were lost, and we read,—And at the last, a great
trumpet was sounded in heaven, and announcements were made to earth by the
trumpet sounded by an angel, and the last battle was convoked by the trumpet of a
spiritual trumpeter. He that hath ears to hear, let him hear. Speak, Lord, for thy
servant heareth!
14

15. PETT, " Chapter 10 The Silver Trumpets And The Commencement of Their
Journeying.
The problem for any large company on the march in those days was
communication. In the case of Israel this was partly resolved by the use of two silver
trumpets, by the blowing of which quick messages could be rapidly imparted over a
wide area.
Note again the chiastic arrangement.
a The general purposes of the trumpets (Numbers 10:1-2).
b When they were blown the congregation would gather, one blast will call up the
princes (Numbers 10:3-4).
c A blast will cause those on the east to journey (Numbers 10:5).
c A second blast will cause those on the south to journey (Numbers 10:6).
b When the assembly was to gather together they were to be blown - note the
reverse order (Numbers 10:7).
a The general purpose of the trumpets (Numbers 10:8-10)
Numbers 10:1
‘And Yahweh spoke to Moses, saying,’
As ever this resulted from Yahweh’s words to Moses.
BI 1-10, "Make thee two trumpets of silver.
The law of the silver trumpets
Revelation is to man as a trumpet-call from heaven; hence the prophets are often told to
lift up their voices like a trumpet. The human race is a grand army of immortals. The
journey of life is a series of marches intended by the Captain of our salvation to
terminate in heaven. But whether this journey will be successfully accomplished or not
depends upon our faithfulness to the directions of our Divine Head, the Lord Jesus
Christ.
I. The law of the silver trumpets is the law of the nature, uses, and objects of Divine
revelation, when it is seen and felt as the utterance of divine love, and the authorised
guide and director of our journey to heaven.
1. And here we may remark how appropriate silver is as a correspondence to
spiritual wisdom. It is white, brilliant, and precious. So is the spiritual meaning of
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16. the Word. Oh, may its sweet and silvery lessons be to us as dearest treasure! To teach
us, then, that it is the spiritual sense of Divine revelation which is intended to guide
us, guard us, and call us to heaven, the trumpets were made of silver.
2. They were two in number, but formed of one piece. The whole spirit of the Word
is expressive of love to the Lord, and charity to man (Mat_22:37-40). To represent
this twofold character of the spirit of the Word, then, there were two silver trumpets,
not one only. Yet they were both formed out of one piece. For, indeed, the truth that
we should love our neighbour comes out from the grander truth, that we should
supremely love the Lord. The Apostle John states this very clearly (1Jn_4:21; 2Jn_
1:1). Another idea is intimated by this command to make them of one piece; that,
namely, of the entire harmony of the spiritual sense of the Word with itself. It is
bright and coherent everywhere. It is silver, all of one piece.
II. But let us turn now from the composition of the trumpets to their use.
1. They were to be used to call the people to the assemblies (verse 3).
2. They were to excite to, and direct the journey of the people (verses 5, 6).
3. They were to be sounded when an enemy appeared in their land to oppress them
(verse 9).
4. They were to be blown on the days of rejoicing (verse 10). The first use of the
trumpets, then, was to call the assemblies to the door of the tabernacle of the
congregation, there to hear the will and decisions of the Most High. In like manner
we are called by the silver trumpets of the Word to assemble together in the name
and in the presence of that glorified Divine Man who said (Joh_10:9). The whole
spirit of the Word calls us to worship Him, and to learn of Him (Rev_19:10). When
we have been to the Lord Jesus Christ in worship, and to learn His will, we shall find
the second use of the silver trumpets will be unfolded to us. We must march on.
Regeneration is a journey in which we advance from state to state, as from stage to
stage in outward travel. We begin in Egypt, we must reach Canaan. The silvery music
will call us forward. The import of its sound is this, Arise, for this is not your rest, for
the whole land is polluted (Isa_60:1). Arise, child of heaven, from the selfishness and
darkness in which thou hast been enshrouded. Arise from the slavery and pollution
of sin to the glorious liberty of the children of light. Move on. Next we are carried
forward to the contemplation of the third use of the trumpets; to sound an alarm
when the enemies within the land seek to oppress. We begin our regeneration by
forsaking the grosser sins to which we have been accustomed, and we think we have
left all that is offensive in the sight of heaven. We think we are wholly given up to
God and goodness, and so we shall continue. Alas! we have in this but little
conception of the wonderful nature with which we are endowed, or of the extent of
the ramifications of evil. Each mind is a world in ruins. The soul is organised more
astonishingly even than the body, and each organ or principle is more or less
perverted. Were we left to ourselves, we might well turn back in despair, and die. But
happily, what is impossible to man is possible with God. He can give us a new
nature: He can give us the victory again and again: He can and will protect us. When,
then, our internal enemies, the plagues of our own hearts, appear to us, and
dispositions which we supposed were for ever done with are met again and again, let
us not quail nor be dispirited. With Divine help we shall overcome them, and
triumph until the last enemy is overthrown. But the Lord saves us by His Word. This
is the lesson intended by the use of the silver trumpets which we are now
16

17. considering. When, then, selfishness rises up in your lands to oppress you, go to the
Divine Word, and hear its holy sound. Let its voice of love and mercy be heard in
your spirit like the silvery tones of heavenly trumpets, and by its truth and power you
will be saved. The last use of the trumpets was, that they should be blown on the days
of solemn rejoicing. On our days of gladness we should see that all our feelings are
such as are under the influence of the Holy Word. Were it not for sin, all our days,
like those of heaven, would be days of gladness. The purification of our joys, then, is
one of the great works of our regeneration. Let us blow with the silver trumpets on
our days of gladness, and on our solemn days. There are states, which recur from
time to time, of peculiar solemnity, when conscience is more than usually earnest
with us: states of self-examination, states of solemn thought, states of recollection of
mercies and blessings formerly received, states of self-dedication to high and holy
objects; these are our solemn days. The period when we resolved to quit a period of
evil, and entered upon our passover, or feast of unleavened bread; when we
commenced the reception of the bread of heaven, though as yet to us tasteless, like
unleavened bread; then comes the period when faith enables us, under its influence,
to bring forth the first-fruits of a harvest of virtues and graces to be repeated for
ever; and lastly, the feast of spiritual ingathering comes on, that matured state of the
soul when charity rules in the heart, and perfect love casteth out fear. Blow with the
silver trumpets over the solemn days. There are minor solemnities connected with
the varied events of life which induce in thoughtful minds solemn states: the births,
the marriages, and the deaths of those we love, the serious circumstances of our
families and our country, all these make solemn days; let the spirit which rules over
them be the spirit of love to the Lord, and charity to man. Blow the silver trumpets
over the solemn days. There is mention made also of the beginning of the months,
and as there is a perfect correspondence between outward nature and man’s spiritual
and interior existence, there is a correspondence in this respect also. The months are
the times which depend upon the moon; and the moon is the symbol of faith in the
soul. As faith has its variations in the soul, sometimes being bright and luminous, at
others dim and obscure, its changes are represented by those of the moon. The
beginning of a month is therefore the commencement of a new state of faith in the
soul, when, after being in obscurity, we enter into clear and holy light on things
Divine. The tree of life is said to bear twelve manner of fruits—one for every month;
implying that in every state of mind, and in every change of circumstances in our
Christian life, we may receive from the Lord within the power of bringing forth the
appropriate works of piety and justice. At the beginning of our mental changes, in
the attainment of new views on subjects of faith, we should observe that they are in
harmony with the essential principles of the spirit of the Word, of love to the Lord,
and charity to man. Blow the silver trumpets in the beginning of the months. And,
lastly, over your burnt offerings, and over the sacrifices of your peace offerings. Our
offerings at this day are all spiritual. Yet are we as truly called upon to make them as
were the Jews. Life consists of fixed duties, and free will efforts. Let both be
performed in the spirit of devoted self-dedication, under the Divine spirit of the Holy
Word. The silver trumpet must sound over our burnt offerings and our sacrifices of
peace offerings, that they may be to us a memorial before the Lord our God. In
conclusion, let us be grateful for the provision by our adorable Lord of the interior
truths of His Word, the silver trumpets of heaven. Let us seek to find them by
reading, by thought and meditation, until we have individually realised the promise
of our heavenly Father and Saviour, “For iron I will bring silver.” When we have
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18. acquired the clear perception that all truth hangs upon the two grand laws of love to
God and love to man, then let their silvery voice be heard over all the circumstances
of our lives. Let them be heard calling us from Sabbath to Sabbath to the public
worship of the Lord Jesus Christ—the Way, the Truth, and the Life. Let them be
heard directing our attention to Him in our morning and evening devotions. When
we have attained light and strength in prayer, they ever call us to march on to
progress. Let us go forward with a glowing, firm, and fervent will, and then
strengthen and confirm our progress by the light of a full and active intellect. (J.
Bayley, Ph. D.)
The trumpets of Providence
The sacred trumpets are still sounded; they still call men to worship, to festival, to battle.
If we have lost the literal instrument, we are still, if right-minded, within sound of the
trumpets of Providence. We do not now go out at our own bidding; we are, if wise,
responding to a Voice, wherever we may be found. Look at the men who are pouring
forth in all directions every morning; stand, in imagination, at a point from which you
can see all the stations at which men alight; so present the scene to the fancy that you
can see every little procession hastening to its given point of departure; then bring on all
the processions to the various points of arrival; read the faces of the men; take in the
whole scene. What action; what colour; what expression of countenance! And if we had
ears acute enough to hear, what various voices are being sounded by every life; what
tumult; what desire; what intersection of paths; what imminent collisions!—and yet the
whole scene moves on with a kind of rough order all its own. What has called these men
together—and yet not together?—the trumpet! Some have heard the trumpet calling to
controversy. Many of these men carry bloodless swords; they are well equipped with
argument; they are about to state the ease, to defend the position, to repel, to assert, to
vindicate righteousness, and to claim compensation for virtue outraged; they are
soldiers; they have mapped out the battlefield in private; all their forces have been
disposed within the sanctuary of the night, and presently the voice of genius and of
eloquence will be heard in high wrangling, in noble contention, that so the wicked may
claim nothing that is not his own, and the righteous have the full reward of his purity.
They are going to the political arena to adjust the competing claims of nations, or causes;
war is in their eyes; should they speak, they would speak stridently, with clear, cutting
tone, with military precision and emphasis; they would hold no long parley with men,
for they mean the issue to end in victory. Others have heard no such trumpet: they have
heard another call—to peaceful business, to daily routine, to duty, made heavy alien by
monotony, but duty still, which must be done according to the paces and beatings of the
daily clock. They cannot resist that voice without resisting themselves. And other men,
in smaller bands—more aged men—men who have seen service in the market field, in
the political field, in the field of literature—how go they? Away towards sunny scenes,
quiet meadows, lakes of silver, gardens trimmed with the patience and skill of love. They
are men of leisure, men in life’s afternoon. The sunbeam has been a trumpet to them;
hearing it, they said, Who would remain at home to-day? All heaven calls us out, the
great blue arch invites us to hospitality in the fields and woods, and by the riverside. All
men are obeying a trumpet; the call is addressed from heaven to earth every morning.
We may have outlived the little, straight, silver trumpet, turned up at the ends; but the
trumpet invisible, the trumpet of Providence, the call of Heaven, the awakening strain of
the skies—this we cannot outlive: for the Lord is a Man of war, and must have the battle
18

19. continued: the Lord is a Father, and must have the family constituted in order; the Lord
is a Shepherd, and must have the flocks led forth that they may lie down in the shadow
of noonday. The trumpets were to be sounded by the priests. The pulpit should be a
tower of strength to every weak cause. Were every Sabbath day devoted to the tearing
down of some monster evil—were the sanctuary dedicated to the denunciation, not of the
vulgar crimes which everybody condemns, but the subtle and unnamed crimes which
everybody practises, the blast of the trumpet would tear the temple walls in twain! There
are trumpets which call us in spiritual directions. They are heard by the heart. They are
full of the tone of persuasion—that highest of all the commandments. The heart hears
the trumpet on the Sabbath day. The trumpet that could sound an alarm is softened in
its tone into a tender entreaty, or a cheerful persuasion, or a promise of enlarged liberty.
Everything depends upon the tone. The trumpet may be the same, but the tone is
different. We cannot take up the trumpet of the great player and make it sound as he
made it. What is it, then, that plays the trumpet? It is the soul. If we knew things as we
ought to know them, we should know that it is the soul that plays every instrument, that
sings every hymn, that preaches every discourse that has in it the meaning of God and
the behest of Heaven. The same trumpet called to festival and to war; so the gospel has
two tones: it calls lovingly, sweetly, tenderly; and it sounds an alarm, making the night
tremble through all its temple of darkness, and sending into men’s hearts pangs of
apprehension and unutterable fear. There is another trumpet yet to sound (1Co_15:52).
The trumpet is not lost, then; it is in heaven, where the Ark of the Testimony is, where
the Shekinah is, where the Tabernacle of God is. (J. Parker, D. D.)
The institution of the silver trumpets
It sets forth, in the most distinct manner possible, that God’s people are to be absolutely
dependent upon, and wholly subject to, Divine testimony, in all their movements. A
child may read this in the type before us. The congregation in the wilderness dared not
assemble for any festive or religious object until they heard the sound of the trumpet;
nor could the men of war buckle on their armour, till summoned forth by the signal of
alarm to meet the uncircumcised foe. They worshipped and they fought, they journeyed
and they halted, in simple obedience to the trumpet call. It was not, by any means, a
question of their likings or dislikings, their thoughts, their opinions, or their judgment.
It was simply and entirely a question of implicit obedience. Their every movement was
dependent upon the testimony of God, as given by the priests from the sanetuary. The
song of the worshipper and the shout of the warrior were each the simple fruit of the
testimony of God. The silver trumpet settled and ordered every movement for Israel of
old. The testimony of God ought to settle and order everything for the Church now. That
silver trumpet was blown by the priests of old. That testimony of God is known in
priestly communion now. A Christian has no right to move or act apart from Divine
testimony. He must wait upon the word of his Lord. Till he gets that, he must stand still.
When he has gotten it he must go forward, but is not by aught that strikes the senses
that our Father guides us; but by that which acts on the heart, the conscience, and the
understanding. It is not by that which is natural, but by that which is spiritual, that He
communicates His mind. If the ear is circumcised, you will assuredly hear the silver
trumpet. Till that sounds, never stir: when it sounds, never tarry. This will make all so
clear, so simple, so safe, so certain. It is the grand cure for doubt, hesitancy, and
vacillation. It will save us from the necessity of running for advice to this one and that
one, as to how we should act, or where we should go. And, furthermore, it will teach us
19

20. that it is none of our business to attempt to control the actions or movements of others.
Let each one have his ear’ open, and his heart subject, and then, assuredly, he will
possess all the certainty that God can give him, as to his every act and movement, from
day to day. Our ever gracious God can give clearness and decision as to everything. If He
does not give it, no one can. If He does, no one need. (C. H. Mackintosh.)
The silver trumpets
The silver trumpets sent a piercing note. So should the gospel herald utter aloud the
gospel news. Away with timid whisper, and a stammering tongue. Note, the trumpets
were of one piece. So is the gospel message. It knows no mixture. Christ is all. No diverse
metal soiled these trumpets. No intermingling error should soil pulpits. The type,
moreover, fixes attention on the Christian as a worshipper—a pilgrim—a warrior—a son
of joy. For let the occasions on which these trumpets sounded be now mere closely
marked.
1. They call the people to God’s sanctuary, it is a gospel ordinance that worshippers
should throng the holy courts—that public prayer and praise should reverence the
glorious name.
2. They give command to march. The Bible warns that earth is not our rest. We live a
stranger-life. We occupy a moving tent. We hold a pilgrim-staff.
3. They sound for war. The life of faith is one incessant fight. Beneath the cross a
sword is drawn, of which the scabbard is cast far away. Until the victor’s crown is
won, unflinching combat must go on.
4. In the grand feasts they cheer the worshippers around the bleeding victims. While
the altar streams, and happy crowds look on, the heavens resound with these
exulting clangs. The precept is obeyed (Psa_81:1). Believer, thus, too, the gospel
teaches you to joy—to joy with heart abounding with melodious praise, when you in
faith contemplate, and in worship plead, the meritorious death of Christ. (Dean
Law.)
The silver trumpets, or the relation of the gospel ministry to the seasons
and services of the Christian life
1. The trumpets and their use were commanded by God. He blesses men, saves men
by the use of the means which He has appointed.
2. The trumpets were to be blown by the priests. Every Christian is now a priest, but
the ministers of the gospel are especially the heralds of the Divine messages.
3. The trumpets were to be blown in accordance with clear and well-understood
instructions. When they were to blow one trumpet only, and when they were to blow
both; when the short, sharp, broken notes, and when the long and continuous peal—
these things were clearly explained and enjoined. There was to be no uncertainty as
to the meaning of the signals. The meaning of the sounds of the gospel trumpet
should be equally and unmistakably clear (1Co_14:7-8.)
4. The trumpets were to be blown at different seasons and for different purposes—
20

21. for conventions, for journeyings, for battles, for festivals, &c. In this we have an
illustration of the relation of the gospel ministry to the seasons and services of the
Christian life.
We proceed to offer some hints on the analogy. The silver trumpets were used
I. For the calling of assemblies. The ministry of the gospel should draw men together,
even as the silver trumpets convened the assemblies of Israel.
II. For summoning the people to advance. The Christian minister is required to summon
the people to arise and “go forward” in their upward pilgrimage. He summons them to
advance—
1. In personal holiness. He exhorts them to “follow on to know the Lord,” to “grow in
grace,” to “forget those things which are behind,” &c. (Php_3:13-14).
2. In personal and collective usefulness. He should incite both individuals and
Churches to more diligent and devoted services in the cause of Christ.
III. For encouraging the people in battle. Like the priests with the silver trumpets the
minister of the gospel should—
1. Encourage Christians to battle against evil.
2. By inciting them to trust in God. He gives the victory.
IV. For suitably observing seasons of special interest.
1. Seasons of joy. “In the days of your gladness ye shall blow with the trumpets,” &c.
The gospel aims at the consecration and promotion of human gladness. “That My joy
might remain in you, and your joy might be full.” “Rejoice in the Lord alway” “The
kingdom of God is not meat and drink; but righteousness, and peace, and joy in the
Holy Ghost.” “Believing, ye rejoice with joy unspeakable and full of glory.” The gospel
forbids no pure delight, but hallows and increases it.
2. Seasons of solemnity. “In your solemn days ye shall blow with the trumpets,” &c.
There are many solemn days in life—days of mental conflict, of spiritual darkness, of
social bereavement, &c. In such days the hopeful and helpful sounds of the gospel
trumpet are peculiarly precious.
3. Closing and commencing seasons. “And in the beginnings of your months ye shall
blow,” &c. (W. Jones.)
The silver trumpets
We have here directions concerning the public notices that were to be given to the
people upon several occasions—by sound of trumpet. In a thing of this nature one would
think Moses needed not to have been taught of God, his own reason might teach him the
convenience of trumpets; but their constitution was to be in everything Divine, and
therefore even in this matter, as small as it seems. Moses is here directed—
I. About the making of them They must be made of silver; not cast, but of beaten work
(as some read it); the matter and shape no doubt very fit for the purpose. He was now
ordered to make but two, because there were but two priests to use them; but in
Solomon’s time we read of an hundred and twenty priests sounding with trumpets
21

22. (2Ch_5:12). The form of these trumpets is supposed to be much like ours of this day.
II. Who were to make use of them. Not any inferior person; but the priests themselves,
the sons of Aaron (Num_10:8). As great as they were, they must not think it a
disparagement to them to be trumpeters in the house of God; the meanest office there
was honourable. This signified that the Lord’s ministers should lift up their voice like a
trumpet, to show people their sins (Isa_58:1), and to call them to Christ (Isa_27:13).
III. Upon what occasions the trumpets were to be sounded.
1. For the calling of assemblies (Num_10:2). Thus they are bid to blow the trumpet
in Zion, for the calling of a solemn assembly together, to sanctify a fast (Joe_2:13).
Public notice ought to be given of the time and place of religious assemblies, for the
invitation to the benefit of ordinances in general. “Whoever will, let him come.”
Wisdom cries in the chief places of concourse. But that the trumpet might not; give
an uncertain sound, they are directed, if only the princes and elders were to meet, to
blow only one of the trumpets; less should serve to call them together who ought to
be examples of forwardness in anything that is good. But if the body of the people
were to be called together, both the trumpets must be sounded, that they might be
the farther heard. In allusion to this, they are said to be blessed that hear the joyful
sound (Psa_89:15), i.e., that are invited and called upon to wait upon God in public
ordinances (Psa_122:1). And the general assembly at the great day will be summoned
by the sound of the archangel’s trumpet (Mat_24:34).
2. For the journeying of the camps; to give notice when each squadron must move,
for no man’s voice could reach to give the word of command. Soldiers with us, that
are well disciplined, may be exercised by beat of drum. When the trumpets were
blown for this purpose they must sound an alarm (Num_10:5), a broken, quavering,
interrupted sound, which was proper to excite and encourage the minds of people in
the marches against their enemies; whereas a continued equal sound was more
proper for the calling of the assembly together (Num_10:7). Yet when the people
were called together to deprecate God’s judgments we find an alarm sounded (Joe_
2:3). At the first sounding, Judah’s squadron marched; at the second, Reuben’s; at
the third, Ephraim’s; at the fourth, Dan’s (Num_10:5-6). And some think this was
intended to sanctify their marches; for this was proclaimed by the priests, who were
God’s mouth to the people, not only the Divine orders given them to move, but the
Divine blessing upon them in all their motions. He that hath ears let him hear that
God is with them of a truth.
3. For the animating and encouraging of their armies when they went out to battle
(Num_10:9). “If ye go to war blow with the trumpets”; signifying thereby your
appeal to Heaven, for the decision of the controversy, and your prayer to God to give
you victory; and God will own this His own institution, and you shall be remembered
before the Lord your God. God will take notice of this sound of the trumpet, and be
engaged to fight their battles; and let all the people take notice of it, and be
encouraged to fight His; as David, when he heard a sound of a going upon the tops of
the mulberry-trees. Not that God needed to be awaked by sound of trumpet, no more
than Christ needed to be awaked by His disciples in the storm (Mat_8:25), but where
He intends mercy it is His will that we should solicit for it. Ministers must stir up the
good soldiers of Jesus Christ to fight manfully against sin, the world, and the devil,
by assuring them that Christ is the Captain of their salvation, and will tread Satan
under their feet.
22

23. 4. For the solemnising of their sacred feasts (Num_10:10). One of their feasts was
called the feast of trumpets (Lev_23:23-24). And it should seem they were thus to
grace the solemnity of all their feasts (Psa_81:3), and their sacrifices (2Ch_29:27), to
intimate with what joy and delight they performed their duty to God, and to raise the
minds of those that attend the services to a holy triumph in the God they
worshipped. And then their performances were for a memorial before God; for then
He takes pleasure in our religious exercises when we take pleasure in them. Holy
work should be done with holy joy. (Matthew Henry, D. D.)
Significance of the silver trumpet
It is the voice of Him who came preaching peace, the proclamation of those of whom the
prophet speaks (Isa_52:7). For just as the two silver trumpets entered into every part of
Israel’s life, and their varied notes were always adapted to Israel’s wants and position, so
it is with the gospel. Its awakening power, its soothing promises, its sanctifying
influence, is meant to consecrate every act of our lives, and move every thought of our
hearts. Did the sound of the silver trumpets call the slothful or backsliding Israel to the
tabernacle of the congregation, either to hear the will of God announced by Moses, or to
worship? So does the voice of Jesus in the gospel invite us into the presence of God. It
says to the slumbering heart, “Awake, thou that sleepest,” &c. It says to the fearful and
desponding, “Come boldly unto the throne of grace,” &c. It says to the backsliding and to
the guilty conscience, “Return unto the Lord thy God; for thou hast fallen by thy
iniquity.” It says, again, “Behold, I stand at the door and knock,” &c. Did the sound of
the silver trumpets bid Israel arise and follow the pillar of fire and cloud which went
before them? So does the voice of Jesus bid us arise and journey onward. When our
hearts are entangled by the secret influences of the world—when we begin to take up our
rest in the love of the creature—then there is a still small voice full of warning, “Arise ye,
and depart, for this is not your rest; it is polluted.” Whensoever we rest contented with
low attainments, losing sight of Him to whose image we ought to be conformed, the
silver trumpets sound, bidding us press toward the mark for the prize of our high calling
in Christ Jesus. As, too, Israel of old was called to engage in warfare with their enemies
and God’s, and one use of the silver trumpets was to summon them to preparation and
to the field of battle, so has the Israel of God now a great conflict to engage in—a conflict
with enemies seen and unseen, and the unseen more powerful than the seen. Yet, how
seldom do we realise as we ought the greatness of the conflict, and the power of our
spiritual enemies! and, consequently, we are too often off our guard. Hence it is that the
silver trumpets are needed to summon us to the conflict. We require to be summoned to
“endure hardness,” as good soldiers of Christ Jesus (2Ti_2:3), that we may not, like
Israel of old, turn back in the day of battle, but may feel and exclaim with David (Psa_
18:32; Psa_18:34-35). And, once more, were the silver trumpets needed to consecrate all
Israel’s offerings, that they might be a memorial before the Lord? Oh, still more is it the
gospel of Christ that does and can consecrate all acts of life and of worship! It is the
word, too, of the gospel which explains to us the means of approach to God, and, still
more, prepares our hearts for that communion. We should listen to the sound or the
silver trumpet in every act of life, in every prayer, and over every offering. With this
everything will become a memorial before the Lord. (G. Wagner.)
23

24. The trumpet gospel:
One of the good doctors whom I often heard in my boyhood had a voice like the distant
rolling of thunder. He exchanged pulpits with a neighbour, whose voice was peculiarly
effeminate. It was a little voice, and withal quite musical. The doctor returned to his own
congregation for the evening service. Arising in his place, he commenced with this
preface, “My friends, you have to-day heard the gospel through a silver trumpet; but to-
night you must hear it through a ram’s horn.” Alas! how many are charmed with the
silver trumpet! Sweet morsels, drops of honey-dew, like globules of sugar-coated
opiates, form the only compound suited to their taste. “Peel it, pare it, smooth it, trim
it!” is their cry, “take away from it those distorted and hideous features! Fashion it, form
it, compound with it some thrilling narrative, some pleasant story, and we will receive
it.” In other words, make it anything but the plain simple gospel, and it may become
palatable. We have advanced to a strange pass in our tastes touching the gospel of the
Son of God. (Buffalo Christian Advertiser.)
2 “Make two trumpets of hammered silver, and
use them for calling the community together and
for having the camps set out.
BARNES, "The trumpet was a straight instrument, differing in this respect from the
curved horn or cornet; and is represented, among the other spoils of the temple, on the
Arch of Titus. See Exo_25:23 cut. From Egyptian monuments it appears that the Jewish
trumpet was copied from that used in the armies of the Pharaohs. The cornet was at first
a simple ram’s horn Jos_6:4, and the metal instrument of later times preserved the
original shape.
CLARKE, "Make thee two trumpets of silver - The necessity of such
instruments will at once appear, when the amazing extent of this numerous army is
considered; and how even the sound of two trumpets could reach them all is difficult to
conceive; but we may suppose that, when they were sounded, the motion of those that
were within reach of that sound taught the others in succession what they should do.
As the trumpets were to be blown by the priests only, the sons of Aaron, there were
only two, because there were only two such persons to use them at this time, Eleazar and
Ithamar. In the time of Joshua there were seven trumpets used by the priests, but these
were made, according to our text, of rams’ horns, Jos_6:4. In the time of Solomon, when
the priests had greatly increased, there were 120 priests sounding with trumpets, 2Ch_
24

25. 5:12.
Josephus intimates that one of these trumpets was always used to call the nobles
together, the other to assemble the people; see Num_10:4. It is possible that these
trumpets were made of different lengths and wideness, and consequently they would
emit different tones. Thus the sound itself would at once show which was the summons
for the congregation, and which for the princes only. These trumpets were allowed to be
emblematical of the sound of the Gospel, and in this reference they appear to be
frequently used. Of the fate of the trumpets of the sanctuary, See the note on Exo_25:31.
GILL, "Make thee two trumpets of silver,.... A metal very valuable and precious,
durable, and fit for sound; only two are ordered, Aaron having but two sons, Eleazar and
Ithamar, who were to blow with them, Num_10:8; for though Moses's order is, "make
thee", or for thee, yet not for his own use, but for the priests to use when he should order
them: the Targum of Jonathan adds, of what is thine own, as if they were to be made at
his own expense; but others say, and which is more probable, that they were to be made
at the public expense: Josephus (i) gives a description of them, and says, that they were
little less than a cubit long, the pipe of them narrow, but broader about the mouth to
receive the breath, and ended like a bell; they seem to be much of the shape of our
trumpets: these trumpets were an emblem of the ministry of the Gospel, called the great
trumpet, and in the ministration of which, the preachers of it are to lift up their voice
like a trumpet, to show men their perishing condition through sin, and to encourage
them, as such who are ready to perish, to come to Christ for salvation, Isa_27:13; the
Gospel is comparable to silver, being fetched out of the mines of the sacred Scriptures,
pure and free from the dross of errors and human inventions, will bear to be tried by the
standard of the word, and is lasting and durable, yea, the everlasting Gospel; as well as
valuable and precious, containing the unsearchable riches of Christ, &c. treasures of
divine truths, comparable to gold, silver, and precious stones; yea, it is more valuable
and precious than silver, not to be obtained by that, more profitable and useful, more
satisfying and lasting: the number two may be applicable to the two dispensations,
under which the Gospel has been ministered, directing to the same Saviour, and to the
same way of salvation, by his grace, his blood, righteousness, and sacrifice; and to the
two Testaments, which agree in the same truths respecting his person, offices,
obedience, sufferings, and death; and to the prophets and apostles of both dispensations
and testaments, who have united in laying Christ as the foundation; and also to the two
witnesses that are still to prophecy in sackcloth, that is, preach the Gospel and blow the
trumpet of it: Rev_11:3.
of an whole piece shall thou make them; of one solid mass of silver, beaten with an
hammer, as Jarchi, such a piece as the candlestick was made of in Exo_25:31, where the
same word is used as here, and rendered "beaten work": this may denote the pure and
unmixed Gospel of Christ, having no dross, nor bad nor base metal of human
corruptions in it; no jar, discord, or contradiction in it, but all in perfect harmony and
agreement; and the whole of it, no part of it dropped or concealed; and the ministry of it,
laboured by those employed in it, who study to show themselves workmen that need not
be ashamed:
that thou mayest use them for the calling the assembly; the body of the people
of Israel, either on civil or sacred accounts, see Joe_1:15; the ministry of the Gospel is for
25

26. the calling and gathering of souls to Christ, and to his churches; even the remnant of
Israel, all that are given to Christ and redeemed by his blood, whether Jews or Gentiles;
these are gathered out of the world, which is an act of distinguishing grace; it is by
means of the Gospel trumpet that they are awakened, and quickened, and directed to
Christ:
and for the journeying of the camps: both of the four camps of the Israelites, and
the camp of the Levites, to direct them when they should set forward on a journey: and
of like use is the ministry of the Gospel; saints are pilgrims and travellers here; they are
passing through a wilderness, their way is attended with many difficulties; Canaan is the
place they are travelling to, and the Gospel is of singular use to them by the way, both to
refresh them with its joyful sound, and to direct them in the path in which they should
go.
JAMISON, "Make thee two trumpets of silver — These trumpets were of a long
form, in opposition to that of the Egyptian trumpets, with which the people were
convened to the worship of Osiris and which were curved like rams’ horns. Those which
Moses made, as described by Josephus and represented on the arch of Titus, were
straight, a cubit or more in length, the tubes of the thickness of a flute. Both extremities
bore a close resemblance to those in use among us. They were of solid silver - so as, from
the purity of the metal, to give a shrill, distinct sound; and there were two of them,
probably because there were only two sons of Aaron; but at a later period the number
was greatly increased (Jos_6:8; 2Ch_5:12). And although the camp comprehended
2,500,000 of people, two trumpets would be quite sufficient, for sound is conveyed
easily through the pure atmosphere and reverberated strongly among the valleys of the
Sinaitic hills.
K&D 1-4, "The Silver Signal-Trumpets. - Although God Himself appointed the time
for removal and encampment by the movement of the cloud of His presence, signals
were also requisite for ordering and conducting the march of so numerous a body, by
means of which Moses, as commander-in-chief, might make known his commands to the
different divisions of the camp. To this end God directed him to prepare two silver
trumpets of beaten work (mikshah, see Exo_25:18), which should serve “for the calling of
the assembly, and for the breaking up of the camps,” i.e., which were to be used for this
purpose. The form of these trumpets is not further described. No doubt they were
straight, not curved, as we may infer both from the representation of these trumpets on
the triumphal arch of Titus at Rome, and also from the fact, that none but straight
trumpets occur on the old Egyptian monuments (see my Arch. ii. p. 187). With regard to
the use of them for calling the congregation, the following directions are given in Num_
10:3, Num_10:4 : “When they shall blow with them (i.e., with both), the whole
congregation (in all its representatives) shall assemble at the door of the tabernacle; if
they blow with only one, the princes or heads of the families of Israel shall assemble
together.”
CALVIN, "2Make thee two trumpets of silver. This passage respecting the silver
26

27. trumpets, which gave the gathering-signal, so that the people should always be
attentive to the voice and will of God, is properly annexed to the First
Commandment. For God would have the Israelites set in motion by their sound,
whithersoever they were to go, so that they should not dare to commence anything
either in war or in peace, except under His guidance and auspices, as it were. But
their use was threefold, viz., to gather the people or the rulers to public assemblies;
to arm them against their enemies; and, thirdly, to announce the sacrifices and
festivals. It might seem absurd, and somewhat indecorous, to appoint the priests to
be trumpeters, since there was no splendor or dignity in this office; but God would
in this way awaken greater reverence in the minds of the people, that the authority
of the priests should precede all their actions. For this office, to which they were
appointed, was no servile one, as that they should blow the trumpets at the
command of others; but rather did God thus set them over public affairs, that the
people might not tumultuously call their assemblies in the blindness and
precipitation of passion, but rather that modesty, gravity, and moderation should be
observed in them. We know how often in earthly affairs God is not regarded, but
counsels are confidently discussed without reference to His word. He testified,
therefore, by this employment of the priests, that all assemblies, except those in
which He should preside, were accursed. Profane nations also had their ceremonies,
such as auguries, supplications, soothsayings, victims, (75) because natural reason
dictated that nothing could be engaged in successfully without Divine assistance; but
God would have His people bound to Him in another way, so that, when called by
the sound of the sacred trumpets as by a voice from heaven, they should assemble to
holy and pious deliberations. The circumstance of the place also has the same object.
The door of the Tabernacle was to them, as if they placed themselves in the sight; of
God. We will speak of the word ‫מועד‬ , mogned (76) elsewhere. Although it signifies
an appointed time, or place, and also an assembly of the people, I prefer translating
it convention, because God there in a solemn manner, as if before His sacred
tribunal, called the people to witness, or, according to appointment, proceeded to
make a covenant with them.
He was also unwilling that wars should be undertaken precipitately, or with the
desire of vengeance, but that the priests should perform the office of heralds,
(feciales,) in order that he might be the originator of them himself. But it was
honorable for the priests to be the proclaimers of the festivals, and to cite the people
to the sanctuary. Now, since we understand the intention of the Legislator, let us
briefly touch upon the words. We have said that the priests, when they sounded,
were, as it were, the organs or interpreters of God, that the Israelites might depend
upon His voice and commandment. If the princes or heads of thousands only were to
be called, they sounded only once; if it was a convocation of the whole people, they
doubled the sound. A similar distinction was observed in war, that a different signal
should be given, according as the camps of either side were to advance. Some use the
fictitious word taratantara, (77) in place of what I have translated “with jubilation:”
it is probable that it was a louder and more protracted sound, but blown with
intervals. We must, however, observe the promise, which is inserted, that the
Israelites “should be remembered before the Lord,” that He should put their
27

28. enemies to flight; not as if the safety or deliverance of the people was attached to the
trumpets, but because they did not go to the battle except in reliance on God’s aid.
For the reality itself is conjoined with the external symbol, viz., that they should
fight under God, should follow Him as their Leader, and should account all their
strength to be in His grace. And that all the saints were guided by this rule appears
from Psalms 20:7, —
"Some trust in chariots, and some in horses; but we will remember the name of the
Lord our God:"
and again, “There is no king saved by the multitude of an host; a mighty man is not
delivered by much strength. Behold, the eye of the Lord is upon them that fear him,
upon them that hope in his mercy.” (Psalms 33:16)
COKE, "Verse 33
"And they set forward from the mount of Jehovah three days' journey; and the ark
of the covenant of Jehovah went before them three days' journey to seek out a
resting place for them. And the cloud of Jehovah was over them by day, when they
set forward from the camp.
And when it came to pass when the ark set forward, that Moses said,
Rise up, O Jehovah, and let thine enemies be scattered; And let them that hate thee
flee before thee. And when it rested, he said,
Return, O Jehovah, unto the ten thousands of the thousands of Israel."
The prayer uttered by Moses in the last two verses became a classic, and "The two
sayings are included in the synagogue's traditional Torah service, at the beginning,
and at the end."[29]
Numbers 10:36, according to Cook, may also be translated: "Restore to the land
which their fathers sojourned in."[30] This inherent meaning of the passage has a
very special reference to that first generation of Israelites who were indeed restored
(in the times of Moses) to the land once inhabited by the Patriarchs and removes all
logic from speculations, such as that of Gray, who said, "Numbers 10:36 seems to
imply an already existing settled life in Canaan."[31]
We appreciate the comment of Smick who spoke of this final prayer thus:
"It eloquently teaches the working relationship between God and the Church
Militant. He goes before her, and the gates of hell shall not prevail against her. He
abides in her midst and she is strengthened and becomes a great host."[32]
28

29. The wilderness experience made a profound impression upon the Hebrew nation,
and one of their Psalms (Psalms 68) is closely related to this very chapter.
WHEDON, "2. Trumpets of silver — There is no hint here of their form, but it is
believed that the straight trumpets on the Arch of Titus at Rome are the exact
representation of the priests’ signal trumpets. See Numbers 4:9, wood-cut. None but
straight trumpets are found on the old Egyptian monuments.
Of a whole piece — “Of beaten work.” — Keil and R.V. “Turned, rounded, or
carved work.” — Furst. It is supposed that the number was limited to two because
there were but two sons of Aaron who were to use them.
PETT, "Numbers 10:2
‘Make yourself two trumpets of silver; of beaten work shall you make them, and
you shall use them for the calling of the congregation, and for the journeying of the
camps.’
Two trumpets were to be made of beaten silver. They were to be used for the calling
together of all the men in the camp for worship or consultation, or just for calling
the princes of the tribe, or for giving indications about moving forward. Trumpets
were used in Egypt for similar purposes in 16th-11th century BC. While we do not
know what these were like we do know what they were like centuries later. They
were then straight pipes, about 45 centimetres (18 inches) long, and flared at the
end.
PULPIT, "Make thee two trumpets. Hebrew, khatsotserah. From the testimony of
Josephus, from the representation on the arch of Titus, and from a comparison of
ancient Egyptian trumpets, it is clear that these trumpets were straight, long, and
narrow, with an expanded mouth. The shophar, or trumpet of the Jubilee, on the
other hand, was a buccina or cornet, either made of a ram's horn, or shaped like
one. Of a whole piece. Rather, "of beaten work." Hebrew, mikshah (see on Exodus
25:18). Septuagint, ἐλατὰς ποιήσεις αὐτάς. Probably they were made of a single
plate of silver beaten out into the required shape, which was very simple.
3 When both are sounded, the whole community
is to assemble before you at the entrance to the
29

30. tent of meeting.
GILL, "And when they shall blow with them,.... With both the trumpets, in an
even and continued sound, that is, the sons of Aaron:
all the assembly shall assemble themselves to thee at the door of the
tabernacle of the congregation; to hear what was to be said unto them: blowing
both the trumpets together was a token that the whole congregation was called to meet
together at the tabernacle, the door of which was the usual place of assembling,
especially on religious counts, for there also the Lord met them, Exo_29:42.
JAMISON 3-7, "when they shall blow with them — There seem to have been
signals made by a difference in the loudness and variety in the notes, suited for different
occasions, and which the Israelites learned to distinguish. A simple uniform sound by
both trumpets summoned a general assembly of the people; the blast of a single trumpet
convoked the princes to consult on public affairs; notes of some other kind were made to
sound an alarm, whether for journeying or for war. One alarm was the recognized signal
for the eastern division of the camp (the tribes of Judah, Issachar, and Zebulun) to
march; two alarms gave the signal for the southern to move; and, though it is not in our
present Hebrew text, the Septuagint has, that on three alarms being sounded, those on
the west; while on four blasts, those on the north decamped. Thus the greatest order and
discipline were established in the Israelitish camp - no military march could be better
regulated.
WHEDON, " 3. When they shall blow with them — That is, with both.
All the assembly — They were to send representatives to the door of the tabernacle
who would constitute a larger assembly than that of the princes. The gathering of
more than 600,000, the enrolled army of Israel, at the narrow space in front of the
tabernacle is not demanded by these words. See notes on Numbers 1:18; Numbers
14:2; Numbers 14:7.
pett, "Numbers 10:3
‘And when they shall blow them, all the congregation shall gather themselves to you
at the door of the tent of meeting.’
The normal signal, possibly two or three blasts, would call together the whole
congregation at the door of the Tent of meeting. They would gather around the
Dwellingplace.
30

31. 4 If only one is sounded, the leaders—the heads of
the clans of Israel—are to assemble before you.
GILL, "And if they blow but with one trumpet,.... With only one of them, or but
once, with one sounding, and that an even one as before:
then the princes, which are the heads of the thousands of Israel,
shall gather themselves unto thee: and they only or alone, as Aben Ezra: by this
token, or by this difference of blowing both trumpets, or only one, it was, easily known
when the whole congregation or when the princes only were to meet Moses at the same
place, the door of the tabernacle of the congregation; and all are to attend divine service,
and the ministry of the word, even the whole church of God, and all the members of it,
high and low, rich and poor, princes and people.
ELLICOTT, "(4) With one trumpet.—Or, but once (or, at the same time). (Comp.
Job 33:14; Proverbs 28:18; Jeremiah 10:8.) Some suppose that the meaning is that
the trumpets were to be blown at the same time with one even or uniform sound,
and that not a continuous one.
pett, "Numbers 10:4
‘And if they blow but one, then the princes, the heads of the thousands of Israel,
shall gather themselves to you.’
One sharp blast would be a signal for the princes, those who were over tribes and
sub tribes, to gather. Each tribe was here seen as ‘an ’eleph’.
5 When a trumpet blast is sounded, the tribes
camping on the east are to set out.
31

32. BARNES 5-6, "Blow an alarm - i. e. along continuous peal. Compare Num_10:7, ye
shall blow, but not sound an alarm: i. e. blow in short, sharp notes, not in a continuous
peal. A third and a fourth alarm were probably blown as signals.
CLARKE, "When ye blow an alarm - ‫תרועה‬ teruah, probably meaning short,
broken, sharp tones, terminating with long ones, blown with both the trumpets at once.
From the similarity in the words some suppose that the Hebrew teruah was similar to the
Roman taratantara, or sound of their clarion.
GILL, "When ye blow an alarm,.... Making a broken, uneven, and quavering sound,
which is called a "tara-tan-tara":
then the camps that lie on the east parts shall go forward; the camps of Judah,
Issachar, and Zebulun, which lay to the east of the tabernacle, at the front of it; see
Num_1:3; this was to be the token for their march, which was first of all; Num_10:14.
K&D, "To give the signal for breaking up the camp, they were to blow ‫ה‬ָ‫רוּע‬ ְ‫,תּ‬ i.e., a
noise or alarm. At the first blast the tribes on the east, i.e., those who were encamped in
the front of the tabernacle, were to break up; at the second, those who were encamped
on the south; and so on in the order prescribed in ch. 2, though this is not expressly
mentioned here. The alarm was to be blown ‫ם‬ ֶ‫יה‬ֵ‫ע‬ ְ‫סּ‬ ַ‫מ‬ ְ‫,ל‬ with regard to their breaking up
or marching.
ELLICOTT, "(5) When ye blow an alarm.—The word teruah, alarm, is supposed to
denote a loud and continuous blast, by which the signal for the moving of the camps
was distinguished from those which were used for the summoning of the
congregation, or of the princes (Numbers 10:7). In the former of these cases some
suppose that both trumpets were blown, and in the latter only one (Numbers 10:4
and Note. Comp. Light-foot’s Temple Service, Numbers 7:5; Numbers 7:2.) The
fuller directions respecting the order in which the camps were to break up are given
in Numbers 2. Here the order of the eastern and southern camps only is prescribed.
In the LXX., however, we read thus: “And ye shall sound a third alarm, and the
camps pitched by the sea (i.e., westward), shall move forward; and ye shall sound a
fourth alarm, and they that encamp toward the north shall move forward; they shall
sound an alarm at their departure.”
WHEDON, "5. An alarm — The same Hebrew word designates the loud clang of
32

33. the trumpet announcing the new year or the jubilee. Leviticus 25:9. The order of
march has been already fixed in chap. 2. We are left to infer that a third and a
fourth alarm were sounded for the camps on the west and north of the tabernacle to
move, preceded by the Levites.
pett, "Numbers 10:5
‘And when you blow an alarm, the camps that lie on the east side shall take their
journey.’
A different type of blast would be a signal to be on the move. The first such blast
would be the signal for the camps that lay on the east side to commence their
journey. These would be the tribes in association with Judah.
PULPIT, "When ye blow an alarm. Hebrew, ‫ה‬ָ‫רוּﬠ‬ ְ‫תּ‬ . This seems to signify a
continuous peal, easily distinguished, wherever audible, from the blowing in short,
sharp tones (Hebrew, ‫ע‬ַ‫ק‬ ָ‫תּ‬ ) mentioned below, Numbers 10:7. The peal of alarm was
to be blown— ‫ם‬ֶ‫יה‬ֵ‫ﬠ‬ ְ‫סּ‬ ַ‫מ‬ְ‫ל‬ —"for their breaking up"—for that purpose, and no other.
The camps. Only those on the east (Judah, with Issachar and Zebulun) and on the
south (Reuben, with Simeon and Gad) are here mentioned. It may be that the silver
trumpets themselves were carried with the sacred utensils after the southern camps,
and that some other means were employed to start the remaining tribes; or it may
be that the omission is due to some accidental circumstance. The Septuagint inserts
in Numbers 10:6, "And ye shall sound a third alarm, and the camps which are
pitched westwards shall move; and ye shall sound a fourth alarm, and the camps
which are pitched northwards shall move." No doubt this was the actual order of
starting, however the signal was given.
6 At the sounding of a second blast, the camps on
the south are to set out. The blast will be the
signal for setting out.
CLARKE, "When ye blow an alarm the second time - A single alarm, as above
33

34. stated, was a signal for the eastward division to march; two such alarms, the signal for
the south division; and probably three for the west division, and four for the north. It is
more likely that this was the case, than that a single alarm served for each, with a small
interval between them. The camps, or grand divisions of this great army, always lay, as
we have already seen, to the east, south, west, and north: and here the east and south
camps alone are mentioned; the first containing Judah, Issachar, and Zebulun; the
second, Reuben, Simeon, and Gad. The west and north divisions are not named, and yet
we are sure they marched in consequence of express orders or signals, as well as the
other two. There appears therefore a deficiency here in the Hebrew text, which is thus
supplied by the Septuagint: Και σαλπιειτε σημασιαν τριτην, και εξαρουσιν αἱ
παρεμβολαι αἱ παρεμβαλλουσαι παρα θαλασσαν· και σαλπιειτε σημασιαν τεταρτην, και
εξαρουσιν αἱ παρεμβολαι αἱ παρεμβαλλουσαι προς βορῥαν. “And when ye blow a third
alarm or signal, the camps on the west shall march: and when ye blow a fourth alarm or
signal, the camps on the north shall march.” This addition, however, is not
acknowledged by the Samaritan, nor by any of the other versions but the Coptic. Nor are
there any various readings in the collections of Kennicott and De Rossi, which
countenance the addition in the above versions. Houbigant thinks this addition so
evidently necessary, that he has inserted the Latin in his text, and in a note supplied the
Hebrew words, and thinks that these words were originally in the Hebrew text, but
happened to be omitted in consequence of so many similar words occurring so often in
the same verse, which might dazzle and deceive the eye of a transcriber.
GILL, "When ye blow an alarm the second time,.... Another "tara-tan-tara":
then the camps that lie on the south side shall take their journey; the camps of
Reuben, Simeon, and Gad, which were encamped on the south side of the tabernacle,
Num_2:10; and, as Josephus (k) says, at the third sounding of the alarm, that part of the
camp which lay to the west moved, which were the camps of Ephraim, Manasseh, and
Benjamin, Num_2:18; and at the fourth sounding, as he says, those which were at the
north, the camps of Dan, Asher, and Naphtali, Num_2:25; which, though not expressed
in the Hebrew text, are added in the Septuagint version, as they are to be understood:
they shall blow an alarm for their journeys; for the journeys of the said camps, as
a signal or token when they should begin to march.
COKE, "Numbers 10:6. When ye blow an alarm the second time, &c.— In the LXX
we have the following addition, When ye blow a third alarm, the camps that are on
the west shall march: and when ye blow a fourth alarm, the camps that are on the
north shall march. They shall blow an alarm for their marching. See Wall's critical
notes.
PETT, "Numbers 10:6
‘And when you blow an alarm the second time, the camps that lie on the south side
shall take their journey. They shall blow an alarm for their journeys.’
34

35. A second similar blast would indicate that it was time for those on the south side to
move forward. These were the tribes in association with Reuben. Presumably the
system continued for the western and northern tribes. The northern tribes in
association with Dan moved last because they guarded against any unexpected
attack from the north at a time when they might be vulnerable.
7 To gather the assembly, blow the trumpets, but
not with the signal for setting out.
GILL, "But when the congregation is to be gathered together,.... At the door of
the tabernacle of the congregation, and not to move in separate camps or bodies one
after another:
you shall blow, but you shall not sound an alarm; blow with an even and
uninterrupted sound, and not with a broken and quavering one; by which the
congregation and camps were distinguished from one another, the same certain sound
being given to each constantly, whereby they knew which were called to motion: see
1Co_14:8; according to Ben Gersom blowing was a voice drawn out, and joined or
continued; an alarm, a voice not joined, but broken.
K&D, "But to call the congregation together they were to blow, not to sound an
alarm. ‫ע‬ ַ‫ק‬ ָ‫תּ‬ signifies blowing in short, sharp tones. ַ‫יע‬ ִ‫ר‬ ֵ‫ה‬ = ‫ה‬ָ‫רוּע‬ ְ‫תּ‬ ‫ע‬ ַ‫ק‬ ָ‫,תּ‬ blowing in a
continued peal.
COKE, "Numbers 10:7. When the congregation is to be gathered together—
Lowman observes, that as there were no legislative powers intrusted any where in
this constitution, the national revenue settled, and no soldiery in pay, all holding
their estates by military service; there was no reason for new taxes: so that the
Hebrew congregation, or parliament, could have no business either to make new
laws, or to raise money. The things, therefore, in which the consent and authority of
the people were requisite, and for which the congregation was to be convened, were
war and peace with neighbouring nations; differences between tribes; and receiving
and establishing principal officers and magistrates.
35

36. ELLICOTT, "(7) But ye shall not sound an alarm.—A clear and intelligible
distinction was to be made between the summons to the princes, or to the
congregation, to assemble at the entrance of the Tent of Meeting and the signal for
the moving of the camps. So the gospel trumpet must at no time give an uncertain
sound (1 Corinthians 14:8), but must be used faithfully and diligently by the
spiritual watchmen, whether it be to warn the ungodly, to arouse the careless, or to
speak to the hearts of God’s people.
WHEDON, " 7. Ye shall blow — By this is meant that the stream of sound should be
articulated, or broken into sharp, short tones, instead of the long and equable blast
which Dr. A. Clarke identifies with the Roman taratantara, or clarion sound.
Possibly Paul may allude to this distinction in 1 Corinthians 14:8.
PETT, "Numbers 10:7
‘But when the assembly is to be gathered together, you shall blow, but you shall not
sound an alarm.’
However the calling of the assembly would be by a different kind of blast. It would
not be an alarm signal. ‘The assembly’ here might signify the whole of the people, in
contrast with the men (‘the congregation’) or vice versa. The terms tend to be used
interchangeably.
8 “The sons of Aaron, the priests, are to blow the
trumpets. This is to be a lasting ordinance for you
and the generations to come.
BARNES, "The sons of Aaron - As the trumpets were emblematic of the voice of
God, the priests only were to use them. At this time there were only two “sons of Aaron;”
but in later times, when the number of priests was greater, more trumpets were used; we
read of seven in the times of Joshua and David (see the marginal references.); and of a
hundred and twenty in that of Solomon 2Ch_5:12.
36

37. GILL, "And the sons of Aaron the priests shall blow with the trumpets,....
Eleazar and Ithamar, the one with the one and the other with the other, there being at
first but two, as there were but two priests; but in Solomon's time there were an hundred
twenty priests, and as many trumpets, 2Ch_5:12; hence Maimonides says (l), there were
never fewer than two trumpets, nor more than an hundred twenty:
and they shall be to you for an ordinance for ever throughout your
generations: for they were not only for present use, for the journeying of the camps in
the wilderness, but for calling together the assembly in later times, as well as for other
uses next mentioned; which would obtain in future ages till the coming of Christ, and
even under the Gospel dispensation the mystical use of them continues, the preaching of
the everlasting Gospel.
JAMISON, "the sons of Aaron the priests shall blow with the trumpets,
etc. — Neither the Levites nor any in the common ranks of the people could be
employed in this office of signal giving. In order to attract greater attention and more
faithful observance, it was reserved to the priests alone, as the Lord’s ministers; and as
anciently in Persia and other Eastern countries the alarm trumpets were sounded from
the tent of the sovereign, so were they blown from the tabernacle, the visible residence of
Israel’s King.
K&D, "These trumpets were to be used for the holy purposes of the congregation
generally, and therefore not only the making, but the manner of using them was
prescribed by God Himself. They were to be blown by the priests alone, and “to be for an
eternal ordinance to the families of Israel,” i.e., to be preserved and used by them in all
future times, according to the appointment of God. The blast of these trumpets was to
call Israel to remembrance before Jehovah in time of war and on their feast-days.
ELLICOTT, "(8) And the sons of Aaron, the priests, shall blow with the
trumpets.—As Aaron had only two sons at this time, there was need only of two
trumpets. In most of the places in which the word hazozerah (trumpet) occurs (as,
e.g., Numbers 31:6; 1 Chronicles 15:24), this instrument appears to have been used
by the priests. There are cases, however, in the later history (as 2 Kings 11:14; 1
Chronicles 16:42), in which the trumpets appear to have been used by the Levites,
and perhaps by those who were neither priests nor Levites. The number of these
trumpets was increased in the time of David and Solomon. We read in 1 Chronicles
15:24 of seven priests blowing with them before the ark of God, and in 2 Chronicles
5:12 of one hundred and twenty priests blowing with them. Josephus says that
Solomon made 200,000 trumpets, according to the command of Moses (Antiq., Book
8, chap. 3).
PETT, "Numbers 10:8
37

38. ‘And the sons of Aaron, the priests, shall blow the trumpets; and they shall be to
you for a statute for ever throughout your generations.’
The blowing of the trumpets was to be by the sons of Aaron. This was to a
permanently fixed practise into the distant future.
PULPIT, "Numbers 10:8
The sons of Aaron, the priests, shall blow. It was natural that they should be made
responsible for the custody and use of these trumpets, not because their sound
represented the voice of God, but because they were used for religious purposes, and
could only be safely kept in the sanctuary. An ordinance forever. The accustomed
formula for some sacred institution which was to have a permanent character and
an eternal meaning (cf. Exodus 12:24). The truth of these words cannot be
exhausted by an actual use of 1500 years, followed by complete disuse for 1800
years. The "ordinance" of the silver trumpets must be perpetuated "forever" in the
gospel, or else the Divine word has failed.
9 When you go into battle in your own land
against an enemy who is oppressing you, sound a
blast on the trumpets. Then you will be
remembered by the Lord your God and rescued
from your enemies.
BARNES, "For examples of the employment of trumpets in war compare marginal
references and 2Ch_20:28. By employment of them was signified the dependence of
God’s people on His aid.
CLARKE, "If ye go to war - These trumpets shall be sounded for the purpose of
collecting the people together, to deliberate about the war, and to implore the protection
of God against their enemies.
38

39. Ye shall be remembered before the Lord - When ye decamp, encamp, make
war, and hold religious festivals, according to his appointment, which appointment shall
be signified to you by the priests, who at the command of God, for such purposes, shall
blow the trumpets, then ye may expect both the presence and blessing of Jehovah in all
that ye undertake.
GILL, "And when ye go to war in your land against the enemy that
oppresseth you,.... That enters in to invade it, to besiege cities, and distress the
inhabitants of it:
then ye shall blow an alarm with the trumpets: a "tara-tan-tara" with both of
them, to call the several tribes together to join against the enemy; or to call them to
fasting and humiliation, to repentance and prayer, to seek the Lord in the exercise of
these, and cry for help and assistance, for victory and salvation; for, as Ben Gersom
observes, by this alarm their hearts would be broken and become contrite, and they
would return to the Lord, and he would have mercy on them when they pray unto him;
for such a sound makes a man's heart shake and tremble, according to Amo_3:6; see
Jer_4:19; this is a third use of the trumpets, and in a mystical sense it may be observed,
that saints are in a militant state, and have many enemies that come in to them to
oppress them, sin, Satan, and the world; and the Gospel calls and encourages them to
fight, furnishes them with armour, and assures them of victory, and directs them where
to fight and with whom, and bids them endure hardness as good soldiers of Christ:
and ye shall be remembered before the Lord your God; for a book of
remembrance is written for them that fear God, humble themselves before him, and pray
unto him:
and ye shall be saved from your enemies; as Israel from their temporal, so the
people of God from their spiritual enemies, being made more than conquerors through
him that loved them.
JAMISON, "If ye go to war — In the land of Canaan, either when attacked by
foreign invaders or when they went to take possession according to the divine promise,
“ye [that is, the priests] shall blow an alarm.” This advice was accordingly acted upon
(Num_31:6; 2Ch_13:12); and in the circumstances it was an act of devout confidence in
God. A solemn and religious act on the eve of a battle has often animated the hearts of
those who felt they were engaged in a good and just cause; and so the blowing of the
trumpet, being an ordinance of God, produced that effect on the minds of the Israelites.
But more is meant by the words - namely, that God would, as it were, be aroused by the
trumpet to bless with His presence and aid.
K&D, "Num_10:9
“If ye go to war in your land against the enemy who oppresses you, and ye blow the
trumpets, ye shall bring yourselves to remembrance before Jehovah, and shall be saved
(by Him) from your enemies.” ‫ה‬ ָ‫מ‬ ָ‫לח‬ ִ‫מ‬ ‫א‬ ‫,בּ‬ to come into war, or go to war, is to be
39

40. distinguished from ‫ה‬ ָ‫מ‬ ָ‫ח‬ ְ‫ל‬ ִ‫מּ‬ַ‫ל‬ ‫א‬ ‫,בּ‬ to make ready for war, go out to battle (Num_31:21;
Num_32:6).
COKE, "Numbers 10:9. If ye go to war in your land— Bishop Patrick observes, that
as these trumpets were to be used in summoning the armies of Israel to go forth to
battle; so, previously to that, in calling the people together to implore a blessing
upon their arms; as the latter part of the verse intimates, and as it is explained by
Maimonides and other ancient interpreters: which exposition is confirmed by the
prophet Joel, ch. Numbers 2:1; Numbers 2:15 where, at the same time that the
alarm of war is ordered to be sounded, a fast is ordered to be proclaimed by blowing
the trumpet.
And ye shall be remembered before the Lord— Continues the sacred historian: the
sounding of the trumpets being a kind of call upon God to assist them, and a sign to
the people to implore and rely upon the divine aid:—that they may be to you for a
memorial before your God, Numbers 10:10 see Psalms 150:3. In 2 Chronicles
13:14-15 we read, that Judah, seeing themselves beset with dangers before and
behind, cried unto the Lord, and the priests sounded with the trumpets; and it is
here promised, that if they do so, [no doubt, a true repentance, is implied] they
should be saved from their enemies.
ELLICOTT, "(9) And if ye go to war.—Better, And when ye shall go to war. In
Numbers 31:6 we read that in the war against the Midianites, Phinehas, the son of
Eleazar, had these trumpets of alarm (hazozeroth) in his hand. So also Abijah, in his
address to Jeroboam, previously to the battle, lays great stress upon the fact that
Judah had on their side the priests with the trumpets of alarm (2 Chronicles 13:12;
2 Chronicles 13:14). On the other hand, the seven priests who compassed the city of
Jericho carried the shophar, or keren—i.e., rams’ horn—not the hazozerah, or
silver trumpet.
WHEDON, " 9. If ye go to war — The most virtuous and God-fearing nation may in
defense of its life be compelled to engage in war. Until the conquest of the
Canaanites Israel was commanded to wage an offensive war.
And ye shall be remembered — “The blast of these trumpets,” says Keil, “was to
call Israel to remembrance before Jehovah in time of war and on their feast days.”
This anthropomorphic conception of Jehovah would be avoided by saying that
Israel, in obeying this law, would be remembered or favored by him. We have
intimation elsewhere that the divine regards were bestowed on moral and spiritual
conditions accompanying the trumpet alarms. See Joel 1:14; Joel 2:1-16.
PETT, "Numbers 10:9
40

41. ‘And when you go to war in your land against the adversary who oppresses you,
then you shall sound an alarm with the trumpets, and you shall be remembered
before Yahweh your God, and you shall be saved from your enemies.’
They were assured that the sounding of the alarm when in battle against oppressors
would be heard not only by their men, but by Yahweh. He would hear, and
remember them, and move to deliver them. Sounding the silver trumpets would,
among other things, be like a prayer directed to Yahweh.
PULPIT, "Numbers 10:9
If ye go to war. ‫ה‬ ָ‫מ‬ָ‫לח‬ ִ‫מ‬ ‫,בּוֹא‬ "come into war," or "be engaged," denoting actual
hostilities. In your land. The practical use of the trumpets ceased with the years of
wandering; the ceremonial use was continued as long as the people dwelt in "their
land;" the spiritual use remains an "ordinance for ever," as long as the Church is
militant here on earth. That the use of the two silver trumpets was ceremonial, and
not practical, after the conquest of Canaan is evident from the purpose and effect
ascribed to that use. Whether in war or in worship, that purpose was not to convoke
the people, nor to give signals to the host, but to put God in mind of his promises,
and to invoke his covenanted grace. Indeed, two trumpets, as here prescribed, could
not be otherwise than ceremonially used after the nation was spread abroad over
the whole face of Canaan; and there is no direction to make more than two such
trumpets. The use of trumpets in subsequent times is indeed often mentioned both in
war and in holy festivities, and it was undoubtedly founded upon this Divine
ordinance; but it was not in literal compliance with it, for the obvious reason that
many trumpets were used instead of two only (see 1 Chronicles 15:24; 2 Chronicles
5:12; Nehemiah 12:35). In these passages (and probably in 2 Chronicles 13:12) we
have abundant evidence of one of those expansions and adaptations of the Mosaic
ritual which were so freely made under the house of David. Numbers 31:6, and
(perhaps) 1 Chronicles 16:6, and Psalms 81:3 may be quoted as pointing to the strict
fulfillment of the law as it stands.
10 Also at your times of rejoicing—your
appointed festivals and New Moon feasts—you
are to sound the trumpets over your burnt
offerings and fellowship offerings, and they will be
41

42. a memorial for you before your God. I am the
Lord your God.”
BARNES, "In the day of your gladness - Compare Num_29:1; Lev_23:24; 2Ch_
29:27; Ezr_3:10; Neh_12:35, Neh_12:41; Psa_81:3.
CLARKE, "In the day of your gladness - On every festival the people shall be
collected by the same means.
GILL, "Also in the day of your gladness,.... When they should return from the
enemy's country conquerors, or have vanquished the enemy that came against them into
their own land, and so would fix a day of rejoicing, like the days of Purim, and the seven
days when Hezekiah rejoiced, as Aben Ezra observes; and so any time of rejoicing on
account of any extraordinary deliverance and salvation:
and in your solemn days; or festivals, as the passover, pentecost, and tabernacles,
which were proclaimed by sound of trumpet, Lev_23:2,
and in the beginnings of your months; their new moons, especially on the first day
of the seventh month, which was a feast of blowing of trumpets, Lev_23:24,
ye shall blow with the trumpets over your burnt offerings, and over your
peace offerings; expressing joy for the acceptance of them, and especially when they
had, by faith, a view of the great sacrifice of Christ typified by them: this is a fourth use
of the trumpets, and may denote the spiritual joy had by believers, through the
ministration of the Gospel, and ordinances of it on the Lord's day, and other seasons,
and particularly at the feast of the Lord's supper, in the view of peace and reconciliation,
and atonement made by the sacrifice of Christ:
that they may be to you for a memorial before your God; as it were, to put him
in mind of the promises he has made, and the blessings he has laid up as a covenant God
for his people:
I am the Lord your God; who had a right to appoint such things to be observed by
them, and by whom, as their covenant God, they were laid under obligation to regard
them.
JAMISON, "
Also in the day of your gladness, and in your solemn days — Festive and
thanksgiving occasions were to be ushered in with the trumpets, as all feasts afterwards
42

43. were (Psa_81:3; 2Ch_29:27) to intimate the joyous and delighted feelings with which
they engaged in the service of God.
K&D, "Num_10:10
“And on your joyous day, and your feasts and new moons, he shall blow the trumpets
over your burnt-offerings and peace-offerings, that they may be to you for a memorial
(remembrance) before your God.” - ‫ה‬ ָ‫ח‬ ְ‫מ‬ ִ‫שּׂ‬ ַ‫ה‬ ‫ם‬ ‫י‬ is any day on which a practical
expression was given to their joy, in the form of a sacrifice. The ‫ה‬ ָ‫ח‬ ְ‫מ‬ ִ‫שּׂ‬ ַ‫ה‬ are the feasts
enumerated in chs. 28 and 29 and Lev 23. The “beginnings of the months,” or new-
moon days, were not, strictly speaking, feast-days, with the exception of the seventh
new moon of the year (see at Num_28:11). On the object, viz., “for a memorial,” see
Exo_28:29, and the explanation, p. 450. In accordance with this divine appointment,
so full of promise, we find that in after times the trumpets were blown by the priests
in war (Num_31:6; 2Ch_13:12, 2Ch_13:14; 2Ch_20:21-22, 2Ch_20:28) as well as on
joyful occasions, such as at the removal of the ark (1Ch_15:24; 1Ch_16:6), at the
consecration of Solomon's temple (2Ch_5:12; 2Ch_7:6), the laying of the foundation
of the second temple (Ezr_3:10), the consecration of the walls of Jerusalem (Neh_
12:35, Neh_12:41), and other festivities (2Ch_29:27).
CALVIN, "10.Also in the day of your gladness. This was as if God should make it
manifest that He approved of no festivals, and that no sacrifices pleased Him, except
His command should go before them; for it was not lawful for the people to choose
this or that day, but the authority for prescribing them was in the hands of the
ministers of sacred things. And, indeed, God Himself had appointed the New-moons
(Neomenias, vel novilunia) and the other solemnities; but, lest any change should
occur, since men are ever daring in their innovations, He would have their lawful
observation sanctioned by the sound of the trumpets; as if, by the mouth of the
priests, He Himself published the holy assemblies. The sacrifices, which others have
translated “of your peace-offerings,” (78) I translate, and not without reason, “of
your prosperities.” For this is what ‫,שלמיכם‬ shalmecem, properly means; and it was
the name they gave to their supplications and testimonies of thanksgiving, when
they had been delivered from some great danger, or were visited by some
extraordinary blessing from God. But Moses says that the trumpets were to be “for
a memorial before their God;” because when they should have assembled at His
command, He would look upon them, and honor them with His paternal favor.
COKE, "Numbers 10:10. In the beginnings of your months— See on ch. Numbers
28:11.
REFLECTIONS.—God gives directions here for the making silver trumpets. They
must be two, each of beaten silver, and the priests alone must blow in them. The
43

44. ministers of God must always lift up their voice as a trumpet, boldly and zealously
for God, and their word be not only pure as the silver, but musical as the trumpet's
swelling note, big with the glad tidings of a free salvation through Jesus, and heard
to the ends of the earth.
The use of these trumpets was, 1. If both trumpets were blown in a continued tone,
the whole congregation were summoned to the tabernacle; if one, the heads of the
tribes only. It is thus by the ministry of the gospel that souls are called to Christ;
and in a resurrection-day they will be awakened by the trumpet's voice, to appear
before the throne of God. 2. An interrupted blast intimated a march; and by this
signal, at intervals, the several camps, first of Judah, then of Reuben, next of
Ephraim, and lastly of Dan, were directed in their motions. They who would march
aright to heaven, must attend to the word of God spoken by his servants. 3. In times
of invasion and war, these martial instruments were to awaken their courage; and
when sounded, God promises to fight for them. Though the world is full of enemies
against the people of God, we may boldly go forth under the strength-inspiring
promises of God's word, and be assured of certain victory through Jesus, the
Captain of our salvation. 4. Their solemn assemblies and feasts were enlivened with
the joyful sound, intimating, that when we draw near to God in holy duties, it
should not be a wearisome service, but the very joy and rejoicing of our hearts.
ELLICOTT, " (10) In the day of your gladness.—As, e.g., at the dedication of
Solomon’s temple (2 Chronicles 5:13), and at the cleansing of the Temple by
Hezekiah (2 Chronicles 29:27-28). Compare Psalms 98:6.
For a memorial.—Compare Leviticus 23:24.
Before your God: I am the Lord your God.—Or, Before your God, (even) before me,
Jehovah, your God. (Comp. Numbers 3:13 and Note.)
WHEDON, " 10. Gladness was the fourth occasion for the use of these sacred
implements. Such occasions were the dedication of the first temple, (2 Chronicles
5:12-13,) the laying the foundation of the second, (Ezra 3:10-11,) and the dedication
of the new wall of Jerusalem. Nehemiah 12:27; Nehemiah 12:35.
Solemn days — Annual fasts and feasts. R.V., “Set feasts.” See Leviticus xvi and 23.
In the beginnings of your months — Jehovah afterward ordered David and the
prophets to add other instruments in the new moon feasts, such as harps, psalteries,
cymbals; timbrels, and flutes. 2 Chronicles 7:6; 1 Chronicles 16:5-6; Psalms 150:3.
Peace offerings, being joyful feasts, are very properly “accompanied with the sound
of the trumpet as a symbol of holy hilarity.” — Bush.
A memorial — See Leviticus 2:2, note.
44

45. I am the Lord — The name of JEHOVAH is a sufficient sanction to this statute.
They who deem this matter too small to be worthy of minute mention by the Creator
of all things should consider that his greatness is enhanced by his ability and
willingness alike to direct the atom in the air and the solar system sweeping through
space. Nothing is a trifle which relates to the proper celebration of divine worship.
PETT, "Numbers 10:10
‘Also in the day of your gladness, and in your set feasts, and in the beginnings of
your months, you shall blow the trumpets over your whole burnt offerings, and over
the sacrifices of your peace-offerings, and they shall be to you for a memorial before
your God. I am Yahweh your God.’
The trumpets would also be sounded at their feasts and at times of rejoicing and at
the beginning of each moon period. This time with a glad note. They would be
sounded over their whole burnt offerings, and over their sacrifices, and would be a
reminder to them that they were being brought into remembrance before their God.
And their God was Yahweh.
Our trumpets are our prayers which bring us into remembrance before God. And
for us the final trumpet will sound when we are called to be with Him at His second
coming when we will ‘march forward’ to the heavenly land (1 Thessalonians 4:16;
Matthew 24:31; 1 Corinthians 15:52). That will sound a glad note indeed.
BENSON, "Numbers 10:10. In the day of your gladness — Days appointed for
rejoicing and thanksgiving to God for former mercies or deliverances. Your solemn
days — Your stated festivals. For a memorial — That God may remember you for
good to accept and bless you. God then takes pleasure in our religious exercises,
when we take pleasure in them. Holy work should be done with holy joy.
PULPIT, "Numbers 10:10
In the day of your gladness. Any day of national thanksgiving, celebrated with
religious services, as the feast of the dedication (John 10:22) or of Purim (Esther
9:19, sqq.). In your solemn days. ‫דים‬ַ‫מוֹﬠ‬ . The feasts appointed to be observed by the
law (see Numbers 31-28:1 , and Numbers 40-29:1 .). In the beginnings of your
months. New moon days (Psalms 81:3). Only the first day of the seventh month was
properly a feast (Le Numbers 23:24), but all were distinguished by special sacrifices
(Numbers 28:11).
45

46. The Israelites Leave Sinai
11 On the twentieth day of the second month of
the second year, the cloud lifted from above the
tabernacle of the covenant law.
BARNES, "At this point commences the second great division of the book, extending
to the close of Num. 14. The remaining verses of the present chapter narrate the actual
break up of the camp at Sinai and the order of the march.
CLARKE, "The twentieth day of the second month - The Israelites had lain
encamped in the wilderness of Sinai about eleven months and twenty days; compare
Exo_19:1 with this verse. They now received the order of God to decamp, and proceed
towards the promised land; and therefore the Samaritan introduces at this place the
words which we find in Deu_1:6-8 : “The Lord our God spake unto us in Horeb, saying:
Ye have dwelt long enough in this mount, turn and take your journey,” etc.
GILL, "And it came to pass, on the twentieth day of the second month, in
the second year,.... Which was the twentieth of the month Ijar, in the second year of
the coming of the Israelites out of Egypt; who, as it appears from hence, compared with
Exo_19:1; had been in the wilderness of Sinai twelve months wanting ten days; so Jarchi
and other Jewish writers (m), with whom Aben Ezra agrees, who says it was near a year:
that the cloud was taken up from off the tabernacle of the testimony; that
part of the tabernacle where the ark of the testimony stood, even the most holy place,
over which the cloud was, the token of the divine Presence, and which it covered; but
now was taken up from it, and went up higher above it, and was a signal for the motion
of the camps of Israel to set forward in their journey towards Canaan's land.
HENRY 11-13, "
Here is, I. A general account of the removal of the camp of Israel from mount Sinai,
before which mountain it had lain now about a year, in which time and place a great deal
of memorable business was done. Of this removal, it should seem, God gave them notice
some time before (Deu_1:6, Deu_1:7): You have dwelt long enough in this mountain,
turn you and take your journey towards the land of promise. The apostle tells us that
46

47. mount Sinai genders to bondage (Gal_4:24), and signifies the law there given, which is
of use indeed as a schoolmaster to bring us to Christ, yet we must not rest in it, but
advance towards the joys and liberties of the children of God, for our happiness is
conferred not by the law, but by promise. Observe, 1. The signal given (Num_10:11): The
cloud was taken up, and we may suppose it stood for some time, till they were ready to
march; and a great deal of work it was to take down all those tents, and pack up all those
goods that they had there; but every family being employed about its own, and all at the
same time, many hands made quick work of it. 2. The march began: They took their
journey according to the commandment of the Lord, and just as the cloud led them,
Num_10:13. Some think that mention is thus frequently made in this and the foregoing
chapter of the commandment of the Lord, guiding and governing them in all their
travels, to obviate the calumny and reproach which were afterwards thrown upon Israel,
that they tarried so long in the wilderness, because they had lost themselves there, and
could not find the way out. No, the matter was not so; in every stage, in every step, they
were under divine direction; and, if they knew not where they were, yet he that led them
knew. Note, Those that have given up themselves to the direction of God's word and
Spirit steer a steady course, even when they seem to be bewildered. While they are sure
they cannot lose their God and guide, they need not fear losing their way. 3. The place
they rested in, after three days' march: They went out of the wilderness of Sinai, and
rested in the wilderness of Paran. Note, All our removals in this world are but from one
wilderness to another. The changes which we think will be for the better do not always
prove so; while we carry about with us, wherever we go, the common infirmities of
human nature, we must expect, wherever we go, to meet with its common calamities; we
shall never be at rest, never at home, till we come to heaven, and all will be well there.
JAMISON, "It came to pass on the twentieth day of the second month, in
the second year, etc. — The Israelites had lain encamped in Wady-Er-Rahah and the
neighboring valleys of the Sinaitic range for the space of eleven months and twenty-nine
days. (Compare Exo_19:1). Besides the religious purposes of the highest importance to
which their long sojourn at Sinai was subservient, the Israelites, after the hardships and
oppression of the Egyptian servitude, required an interval of repose and refreshment.
They were neither physically nor morally in a condition to enter the lists with the warlike
people they had to encounter before obtaining possession of Canaan. But the wondrous
transactions at Sinai - the arm of Jehovah so visibly displayed in their favor - the
covenant entered into, and the special blessings guaranteed, beginning a course of moral
and religious education which moulded the character of this people - made them
acquainted with their high destiny and inspired them with those noble principles of
divine truth and righteousness which alone make a great nation.
K&D, "After all the preparations were completed for the journey of the Israelites
from Sinai to Canaan, on the 20th day of the second month, in the second year, the cloud
rose up from the tent of witness, and the children of Israel broke up out of the desert of
Sinai, ‫ם‬ ֶ‫יה‬ֵ‫ע‬ ְ‫ס‬ ַ‫מ‬ ְ‫,ל‬ “according to their journeys” (lit., breaking up; see at Gen_13:3 and
Exo_40:36, Exo_40:38), i.e., in the order prescribed in Num_2:9, Num_2:16, Num_
2:24, Num_2:31, and described in Num_10:14. of this chapter. “And the cloud rested in
the desert of Paran.” In these words, the whole journey from the desert of Sinai to the
desert of Paran is given summarily, or as a heading; and the more minute description
47

48. follows from Num_10:14 to Num_12:16. The “desert of Paran” was not the first station,
but the third; and the Israelites did not arrive at it till after they had left Hazeroth
(Num_12:16). The desert of Sinai is mentioned as the starting-point of the journey
through the desert, in contrast with the desert of Paran, in the neighbourhood of
Kadesh, whence the spies were sent out to Canaan (Num_13:2, Num_13:21), the goal
and termination of their journey through the desert. That the words, “the cloud rested in
the desert of Paran” (Num_10:12), contain a preliminary statement (like Gen_27:23;
Gen_37:5, as compared with Num_10:8, and 1Ki_6:9 as compared with Num_10:14,
etc.), is unmistakeably apparent, from the fact that Moses' negotiations with Hobab,
respecting his accompanying the Israelites to Canaan, as a guide who knew the road, are
noticed for the first time in Num_10:29., although they took place before the departure
from Sinai, and that after this the account of the breaking-up is resumed in Num_10:33,
and the journey itself described, Hence, although Kurtz (iii. 220) rejects this explanation
of Num_10:12 as “forced,” and regards the desert of Paran as a place of encampment
between Tabeerah and Kibroth-hattaavah, even he cannot help identifying the breaking-
up described in Num_10:33 with that mentioned in Num_10:12; that is to say, regarding
Num_10:12 as a summary of the events which are afterwards more fully described.
The desert of Paran is the large desert plateau which is bounded on the east by the
Arabah, the deep valley running from the southern point of the Dead Sea to the Elanitic
Gulf, and stretches westwards to the desert of Shur (Jifar; see Gen_16:7; Exo_15:22),
that separates Egypt from Philistia: it reaches southwards to Jebel et Tih, the foremost
spur of the Horeb mountains, and northwards to the mountains of the Amorites, the
southern border of Canaan. The origin and etymology of the name are obscure. The
opinion that it was derived from ‫,פאר‬ to open wide, and originally denoted the broad
valley of Wady Murreh, between the Hebrew Negeb and the desert of Tih, and was then
transferred to the whole district, has very little probability in it (Knobel). All that can be
regarded as certain is, that the El-paran of Gen_14:6 is a proof that in the very earliest
times the name was applied to the whole of the desert of Tih down to the Elanitic Gulf,
and that the Paran of the Bible had no historical connection either with the êù́ìç Öáñá̀í
and tribe of Φαρανῖται mentioned by Ptol. (v. 17, i. 3), or with the town of Φαράν, of
which the remains are still to be seen in the Wady Feiran at Serbal, or with the tower of
Faran Ahrun of Edrisi, the modern Hammân Faraun, on the Red Sea, to the south of
the Wady Gharandel. By the Arabian geographers, Isztachri, Kazwini, and others, and
also by the Bedouins, it is called et Tih, i.e., the wandering of the children of Israel, as
being the ground upon which the children of Israel wandered about in the wilderness for
forty years (or more accurately, thirty-eight). This desert plateau, which is thirty German
miles (150 English) long from south to north, and almost as broad, consists, according to
Arabian geographers, partly of sand and partly of firm soil, and is intersected through
almost its entire length by the Wady el Arish, which commences at a short distance from
the northern extremity of the southern border mountains of et Tih, and runs in nearly a
straight line from south to north, only turning in a north-westerly direction towards the
Mediterranean Sea, on the north-east of the Jebel el Helal. This wady divides the desert
of Paran into a western and an eastern half. The western half lies lower than the eastern,
and slopes off gradually, without any perceptible natural boundary, into the flat desert of
Shur (Jifar), on the shore of the Mediterranean Sea. The eastern half (between the
Arabah and the Wady el Arish) consists throughout of a lofty mountainous country,
intersected by larger and smaller wadys, and with extensive table-land between the
loftier ranges, which slopes off somewhat in a northerly direction, its southern edge
being formed by the eastern spurs of the Jebel et Tih. It is intersected by the Wady el
48

49. Jerafeh, which commences at the foot of the northern slope of the mountains of Tih, and
after proceeding at first in a northerly direction, turns higher up in a north-easterly
direction towards the Arabah, but rises in its northern portion to a strong mountain
fortress, which is called, from its present inhabitants, the highlands of the Azazimeh,
and is bounded on both south and north by steep and lofty mountain ranges. The
southern boundary is formed by the range which connects the Araif en Nakba with the
Jebel el Mukrah on the east; the northern boundary, by the mountain barrier which
stretches along the Wady Murreh from west to east, and rises precipitously from it, and
of which the following description has been given by Rowland and Williams, the first of
modern travellers to visit this district, who entered the terra incognita by proceeding
directly south from Hebron, past Arara or Aroër, and surveyed it from the border of the
Rachmah plateau, i.e., of the mountains of the Amorites (Deu_1:7, Deu_1:20, Deu_
1:44), or the southernmost plateau of the mountains of Judah (see at Num_14:45): - “A
gigantic mountain towered above us in savage grandeur, with masses of naked rock,
resembling the bastions of some Cyclopean architecture, the end of which it was
impossible for the eye to reach, towards either the west or the east. It extended also a
long way towards the south; and with its rugged, broken, and dazzling masses of chalk,
which reflected the burning rays of the sun, it looked like an unapproachable furnace, a
most fearful desert, without the slightest trace of vegetation. A broad defile, called Wady
Murreh, ran at the foot of this bulwark, towards the east; and after a course of several
miles, on reaching the strangely formed mountain of Moddera (Madurah), it is divided
into two parts, the southern branch still retaining the same name, and running
eastwards to the Arabah, whilst the other was called Wady Fikreh, and ran in a north-
easterly direction to the Dead Sea. This mountain barrier proved to us beyond a doubt
that we were now standing on the southern boundary of the promised land; and we were
confirmed in this opinion by the statement of the guide, that Kadesh was only a few
hours distant from the point where we were standing” (Ritter, xiv. p. 1084). The place of
encampment in the desert of Paran is to be sought for at the north-west corner of this
lofty mountain range (see at Num_12:16).
CALVIN, "11.And it came to pass on the twentieth day Moses records that after
leaving Mount Sinai, the camp was first pitched in the wilderness of Paran; and
although the distance was not great, — being, as we shall soon see, a three days’
journey, — still the fatigue was sufficient to harass and weary the people. It is
mentioned in praise of their obedience that they were expeditious in setting forth
“according to the commandment of God;” but presently, through failure of the
spirit of perseverance, their levity and inconstancy betrayed itself.
When it is said that “they journeyed by their journeyings,” (profectos esse per suas
profectiones,) it refers to their whole progress through the desert. As to the word, I
know not why Jerome translated it turmas, (troops,) for its root; is the verb ‫נסע‬
nasang, which is used with it; and according to its constant use in Scripture, it
plainly means stations, (427) or halting-places. We say in Frealch journees, or gistes.
COFFMAN, "ISRAEL ORDERED TO LEAVE SINAI
49

50. "And it came to pass in the second year, in the second month, on the twentieth day
of the month, that the cloud was taken up from over the tabernacle of the testimony.
And the children of Israel set forward according to their journeys out of the
wilderness of Sinai; and the cloud abode in the wilderness of Paran. And they first
took their journey according to the commandment of Jehovah by Moses. And in the
first place the standard of the camp of the children of Judah set forward according
to their hosts: and over his host was Nahshon the son of Amminadab. And over the
host of the tribe of the children of Issachar was Nethanel the son of Zuar. And over
the host of the tribe of the children of Zebulun was Eliab the son of Helon."
This is the beginning of the second major division of Numbers, ending in Numbers
20. It was a significant moment indeed in the history of Israel. The deliverance from
Egypt has been accomplished, the Decalogue Covenant has been ratified, the
rebellion in the matter of the golden calf was behind them, the tabernacle had been
constructed, set up, and staffed with the appointed priesthood, the numbering of the
tribes, the instructions for their march, the clarification of certain laws with added
instructions had been given, the tribal leaders appointed, and even the silver
trumpets made ready. The cloud lifted, the trumpets sounded. "They went forth to
go into the land of Canaan; and into the land of Canaan they came" (Genesis 12:5).
However, it was not to be with this generation of Israel, exactly as it had been with
their distinguished ancestor.
"According to their journeys ..." (Numbers 10:12). This means according to the
plans and instructions already given them in Numbers 1 and Numbers 2.
"The cloud abode in the wilderness of Paran ..." (Numbers 10:12). At first glance it
might appear that Paran would be their first stop, but this was anticipatory of the
eventual destination which they would not reach at once. "Typical of Hebrew
writings, the general content is given in brief form at the beginning of a passage
(Numbers 10:11,12); and after this brief introduction, a large account with many
details is given (Numbers 10:13-12:16)."[15] In the last reference (Numbers 12:16) is
recorded their eventual entry into the desert (wilderness) of Paran. We should
remember the purpose of this book and not be too overly concerned about the exact
movements of Israel in Numbers. True, a list of all the stations is given in Numbers
33, but that does not appear at all to be the order in which Israel made those
encampments. "Time has changed the desert's face in many ways, and obliterated
old names for new."[16] Scholars still dispute about the actual locations of places
even like Sinai and Paran. The time elapsed between the mention of Paran here, and
Israel's actual arrival time was "at least a number of months."[17] The spies were
sent out during this period. "The actual location of Paran is uncertain."[18]
However, we may infer from certain references that it lay north of Sinai and south
of Kadesh.
ELLICOTT, "(11) On the twentieth day of the second month.—It appears from
Exodus 19:1 that the Israelites encamped before Mount Sinai in the third month of
50

51. the preceding year, and, as is generally supposed, on the first day of the month. In
this case the encampment at the foot of Mount Sinai had lasted eleven months and
nineteen days. No day of the month, however, is specified in Exod. xix 1, and no
certain reliance can be placed upon the Jewish tradition that the Law was delivered
fifty days after the Exodus. There is the same omission of the day of the month in
Numbers 9:1; Numbers 20:1.HEDON, "Verse 11
11. In the second year — By comparing Exodus 19:1, it will be seen that the sojourn
at Sinai had continued eleven months and twenty days.
The ability of that region to afford sustenance to so vast a concourse for so long a
time has been doubted. Manna for man, and water for man and beast were
supernaturally supplied. How about the pasturage? Says Prof. E.H. Palmer:
“Although the general aspect of the country is one of sheer desolation and
barrenness, it must not be supposed that there is no fertility there. There are no
rivers, yet many a pleasant little rivulet fringed with verdure may be met with here
and there, especially in the romantic glens of the granite district. At Wadies Nasb
and Gharandel are perennial, though not continuous, streams and large tracts of
vegetation. At that part of Wady Feiran where the valley contracts in breadth, and
concentrates the moisture, we find the most considerable oasis in the peninsula, and
behind the little seaport of Tor there exists a large and magnificent grove of date-
palms.” The Sinai Survey Expedition found remaining to this day many gardens
and olive-groves, some cultivated by the monks, and others left in neglect. They
report that “even the barest and most stony hillside is seldom entirely destitute of
vegetation.” It is probable that the country was more fertile in the time of the
Exodus than it is now, since there are scriptural evidences of abundant rain during
the passage of the Israelites found in Psalms 68:7-9; Psalms 77:17, where the
allusion is evidently to Sinai. “There are abundant vestiges of large colonies of
Egyptian miners, whose slag heaps and smelting furnaces are yet to be seen in many
parts of the peninsula. These must have destroyed many miles of forest in order to
procure fuel; nay, more, the children of Israel could not have passed through
without consuming vast quantities of fuel too.” See Exodus 15:22-27, introductory
note.
Verses 11-28
THE MARCH.
Numbers 10, 11-14. — [Time, about three months.]
THE BEGINNING OF THE MARCH FROM SINAI, Numbers 10:11-28.
The Samaritan MS. introduces in this place nearly the words of Deuteronomy 1:6-8,
“Ye have dwelt long enough in this mount; turn and take your journey,” etc. The
purpose of the Sinaitic sojourn had been accomplished. The decalogue had been
given, the tabernacle built, the sacrificial system perfected, the priesthood
established in the family of Aaron, the tribe of Levi substituted for the firstborn as
51

52. the custodians of the tabernacle, Israel had been numbered and marshalled into an
orderly encampment under appropriate banners, and the silver trumpets by which
signals could be given had been made. All things were ready for the cloud to arise
and move majestically northward toward the land of promise, about 175 miles
distant. The immediate destination of Israel was “the wilderness of Paran,” a name
long known. Genesis 14:6; Genesis 21:21. It is still called the “Desert of the
Wandering.” It is a limestone plateau of irregular surface, hard, and covered in
many places with a carpet of small flints so worn and polished as to resemble black
glass. In the spring there is a scanty herbage even here, while in the ravines there is
always sufficient for camels, and some ground available for cultivation.
EBC, "Verses 11-28
3. THE ORDER OF MARCH
Numbers 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
52

53. 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 (Numbers
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.
PETT, "Verses 11-13
B. THE JOURNEY FROM SINAI TO KADESH (Numbers 10:11 to Numbers
12:15).
This section comprises of:
a The setting forward from Sinai and the order of the march (Numbers 10:11-33).
b The people complain and are smitten, Moses intervenes (Numbers 11:1-3)
c Murmuring for meat instead of manna (Numbers 11:4-15).
d Appointment of the seventy elders (Numbers 11:16-24).
d Enduing of the seventy elders (Numbers 11:25-30)
c The provision of meat instead of manna in the form of quails (Numbers 11:31-35).
b Personal complaint about Moses by Aaron and Miriam, Miriam is smitten, Moses
intervenes (Numbers 12:1-15).
a Journeying forward and arrival at the Wilderness of Paran (Numbers 12:16)
1). The Setting Forward From Sinai and The Order of the March (Numbers
10:11-33).
53

54. After eleven months which have passed encamped before Mount Sinai, during
which the people had received the ten words of the covenant and had set up the
Dwellingplace of Yahweh, the people were now called to move on towards Canaan.
The remainder of this chapter covers the first setting forward from the wilderness
of Sinai.
The first section divides up chiastically as follow:
a The ‘setting forth’ of the children of Israel on their journeys (Numbers 10:11-13).
b The troops who are in the van (Numbers 10:14-16).
c The Levites bearing the Dwellingplace (Numbers 10:17).
d The troops who are in the centre (Numbers 10:18-20).
c The Levites bearing the bearing the holy things (Numbers 10:21).
b The troops who are in the rear (Numbers 10:22-27).
a The ‘setting forth’ of the children of Israel (Numbers 10:28).
The Setting Forward (Numbers 10:11-13).
Numbers 10:11
‘And it came about that in the second year, in the second month, on the twentieth
day of the month, the cloud was taken up from over the tabernacle of the testimony.’
The time for moving forward had come on the twentieth day of the second month of
the second year. This would have given time for the additional second Passover to
have taken place on the fourteenth day of the second month (Numbers 9:10-11). The
requirement for this movement was indicated by the cloud being taken up from over
the Dwellingplace, the place of the covenant, in accordance with Yahweh’s
instructions in Numbers 9:15-23.
PULPIT, "Numbers 10:11
On the twentieth day of the second month. This answered approximately to our May
6th, when the spring verdure would still be on the land, but the heat of the day
would already have become intense. We may well suppose that the departure would
have taken place a month earlier, had it not been necessary to wait for the due
celebration of the second or supplemental passover (Numbers 9:11). As this march
was, next to the actual exodus, the great trial of Israel's faith and obedience, it was
54

55. most important that none should commence it otherwise than in full communion
with their God and with one another. The cloud was taken up. For the first time
since the tabernacle had been reared up (Exodus 40:34). This being the Divine
signal for departure, the silver trumpets would immediately announce the fact to all
the hosts.
12 Then the Israelites set out from the Desert of
Sinai and traveled from place to place until the
cloud came to rest in the Desert of Paran.
BARNES, "The wilderness of Paran - See Gen_14:6 note. The wilderness is
mentioned here by anticipation. The earliest halting-places, Kibroth-hattaavah and
Hazeroth, were not within its limits Num_11:35; Num_12:16.
CLARKE, "The cloud rested in the wilderness of Paran - This was three days’
journey from the wilderness of Sinai, (see Num_10:33), and the people had three
stations; the first at Kibroth-hattaavah, the second at Hazeroth, Num_11:35, and the
third in the wilderness of Paran, see Num_12:16. But it is extremely difficult to
determine these journeyings with any degree of exactness; and we are often at a loss to
know whether the place in question was in a direct or retrograde position from the place
previously mentioned.
GILL, "And the children of Israel took their journeys out of the wilderness
of Sinai,.... Each of their camps removed from thence, and so everyone took their
journey:
and the cloud rested in the wilderness of Paran; which was a signal for the camps
to rest and pitch their tents; this was after they had gone three days journey, and were
come to Taberah, which, it is probable, was in the wilderness of Paran; otherwise we
read of their pitching in the wilderness of Paran, after they had been a month at
Kibrothhattaavah, Num_11:34, and seven days at Hazeroth, Num_12:16; so they went
from one wilderness to another; of this wilderness; see Gill on Gen_21:21.
JAMISON, "wilderness of Paran — It stretched from the base of the Sinaitic
55

56. group, or from Et-Tyh, over that extensive plateau to the southwestern borders of
Palestine.
COKE, "Numbers 10:12. Journeys out of the wilderness of Sinai, &c.— After
having continued near a year (namely, eleven months and twenty days; compare
Exodus 19:1 with the foregoing verse of this chapter) in the wilderness of Sinai; the
children of Israel now removed from thence, and, after three days march, pitched in
the wilderness of Paran. Though Moses mentions this as their first station after
decamping from Sinai, we are to observe, that they made two stations before they
came thither: the first at Kibroth Hattaavah; the second at Hazeroth: (see ch.
Numbers 11:35.) and then their third encampment was in the wilderness of Paran;
ch. Numbers 12:16 to which verse we refer the reader for an account of this
wilderness.
ELLICOTT, "(12) And the cloud rested in the wilderness of Paran.—The fact is
here mentioned by way of anticipation (see Numbers 10:33). The spot referred to is
probably Kibroth-hattaavah, which may have been at the southernmost extremity of
the wilderness of Paran. In Deuteronomy 1:19 it is called “that great and terrible
wilderness.” This wilderness is supposed to have been bounded by the land of
Canaan on the north, by the valley of Arabah on the east, and by the desert of Sinai
on the south. Its western boundary appears to have been the wilderness of Shur, or
rather the river, or brook, of Egypt (Wady-el-Arish), which divides the wilderness
into two parts, of which the western part is sometimes known as the wilderness of
Shur. The sojourn of the Israelites was confined to the eastern part. (See Kurtz’s
History of the Old Covenant, 3 p. 221.)
WHEDON "12. The wilderness of Paran — Paran literally signifies a region
abounding in caverns. It corresponds in general outline with the desert Et-Tih, a
wide stretch of hilly limestone region elsewhere known as “the Desert,” lying north
of the Sinaitic triangle, its southern boundary not being a straight line running east
and west, but a concave crescent of mountains about one hundred and twenty miles
long. The surface of this extensive desert is a chalky formation covered with coarse
gravel, mixed with black flint and drifting sand, dipping southward. See Genesis
21:21, note; Exodus 15:22-27, introductory note. The Paran proper, or definite spot
to which the name is applied, (Deuteronomy 1:1,) is by Prof. Palmer and other
eminent geographers identified with Wady Feiran, closely resembling it in sound.
PETT, "Numbers 10:12
‘And the children of Israel set forward according to their journeys out of the
wilderness of Sinai, and the cloud abode in the wilderness of Paran.’
56

57. So the children of Israel set forward in the course of their journeying from the
wilderness of Sinai where they had remained for eleven months (see Exodus 19:1)
and were brought to rest by the abiding of the cloud in the wilderness of Paran. This
was a large and barren wilderness to the north of Sinai. How large or big it was
thought to be is disputed. Again we must keep in mind that there were no clearly
defined boundaries and the description would therefore be general.
They had covered a ‘three day journey’ (Numbers 10:33). That was a recognised
designation of a fairly short journey, compared with a ‘seven day journey’ which
would be a longer one. It theoretically measured the distance that a group moving
easily would expect to travel in the time. It does not necessarily indicate the passing
of three days. It was a measure of distance. It would take slightly shorter or
somewhat longer depending on the speed at which people travelled. Given the
necessary slowness of the convoy it would almost certainly have been longer. The
point being made is that for a few days they did not establish more than a
temporary camp.
PULPIT, "Numbers 10:12
Took their journeys. Literally, "marched according to their journeys" ‫ם‬ֶ‫יה‬ֵ‫ﬠ‬ ְ‫סּ‬ ַ‫מ‬ְ‫ל‬ .
Septuagint, τίαις αὐτῶν, set forward with their baggage. And the cloud rested in the
wilderness of Paran. Taken by itself this would seem to apply to the first resting of
the cloud and the first halt of the host after breaking up from "the wilderness of
Sinai." It appears, however, from Numbers 12:16 that "the wilderness of Paran"
was fully reached after leaving Hazeroth at the end of three days' journey from
Sinai, nor would a shorter space of time suffice to carry the host across the
mountain barrier of the Jebel et-Tih, which forms the clearly-marked southern limit
of the desert plateau of Paran (see next note). Some critics have arbitrarily extended
the limits of "the wilderness of Paran" so as to include the sandy waste between
Sinai and the Jebel et-Tih, and therefore the very first halting-place of Israel. This,
however, is unnecessary as well as arbitrary; for
Amongst the many Wadys which drain the uncertain rain-fall of the eastern half of
et-Tih (and at the same time testify to a greater rain-fall in bygone ages), the most
important is the Wady el Terafeh, which, also rising on the northern slopes of Jebel
et-Tih, runs northwards and north-westwards, and finally opens into the Arabah.
Towards its northern limit et-Tih changes its character for the worse. Here it rises
into a precipitous quadrilateral of mountains, about forty miles square, not very
lofty, but exceedingly steep and rugged, composed in great measure of dazzling
masses of bare chalk or limestone, which glow as in a furnace beneath the summer
sun. This mountain mass, now called the Azaimat, or mountain country of the
Azazimeh, rising steeply from the rest of the plateau to the southward, is almost
completely detached by deep depressions from the surrounding districts; at the
north-west corner alone it is united by a short range of mountains with er-Rachmah,
and so with the highlands of Southern Palestine. From this corner the Wady
57

58. Murreh descends broad and deep towards the cast, forking at the eastern extremity
towards the Arabah on the southeast, and towards the Dead Sea on the north. east.
The interior of this inaccessible country has yet to be really explored, and it is the
scanty nature of our present knowledge concerning it which, more than anything
else, prevents us from following with any certainty the march of the Israelites as
recorded in this book.
13 They set out, this first time, at the Lord’s
command through Moses.
BARNES, "Rather, And they journeyed (or, set forth) in the order of precedence
according to (i. e. established by) the commandment of the Lord, etc., and described in
Num_10:14-28.
GILL, "And they first took their journey, according to the commandment of
the Lord,.... Which was virtually contained in and signified by the taking up of the
cloud, see Num_9:18,
by the hand of Moses; by his means and ministry, who had informed them, that it
was the will of God, that when they saw the cloud taken up to set forward in their
journey, and they were obedient thereunto.
JAMISON 12-27, "the children of Israel took their journey ... by the hand of
Moses — It is probable that Moses, on the breaking up of the encampment, stationed
himself on some eminence to see the ranks defile in order through the embouchure of
the mountains. The marching order is described (Num_2:1-34); but, as the vast horde is
represented here in actual migration, let us notice the extraordinary care that was taken
for ensuring the safe conveyance of the holy things. In the rear of Judah, which, with the
tribes of Issachar and Zebulun, led the van, followed the Gershonites and Merarites with
the heavy and coarser materials of the tabernacle. Next in order were set in motion the
flank divisions of Reuben and Ephraim. Then came the Kohathites, who occupied the
center of the moving mass, bearing the sacred utensils on their shoulder. They were so
far behind the other portions of the Levitical body that these would have time at the new
encampment to rear the framework of the tabernacle before the Kohathites arrived. Last
58

59. of all, Dan, with the associated tribes, brought up the rear of the immense caravan. Each
tribe was marshalled under its prince or chief and in all their movements rallied around
its own standard.
K&D 13-21, "In vv. 13-28 the removal of the different camps is more fully described,
according to the order of march established in ch. 2, the order in which the different
sections of the Levites drew out and marched being particularly described in this place
alone (cf. Num_10:17 and Num_10:21 with Num_2:17). First of all (lit., “at the
beginning”) the banner of Judah drew out, with Issachar and Zebulun (Num_10:14-16;
cf. Num_2:3-9). The tabernacle was then taken down, and the Gershonites and
Merarites broke up, carrying those portions of its which were assigned to them (Num_
10:17; cf. Num_4:24., and Num_4:31.), that they might set up the dwelling at the place
to be chosen for the next encampment, before the Kohathites arrived with the sacred
things (Num_10:21). The banner of Reuben followed next with Simeon and Gad (Num_
10:18-21; cf. Num_2:10-16), and the Kohathites joined them bearing the sacred things
(Num_10:21). ‫שׁ‬ ַ‫דּ‬ ְ‫ק‬ ִ‫מּ‬ ַ‫ה‬ (= ‫שׁ‬ ֶ‫ֹד‬‫קּ‬ ַ‫,ה‬ Num_7:9, and ‫ים‬ ִ‫שׁ‬ ָ‫ד‬ ֳ‫קּ‬ ַ‫ה‬ ‫שׁ‬ ֶ‫ֹד‬‫ק‬, Num_4:4) signifies the
sacred things mentioned in Num_3:31. In Num_10:21 the subject is the Gershonites and
Merarites, who had broken up before with the component parts of the dwelling, and set
up the dwelling, ‫ֹאם‬‫ד־בּ‬ַ‫,ע‬ against their (the Kohathites') arrival, so that they might place
the holy things at once within it.
COKE, "Numbers 10:13. And they first took their journey— See Deuteronomy
1:6-7 which words are found in the Samaritan after the tenth verse of this chapter.
Houbigant renders this 13th verse, But this their first march was made according to
the command of the Lord by Moses. 14. And in the front of the army marched, &c.
PETT, "Numbers 10:13
‘And they first took their journey according to the commandment of Yahweh by
Moses.’
It is stressed that the beginning of the journey was in accordance with Yahweh’s
command by Moses. This was the first stage of Yahweh’s plan to possess the land.
Moses would command the silver trumpets to sound, and the march would begin.
PULPIT, "Numbers 10:13
And they first took their journey. The meaning of this is somewhat doubtful. The
Septuagint has ἐξῇραν πρῶτοι, the foremost set out; the Vulgate, profecti sunt per
turmas suas. Perhaps it means, "they journeyed in the order of precedence''
assigned to them by their marching orders in Numbers 2:1-34.
59

60. 14 The divisions of the camp of Judah went first,
under their standard. Nahshon son of
Amminadab was in command.
BARNES, "According to their armies - Compare Num_1:3. There were three
tribal hosts in each camp; and each tribe had of course its subdivisions.
CLARKE, "The standard - of Judah - See this order of marching explained at
large on Numbers 2 (note). The following is the order in which this vast company
proceeded in their march: -
Judah Issachar Zebulun Gershonites, and Merarites carrying the tabernacle.
Reuben Simeon Gad The Kohathites with the sanctuary.
Ephraim Manasseh Benjamin
Dan Asher Naphtali.
GILL, "In the first place went the standard of the camp of the children of
Judah,.... Which tribe had the honour to go foremost and lead the van, the chief ruler,
the Messiah being to come of it, as he did; who is King of Israel, and has gone forth at
the head of them, fighting their battles for them:
according to their armies: having, besides the army of the tribe of Judah, the armies
of the tribes of Issachar and Zebulun under his standard:
and over his host was Nahshon the son of Amminadab; he was captain general
of the army of the tribe of Judah, as Nethaneel was over the host of the tribe of Issachar,
Num_10:15; and Eliab over the host of the tribe of Zebulun, Num_10:16; the same
commanders as were fixed at the time of settling the order of their encampment, Num_
2:3.
HENRY 14-28, " A particular draught of the order of their march, according to the
late model. 1. Judah's squadron marched first, Num_10:14-16. The leading standard,
now lodged with that tribe, was an earnest of the sceptre which in David's time should be
committed to it, and looked further to the captain of our salvation, of whom it was
likewise foretold that unto him should the gathering of the people be. 2. Then came
those two families of the Levites which were entrusted to carry the tabernacle. As soon
60

61. as ever the cloud was taken up, the tabernacle was taken down, and packed up for
removing, Num_10:17. And here the six wagons came laden with the more bulky part of
the tabernacle. This frequent removing of the tabernacle in all their journeys signified
the movableness of that ceremonial dispensation. That which was so often shifted would
at length vanish away, Heb_8:13. 3. Reuben's squadron marched forward next, taking
place after Judah, according to the commandment of the Lord, Num_10:18-20. 4. Then
the Kohathites followed with their charge, the sacred furniture of the tabernacle, in the
midst of the camp, the safest and most honourable place, Num_10:21. And they (that is,
says the margin, the Gershonites and Merarites) did set up the tabernacle against they
came; and perhaps it is expressed thus generally because, if there was occasion, not
those Levites only, but the other Israelites that were in the first squadron, lent a hand to
the tabernacle to hasten the rearing of it up, even before they set up their own tents. 5.
Ephraim's squadron followed next after the ark (Num_10:22-24), to which some think
the psalmist alludes when he prays (Psa_80:2), Before Ephraim, Benjamin, and
Manasseh, the three tribes that composed this squadron, stir up thy strength (and the
ark is called his strength, Psa_78:61), and come and save us. 6. Dan's squadron followed
last, Num_10:25-27. It is called the rearward, or gathering host, of all the camps,
because it gathered up all that were left behind; not the women and children (these we
may suppose were taken care of by the heads of their families in their respective tribes),
but all the unclean, the mixed multitude, and all that were weak and feeble, and cast
behind in their march. Note, He that leadeth Joseph like a flock has a tender regard to
the hindmost (Eze_34:16), that cannot keep pace with the rest, and of all that are given
him he will lose none, Joh_17:11.
CALVIN, "14.In the first place went the standard of the camp The actual order of
march is here described. The whole people, with the exception of the Levites, is
divided into four hosts, or parts, since four of the tribes were set over the others, so
as to have two under the command of each. And this was the mode of proceeding,
that whenever they halted anywhere, the four standards encompassed the sanctuary
and the Ark of the Covenant from the four quarters of the world; whilst on the
march, the Levites carrying the tabernacle, according to the burdens respectively
imposed upon them, were mixed with the several bands. The Ark, borne upon the
shoulders of the Levites, preceded the whole army, in order that all might more
confidently follow, God thus manifestly shewing them the way. Nahshon, of the tribe
of Judah, led the first host; Elizur, of the tribe of Reuben, the second; Elishama, of
the tribe of Ephraim, the third; and Ahiezer, of the tribe of Dan, the fourth. It is
obvious that in the precedency given to the tribe of Judah, God in some degree
afforded an anticipation of the prophecy of Jacob; for the Reubenites, being
descended from the first-born, would not have willingly abandoned their position,
unless that right had been transferred to the tribe of Judah by God’s decree,
pronounced through the mouth of Jacob. Not that the sovereignty and royal power
was actually his before the time of David, but because God would have a single
spark to shine in the midst of the thick darkness, whereby He might cherish the
hope of the promised salvation in every heart; and that thus the dignity of this tribe
might at length more readily reduce all to obedience. Herein, however, it appeared
how perverse and intractable was the spirit of that greater portion of them who
strove against the divine decree in their rejection of David.
61

62. Reuben occupied the second place, as an alleviation of his disgrace. Again, by the
subjection of the tribe of Manasseh to the posterity of Ephraim, in this respect, too,
the prophecy of the same patriarch was fulfilled. Nor does there seem to be any
other reason why the fourth standard should have been given to the tribe of Dan,
except because Jacob had declared, “Dan shall judge his people.” (Genesis 49:16,)
by which expression his pre-eminence was denoted.
Although it may be that the four standard-bearing tribes were chosen from their
strength and the numbers of their people, still, unless the children of Reuben and
Manasseh had been thoroughly persuaded that their degradation was in accordance
with the command of God, their jealousy would never have suffered them calmly to
submit themselves to others, whose superiors they were by the ordinary rules of
nature. Their self-restraint, therefore, was praiseworthy, in that voluntary
subjection kept them within bounds, without the application of any power of
compulsion; and at the end, Moses records that it was not once only that they thus
advanced, but that they observed the same order and regulations during the whole
course of their travel, and that their camp was always so arranged that no
contention arose to disturb them.
WHEDON, "Verse 14
14. In the first place — The following is the order in which the tribes marched:
FIRST DIVISION.
Judah,
Issachar, Zebulun,
Gershonites and Merarites bearing the Tabernacle.
SECOND DIVISION.
Reuben,
Simeon,
Gad,
Kohathites with the Sanctuary.
THIRD DIVISION.
Ephraim,
62

63. Manasseh,
Benjamin.
FOURTH DIVISION.
Dan,
Ashur,
Naphtali.
For military reasons the advance and rear guards were stronger than the centre. See
Numbers 2:4, note.
Standard — See Numbers 1:52, note.
Nahshon — See Numbers 1:1-15, note.
PETT, "Verses 14-16
The Troops in the Van (Numbers 10:14-16).
Numbers 10:14-16
‘And in the first place the standard of the camp of the children of Judah set forward
according to their hosts, and over his host was Nahshon the son of Amminadab. And
over the host of the tribe of the children of Issachar was Nethanel the son of Zuar.
And over the host of the tribe of the children of Zebulun was Eliab the son of
Helon.’
In the lead went the tribe of Judah accompanied by Issachar and Zebulun as
described earlier (Numbers 2:3-9). They marched under their respective chieftains.
The standard of the tribe of Judah led the way behind the Ark of the Covenant,
which was at the forefront of the march, the Ark being borne by the sons of Korath
and covered in its blue cloth (Numbers 10:35-36).
BI 14-28, "The standard of the camp.
The Divine standard to be maintained
There are few things in which we are more prone to fail than in the maintenance of the
Divine standard when human failure has set in. Like David, when the Lord made a
breach upon Uzza, because of his failure in putting his hand to the ark, “He was afraid of
63

64. God that day, saying, How shall I bring the ark of God home to me?” (1Ch_13:12). It is
exceedingly difficult to bow to the Divine judgment, and, at the same time, to hold fast
the Divine ground. The temptation is to lower the standard, to come down from the lofty
elevation, to take human ground. We must ever carefully guard against this evil, which is
all the more dangerous as wearing the garb of modesty, self-distrust, and humility.
Aaron and his sons, notwithstanding all that had occurred, were to eat the meat offering
in the holy place. They were to do so, not because all had gone on in perfect order, but
“because it is thy due,” and “so I am commanded.” Though there had been failure, yet
their place was in the tabernacle; and those who were there had certain “dues” founded
upon the Divine commandment. Though man had failed ten thousand times over, the
word of the Lord cannot fail: and that word had secured certain privileges for all true
priests, which it was their place to enjoy. Were God’s priests to have nothing to eat, no
priestly food, because failure had set in? Were those that were left to be allowed to
starve, because Nadab and Abihu had offered “strange fire”? This would never do. God is
faithful, and He can never allow any one to be empty in His blessed presence. The
prodigal may wander, and squander, and come to poverty; but it must ever hold good
that “in my Father’s house is bread enough and to spare.” (C. H. Mackintosh.)
God would have order observed among His people at all times
When Christ our Saviour intended to feed the multitude that had continued with Him to
hear His word, He commanded His disciples to make all sit down in ranks by hundreds
and fifties (Mar_6:40), so that He would have all things, even the most common, done
in order. For all disorder came into the world by Satan, and his chief employment is to
make a breach into that order which God hath established. He shuffleth and mingleth all
together, and seeketh to disturb and destroy what he can, and how he can. Again, order
is a means to preserve every society; the want of it threateneth ruin to every society. This
serveth, first, to reprove such as keep not their places, but break out of order, and will
not be held within the compass that God hath set them. Every man hath his bounds set
him, and is enclosed in them as in a circle, which he may not pass. No man hath any
promise of blessing when he keepeth not the order God hath set him. Secondly,
acknowledge from hence that the Church is a blessed company, it is the very school of
good order, wherein all things are done in number, weight, and measure. When Balaam
had seen the goodly order of this host of God, as the valleys that were spread forth, as
gardens by the river’s side, as the trees which the Lord had planted, and as cedar trees
beside the waters, he cried out in admiration of this comely, decent, and seemly order,
“How goodly are thy tents, O Jacob! and thy tabernacles, O Israel! “For who is it that
ruleth in the Church? and who is it by whom it is guided? Is it not God, who is the God of
order? No confusion cleaveth or can cleave to Him, He is not the God of confusion, He is
light, and in Him is no darkness at all (1Jn_1:5). He hath set an order among all His
works. Thirdly, when we see this order interrupted in the works of God, know that it
cometh not of God. Acknowledge therein the corruption of man and the work of Satan.
Fourthly, whensoever we cannot sound the depth of God’s works nor judge of them as
we ought, when we see to our appearance much out of square, as soldiers out of their
squadrons, we must not condemn the works of God, but accuse our own blindness and
ignorance, “Forasmuch as God hath made all beautiful in his season” (Ecc_3:11). When
we behold how the wicked prosper for the most part, and are of great power (Psa_
37:35), and on the other side the godly all the day long plagued and chastened every
morning (Psa_73:14), we are ready to misjudge and misdeem of these works of God.
64

65. Howbeit, the ways of God are not as our ways. This is therefore our weakness in
judgment. Thus also was Jeremy troubled (Jer_12:1-2), and no less the prophet
Habbakuk (Hab_1:13). This which we esteem to be a confusion is indeed no confusion;
and that is in order which we suppose to be out of order. For God is a God of long
suffering, who “Will take vengeance on His adversaries, and He reserveth wrath for His
enemies” (Nah_1:2), and therefore is the prophet (much perplexed in spirit) willed to
wait by faith the issue that God will make,” For the vision is yet for an appointed time,
but at the end it shall speak and not lie: though it tarry, wait for it; because it will surely
come, it will not tarry” (Hab_2:3). Lastly, from hence every man must learn to do the
duties of his own calling. God hath set every man in a certain calling. We are apt, indeed,
to break out into the callings of other men, as if we were pinned up in too narrow a
room. This made Solomon to say, “I have seen servants on horses, and princes walking
as servants upon the earth.” And as God hath set every man in a calling, so must every
man wait and attend upon that calling, whether it be in the Church, or in the family, or
in the commonwealth. (W. Attersoll.)
15 Nethanel son of Zuar was over the division of
the tribe of Issachar,
16 and Eliab son of Helon was over the division of
the tribe of Zebulun.
17 Then the tabernacle was taken down, and the
Gershonites and Merarites, who carried it, set out.
BARNES, "A more precise determination of the method of executing the order given in
Num_2:17. The appointed place of the tabernacle, in the midst of the host, was
represented during the march by the ark, the holy vessels, etc. carried by the Kohathites.
The actual structure of the tabernacle was borne in advance by the Gershonites and
65

66. Merarites, immediately behind the camp of Judah; so as to be set up ready against the
arrival of the sacred utensils borne by the Kohathites. Compare Num. 2; 4,
GILL, "And the tabernacle was taken down,.... By the Levites, as Aben Ezra, and
which appears to be their work, from Num_1:51; this began to be done by them as soon
as the cloud was perceived to move upwards, and the camp of Judah was preparing to
march; and after Aaron and his sons had taken the holy vessels out of the holy and most
holy place, and had packed up and covered them as directed, Num_4:5; this was an
emblem of the taking down of the Jewish church state, the abolition of the service of the
sanctuary, as well as of the changeable condition of the Gospel church in the wilderness,
which is not always in one and the same place, but is moved from place to place, and that
by the ministers of the word, signified by the Levites, who are sent and carry the Gospel
here and there:
and the sons of Gershon and the sons of Merari set forward, bearing the
tabernacle; the former, the hangings and vail, and the latter the boards, pillars,
sockets, &c. each of them having wagons for their assistance: these followed immediately
after the camp of Judah.
COFFMAN, "Verse 17
"And the tabernacle was taken down; and the sons of Gershon and the sons of
Merari, who bare the tabernacle, set forward. And the standard of the camp of
Reuben set forward according to their hosts: and over his host was Elizur the son of
Shedeur, And over the host of the tribe of the children of Simeon was Shelumiel the
son of Zurishaddai. And over the host of the tribe of the children of Gad was
Eliasaph the son of Deuel."
"The sons of Gershon and Merari ..." (Numbers 10:17)." The dispatch of these
families in advance of the main group was evidently so that they could, "set up the
tabernacle and have it ready when the furniture arrived."[19]
"The son of Deuel ..." (Numbers 10:20). This is evidently a typographical error,
unless we resort to the supposition that Reuel (Numbers 2:14) was also called Deuel,
which is not an impossible supposition at all. It may be news to some that there is
even a typographical error in the ASV (2 Timothy 3:17) where "throughly" was
written instead of "thoroughly" in all early copies of that version.
ELLICOTT, "(17) And the tabernacle was taken down . . . —The order of
precedence as regards the twelve tribes which were encamped on the four sides of
the Tabernacle is clearly laid down in Numbers 2, where it is ordered that the camp
of the Lervites should set forward “in the midst of the camps” (Numbers 10:17). The
precise position which the three bodies of Levites were to occupy in the marches is
defined in this chapter. The Gershonites, who had the charge of the curtains and
hangings of the Tabernacle and the court (Numbers 4:25-26), with their two
66

67. wagons, and the Merarites, who had the charge of the heavier and more bulky
materials (Numbers 4:31-32), with their four wagons, were to set forward after the
first or eastern camp, which was composed of the tribes of Judah, Issachar, and
Zebulon, in order that they might have time to erect the Tabernacle before the
arrival of the Kohathites, “bearing the sanctuary” (or sacred things). Next in order
after the Gershonites and Merarites followed the southern camp, consisting of the
three tribes of Reuben, Simeon, and Gad. Then followed the Kohathites in the
centre of the procession, “bearing the sanctuary.” After them marched the three
tribes of Ephraim, Manasseh, and Benjamin, who formed the western camp, and as
the rereward, the three tribes of Dan, Asher, and Naphtali, which formed the
northern camp. This arrangement serves to throw light upon Psalms 80:2 : “Before
Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us.
WHEDON, "Verses 17-21
17-21. Bearing the tabernacle — By inspecting the plan of the camp (Numbers 2:5,
cut) it will be seen that the bearers of the various parts of the tabernacle wheeled
into the column after the entire eastern division of the camp had moved. The
bearers of the sanctuary, or the most holy things, (Numbers 4:4, note,) waited after
the removal of the tabernacle till the entire southern side of the camp was in line,
when they also marched. This arrangement afforded ample protection to the body
of Levites, and gave the bearers of the tabernacle the opportunity to set it up in time
for the reception of its furniture against the Kohathites came, that is, by the time
when they should arrive. For the place of the ark on the march see Numbers 10:33,
note. This fixed order, rigidly adhered to, was necessary not only for military
reasons, but to prevent the host from becoming a confused mob.
PETT, "Verse 17
The Levites Who Bore The Dwellingplace (Numbers 10:17)
Numbers 10:17
‘And the tabernacle was taken down; and the sons of Gershon and the sons of
Merari, who bore the tabernacle, set forward.’
Behind the leading troops set forward the sons of Gershon and Merari, the Levites
who bore the Dwellingplace itself and all that was required for its erection. Once the
cloud ceased moving they would immediately erect the Dwellingplace ready to
receive the Sanctuary furniture.
PULPIT, "And the tabernacle was taken down. That is, the fabric of it; the boards,
curtains, and other heavy portions which were packed upon the six wagons
67

68. provided for the purpose (Numbers 7:5-9). And the sons of Gershon and the sons of
Merari set forward. Between the first and second divisions of the host. In Numbers
2:1-34 it had been directed in general terms that "the tabernacle" should set
forward with the camp of the Levites in the midst of the host, between the second
and third divisions. At that time the duties of the several Levitical families had not
been specified, and the orders for the taking down and transport of the tabernacle
and its furniture had not been given in detail. It would be historically an error, and
theologically a superstition, to imagine that Divine commands such as these had no
elasticity, and left no room for adaptation, under the teaching of experience, or for
the sake of obvious convenience. Whether the present modification was directly
commanded by God himself, or whether it was made on the authority of Moses, does
not here appear. There can be no question that subsequent theocratic rulers of
Israel claimed and used a large liberty in modifying the Divinely-originated ritual
and order. Compare the case of the passover, the arrangements of Solomon's temple
as corresponding with those of the tabernacle, and even the use of the silver
trumpets. The Septuagint has the future tense here, καθελοῦσι τὴν σκηνήν κ. τ. λ. as
if to mark it as a fresh command.
18 The divisions of the camp of Reuben went next,
under their standard. Elizur son of Shedeur was
in command.
GILL, "And the standard of the camp of Reuben set forward according to
their armies,.... Next proceeded the standard of Reuben, having under it the tribes of
Simeon and Gad, Num_10:19; as "Reuben" signifies, "behold the son", and he had the
tabernacle borne before him and the holy things behind him, which way soever this
camp looked, it had in view what was a type of Christ the Son of God, the object of faith,
the ark.
and over his host was Elizur the son of Shedeur; over which respective armies
were the same captains as in Num_2:10;
PETT, "Verses 18-20
The Troops In The Centre of the March (Numbers 10:18-20).
Numbers 10:18-20
68

69. ‘And the standard of the camp of Reuben set forward according to their hosts: and
over his host was Elizur the son of Shedeur. And over the host of the tribe of the
children of Simeon was Shelumiel the son of Zurishaddai. And over the host of the
tribe of the children of Gad was Eliasaph the son of Deuel.’
These were then followed by the tribe of Reuben, along with Simeon and Gad,
under their respective chieftains. The Dwellingplace of Yahweh was being well
protected.
19 Shelumiel son of Zurishaddai was over the
division of the tribe of Simeon,
20 and Eliasaph son of Deuel was over the division
of the tribe of Gad.
21 Then the Kohathites set out, carrying the holy
things. The tabernacle was to be set up before
they arrived.
COFFMAN, ""And the Kohathites set forward, bearing the sanctuary: and the
others did set up the tabernacle against their coming. And the standard of the camp
of the children of Ephraim set forward according to their hosts: and over his host
was Elishama the son of Ammihud. And over the host of the tribe of the children of
Manasseh was Gamaliel the son of Pedahzur. And over the host of the tribe of the
children of Benjamin was Abidan the son of Gideoni.
And the standard of the camp of the children of Dan, which was rearward of all the
camps, set forward according to their hosts: and over his host was Ahiezer the son
of Ammishaddai. And over the host of the tribe of the children of Asher was Pagiel
the son of Ochran. And over the host of the tribe of the children of Naphtali was
Ahira the son of Enan. Thus were the journeyings of the children of Israel
according to their hosts; and they set forward."
Although these verses in the main part simply repeat the marching orders given in
69

70. Numbers 2, there is a variation in that the ark of the covenant goes ahead instead of
remaining in the center of the column of Levites as first commanded. Any one of
four good reasons for this change might be correct:
(1) Cook thought that for this very first journey, the ark's proceeding in front was
just another exception, as was the case also, "when the ark preceded the people into
the bed of the Jordan River (Joshua 3:3,6)."[20]
(2) Smick pointed out that the instructions to go in advance might have applied
merely to the men actually transporting the tabernacle and the furniture, and that
the great number of the hosts of Levites, along with all the women and children, and
persons not needed in the transport occupied the position assigned in Numbers 2.
"It is likely that only the burden-bearers are meant in Numbers 10:17 and Numbers
10:21."[21]
(3) The explanation given by the Jews is that, "Although the ark traveled in the
midst of the people, in a figurative sense it led them."[22]
(4) "The `ark went before them' in the Hebrew is literally `to their faces,' which also
bears the translation, `in their sight'."[23]
COKE, "Numbers 10:21. And the other did set up the tabernacle— The other is not
in the text: Calmet explains it, "that the Kohathites set up the tabernacle against
they, i.e. the priests, arrived." Houbigant renders it, and the Kohathites set forward,
bearing the sacred things, and the tabernacle was erected while they came. The two
families, says he, of the Levites, Gershon and Merari, march after the tribe of
Judah; that, the front of the army standing still, and pitching their tents, they might
erect, without any delay, the tabernacle, when it was to be erected: that so the
Kohathites might find it prepared to receive the holy vessels, when they came after
the second part of the army: and this is taken notice of in the first march of the
Israelites, as it was to be the rule of all the rest.
PETT, " The Levites Who Bore the Holy Things (Numbers 10:21)
Numbers 10:21
‘And the Kohathites set forward, bearing the holy things, and the others set up the
tabernacle in readiness for their coming.’
Next came the remainder of the Korathites bearing all ‘the holy things’ apart from
the Ark which led the march (Numbers 10:35-36). By the time they arrived at the
next camp the Dwellingplace would have been erected by the other Levites. The holy
things were the furniture of the Dwellingplace, apart from the Ark which led the
way in its magnificent blue covering. These were the altar of incense, the table of
70

71. showbread, the golden lampstand and the brazen altar, all discreetly hidden and
weather-protected beneath dolphin skins.
PULPIT, "The sanctuary. Rather, "the holy things." ‫שׁ‬ ַ‫דּ‬ְ‫ק‬ ִ‫מּ‬ַ‫,ה‬ equivalent to the ‫שׁ‬ ֶ‫ד‬ֹ‫ק‬
‫שׁים‬ ָ‫ד‬ָ‫ֲקּ‬‫ה‬ if Numbers 4:4. Septuagint, τὰ ἅγια. The sacred furniture mentioned in
Numbers 3:31 (but cf. Numbers 3:33). The other did set up the tabernacle. Literally,
"they set up," but no doubt it means the Gershonites and Merarites, whose business
it was.
22 The divisions of the camp of Ephraim went
next, under their standard. Elishama son of
Ammihud was in command.
GILL, "And the standard of the camp of the children of Ephraim set forward
according to their armies,.... Next followed the standard of the camp of Ephraim,
under which were Manasseh and Benjamin, Num_10:23,
and over his host was Elishama the son of Ammihud; over whom were the same
captains, as in Num_2:18.
K&D, "Behind the sacred things came the banners of Ephraim, with Manasseh and
Benjamin (see Num_2:18-24), and Dan with Asher and Naphtali (Num_2:25-31); so
that the camp of Dan was the “collector of all the camps according to their hosts,” i.e.,
formed that division of the army which kept the hosts together.
PETT, "Verses 22-28
The Troops Who Followed Up In The Rear (Numbers 10:22-24).
Numbers 10:22-24
‘And the standard of the camp of the children of Ephraim set forward according to
their hosts: and over his host was Elishama the son of Ammihud. And over the host
of the tribe of the children of Manasseh was Gamaliel the son of Pedahzur. And over
the host of the tribe of the children of Benjamin was Abidan the son of Gideoni.’
71

72. The Korathites with the holy things would be followed by the other contingents of
the Israelite army. Firstly would come the tribe of Ephraim under its chieftain
accompanied by Manasseh and Benjamin under their chieftains, the three tribes of
Rachel.
23 Gamaliel son of Pedahzur was over the division
of the tribe of Manasseh,
24 and Abidan son of Gideoni was over the
division of the tribe of Benjamin.
25 Finally, as the rear guard for all the units, the
divisions of the camp of Dan set out under their
standard. Ahiezer son of Ammishaddai was in
command.
GILL, "And the standard of the camp of the children of Dan set forward,....
Next after that of Ephraim, the last of all: which was the rearward of all the camps
throughout their host; which brought up the rear, and was fittest for that purpose, being
the most numerous, next to that of Judah, which led the van; or, the gatherer up of all
the camps (n), under which were collected and brought on all that belonged to the other
tribes; as all under twenty years of age, which were not taken into the camps, and the
women and children, and weak and sickly persons, the mixed multitude, and all
stragglers: these were all under the care and charge of this camp, and under the standard
of which were Asher and Naphtali, Num_10:26; over whom were the same captains as in
Num_2:25.
COKE, "Numbers 10:25. Which was the rearward of all the camps— The word
rendered rearward, signifies properly, gathering. ‫ףּ‬‫מאס‬ measep, and so should be
72

73. rendered, gathering to it all the camps; i.e. all the rest of the people, who belonged
not to any particular camp, but to all the camps in general; namely, such as were
under twenty years old; all unclean persons, who were shut out of the camp, ch.
Numbers 5:2 together with the mixed multitude which came with them out of Egypt.
REFLECTIONS.—God, having fully settled their host, calls them to begin their
march.
1. The signal is given in the removal of the cloud. They had now been near a year at
Sinai, and having received God's institutions, they are, with God in the midst of
them, on their journey to be put in possession of his promises. We may comfortably
remove, when we have God with us. 2. They marched according to God's order, and
under his guidance; and though they were long kept wandering, yet were never
bewildered. When we trust ourselves to God, we may be involved in difficulties; but
our way is safe, and the issue will be peace. 3. After journeying a few days they
rested in the wilderness of Paran. We must expect small rest here, where our best
changes are but one wilderness for another. While therefore we are thankful for the
mercies by the way, we must look for our abiding resting-place in heaven, whence
we shall remove no more. 4. The order of the march, as directed before. Judah led
the way, then the Gershonites and Merarites followed with the tabernacle; next
Reuben's squadron; after them, the Kohathites with the sacred vessels; Ephraim
followed; Dan, with all the attendants on the camp, closed the rear. Behold a type of
the church: Christ, the captain, leads the glorious van; his ministers mark his steps
with their sacred charges; the faithful, firm-embodied, and true to their colours,
follow; while the weaker have a glorious guard of ministering spirits, under the
conduct of their Lord.
WHEDON, "25. The rearward of all the camps — Literally, the gatherer. The
division on the north side of the camp, under the lead of the tribe of Dan, was to
pick up all the stragglers and the feeble ones, and to close up the rear. See Joshua
6:9, note.
PETT, "Numbers 10:25-27
‘And the standard of the camp of the children of Dan, which was the rearward of all
the camps, set forward according to their hosts: and over his host was Ahiezer the
son of Ammishaddai. And over the host of the tribe of the children of Asher was
Pagiel the son of Ochran. And over the host of the tribe of the children of Naphtali
was Ahira the son of Enan.
Finally taking up the rear would come the tribe of Dan under its chieftain
accompanied by Asher and Naphtali under their chieftains.
PULPIT, "Numbers 10:25
73

74. The rereward of all the camps. Literally, "the collector," or "the gatherer, of all the
camps." The word is applied by Isaiah to God himself (Isaiah 52:12; Isaiah 58:8) as
to him that "gathereth the outcasts of Israel." Dan may have been the collector of all
the camps simply in the sense that his host closed in all the others from behind, and
in pitching completed the full number. Under any ordinary circumstances, however
(see next note) the work of the rear-guard in collecting stragglers and in taking
charge of such as had fainted by the way must have been arduous and important in
the extreme.
26 Pagiel son of Okran was over the division of
the tribe of Asher,
27 and Ahira son of Enan was over the division of
the tribe of Naphtali.
28 This was the order of march for the Israelite
divisions as they set out.
GILL, "Thus were the journeyings of the children of Israel,.... Or this was the
order of them, as Jarchi; in this form and manner they marched, and a most wise,
beautiful, and regular order it was; first the standard of Judah, a camp consisting of
186,400 able men fit for war, then followed the Gershonites and Merarites with six
wagons carrying the heavier parts of the tabernacle; next to them the standard of the
camp of Reuben, having in it 151,450 warlike men; next to them were the Kohathites,
bearing the holy things of the sanctuary on their shoulders, who were followed by the
standard of the camp of Ephraim, which was formed of 108,100 men fit for military
service; and last of all the standard of the camp of Dan, which consisted of 157,600 men,
able to bear arms, and which had under their care all that were not able which belonged
to the other tribes; an emblem of the church of God in its militant state, walking
according to the order of the Gospel, and in all the ordinances of it, which is a lovely
sight to behold, Son_6:4; thus they marched
74

75. according to their armies; ranged under their several standards:
when they set forward; in their journey through the wilderness; as now, so at all
other times, this order was carefully observed by them.
PULPIT, "Numbers 10:28
Thus were the journeyings. Rather, "these were the journeyings," the marchings of
the various hosts of which the nation was composed. The question may here be
asked, which is considered more at large in the Introduction, how it was possible for
a nation of more than two million souls, containing the usual proportion of aged
people, women, and children, to march as here represented, in compact columns
closely following one another, without straggling, without confusion, without
incalculable suffering and loss of life. That the line of march was intended to be
compact and unbroken is plain (amongst other things) from the directions given
about the tabernacle. The fabric was sent on in advance with the evident intent that
it should be reared up and ready to receive the holy things by the time they arrived.
Yet between the fabric and the furniture there marched more than half a million of
people (the camp of Reuben), all of whom had to reach the camping ground and
turn off to the right before the Kohathites could rejoin their brethren. Now
discipline and drill will do wonders in the way of ordering and expediting the
movements even of vast multitudes, if they are thoroughly under control; the family
organization also of the tribes, and the long leisure which they had enjoyed at Sinai,
gave every opportunity of perfecting the necessary discipline. But it is clear that no
discipline could make such an arrangement as the one above mentioned feasible
under the ordinary circumstances of human life. It would be absolutely necessary to
eliminate all the casualties and all the sicknesses which would naturally clog and
hinder the march of such a multitude, in order that it might be compressed within
the required limits of time and space. Have we any ground for supposing that these
casualties and sicknesses were eliminated? In answering this question we must
clearly distinguish between the journey from Sinai to Kadesh, on the borders of
Palestine, which was a journey of only eleven days (Deuteronomy 1:2), and the
subsequent wanderings of the people of Israel. It is the eleven days' journey only
with which we are concerned, because it was for this journey only that provision
was made and orders were given by the God of Israel. During the subsequent years
of wandering and of excommunication, there can be no doubt that the marching
orders fell into abeyance as entirely as the sacrificial system and the rite of
circumcision itself. During these years the various camps may have scattered
themselves abroad, marched, and halted very much as the circumstances of the day
demanded. But that this was not and could not be the case during the short journey
which should have landed them in Canaan is obvious from the whole tone, as well as
from the particular details, of the commandments considered above. It is further to
be borne in mind that the Divine promise and undertaking at the exodus was,
impliedly if not explicitly, to bring the whole people, one and all, small and great,
safely to their promised home. When the Psalmist asserts (Psalms 105:37) that
"there was not one feeble person among their tribes," he does not go beyond what is
75

76. plainly intimated in the narrative. If of their cattle "not an hoof" must be left
behind, lest the absolute character of the deliverance be marred, how much more
necessary was it that not a soul be abandoned to Egyptian vengeance? And how
could all depart unless all were providentially saved from sickness and infirmity?
But the same necessity (the necessity of his own goodness) held good when the
exodus was accomplished. God could not bring any individual in Israel out of Egypt
only to perish in the wilderness, unless it were through his own default, he who had
brought them out with so lavish a display of miraculous power was bound also to
bring them in; else they had been actual losers by obedience, and his word had not
been kept to them. Under a covenant and a dispensation which assuredly did not
look one hand's breadth beyond the present life, it must have seemed to be of the
essence of the promise which they believed that not one of them should die or have
to be left behind. And as the death or loss of one of God's people would have vitiated
the temporal promise to thegn, so also it would have vitiated the eternal promise to
us. For they were ensamples of us, and confessedly what was done for them was
done at least as much for our sakes as for theirs. Now the promise of God is manifest
unto every one that is included within his new covenant, viz; to bring him safely at
last unto the heavenly Canaan, and that in spite of every danger, if only he do not
draw back. The whole analogy, therefore, and the typical meaning of the exodus
would be overthrown if any single Israelite who had crossed the Red Sea failed to
enter into rest, save as the consequence of his own sin. We conclude, therefore, with
some confidence that the ordinary incidents of mortality were providentially
excluded from the present march, as from the previous interval; that none fell sick,
none became helpless, none died a natural death. We know that the great difficulty
of a sufficient supply of food was miraculously met; we know that in numberless
respects the passage from Egypt to Canaan was hedged about with supernatural
aids. Is there any difficulty in supposing that he who gave them bread to eat and
water to drink, who led them by a cloudy and a fiery pillar, could also give them
health and strength to "walk and not be weary"? Is it unreasonable to imagine that
he who spake in his tender pity of the flight from Judaea to Pella, "Woe to them that
are with child, and to them that give suck in those days," miraculously restrained
for that season the natural increase of his people?
29 Now Moses said to Hobab son of Reuel the
Midianite, Moses’ father-in-law, “We are setting
out for the place about which the Lord said, ‘I will
give it to you.’ Come with us and we will treat you
well, for the Lord has promised good things to
76

77. Israel.”
BARNES, "Hobab, the son of Raguel - Or Reuel Exo_2:18. Reuel was probably
not identical with Jethro: and Hobab was the brother-in-law, not the father-in-law, of
Moses; the Hebrew word translated in the King James Version “father-in-law,”
signifying simply any relation by marriage (Exo_3:1 note). Hobab Jdg_1:16; Jdg_4:11
eventually accompanied the Israelites and obtained a settlement with them in the land of
Canaan. Hobab and Jethro may have been brethren and sons of Reuel.
CLARKE, "Moses said unto Hobab - For a circumstantial account of this person
see the notes on Exo_2:15, Exo_2:16 (note), Exo_2:18 (note); Exo_3:1; Exo_4:20
(note), Exo_4:24 (note); and for the transaction recorded here, and which is probably
out of its place, see Exo_18:5 (note), where the subject is discussed at large.
We are journeying - God has brought us out of thraldom, and we are thus far on
our way through the wilderness, travelling towards the place of rest which he has
appointed us, trusting in his promise, guided by his presence, and supported by his
power. Come thou with us, and we will do thee good. Those who wish to enjoy the
heavenly inheritance must walk in the way towards it, and associate with the people who
are going in that way. True religion is ever benevolent. They who know most of the
goodness of God are the most forward to invite others to partake of that goodness. That
religion which excludes all others from salvation, unless they believe a particular creed,
and worship in a particular way, is not of God. Even Hobab, the Arab, according to the
opinion of Moses, might receive the same blessings which God had promised to Israel,
provided he accompanied them in the same way.
The Lord hath spoken good concerning Israel - The name Israel is taken in a
general sense to signify the followers of God, and to them all the promises in the Bible
are made. God has spoken good of them, and he has spoken good to them; and not one
word that he hath spoken shall fail. Reader, hast thou left thy unhallowed connections in
life? Hast thou got into the camp of the Most High? Then continue to follow God with
Israel, and thou shalt be incorporated in the heavenly family, and share in Israel’s
benedictions.
GILL, "And Moses said unto Hobab, the son of Raguel the Midianite,
Moses's father in law,.... Some think this Hobab was the same with Jethro, whose
father's name was Raguel or Reuel; so Jarchi and Ben Gersom; but rather Raguel or
Reuel, and Jethro, seem to be the same, and was Moses's father-in-law, and this Hobab
was the son of him, and brother of Zipporah, Moses's wife; and the same relation is
designed whether the word is rendered his "father-in-law" or his "wife's brother", so
Aben Ezra; as it may be either; if the former, then it may be joined to Raguel, if the
latter, then to Hobab: Jethro or Raguel, Moses's father-in-law, came to see him as soon
as he came to Horeb, and after some short stay with him returned to Midian, and left
77

78. this his son Hobab, who remained with Moses unto this time; but now, as Israel was
about to remove from the wilderness of Sinai, he showed a disposition to return to his
own country, when Moses addressed him in order to persuade him to continue with
them:
we are journeying unto the place of which the Lord said, I will give it you;
that is, the land of Canaan, which God had promised to Abraham, Isaac, and Jacob, and
to their posterity: Moses puts himself among the children of Israel as journeying towards
Canaan, with an expectation to possess it; for as yet the decree, as Jarchi observes, was
not made, or made manifest, that he should not enter it; or he said this, as others think,
because he would not discourage the Israelites nor Hobab, who might argue from
thence, that if he, by whom God had brought Israel out of Egypt, and had done such
wonders by him, should not enter into the good! and, how should they? but as yet Moses
himself knew not that he should not enter into it; however, he speaks of it as a certain
thing, that God had promised to give it to Israel, and it might be depended upon; and
now they were just going to set forward in their journey, in order to take possession of it,
he entreats that Hobab would go with them:
come thou with us, and we will do thee good; by giving him a part of the spoils of
their enemies, and a settlement in the land:
for the Lord hath spoken good concerning Israel; and he is faithful, who has
promised and will perform.
HENRY 29-35, "Here is, I. An account of what passed between Moses and Hobab,
now upon this advance which the camp of Israel made towards Canaan. Some think that
Hobab was the same with Jethro, Moses's father-in-law, and that the story, Ex. 18,
should come in here; it seems more probable that Hobab was the son of Jethro, alias
Reuel, or Raguel (Exo_2:18), and that when the father, being aged, went to his own land
(Exo_18:27), he left his son Hobab with Moses, as Barzillai left Chimham with David;
and the same word signifies both a father-in-law and a brother-in-law. Now this Hobab
staid contentedly with Israel while they encamped at mount Sinai, near his own country;
but, now that they were removing, he was for going back to his own country and kindred,
and his father's house. Here is, 1. The kind invitation Moses gives him to go forward with
them to Canaan, Num_10:29. He tempts him with a promise that they would certainly
be kind to him, and puts God's word in for security: The Lord hath spoken good
concerning Israel. As if he had said, “Come, cast in thy lot among us, and thou shalt fare
as we fare; and we have the promise of God that we shall fare well.” Note, Those that are
bound for the heavenly Canaan should invite and encourage all their friends to go along
with them, for we shall have never the less of the treasures of the covenant, and the joys
of heaven, for others coming in to share with us. And what argument can be more
powerful with us to take God's people for our people than this, that God hath spoken
good concerning them? It is good having fellowship with those that have fellowship with
God (1Jo_1:3), and going with those with whom God is, Zec_8:23. 2. Hobab's
inclination, and present resolution, to go back to his own country, Num_10:30. One
would have thought that he who had seen so much of the special presence of God with
Israel, and such surprising tokens of his favour to them, would not have needed much
invitation to embark with them. But his refusal must be imputed to the affection he had
for his native air and soil, which was not overpowered, as it ought to have been, by a
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79. believing regard to the promise of God and a value for covenant blessings. He was
indeed a son of Abraham's loins (for the Midianites descended from Abraham by
Keturah), but not an heir of Abraham's faith (Heb_11:8), else he would not have given
Moses this answer. Note, The things of this world, which are seen, draw strongly from
the pursuit of the things of the other world, which are not seen. The magnetic virtue of
this earth prevails with most people above the attractives of heaven itself. 3. The great
importunity Moses used with him to alter his resolution, Num_10:31, Num_10:32. He
urges, (1.) That he might be serviceable to them: “We are to encamp in the wilderness”
(a country well known to Hobab), “and thou mayest be to us instead of eyes, not to show
us where we must encamp, nor what way we must march” (which the cloud was to
direct), “but to show us the conveniences and inconveniences of the place we march
through and encamp in, that we may make the best use we can of the conveniences, and
the best fence we can against the inconveniences.” Note, It will very well consist with our
trust in God's providence to make use of the help of our friends in those things wherein
they are capable of being serviceable to us. Even those that were led by miracle must not
slight the ordinary means of direction. Some think that Moses suggests this to Hobab,
not because he expected much benefit from his information, but to please him with the
thought of being some way useful to so great a body, and so to draw him on with them,
by inspiring him with an ambition to obtain that honour. Calvin gives quite another
sense of this place, very agreeably with the original, which yet I do not find taken notice
of by any since. “Leave us not, I pray thee, but come along, to share with us in the
promised land, for therefore hast thou known our encampment in the wilderness, and
hast been to us instead of eyes; and we cannot make thee amends for sharing with us in
our hardships, and doing us so many good offices, unless thou go with us to Canaan.
Surely for this reason thou didst set out with us that thou mightest go on with us.” Note,
Those that have begun well should use that as a reason for their persevering, because
otherwise they lose the benefit and recompence of all they have done and suffered. (2.)
That they would be kind to him: What goodness the Lord shall do to us, the same we
will do to thee, Num_10:32. Note, [1.] We can give only what we receive. We can do no
more service and kindness to our friends than God is pleased to put it into the power of
our hand to do. This is all we dare promise, to do good as God shall enable us. [2.] Those
that share with God's Israel in their labours and hardships shall share with them in their
comforts and honours. Those that are wiling to take their lot with them in the wilderness
shall have their lot with them in Canaan; if we suffer with them we shall reign with
them, 2Ti_2:12; Luk_22:28, Luk_22:29.
We do not find any reply that Hobab here made to Moses, and therefore we hope that
his silence gave consent, and he did not leave them, but that, when he perceived he
might be useful, he preferred that before the gratifying of his own inclination; in this
case he left us a good example. And we find (Jdg_1:16; 1Sa_15:6) that his family was no
loser by it.
II. An account of the communion between God and Israel in this removal. They left the
mount of the Lord (Num_10:33), that Mount Sinai where they had seen his glory and
heard his voice, and had been taken into covenant with him (they must not expect that
such appearances of God to them as they had there been blessed with should be
constant); they departed from that celebrated mountain, which we never read of in
scripture any more, unless with reference to these past stories; now farewell, Sinai; Zion
is the mountain of which God has said. This is my rest for ever (Psa_132:14), and of
which we must say so. But when they left the mount of the Lord they took with them the
ark of the covenant of the Lord, by which their stated communion with God was to be
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80. kept up. For,
1. By it God did direct their paths. The ark of the covenant went before them, some
think in place, at least in this removal; others think only in influence; though it was
carried in the midst of the camp, yet the cloud that hovered over it directed all their
motions. The ark (that is, the God of the ark) is said to search out a resting place for
them; not that God's infinite wisdom and knowledge need to make searches, but every
place they were directed to was as convenient for them as if the wisest man they had
among them had been employed to go before them, and mark out their camp to the best
advantage. thus Canaan is said to be a land which God spied out, Eze_20:6.
2. By it they did in all their ways acknowledge God, looking upon it as a token of
God's presence; when that moved, or rested, they had their eye up unto God. Moses, as
the mouth of the congregation, lifted up a prayer, both at the removing and at the resting
of the ark; thus their going out and coming in were sanctified by prayer, and it is an
example to us to begin and end every day's journey, and every day's work, with prayer.
(1.) Here is his prayer when the ark set forward: Rise up, Lord, and let thy enemies be
scattered, Num_10:35. They were now in a desolate country, but they were marching
towards an enemy's country, and their dependence was upon God for success and victory
in their wars, as well as for direction and supply in the wilderness. David used this
prayer long after (Psa_68:1), for he also fought the Lords' battles. Note, [1.] There are
those in the world that are enemies to God, and haters of him: secret and open enemies;
enemies to his truths, his laws, his ordinances, his people. [2.] The scattering and
defeating of God's enemies is a thing to be earnestly desired, and believingly expected, by
all the Lord's people. This prayer is a prophecy. Those that persist in rebellion against
God are hasting towards their own ruin. [3.] For the scattering and defeating of God's
enemies, there needs no more but God's arising. When God arose to judgment, the work
was soon done, Psa_76:8, Psa_76:9. “Rise, Lord, as the sun riseth to scatter the shadows
of the night.” Christ's rising from the dead scattered his enemies, Psa_68:18.
JAMISON, "Hobab, the son of Raguel the Midianite — called also Reuel (the
same as Jethro [Exo_2:18, Margin]). Hobab, the son of this Midianite chief and
brother-in-law to Moses, seems to have sojourned among the Israelites during the whole
period of their encampment at Sinai and now on their removal proposed returning to his
own abode. Moses urged him to remain, both for his own benefit from a religious point
of view, and for the useful services his nomad habits could enable him to render.
K&D 29-32 conversation in which Moses persuaded Hobab the Midianite, the son of
Reguel (see at Exo_2:16), and his brother-in-law, to go with the Israelites, and being well
acquainted with the desert to act as their leader, preceded the departure in order of time;
but it is placed between the setting out and the march itself, as being subordinate to the
main events. When and why Hobab came into the camp of the Israelites-whether he
came with his father Reguel (or Jethro) when Israel first arrived at Horeb, and so
remained behind when Jethro left (Exo_18:27), or whether he did not come till
afterwards-was left uncertain, because it was a matter of no consequence in relation to
what is narrated here.
(Note: The grounds upon which Knobel affirms that the “Elohist” is not the author
of the account in Num_10:29-36, and pronounces it a Jehovistic interpolation, are
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81. perfectly futile. The assertion that the Elohist had already given a full description of
the departure in vv. 11-28, rests upon an oversight of the peculiarities of the Semitic
historians. The expression “they set forward” in Num_10:28 is an anticipatory
remark, as Knobel himself admits in other places (e.g., Gen_7:12; Gen_8:3; Exo_7:6;
Exo_12:50; Exo_16:34). The other argument, that Moses' brother-in-law is not
mentioned anywhere else, involves a petitio principii, and is just as powerless a
proof, as such peculiarities of style as “mount of the Lord,” “ark of the covenant of the
Lord,” ‫יב‬ ִ‫יט‬ ֵ‫ה‬ to do good (Num_10:29), and others of a similar kind, of which the
critics have not even attempted to prove that they are at variance with the style of the
Elohist, to say nothing of their having actually done so.)
The request addressed to Hobab, that he would go with them to the place which Jehovah
had promised to give them, i.e., to Canaan, was supported by the promise that he would
do good to them (Hobab and his company), as Jehovah had spoken good concerning
Israel, i.e., had promised it prosperity in Canaan. And when Hobab declined the request,
and said that he should return into his own land, i.e., to Midian at the south-east of Sinai
(see at Exo_2:15 and Exo_3:1), and to his kindred, Moses repeated the request, “Leave
us not, forasmuch as thou knowest our encamping in the desert,” i.e., knowest where we
can pitch our tents; “therefore be to us as eyes,” i.e., be our leader and guide, - and
promised at the same time to do him the good that Jehovah would do to them. Although
Jehovah led the march of the Israelites in the pillar of cloud, not only giving the sign for
them to break up and to encamp, but showing generally the direction they were to take;
yet Hobab, who was well acquainted with the desert, would be able to render very
important service to the Israelites, if he only pointed out, in those places where the sign
to encamp was given by the cloud, the springs, oases, and plots of pasture which are
often buried quite out of sight in the mountains and valleys that overspread the desert.
What Hobab ultimately decided to do, we are not told; but “as no further refusal is
mentioned, and the departure of Israel is related immediately afterwards, he probably
consented” (Knobel). This is raised to a certainty by the fact that, at the commencement
of the period of the Judges, the sons of the brother-in-law of Moses went into the desert
of Judah to the south of Arad along with the sons of Judah (Jdg_1:16), and therefore
had entered Canaan with the Israelites, and that they were still living in that
neighbourhood in the time of Saul (1Sa_15:6; 1Sa_27:10; 1Sa_30:29).
CALVIN, "Verse 29
29.And Moses said unto Hobab the son of Raguel. Very grossly are those mistaken
who have supposed Hobab (7) to be Jethro, the father-in-law of Moses, whom we
have already seen to have returned a few days after he had come to see him. Now,
old age almost in a state of decrepitude would have been but little suited for, or
equal to, such difficult labors. Moses was now eighty years old, and still far short of
the age of his father-in-law. But all doubt is removed by the fourth chapter of
Judges, where we read that the descendants of Hobab were still surviving in the
land of Canaan. When, therefore, the good old man went home, he left Hobab his
son — still in the vigor of life, and to whom on account of his neighborhood, the
desert-country was well known — as a companion for his son-in-law, that might be
useful to him in the performance of many services. Here, however, whether wearied
81

82. by delay and difficulties, or offended by the malignant and perverse spirit of the
people, or preferring his home and a stationary life to those protracted wanderings,
he desired to follow his father. In order, however, that we might know that he had
not sought his dismissal as a mere feint, (as is often the case,) (8) Moses expressly
states that he could not immediately prevail upon him to stay by his prayers; nay,
that he was not attracted by the promises whereby Moses endeavored to tempt him,
until he had been perseveringly entreated. Although the expectation of the promised
land is set before him, yet, since mention is only made of temporal and transient
prosperity, it may thence be probably conjectured that he had not profited by his
advantages as he should. He had seen and heard the tokens of God’s awful power
when the Law was given; yet Moses urges him to come on by no other argument
than that he would enjoy the riches of the land. Unless perhaps Moses desired to
give him some taste of the graciousness and fatherly love of God as manifested in the
temporal blessing, in order to lift up his mind to higher things. Still he merely refers
to the promise of God, and then engages that he shall share in all their good things.
Nevertheless, this alone is no trifle, that he should be attracted by no uncertain
hope, but by the sure enjoyment of those good things which God, who cannot lie,
had promised: for deceptive allurements often invite men to undergo labors, and to
encounter perils; but Moses brings forward God, as it were, as his surety, inasmuch
as tie had promised that He would give the people a fertile land, full of an
abundance of all good things. At any rate, Hobab represents to us, as in a mirror,
the innate disposition of the whole human race, to long for that which it apprehends
by the carnal sense. It is natural to prefer our country, however barren and
wretched, to other lands the most fertile and delightful: thus the Ithaca of Ulysses
has passed into a proverb. (9) But let me now reprove another fault, viz., that,
generally speaking, all set their affections on this present life: thus Hobab despises
the promise of God, and holds fast to the love of his native land.
COFFMAN, "Verse 29
"And Moses said unto Hobab, the son of Reuel the Midianite, Moses' father-in-law,
We are journeying unto the place of which Jehovah said, I will give it you: come
thou with us, and we will do thee good; for Jehovah hath spoken good concerning
Israel. And he said unto him, I will not go; but I will depart to mine own land, and
to my kindred. And he said, Leave us not, I pray thee; forasmuch as thou knowest
how we are to encamp in the wilderness, and thou shalt be to us instead of eyes. And
it shall be, if thou go with us, yea, it shall be, that what good soever Jehovah shall do
unto us, the same will we do unto thee."
There is a whole hateful of problems concerning this passage. First of all, there is
what some call the moral problem. Why would Moses who had God Himself as the
guide of Israel have sought so earnestly to have Hobab also? We shall not seek to
improve the answer given by Maclaren:
What did Moses want a man for, when he had the cloud? What do we want common
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83. sense for, when we have the Holy Spirit? What do we want experience and counsel
for, when Divine guidance has been promised us? The two things work together.[24]
God's promise of guidance and success never relieved any person of the utmost
watchfulness and labor toward the same objective. It will be remembered that God
had promised Paul that his life and the lives of all on board the ship would be
spared, but it was precisely the watchfulness and alertness of Paul that prevented
sailors from lowering a boat and abandoning all on board to certain death (Acts
27:30-32).
Then, there are a number of other problems enumerated by Thompson:
(1) Hobab is here called a Midianite, but in Judges 4:11, he is said to be a Kenite.
"Hobab was the leader of a group known as the Kenites, a Midianite clan (Judges
1:16; Judges 4:11)."[25] What is wrong with calling a man a "Texan" on one
occasion, and an "American" on another?
(2) Moses' father-in-law is called "Reuel" (Exodus 2:18), "Jethro" in Exodus 3:1
and "Hobab" here. Due to missing information, "This problem is insoluble."[26]
The word here rendered father-in-law, in Hebrew, actually may mean father-in-law,
brother-in-law, or some other close family relationship.[27] There is also the
question (unknown) as to whether any one, any two, or even all three of these names
may have referred to one individual. Also, it is not clear whether the name Reuel,
for example, might not have been a title held by Jethro, or whether Jethro might
have been a title held by Reuel. It is a careless scholar indeed who can bring himself
to allege a "contradiction" in any area where such a profound lack of information
exists.
(3) Did Hobab actually go with Moses? "From Judges 1:16, it appears likely that
Hobab acceded to Moses' request."[28]
COKE, "Numbers 10:29. Moses said unto Hobab— See Exodus 2:18. It has been
thought by many, that Hobab was only another name for Jethro; see Exodus 18:27.
But, upon a more exact survey, I should be rather inclined to believe, that Hobab
was Jethro's son; who, after Jethro had left the Israelites, continued with his
brother-in-law Moses. Moses presses him very closely still to continue with him, and
to partake of the good which the Lord designed for Israel; come thou with us, and
we will do thee good: and, in the 31st verse, he urges the great utility whereof he
would be to them in their march through this wilderness: To which some have said,
What need could there be of such a guide as Hobab, when Moses knew that the
cloud of glory was to be their perpetual guide? On this account some of the ancient
versions give a different turn to the words of this 31st verse. Thus, the Chaldee
paraphrase explains it, thou knowest how we have encamped in the wilderness, and
thine eyes have seen the miracles which have been wrought for us. The Samaritan,
thou knowest our encampments, and hast been to us instead of eyes: which cannot
83

84. be the true rendering, as Hobab had not yet followed their camp. The Syriac has it,
thou shalt be dear to us as our eyes; the LXX, thou shalt be as a senator amongst us,
the counsellors of princes being sometimes called their eyes: but I apprehend that
ours is the true translation; and the following remark from the author of the
observations will be sufficient to obviate the difficulty respecting the divine
guidance.
"When Moses," says that writer, "begged of Hobab not to leave Israel, because they
were to encamp in the wilderness, and he might be to them instead of eyes, ch.
Numbers 10:31 he doubtless meant, that he might be a guide to them in the difficult
journeys they had to take in the wilderness; see Job 29:15. Accordingly, every body
at all acquainted with the nature of such desarts as Israel had to pass through, must
be sensible of the great importance of having some of the natives of that country for
guides, who know where water is to be found, and can lead to places proper on that
account for encampments. Without their help, travelling would be much more
difficult in these desarts, and indeed often fatal. The importance of having these
Arabian guides, appears from such a number of passages in books of travels, that
every one, whose reading has turned this way, must have observed it. The
application then of Moses to Hobab, the Midianite, that is, to a principal Arab of the
tribe of Midian, would have appeared perfectly just, had it not been for this
thought, that the cloud of the Divine Presence went before Israel, and directed their
marches. Of what consequence, then, it maybe asked, could the journeying of
Hobab with them be? A man would take more upon him than he ought, who should
affirm, that the attendance of such an one as Hobab was of no use to Israel, in their
removing from station to station: Very possibly the guidance of the cloud might not
be so minute, as absolutely to render his offices of no value. But I will mention
another thing which will put the propriety of this request of Moses quite out of
dispute. The sacred history expressly mentions several journies undertaken by
parties of the Israelites, while the main body lay still; see chapters Numbers 13:20 :
xxxi, xxxii, &c. Now Moses, foreseeing something of this, might well beg the
company of Hobab, not as a single Arab, but as a prince of one of their clans, that he
might be able to apply to him, from time to time, for some of his people, to be
conductors of those whom he should have occasion to send out to different places;
while the body of the people, and the cloud of the Lord, continued unmoved. Nor
was their assistance wanted only with respect to water, when any party of them was
sent out upon an expedition; but the whole congregation must have had frequent
need of them for directions where to find fewel. Manna continually, and sometimes
water, was given them miraculously; their clothes also were exempted from decay
while in the wilderness; but fewel was wanted to warm them some part of the year,
and at all times to bake and seethe the manna, (according to Exodus 16:23.) and was
never obtained but in a natural way, that we know of. For this, then, they wanted
the assistance of such Arabs as were perfectly well acquainted with the desart. So
Thevenot, describing his travelling in this very desart, says, that on the night of the
25th of January, they rested in a place where was some broom; for that their guides
never brought them to rest any where, if they could help it, but in places where they
could find fewel, not only to warm them, but to prepare their coffee, &c. and he
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85. complains of the want of fewel upon other occasions. Moses hoped that Hobab
would be instead of eyes to the Israelites, both with respect to the guiding their
parties to wells and springs in the desart; and the giving the people in general notice
where they might find fewel: for though they frequently in this desart make use of
camel's dung for fewel, [see Dr. Shaw's preface, p. 12.] yet this could not, we may
imagine, wholly supply the wants of the Israelites: and, in fact, we find that they
sought about for other firing. See chap. Numbers 15:32-33."
ELLICOTT, " (29) Hobab, the son of Raguel the Midianite, Moses’ father in law.—
Raguel is the same as Reuel (Exodus 2:18), and the orthography should be the same
in all places. Reuel is commonly supposed to be identical with Jether (Exodus 4:18),
or Jethro (Exodus 3:1), who is frequently described as the hothen (in the Authorised
Version, “father-in-law”) of Moses (Numbers 18:2; Numbers 18:5-6, &c.). But,
according to the ordinary rules of Hebrew syntax, Hobab, not Jethro, is here spoken
of as the hothen of Moses; and in Judges 4:11 he is expressly so called. Inasmuch,
however, as the cognate noun hathan is used to designate any near relation by
marriage—as, e.g., the sons-in-law of Lot (Genesis 19:14)—the word hothen may
here and in Judges 4:11 be rendered brother-in-law. Some, however, think that
Hobab, whether identical with Jethro or not, was the son of Reuel, and that
Zipporah was the daughter of Hobab. But when it is remembered that more than
forty years had elapsed since Moses left the land of Egypt and came into that of
Midian, and that he was now upwards of eighty years of age, it is much more
probable that he should seek the aid of a guide through the wilderness amongst
those of the same generation with Zipporah than amongst those of a generation
above her. Whether Hobab accompanied Jethro on the occasion of the visit to Moses
which is recorded in Exodus 18, whilst the Israelites were encamped at Sinai, and
remained with them after Jethro’s departure (Numbers 10:27), or whether the
Israelites had already commenced their journey (compare the words of Moses, “We
are journeying,” or, setting forward, with the concluding words of Numbers 10:28,
and they set forward, and were at this time passing through the territory in which
Hobab, as the chief of a nomad tribe, was living, cannot positively be determined.
We are journeying unto the place . . . —These words imply a strong faith in God’s
promise on the part of Moses, and a desire, not indeed altogether devoid of
reference to mutual advantages, that those with whom he was connected by ties of
earthly relationship should be partakers with himself and his people in the peculiar
blessings which were promised to the chosen people of God. In any case, the
invitation of Moses, when viewed as the mouthpiece of the Jewish Church, may be
regarded in the light of an instructive lesson to the Church of Christ in all ages. It is
alike the duty and the privilege of all who have heard and obeyed the Gospel
invitation themselves to become the instruments of its communication to others.
“The Spirit and the bride say, Come. And let him that heareth say, Come”
(Revelation 22:17).
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86. WHEDON, "Verse 29
29. Hobab — See concluding note to Exodus chap. 2.
Raguel — This is an unfortunate translation of Reuel. Both forms have only one
corresponding word in the Hebrew.
Father-in-law — Any relation by marriage, like the Greek γαμβρος. “The identity of
Jethro and Hobab may be regarded as possible, but by no means certain. Jethro
returned to his own land before the promulgation of the law on Sinai, nor does his
name occur afterward. Hobab appears to have accompanied Moses on his journey,
casting in his lot with Israel. Judges 4:11. He very probably was a younger brother
of Jethro, not bound like him to his own tribe by the duties of an hereditary
priesthood. This theory seems to meet all the conditions of the narrative, which
would otherwise present serious if not insuperable difficulties.” — Canon F.C.
Cook. It is highly improbable that Reuel, Hobab, and Jethro are three names of one
person, as the Mohammedan legends intimate rather than expressly declare.
The Midianite — See Exodus 2:15, note.
We will do thee good — Moses urges two motives in the order in which similar
motives should be presented to the sinner to become a member of the household of
faith: (1) his own well being, and (2) his usefulness. Numbers 10:31.
Spoken good concerning Israel — In addition to temporal blessings, such as
guidance in the way, rapid increase, and the inheritance of Canaan. spiritual good
was promised in the pledge of Jehovah’s presence and benediction.
PETT, "Verses 29-32
Moses Asks Hobab To Accompany Them (Numbers 10:29-32).
Hobab, Moses’ Midianite brother-in-law, was with them, giving assistance to Moses
with his knowledge of wilderness lore, but determined to return to his own people.
Moses pleaded with his brother-in-law to continue to accompany them and give
them the benefit of his knowledge of wilderness survival. Among other things he was
clearly very knowledgeable about the whereabouts of water. Note that even in this
small section the ‘doing of good’ to Hobab both begins and ends the incident,
maintaining the chiastic pattern.
a Moses promises Hobab that if he accompanies them they will ‘do him good’ in the
land Yahweh has described as good (Numbers 10:29).
b Hobab plans to depart to his own land (Numbers 10:30).
86

87. b Moses pleads with him not to depart but to go with them as their eyes (Numbers
10:31)
a He promises that whatever good Yahweh does to them they will do to him
(Numbers 10:32).
Numbers 10:29
‘And Moses said to Hobab, the son of Reuel the Midianite, Moses’ brother-in-law,
“We are journeying to the place of which Yahweh said, I will give it you. You come
with us, and we will do you good, for Yahweh has spoken good concerning Israel.” ’
Hobab was of the Midianites, and was a relation of Moses. The word used probably
means ‘in-law’ and can thus mean either father-in-law or brother-in-law. Reuel is
the Reuel whose ‘daughter’ Moses married (Exodus 2:18), and thus Hobab may well
have been his brother-in-law. But the relationship may have been a little more
complicated. The point is that he was related to Moses through Moses’ marriage to a
Midianite. Moses requested Hobab to come with them with his knowledge of
wilderness lore. Moses himself knew much of wilderness survival but he was
probably aware that Hobab was especially skilled in the art, with a reputation as a
man of the wilderness.
He emphasised that they were going towards the place which Yahweh had promised
to give them, and that Yahweh had spoken good about it. Once in the land they
would see that he did not lose by his act. They would ‘do him good’.
We should note here that the fact that Yahweh was leading them did not mean that
Moses did not make use of all skilled help available. We must trust God fully, and at
the same time make use of all the means available.
BENSON, "Numbers 10:29. Raguel — Called also Reul, Exodus 2:18, who seems to
be the same with Jethro; it being usual in Scripture for one person to have two or
three names. And therefore this Hobab is not Jethro, but his son, which may seem
more probable, because Jethro was old and unfit to travel, and desirous, as may well
be thought, to die in his own country, whither he returned, Exodus 18:27; but
Hobab was young, and fitter for these journeys, and therefore entreated by Moses to
stay and bear them company.
PULPIT, "Numbers 10:29
Hobab, the son of Raguel, Moses' father-in-law. It is not quite certain who this
"Hobab" was. The name occurs only here and in 4:11. The older opinion, followed
by the A.V identified Hobab with Jethro, and Jethro with Reuel the "priest of
Midian," and father of Zipporah, Moses' wife. It is, of course, no real objection to
this opinion that Hobab is here called the "son of Reuel;" for the name may quite
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88. well have been an hereditary one, like Abimelech and so many others. Nor need the
multiplicity of names given to one individual astonish us, for it is of frequent
occurrence in the Old Testament, and not infrequent in the New. The father-in-law
of Moses was a priest, holding (probably by right of birth) the patriarchal dignity of
tribal priest, as Job did on a smaller, and Melchizedec on a larger, scale. He may
very well, therefore, have had one or more "official" names in addition to his
personal name. If this is accepted, then it may serve as one instance amongst many
to remind us how extremely careless the inspired writers are about
names—"careless" not in the sense of not caring whether they are right or wrong,
but in the sense of not betraying and not feeling the least anxiety to avoid the
appearance and suspicion of inaccuracy. Even in the lists of the twelve apostles we
arc forced to believe that "Judas the brother of James" is the same person as
"Lebbaeus" and "Thaddaeus;" and it is a matter of endless discussion whether or
no "Bartholomew" was the same as "Nathanael." On the face of it Scripture
proclaims that it uses no arts, that it takes no pains to preserve an appearance of
accuracy—that appearance which is so easily simulated for the purposes of
falsehood. Holy Scripture may therefore fairly claim to be read without that
captiousness, without that demand for minute carefulness and obvious consistency,
which we rightly apply to one of our own histories. The modem historian avowedly
tells his story as a witness does in the presence of a hostile counsel; the sacred
historian tells his as a man does to the children round his knee. Surely such an
obvious fact should disarm a good deal of the petty criticism which carps at the
sacred narrative.
Many, however, will think that the balance of probability is against the older
opinion. It is certain that the word translated "father-in-law" has no such
definiteness either in the Hebrew or in the Septuagint. It means simply a "marriage
relation," and is even used by Zipporah of Moses himself. It ,is just as likely to mean
"brother-in-law" when applied to Hobab. As Moses was already eighty years old
when Jethro is first mentioned (Exodus 3:1), it may seem probable that his father-
in-law was by that time dead, and succeeded in his priestly office by his eldest son.
In that case Hobab would be a younger son of Reuel, and as such free to leave the
home of his ancestors and to join himself to his sister's people.
EBC, "Verses 29-36
HOBAB THE KENITE
Numbers 10:29-36
THE Kenites, an Arab tribe belonging to the region of Midian, and sometimes called
Midianites, sometimes Amalekites, were already in close and friendly relation with
Israel. Moses, when he went first to Midian, had married a daughter of their chief
Jethro, and, as we learn from Exodus 18:1-27, this patriarch, with his daughter
Zipporah and the two sons she had borne to Moses, came to the camp of Israel at
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89. the mount of God. The meeting was an occasion of great rejoicing; and Jethro, as
priest of his tribe, having congratulated the Hebrews on the deliverance Jehovah
had wrought for them, "took a burnt offering and sacrifices for God," and was
joined by Moses, Aaron, and all the elders of Israel in the sacrificial feast. A union
was thus established between Kenites and Israelites of the most solemn and binding
kind. The peoples were sworn to continual friendship.
While Jethro remained in the camp his counsel was given in regard to the manner of
administering justice. In accordance with it rulers of thousands, hundreds, fifties,
and tens were chosen, "able men, such as feared God, men of truth, hating
covetousness"; and to them matters of minor importance were referred for
judgment, the hard causes only being brought before Moses. The sagacity of one
long experienced in the details of government came in to supplement the intellectual
power and the inspiration of the Hebrew leader.
It does not appear that any attempt was made to attach Jethro and the whole of his
tribe to the fortunes of Israel. The small company of the Kenites could travel far
more swiftly than a great host, and, if they desired, could easily overtake the march.
Moses, we are told, let his father-in-law depart, and he went to his own place. But
now that the long stay of the Israelites at Sinai is over and they are about to advance
to Canaan, the visit of a portion of the Kenite tribe is made the occasion of an appeal
to their leader to cast in his lot with the people of God. There is some confusion in
regard to the relationship of Hobab with Jethro or Raguel. Whether Hobab was a
son or grandson of the chief cannot be made out. The word translated father-in-law
(Numbers 10:29), means a relation by marriage. Whatever was the tie between
Hobab and Moses, it was at all events so close, and the Kenite had so much
sympathy with Israel, that it was natural to make the appeal to him: "Come thou
with us, and we will do thee good." Himself assured of the result of the enterprise,
anticipating with enthusiasm the high destiny of the tribes of Israel, Moses
endeavours to persuade these children of the desert to take the way to Canaan.
There was a fascination in the movement of that people who, rescued from bondage
by their Heavenly Friend, were on their journey to the land of His promise. This
fascination Hobab and his followers appear to have felt; and Moses counted upon it.
The Kenites, used to the wandering life, accustomed to strike their tents any day as
occasion required, no doubt recoiled from the thought of settling even in a fertile
country, still more from dwelling in any walled town. But the south of Canaan was
practically a wilderness, and there, keeping to a great extent their ancestral habits,
they might have had the liberty they loved, yet kept in touch with their friends of
Israel. Some aversion from the Hebrews, who still bore certain marks of slavery,
would have to be overcome. Yet, with the bond already established, there needed
only some understanding of the law of Jehovah, and some hope in His promise to
bring the company of Hobab to decision.
And Moses had right in saying, "Come with us, and we will do thee good; for
Jehovah hath spoken good concerning Israel." The outlook to a future was
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90. something which the Kenites as a people had not, never could have in their
desultory life. Unprogressive, out of the way of the great movements of humanity,
gaining nothing as generations went by, but simply reproducing the habits and
treasuring the beliefs of their fathers, the Arab tribe might maintain itself, might
occasionally strike for righteousness in some conflict, but otherwise had no prospect,
could have no enthusiasm. They would live their hard life, they would enjoy
freedom, they would die - such would be their history. Compared with that poor
outlook, howgood it would be to share the noble task of establishing on the soil of
Canaan a nation devoted to truth and righteousness, in league with the living God,
destined to extend His kingdom and make His faith the means of blessing to all. It
was the great opportunity of these nomads. As yet, indeed, there was no courage of
religion, no brightness of enthusiasm among the Israelites. But there was the ark of
the covenant, there were the sacrifices, the law; and Jehovah Himself, always
present with His people, was revealing His will and His glory by oracle, by discipline
and deliverance.
Now these Kenites may be taken as representing a class, in the present day to a
certain extent attracted, even fascinated, by the Church, who standing irresolute are
appealed to in terms like those addressed by Moses to Hobab. They feel a certain
charm, for in the wide organisation and vast activity of the Christian Church, quite
apart from the creed on which it is based, there are signs of vigour and purpose
which contrast favourably with endeavours directed to mere material gain. In idea
and in much of its effort the Church is splendidly humane, and it provides interests,
enjoyments, both of an intellectual and artistic kind, in which all can share. Not so
much its universality nor its mission of converting the world, nor its spiritual
worship, but rather the social advantages and the culture it offers draw towards it
those minds and lives. And to them it extends, too often without avail, the invitation
to join its march.
Is it asked why many, partly fascinated, remain proof against its appeals? why an
increasing number prefer, like Hobab, the liberty of the desert, their own
unattached, desultory, hopeless way of life? The answer must partly be that, as it is,
the Church does not fully commend itself by its temper, its enthusiasm, its sincerity
and Christianity. It attracts but is unable to command, because with all its culture of
art it does not appear beautiful, with all its claims of spirituality it is not unworldly;
because, professing to exist for the redemption of society, its methods and standards
are too often human rather than Divine. It is not that the outsider shrinks from the
religiousness of the Church as overdone; rather does he detect a lack of that very
quality. He could believe in the Divine calling and join the enterprise of the Church
if he saw it journeying steadily towards a better country, that is a heavenly. Its
earnestness would then command him; faith would compel faith. But social status
and temporal aims are not subordinated by the members of the Church, nor even by
its leaders. And whatever is done in the way of providing attractions for the
pleasure-loving, and schemes of a social kind, these, so far from gaining the
undecided, rather make them less disposed to believe. More exciting enjoyments can
be found elsewhere. The Church offering pleasures and social reconstruction is
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91. attempting to catch those outside by what, from their point of view, must appear to
be chaff.
It is a question which every body of Christians has need to ask itself-Can we
honestly say to those without, Come with us, and we will do you good? In order that
there may be certainty on this point, should not every member of the Church be
able to testify that the faith he has gives joy and peace, that his fellowship with God
is making life pure and strong and free? Should there not be a clear movement of
the whole body, year by year, towards finer spirituality, broader and more generous
love? The gates of membership are in some cases opened to such only as make very
clear and ample profession. It does not, however, appear that those already within
have always the Christian spirit corresponding to that high profession. And yet as
Moses could invite Hobab and his company without misgiving because Jehovah was
the Friend and Guide of Israel and had spoken good concerning her, so because
Christ is the Head of the Church, and Captain of her salvation, those outside may
well be urged to join her fellowship. If all depended on the earnestness of our faith
and the steadfastness of our virtue we should not dare to invite others to join the
march. But it is with Christ we ask them to unite. Imperfect in many ways, the
Church is His, exists to show His death, to proclaim His Gospel and extend His
power. In the whole range of human knowledge and experience there is but one life
that is free, pure, hopeful, energetic in every noble sense, and at the same time calm.
In the whole range of human existence there is but one region in which the mind
and the soul find satisfaction and enlargement, in which men of all sorts and
conditions find true harmony. That life and that region of existence are revealed by
Christ; into them He only is the Way. The Church, maintaining this, demonstrating
this, is to invite all who stand aloof. They who join Christ and follow Him will come
to a good land, a heavenly heritage.
The first invitation given to Hobab was set aside. "Nay," he said, "I will not go; but
I will depart to my own land and to my kindred." The old ties of country and people
were strong for him. The true Arab loves his country passionately. The desert is his
home, the mountains are his friends. His hard life is a life of liberty. He is strongly
attached to his tribe, which has its own traditions, its own glories. There have been
feuds, the memory of which must be cherished. There are heirlooms that give
dignity to those who possess them. The people of the clan are brothers and sisters.
Very little of the commercial mingles with the life of the desert; so perhaps family
feeling has the more power. These influences Hobab felt, and this besides deterred
him, that if he joined the Israelites he would be under the command of Moses.
Hobab was prospective head of his tribe, already in partial authority at least. To
obey the word of command instead of giving it was a thing he could not brook. No
doubt the leader of Israel had proved himself brave, resolute, wise. He was a man of
ardent soul and fitted for royal power. But Hobab preferred the chieftainship of his
own small clan to service under Moses; and, brought to the point of deciding, he
would not agree.
Freedom, habit, the hopes that have become part of life-these in like manner
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92. interpose between many and a call which is known to be from God. There is
restraint within the circle of faith; old ideas, traditional conceptions of life, and
many personal ambitions have to be relinquished by those who enter it. Accustomed
to that Midian where every man does according to the bent of his own will, where
life is hard but uncontrolled, where all they have learned to care for and desire may
be found, many are unwilling to choose the way of religion, subjection to the law of
Christ, the life of spiritual conflict and trial, however much may be gained at once
and in the eternal future. Yet the liberty of their Midian is illusory. It is simply
freedom to spend strength in vain, to roam from place to place where all alike are
barren, to climb mountains lightning-riven, swept by interminable storms. And the
true liberty is with Christ, who opens the prospect of the soul, and redeems the life
from evil, vanity, and fear. The heavenward march appears to involve privation and
conflict, which men do not care to face. But is the worldly life free from enemies,
hardships, disappointments? The choice is, for many, between a bare life over which
death triumphs, and a life moving on over obstacles, through tribulations, to victory
and glory. The attractions of land and people, set against those of Christian hope,
have no claim. "Every one," says the Lord, "that hath left houses, or brethren, or
sisters, or father, or mother, or children, or lands, for My sake, shall receive a
hundredfold, and shall inherit eternal life."
Passing on, the narrative informs us that Moses used another plea: "Leave us not, I
pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and
thou shalt be to us instead of eyes." Hobab did not respond to the promise of
advantage to himself; he might be moved by the hope of being useful. Knowing that
he had to deal with a man who was proud, and in his way magnanimous, Moses
wisely used this appeal. And he used it frankly, without pretence. Hobab might do
real and valuable service to the tribes on their march to Canaan. Accustomed to the
desert, over which he had often travelled, acquainted with the best methods of
disposing a camp in any given position, with the quick eye and habit of observation
which the Arab life gives, Hobab would be the very adjutant to whom Moses might
commit many details. If he joins the tribes on this footing it will be without pretence.
He professes no greater faith either in Israel’s destiny or in Jehovah’s sole Godhead
than he really feels. Wishing Israel well, interested in the great experiment, yet not
bound up in it, he may give his counsel and service heartily so far as they avail.
We are here introduced to another phase of the relation between the Church and
those who do not altogether accept its creed, or acknowledge its mission to be
supernatural, Divine. Confessing unwillingness to receive the Christian system as a
whole, perhaps openly expressing doubts of the miraculous, for example, many in
our day have still so much sympathy with the ethics and culture of Christianity that
they would willingly associate themselves with the Church, and render it all the
service in their power. Their tastes have led them to subjects of study and modes of
self-development not in the proper sense religious. Some are scientific, some have
literary talent, some artistic, some financial. The question may be, whether the
Church should invite these to join her ranks in any capacity, whether room may be
made for them, tasks assigned to them. On the one hand, would it be dangerous to
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93. Christian faith? on the other hand, would it involve them in self-deception? Let it be
assumed that they are men of honour and integrity, men who aim at a high moral
standard and have some belief in the spiritual dignity man may attain. On this
footing may their help be sought and cordially accepted by the Church?
We cannot say that the example of Moses should be taken as a rule for Christians. It
was one thing to invite the co-operation with Israel for a certain specified purpose of
an Arab chief who differed somewhat in respect of faith; it would be quite another
thing to invite one whose faith, if he has any, is only a vague theism, to give his
support to Christianity. Yet the cases are so far parallel that the one illustrates the
other. And one point appears to be this, that the Church may show itself at least as
sympathetic as Israel. Is there but a single note of unison between a soul and
Christianity? Let that be recognised, struck again and again till it is clearly heard.
Our Lord rewarded the faith of a Syrophoenician woman, of a Roman centurion.
His religion cannot be injured by generosity. Attachment to Himself personally,
disposition to hear His words and accept His morality, should be hailed as the
possible dawn of faith, not frowned upon as a splendid sin. Every one who helps
sound knowledge helps the Church. The enthusiast for true liberty has a point of
contact with Him whose truth gives freedom. The Church is a spiritual city with
gates that stand wide open day and night towards every region and condition of
human life, towards the north and south, the east and west. If the wealthy are
disposed to help, let them bring their treasures; if the learned devote themselves
reverently and patiently to her literature, let their toil be acknowledged. Science has
a tribute that should be highly valued, for it is gathered from the works of God; and
art of every kind-of the poet, the musician, the sculptor, the painter-may assist the
cause of Divine religion. The powers men have are given by Him who claims all as
His own. The vision of Isaiah in which he saw Tarshish and the isles, Sheba and
Seba offering gifts to the temple of God did not assume that the tribute was in all
cases that of covenant love. And the Church of Christ has broader human sympathy
and better right to the service of the world than Isaiah knew. For the Church’s
good, and for the good of those who may be willing in any way to aid her work and
development, all gifts should be gladly received, and those who stand hesitating
should be invited to serve.
But the analogy of the invitation to Hobab involves another point which must
always be kept in view. It is this, that the Church is not to slacken her march, not
divert her march in any degree because men not fully in sympathy with her join the
company and contribute their service. The Kenite may cast in his lot with the
Israelites and aid them with his experience. But Moses will not cease to lead the
tribes towards Canaan, will not delay their progress a single day for Hobab’s sake.
Nor will he less earnestly claim sole Godhead for Jehovah, and insist that every
sacrifice shall be made to Him and every life kept holy in His way, for His service.
Perhaps the Kenite faith differed little in its elements from that which the Israelites
inherited. It may have been monotheistic; and we know that part of the worship was
by way of sacrifice not unlike that appointed by the Mosaic law. But it had neither
the wide ethical basis nor the spiritual aim and intensity which Moses had been the
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94. means of imparting to Israel’s religion. And from the ideas revealed to him and
embodied in the moral and ceremonial law he could not for the sake of Hobab resile
in the least. There should be no adjustment of creed or ritual to meet the views of
the new ally. Onward to Canaan, onward also along the lines of religious duty and
development, the tribes would hold their way as before.
In modern alliances with the Church a danger is involved, sufficiently apparent to
all who regard the state of religion. History is full of instances in which, to one
company of helpers and another, too much has been conceded; and the march of
spiritual Christianity is still greatly impeded by the same thing. Money contributed,
by whomsoever, is held to give the donors a right to take their place in councils of
the Church, or at least to sway decision now in one direction, now in another.
Prestige is offered with the tacit understanding that it shall be repaid with
deference. The artist uses his skill, but not in subordination to the ideas of spiritual
religion. He assumes the right to give them his own colour, and may even, while
professing to serve Christianity, sensualise its teaching. Scholarship offers help, but
is not content to submit to Christ. Having been allowed to join itself with the
Church, it proceeds, not infrequently, to play the traitor’s part, assailing the faith it
was invoked to serve. Those who care more for pleasure than for religion may
within a certain range find gratification in Christian worship; they are apt to claim
more and still more of the element that meets their taste. And those who are bent on
social reconstruction would often, without any thought of doing wrong, divert the
Church entirely from its spiritual mission. When all these influences are taken into
account, it will be seen that Christianity has to go its way amid perils. It must not be
unsympathetic. But those to whom its camp is opened, instead of helping the
advance, may neutralise the whole enterprise.
Every Church has great need at present to consider whether that clear spiritual aim
which ought to be the constant guide is not forgotten, at least occasionally, for the
sake of this or that alliance supposed to be advantageous. It is difficult to find the
mean, difficult to say who serve the Church, who hinder its success. More difficult
still is it to distinguish those who are heartily with Christianity from those who are
only so in appearance, having some nostrum of their own to promote. Hobab may
decide to go with Israel; but the invitation he accepts, perhaps with an air of
superiority, of one conferring a favour, is really extended to him for his good, for
the saving of his life. Let there be no blowing of the silver trumpets to announce that
a prince of the Kenites henceforth journeys with Israel; they were not made for
that! Let there be no flaunting of a gay ensign over his tent. We shall find that a day
comes when the men who stand by true religion have-perhaps through Kenite
influence-the whole congregation to face. So it is in Churches. On the other hand,
Pharisaism is a great danger, equally tending to destroy the value of religion; and
Providence ever mingles the elements that enter into the counsels of Christianity,
challenging the highest wisdom, courage, and charity of the faithful.
The closing verses of Numbers 10:33-36, belonging, like the passage just considered,
to the prophetic narrative, affirm that the ark was borne from Sinai three days’
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95. journey before the host to find a halting-place. The reconciliation between this
statement and the order which places the ark in the centre of the march, may be
that the ideal plan was at the outset not observed, for some sufficient reason. The
absolute sincerity of the compilers of the Book of Numbers is shown in their placing
almost side by side the two statements without any attempt to harmonise. Both were
found in the ancient documents, and both were set down in good faith. The scribes
into whose hands the old records came did not assume the role of critics.
At the beginning of every march Moses is reported to have used the chant: "Rise up,
O Jehovah, and let Thine enemies be scattered; and let them that hate Thee flee
before Thee." When the ark rested he said: "Return, O Jehovah, unto the ten
thousands of the thousands of Israel." The former is the opening strain of Psalms
68:1-35, and its magnificent strophes move towards the idea of that rest which Israel
finds in the protection of her God. Part of the ode returns upon the desert journey,
adding some features and incidents, omitted in the narrations of the Pentateuch-
such as the plentiful rain which refreshed the weary tribes, the publishing by
women of some Divine oracle. But on the whole the psalm agrees with the history,
making Sinai the scene of the great revelation of God, and indicating the guidance
He gave through the wilderness by means of the cloudy pillar. The chants of Moses
would be echoed by the people, and would help to maintain the sense of constant
relation between the tribes and their unseen Defender.
Through the wilderness Israel went, not knowing from what quarter the sudden
raid of a desert people might be made. Swiftly, silently, as if springing out of the
very sand, the Arab raiders might bear down upon the travellers. They were
assured of the guardianship of Him whose eye never slumbered, when they kept His
way and held themselves at His command. Here the resemblance to our case in the
journey of life is clear; and we are reminded of our need of defence and the only
terms on which we may expect it. We may look for protection against those who are
the enemies of God. But we have no warrant for assuming that on whatever errand
we are bound we have but to invoke the Divine arm in order to be secure. The
dreams of those who think their personal claim on God may always be urged have
no countenance in the prayer, "Rise up, O Jehovah, and let Thine enemies be
scattered." And as Israel settling to rest after some weary march could enjoy the
sense of Jehovah’s presence only if the duties of the day had been patiently done,
and the thought of God’s will had made peace in every tribe, and His promise had
given courage and hope-so for us, each day will close with the Divine benediction
when we have "fought a good fight and kept the faith." Fidelity there must be; or, if
it has failed, the deep repentance that subdues wandering desire and rebellious will,
bringing the whole of life anew into the way of lowly service.
PARKER, " Gospel Invitations
Numbers 10:29-36
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96. The standards were all in motion. In the first place there went the standard of the
camp of the children of Judah; immediately following came the standard of the
camp of Reuben; then followed the standard of the camp of the children of
Ephraim; and last of all came the standard of the camp of the children of Dan.
When the camps began to move, Moses said unto Hobab, his father-in-law,—We are
going now; everything is set in order for the march;—"We are journeying unto the
place of which the Lord said, I will give it you: come thou with us, and we will do
thee good: for the Lord hath spoken good concerning Israel." It was a speech of
nature. There is a gospel in human feeling. If we could abolish all written gospels, all
doctrinal methods of welcoming and persuading men, there would still remain the
gospel of love, sympathy, tenderness, all that is involved in the noblest meaning of
the term nature. The gospel of heaven is in harmony with this gospel of the heart; it
lifts it up to highest meanings, interprets it into broadest, brightest hopes, sanctifies
and purges it of all selfishness and narrowness. This is the hold which the Gospel
will always have upon human attention. It appeals to the heart; it addresses the pain
of necessity; it answers the often-unspoken interrogatories of the soul. Thus it can
never fail. Our conceptions of it will be changed; our methods of arguing it will be
done away, being superseded by nobler methods; but the innermost quantity itself—
the central spirit of redemption, love, hospitality—this will remain evermore,
because, though we pass away, Christ is the same yesterday, and to-day, and for
ever. Our years fail, and with them go all methods and plans and schemes of work;
but Christ is the same, and his time is eternity.
A beautiful picture this! full of modern questioning—a very pattern of inquiry and
invitation in a gospel sense. Can we honestly invite men to join us on our life-
march? Consider the question well. Do not involve others in grievous and mournful
responsibilities. Do not entreat men to leave what is to them at least a partial
blessing, unless you are sure you can replace that enjoyment by purer and larger
gladness. Can we honestly, with the full consent of judgment, conscientiousness, and
experience, invite men to join us in the way which we have determined to take? If
not, do not let us add the murder of souls to our other crimes. Do not let us, merely
for the sake of companionship, involve in ruin innocent men. What is our life-
march? To what place are we journeying? Who laid its foundation? Who lighted its
lamps? Who spread its feast? What is its name? Are not many men wandering
without a destiny? Is it not too usual to have no map of life, no definite end in view,
no location that can be named to pursue day and night until we reach its golden
streets? There is too much of haphazard in our life—not knowing where the night
will land us, going forth day by day at a venture, not sure whether it is a mountain
or a valley, a garden or a wilderness, with which the day shall close. This is not
living; this is adventure, empiricism,—the very quackery of Wisdom of Solomon ,
the very irony and sarcasm of knowledge. Moses knew whither the camps were
going; they were all set in one direction. The divine flame was seen through the
immediate cloud, and with eyes fixed upon the glowing point, away went the
standards, the confidence of the leaders being in God, and the hope of the people
being in the wisdom of the Most High. What is our destiny? Towards what place are
we journeying? Are we surprised when we see an angel? or do we say,—This is the
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97. satisfaction of expectation? Sad, to tears and veriest woe, is the life that has no map,
no plan, no purpose,—that is here and there, retracing its steps, prying, wondering,
experimenting, frittering away its energy in doing and undoing, in marching and
remarching. All wisdom says,—Determine your course; have one object in view; be
ruled by one supreme purpose; and make all circumstances, incidents, and
unexpected events, fall into the march and harmony of the grand design. Be careful
how you ask people to go along with you. First lay down a basis of sound wisdom.
"We are journeying unto the place of which the Lord said, I will give it you." If that
be the first sentence, or part of it, the sentence may end in the boldest invitation ever
issued by love to the banquet of grace and wisdom. But let us have no adventuring,
no foolish or frivolous speculation in life; let us speak from the citadel of conviction
and from the sanctuary of assured religious confidence.
Have we such a view of the end as may make us independent of immediate trials?
Was it all, then, such plain sailing, or easy marching, or garden-tramping, that
Moses could invite any stranger to join the march? Was he not exchanging one
wilderness for another? To what was he inviting his father-in-law?—to great
palaces immediately in front of him? to a smoking feast? to rivers of heaven"s own
pure wine? He was inviting the man to march, to the incidents of battle, to the
discipline of the day, to circumstances often fraught with trial and pain,
disappointment and mockery; for there were birds in the wilderness that were
hooting at Israel, voices in the air taunting the leaders and mocking the priests.
When we invite men to join us on the Christian pilgrimage, it must be on the distinct
understanding that we are ruling the present by the future. This is precisely the
logic of Moses:—"We are journeying unto the place." The end was indicated—the
goal, the destiny of the march; and that was so bright, so alluring, so glowing with
all hospitable colour, that Moses did not see that to-morrow there was to be a battle,
or seeing it, already passed the war-field like a victor. This, too, is the Christian
logic as laid down by Paul; the great apostle said,—"For our light affliction, which
is but for a moment, worketh for us a far more exceeding and eternal weight of
glory; while we look not at the things which are seen, but at the things which are not
seen: for the things which are seen are temporal; but the things which are not seen
are eternal." He brought "the power of an endless life" to bear upon the immediate
day: he quieted to-day"s tumult by a sure anticipation of heaven"s peace. This is
right reasoning; this is practical philosophy. There is nothing pleasant in the
process: "No chastening for the present seemeth to be joyous, but grievous:
nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them
which are exercised thereby." Truly we have no special invitation that commends
itself by the immediate rest and quiet and release and Sabbatic tranquillity which
may be enjoyed. The Christian does not call the world to what the world
understands by peace and luxury, rest and enjoyment; these terms are indeed true
in the Christian acceptation, but the world has not been educated to receive that
acceptation, and to speak in those terms to a world not understanding them, may be
to tell lies under the very banner of the Gospel. He who accepts the invitation to
march with the Christian camp, accepts a call to service, duty, discipline, pain,
disappointment, varied and continual chastisement,—self consideration put down,
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98. passion destroyed, self-will rooted out, pride and vanity crushed down under a
heavy weight. To join the Christian camp is to begin a process of self-mortification,
to undergo all the discipline of self-contempt, and to accept much strain and distress
of life. Is this Gospel-preaching? It is so. Will not this repel men? It will at first,—it
must at first. It is Christ"s method: "If any man will follow me, let him take up his
cross." How, then, did Jesus Christ encounter the opening difficulties of the road
and pass the trial of the cross? In the same way—for the wisdom of God is
unchanging:—he "had respect unto the recompense of the reward." "For the joy
that was set before him he endured the cross, despising the shame, and is set down
at the right hand of the throne of God." Moses had respect unto the recompense of
the reward. Christ saw the end from the beginning; in the very conduct of the battle,
he was wearing the conqueror"s diadem. We must draw ourselves forward by
taking firm hold of the end,—in other words, we must have such a conception of
life"s destiny as will invigorate every noble motive, stir every sacred passion, and
make us more than conquerors in all war and conflict. This was the reasoning of
Moses, this was the reasoning of Paul, this was the practice of Christ; and we are
not yet advanced enough in true wisdom to modify the terms or readjust and
redistribute the conditions.
Moses did not invite Hobab to join merely for the sake of being in the company; he
expected service from Hobab, the son of Raguel the Midianite. He said,—"Leave us
not, I pray thee; forasmuch as thou knowest how we are to encamp in the
wilderness, and thou mayest be to us instead of eyes"—in other words,—Thou
knowest the ground so well that thy presence will be of service to us; experience will
assist devotion; we are willing to march: we know nothing of the processes of the
way: thou understandest the whole country: come with us and be as eyes unto us.
Moses showed leadership even there; it was the invitation of a soldier and a
legislator and a wise man. Eyes are of inexpressible value in the whole conduct of
life; to be able to see, to take note of, to recognise—the man who can do this is
rendering service to the whole Church. So we invite men to come with us that they
may render service according to their opportunity and capacity. To some men we
say,—If you will come, you will supply the music. To others,—you will furnish the
inspiration. And to others,—If you come with us, we shall feel the stronger in the
security of your presence; there is such massiveness in your character, such solidity
in your judgment, such ripeness of experience in your life, that if you will join this
march, we shall be your debtors; you will give as well as take; you will bless as well
as be blessed.
Did Moses make a mistake here? I fancy so. Could Moses make mistakes? He often
did. What then becomes of his inspiration? It is untouched; but Moses often acted in
his own name and strength He is weak here. When he gave the invitation he was
noble: he intended to do the man good; but when he put in the reason, he showed
the incompleteness of his faith. What did he want with Hobab"s eyes? Had he
forgotten the Eye that struck off the iron wheels of Egypt"s chariots? For a moment,
perhaps, he had. Who can be always his best self? Who can every day stand on the
rock of the Amen of his own great prayers? Who is there amongst us—prince or
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99. priest or strongest man—that does not want some little local assistance? We are
broken down by the wants of the place, by the necessities of the occasion, by the
small difficulties of the road. Moses had no difficulty whatever as to the end of the
way; and it is possible for us to have very definite conceptions of heaven, and yet to
be asking help on the road from men to whom we should never come in suppliant
attitude; offer to give them something, to do them good, to take them to the place of
rest and security; but who can patronise the camps of Israel? Who can come in
saying,—I am necessary to the march of the Church, to the triumph of those who
war in the name of the Lord of hosts? Abram showed a better mettle; he said to the
king, who offered him hospitality and bounty,—No; "lest thou shouldest say, I have
made Abram rich." Moses wanted the eyes of a local man to help him, forgetting
that God had been to him all eye—a fire by night, a cloud by day,—a veiled eye with
the fire trembling under the filament. We all forget these things, and we want a
crutch, forgetting the sword is enough; we want the help of magistrate, or important
Prayer of Manasseh , or local celebrity, or wise resident, forgetting that we are in
charge of God, that his Spirit is the one fountain of inspiration, and that when we
ask for human help, we distrust the Providence of God. But this is like us: we do
wish the magistrate to help us just a little. We are not altogether independent of the
spirit of local respectability: we will go to the little when we might go to the great, to
the human when we might go to the divine,—to Hobab when we might go to
Jehovah. Take care when you go to men that you ask no favour of them for God"s
camp; do not beg for patrons. Die of divinely-appointed starvation—if such
discipline there be—rather than accept help which interferes with the completeness
of faith in God. The Church should always offer great invitations. The Church is
not a Church if it be inhospitable. Christ"s Church should always have its table
spread, its flagons of wine full, and its bounty ready; and it should always be
saying,—Still there is room: bring in the hungry guests; inquire not into littlenesses,
peculiarities, infirmities, dressings and decorations; but go out into the highways,
and the hedges, and compel them to come in. Has the Church lost its power of
invitation—sweet welcome, boundless hospitality? Is it not now putting up little toll-
gates of its own, and asking questions of approaching guests which Heaven never
suggested? Is it using the eyes of Hobab when it might avail itself of the omniscience
of God? If you are not giving Christian invitations, other people will give invitations
of another kind. Men will not go without invitation; it is for us to say what shall be
the quality and range of that invitation. "My Song of Solomon , if sinners entice
thee, consent thou not. If they say, Come with us, let us lay wait for blood, let us lurk
privily for the innocent without cause: let us swallow them up alive as the grave;
and whole, as those that go down into the pit: we shall find all precious substance,
we shall fill our houses with spoil: cast in thy lot among us; let us all have one purse:
my Song of Solomon , walk not thou in the way with them; refrain thy foot from
their path: for their feet run to evil, and make haste to shed blood." Who is to issue
invitations to the young? Who is to be boldest and first in the offer of hospitality to
the hungry life? The Church ought to be first; the Christian Gospel ought to have
the first claim upon human attention. The Spirit and the bride say, Come; let him
that is athirst come, and whosoever will. The Gospel is not a mere argument, a petty
contest in dubious words; it is a great speech to the sore heart, a glorious appeal
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100. unto the broken spirit; an utterance of love to a world in despair. Let us, then, go
back to the old methods of welcoming men. With all newness of scheme and method
and plan in the conduct of Christian service, never drop out of your speech the tone
of invitation, the music of welcome, the broad and generous call to ample—to
infinite hospitality.
GREAT TEXTS OF THE BIBLE, "Come with Us
And Moses said unto Hobab, the son of Reuel the Midianite, Moses’ father in law,
We are journeying unto the place of which the Lord said, I will give it you: come
thou with us, and we will do thee good: for the Lord hath spoken good concerning
Israel. And he said unto him, I will not go; but I will depart to mine own land, and
to my kindred. And he said, Leave us not, I pray thee; forasmuch as thou knowest
how we are to encamp in the wilderness, and thou shalt be to us instead of eyes.
Num_10:29-31.
The Israelites reached Sinai in three months after leaving Egypt. They remained
there for at least nine months, and amidst the solitude of those wild rocks they kept
the first Passover—the anniversary of their deliverance. “On the twentieth day of
the second month” they began again their march through the grim, unknown desert.
One can fancy their thoughts and fears as they looked forward to the enemies and
trials which might be awaiting them. In these circumstances this story comes in most
naturally. Some time before the encampment broke up from Sinai, a relative of
Moses by marriage, Hobab by name, had come into the camp on a visit. He was a
Midianite by race; one of the wandering tribes from the south-east of the Arabian
peninsula. He knew every foot of the ground, as such men do. He knew where the
springs were and the herbage, the camping-places, the short-cuts, and the safest
routes. So Moses, who had no doubt forgotten much of the little desert skill he had
learned in keeping Jethro’s flock, prayed Hobab to remain with them and give them
the benefit of his practical knowledge—“to be to us instead of eyes.”
The passage has been treated in two very different ways. Some expositors consider
that Moses was to blame for seeking a human guide when God had given the pillar
of cloud to conduct the Israelites through the wilderness. Maclaren takes this view.
The historian, he says, after recording the appeal to Hobab, passes on to describe at
once how “the ark of the covenant of the Lord went before them to search out a
resting-place for them,” and how “the cloud was upon them when they went out of
the camp.” The historian puts the two things side by side, not calling on us to notice
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101. the juxtaposition, but surely expecting that we shall not miss what is so plain. He
would teach us that it mattered little whether Israel had Hobab or not, if they had
the ark and the cloud.1 [Note: A. Maclaren, The Secret of Power, 252.]
Others concentrate their attention on the invitation. They see that, rightly or
wrongly, Hobab was invited to accompany Israel to Canaan, and that two
arguments were used to induce, him to do so: he would find good for himself, and he
would be a benefit to them.
We may use both forms of exposition, though it will be well to use them separately.
Then we have—
I. The Pilgrim and his Guides.
1. Life is a journey through the Unknown.
2. Who is to be the Guide?
II. The Pilgrim and his Friends.
1. The Invitation.
2. The Arguments.
(1) For the Good you will get.
(2) For the Good you can do.
I
The Pilgrim and his Guides
i. Life is a journey through the Unknown
The itinerant life of God’s ancient people in the wilderness foreshadows and teaches
much concerning the life of His true Israel in all ages. It teaches us that the historic
Israel, the people who journeyed from Egypt through the wilderness to Canaan, and
the spiritual Israel, those who journey from this world to the heavenly country, are
alike called out and separated by God from the world-life that is around them.
Neither of them has yet reached or entered the promised rest, but they are
journeying toward it. Both are beset by dangers along the way, because of malicious
adversaries surrounding it, and because of the deceitfulness of their own hearts
within. To both, the Lord, under whose orders they march, extends the protection of
His power and the guidance of His light. He also furnishes both with bread from
heaven to satisfy their hunger, and gives them waters of life from wells of salvation
to quench their thirst. Besides, He ever holds before them the blessed hope of an
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102. abundant entrance into the rest He has promised, when each shall have reached the
end of the journey.
Among my own very earliest recollections, said Dr. Rainy, are those of an aged lady,
very dear to me, whose life was one continued strain of overflowing piety, a long
pilgrimage of faith, rising into an unbroken Beulah of praise and prayer.1 [Note: P.
C. Simpson, The Life of Principal Rainy, i. 25.]
If It is a libel on God’s goodness to speak of the world as a wilderness. He has not
made it so; and if anybody finds that “all is vanity and vexation of spirit,” it is his
own fault. But still one aspect of life is truly represented by that figure. There are
dangers and barren places, and a great solitude in spite of love and companionship,
and many marchings, and lurking foes, and grim rocks, and fierce suns, and
parched wells, and shapeless sand wastes enough in every life to make us quail often
and look grave always when we think of what may be before us. Who knows what
we shall see when we top the next hill, or round the shoulder of the cliff that bars
our way? What shout of an enemy may crash in upon the sleeping camp; or what
stifling gorge of barren granite—blazing in the sun and trackless to our feet—shall
we have to march through to-day?2 [Note: A. Maclaren.]
The world is very much what you and I choose to make it. God intends it to be a
place of discipline for the heirs of glory; a place of preparation for heaven; a place
in which we may be trained and fitted for the high destiny to which He has called
us—just what the wilderness was to Israel. Now, if we use the world in this way, we
shall find it to be a very good world for its purpose. And the discipline will not be all
painful. We shall have, as Israel had, our Marahs, where the waters are bitter.
Disappointments, bereavements, sicknesses, temptations, painful and prolonged
conflicts with evil—these we shall have, and they will be hard to bear. But, like
Israel, we shall have our Elims also, with their seventy palm trees, and twelve wells
of refreshing waters. God will give to us joy, comforts, peace, rest, to cheer us on our
way. Yet, just as no schoolboy counts school his home, but longs for the holidays,
and the happy meeting with relatives and friends; so we, placed in the world as a
school for a while, should not regard it as our home; but should look forward to the
day, when, our training complete, we shall enter heaven, and dwell there with Jesus
for ever.1 [Note: A. C. Price.]
Elim, Elim! Through the sand and heat
I toil with heart uplifted, I toil with bleeding feet;
For Elim, Elim! at the last, I know
That I shall see the palm-trees, and hear the waters flow.
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103. Elim, Elim! Grows not here a tree,
And all the springs are Marah, and bitter thirst to me;
But Elim, Elim! in thy shady glen
Are twelve sweet wells of water, and palms three-score and ten.
Elim, Elim! Though the way be long,
Unmurmuring I shall journey, and lift my heart in song;
And Elim, Elim! all my song shall tell
Of rest beneath the palm-tree, and joy beside the well.
ii. Who is to be the Guide?
1. God.—The true leader of the children of Israel in their wilderness journey was
not Moses, but the Divine Presence in the cloud with a heart of fire, that hovered
over their camp for a defence and sailed before them for a guide. “The Lord went
before them by day in a pillar of cloud to lead them the way.” When it lay on the
tent, whether it was for “two days, or a month, or a year,” the march was stayed,
and the moment that the cloud lifted “by day or by night,” the encampment was
broken up and the long procession was got into marching order without an instant’s
pause, to follow its gliding motion wherever it led and however long it lasted. First
to follow was the ark on the shoulders of the Levites, and behind it, separated by
some space, came the “standard of the camp of the children of Judah, and then the
other tribes in their order.”
It would seem as if Hobab’s aid were rendered needless by the provision of guidance
immediately promised. Up to this moment the position of the Ark had been in the
midst of the host, in front of Ephraim, Benjamin, and Manasseh; but henceforth it
went three days’ journey in front of the people, “to seek out a resting-place for
them.” We are left to conceive of its lonely journey as it went forward, borne by its
attendant band of priests and Levites, and perhaps accompanied by a little group of
princes and warriors, and especially by the great lawgiver himself. Far behind, at a
distance of miles, followed the camp with its tumult, its murmur of many voices, the
cries of little children, the measured tramp of armed bands. But none of these
intruded on the silence and solemnity which, like majestic angels, passed forward
with that courier group accompanying the Ark, over which cherubic forms were
bending. That Moses was there is indubitable; for the august sentences are recorded
with which he announced its starting forth and its setting down. In the one case,
looking into the thin air, which seemed to him thronged with opposing forces of men
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104. and demons, he cried, “Rise up, O Lord, and let thine enemies be scattered; and let
them that hate thee flee before thee”; and in the other he cried, “Return, O Lord,
unto the many thousands of Israel” (Num_10:35-36). Thus God Himself superseded
the proposal of Moses by an expedient which more than met their needs.
We have the same Divine guidance, if we will; in sober reality we have God’s
presence; and waiting hearts which have ceased from self-will may receive leading
as real as ever the pillar gave to Israel. God’s providence does still shape our paths;
God’s Spirit will direct us within, and God’s word will counsel us. If we will wait
and watch we shall not be left undirected. It is wonderful how much practical
wisdom about the smallest perplexities of daily life comes to men who keep both
their feet and their wishes still until Providence—or, as the world prefers to call it,
“circumstances”—clears a path for them.
Better to take Moses for our example when he prayed, as the ark set forward and
the march began, “Rise up, O Lord, and let thine enemies be scattered,” than to
follow him in eagerly seeking some Hobab or other to show us where we should go.
Better to commit our resting times to God with Moses’ prayer when the ark halted,
“Return, O Lord, unto the many thousands of Israel,” and so to repose under the
shadow of the Almighty, than to seek safety in having some man with us “who
knows how we are to encamp in this wilderness.”
Whither, midst falling dew,
While glow the heavens with the last steps of day,
Far, through their rosy depths, dost thou pursue
Thy solitary way?
Vainly the fowler’s eye
Might mark thy distant night to do thee wrong,
As, darkly seen against the crimson sky,
Thy figure floats along.
Seek’st thou the plashy brink
Of weedy lake, or marge of river wide,
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105. Or where the rocking billows rise and sink
On the chafed ocean-side?
There is a Power whose care
Teaches thy way along that pathless coast—
The desert and illimitable air—
Lone wandering, but not lost.
All day thy wings have fanned,
At that far height, the cold, thin atmosphere,
Yet stoop not, weary, to the welcome land,
Though the dark night is near.
And soon that toil shall end;
Soon shalt thou find a summer home, and rest,
And scream among thy fellows; reeds shall bend,
Soon, o’er thy sheltered nest.
Thou’rt gone, the abyss of heaven
Hath swallowed up thy form; yet, on my heart
Deeply hath sunk the lesson thou hast given,
And shall not soon depart.
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106. He who, from zone to zone,
Guides through the boundless sky thy certain flight
In the long way that I must tread alone,
Will lead my steps aright.1 [Note: W. C. Bryant, To a Waterfowl.]
2. Man.—Most commentators excuse, or even approve of, the effort of Moses to
secure Hobab’s help, and they draw from the story the lesson that supernatural
guidance does not make human guidance unnecessary. That, of course, is true in a
fashion; but it appears to us that the true lesson of the incident, considered in
connection with the following section, is much rather that, for men who have God to
guide them, it argues weakness of faith and courage to be much solicitous of any
Hobab to show them where to go and where to camp.1 [Note: A. Maclaren.]
Our weakness of faith in the unseen is ever tending to pervert the relation between
teacher and taught into practical forgetfulness that the promise of the new covenant
is, “They shall all be taught of God.” So we are all apt to pin our faith on some
trusted guide, and many of us in these days will follow some teacher of negations
with an implicit submission which we refuse to give to Jesus Christ. We put the
teacher between ourselves and God, and give to the glowing colours of the painted
window the admiration that is due to the light which shines through it.
We seek our Hobabs in the advice of sage grey-haired counsellors; in the formation
of strong, intelligent, and wealthy committees; in a careful observance of precedent.
Anything seems better than a simple reliance on an unseen guide. Now, in one sense,
there is no harm in this. We have neither right nor need to cut ourselves adrift from
others who have had special experience in some new ground on which we are
venturing. It is a mistake to live a hermit life, thinking out all our own problems,
and meeting all our own questions as best we may. Those who do so are apt to
become self-opinionated and full of crotchets. God often speaks to us through our
fellows; they are His ministers to us for good, and we do well to listen to our
Samuels, our Isaiahs, our Johns. But there is also a great danger that we should put
man before God; that we should think more of the glasses than of that which they
are intended to reveal; and that we should so cling to Hobab as to become
unmindful of the true Guide and Leader of souls. When we have given Him His
right place, He will probably restore our judges as at the first and our counsellors as
at the beginning; but the first necessity is that the eye should be single towards
Himself, so that the whole body may be full of light.2 [Note: F. B. Meyer.]
3. Christ.—Moses sought to secure this Midianite guide because he was a native of
the desert, and had travelled all over it. His experience was his qualification. We
have a Brother who has Himself travelled every foot of the road by which we have
to go, and His footsteps have marked out with blood a track for us to follow, and
have trodden a footpath through the else pathless waste. He knows “how to encamp
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107. in this wilderness,” for He Himself has “tabernacled among us,” and by experience
has learned the weariness of the journey and the perils of the wilderness.
Our poor weak hearts long for a brother’s hand to hold us up, for a brother’s voice
to whisper a word of cheer, for a brother’s example to animate as well as to instruct.
An abstract law of right is but a cold guide, like the stars that shine keen in the
polar winter. It is hard even to find in the bare thought of an unseen God guiding us
by His unseen Spirit within and His unseen Providence without, the solidity and
warmth which we need. Therefore we have mercifully received God manifest in the
flesh, a Brother to be our guide and the Captain of our salvation.
II
The Pilgrim and his Friends
i. The Invitation
It is one of those kindly gracious invitations which abound throughout the Word of
God. It is the invitation of one relative to another. By faith, Moses saw before him
the Promised Land; he realized it. “Faith is the substance of things hoped for, the
evidence of things not seen” (Heb_11:1). And he longed intensely to have his friend
and relative with him, in the inheritance of that land. Hence his earnest appeal. And
as with Moses, so with all who are Christians indeed.
When Paul had tasted the joy and peace of believing, he said, “My heart’s desire
and prayer to God for Israel is, that they might be saved” (Rom_10:1). When
Andrew had found Christ himself, “he first findeth his own brother Simon, and
saith unto him, We have found the Messias, which is, being interpreted, the Christ;
and he brought him to Jesus” (Joh_1:41-42). So also Philip: he “findeth Nathanael,
and saith unto him, We have found him, of whom Moses in the law and the prophets
did write, Jesus of Nazareth, the son of Joseph.” And when “Nathanael said unto
him, Can there any good thing come out of Nazareth? Philip saith unto him, Come
and see” (Joh_1:45-46). Further, when our Lord had cured the man possessed with
a legion of devils, He bade him, “Go home to thy friends, and tell them how great
things the Lord hath done for thee, and hath had compassion on thee” (Mar_5:19).
And, nearer to our own time than these instances, when the poor slave in Antigua
had been converted to God, he used, day by day, to pray that there might be a full
heaven, and an empty hell. Yes, and a little girl of eleven years, who had found Jesus
as her all, ran to her mother, her heart overflowing with love, and cried, “O mother,
if all the world knew this! I wish I could tell everybody—may I not run in and tell
some of our neighbours, that they may love my Saviour too?” Such is everywhere
and always the spirit of true Christianity.1 [Note: A. Maclaren.]
1. The Invitation is a promise, a promise of good in the future. “For the Lord hath
spoken good concerning Israel.” The religion of the Bible is emphatically the
religion of the promise. In heathen religion, the threat predominates over the
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108. promise. But in the glad faith that boasts the name of Gospel, the promise
predominates over the threat. Christians are men with a hope, men who have been
called to inherit a blessing. This element of promise runs through the whole Bible.
What book anywhere can you point to with such a forward look as that book? As
we watch the worthies of many generations pass in long procession onwards, from
the day when the promise was first given of the One who should come and bruise
the serpent’s head, down to the day when the aged Simeon in the Temple took the
Child Jesus into his arms and blessed Him, we seem to see upon every forehead a
glow of light. These men, we say, front the sunrising. They have a hope. Their
journey is into the morning. A purpose is in their eyes. They are looking for
something, and they look as those look who expect in due time to find. If this be true
of the general tone of the Old Testament Scriptures, doubly, trebly is it true of the
New Testament. The coming of Christ has only quickened and made more intense in
us that instinct of hope which the old prophecies of His coming first inspired. For
when He came, He brought in larger hopes and opened to us far-reaching vistas of
promise, such as had never been dreamed of before. Only think how full of eager,
joyous anticipation the New Testament is, from first to last.
2. The promise is of a Place, “The place of which the Lord said, I will give it you.”
The progress of human knowledge has made it difficult to think and speak of
heaven as believing men used to think and speak of it. But, while there is a certain
grain of reasonableness in the argument for silence with respect to heaven and the
things of heaven, there is by no means so much weight to be attached to it as many
people seem to suppose. For after all, when we come to think of it, this changed
conception of what heaven may be like is not traceable so much to any marvellous
revolution that has come over the whole character of human thought, as it is to the
changes which have taken place in our own several minds, and which necessarily
take place in every mind in its progress from infancy to maturity. The reality and
trustworthiness of the promise are not one whit affected by the revelation of the
vastness of the resources which lie at His command who makes the promise. Instead
of repining because we cannot dwarf God’s universe so as to make it fit perfectly the
smallness of our notions, let us turn all our energies to seeking to enlarge the
capacity of our faith, so that it shall be able to hold more.
When the Church says “Come thou with us” to any who are hesitating and
undecided, her face is heavenwards, her movement is in that way, she holds in her
hand the roll of promise, the map of “the better country, even the heavenly,” and
sees her own title to possession written there as with the finger of God. She is not
lured onwards by the dreams of natural enthusiasm, or by the flickering lights of
philosophy, or by the dim hopes which arise in the human breast of something
better and nobler to come, by God’s goodness, out of all this wrack and storm of
disappointment, sorrow, and change. These things are good in their own place and
measure, but the Church has a word of promise from God, a promise clear and firm
about another life, a perfect state, “a better country, an heavenly.”1 [Note: A.
Raleigh.]
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109. We had needs invent heaven if it had not been revealed to us; there are some things
that fall so bitterly ill on this side time!2 [Note: R. L. Stevenson, St. Ives.]
Give me my scallop-shell of quiet,
My staff of faith to walk upon;
My scrip of joy, immortal diet;
My bottle of salvation.
My gown of glory, hope’s true gage,
And thus I’ll take my pilgrimage.
Blood must be my body’s only balmer,
Whilst my soul like a quiet palmer,
Travelleth towards the land of heaven,
No other balm will there be given.
Over the silver mountains,
Where spring the nectar fountains,
There will I kiss the bowl of bliss,
And drink mine everlasting fill
Upon every milken hill.
My soul will be a-dry before,
But after, it will thirst no more.1 [Note: Sir Walter Raleigh.]
3. Much depends always upon the way in which the invitation is made.
(1) As it is a very kind and tender word, “Come thou with us,” let it be spoken
persuasively. Use such reasoning as you can to prove that it is at once a duty and a
privilege. Observe, Moses does not command, but he persuades; nor does he merely
make a suggestion or give a formal invitation, but he uses an argument, he puts it
attractively, “And we will do thee good.” So, look the matter up; study it; get your
arguments ready, seek out inducements from your own experience. Draw a reason,
and then and thus try to persuade your Christian friends.
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110. (2) Make it heartily. Observe how Moses puts it as from a very warm heart. “Come
thou with us”; give me thy hand, my brother; come thou with us, and we will do
thee good. There are no “ifs” and “ands” and “buts,” or, “Well, you may perhaps be
welcome,” but “Come thou with us.” Give a hearty, loving, warm invitation to those
whom you believe to be your brethren and sisters in Christ.
(3) Make it repeatedly if once will not suffice. Observe in this case, Hobab said he
thought he would depart to his own land and his kindred, but Moses returns to the
charge, and says “Leave us not, I pray thee.” How earnestly he puts it! He will have
no put off. If at first it was a request, now it is a beseeching almost to entreaty—
“Leave us not, I pray thee.” And how he repeats the old argument, but puts it in a
better light!—“If thou go with us, yea, it shall be, that what goodness the Lord shall
do unto us, the same will we do unto thee.”
ii. The Arguments Used
1. The first argument is, Come with us for the good you will get.
1. Moses has Hobab’s interests at heart when he asks him to accompany them. This
is so even if Hobab, like Moses himself, should never enter the promised land; for he
will be in the channel of the promise, under the blessing of God. For his own sake he
ought to come, “Come thou with us, and we will do thee good: for the Lord hath
spoken good concerning Israel.”
As a lady, well known as an earnest and devoted servant of God, was going home
from a meeting, she was asked to take the arm of a young gentleman who was
moving in the highest circles of fashion, a man who had led a very gay life. He did
not like taking this lady home; he suspected she would begin to preach to him before
he got home; however, being a gentleman, he gave her his arm. She did not talk
about the meeting, but as they were drawing near home she led the conversation
round to subjects bearing on the well-being of her companion. He replied: “It seems
to me that you religious people are always trying to strip us of all our little
enjoyments. A young man has only once in his life an opportunity to enjoy himself;
he will never have another chance. I am one of those who enjoy life thoroughly. I do
not see why you should try to take away all I have got.” The lady pressed him on the
arm, and said to him very emphatically: “My dear sir, I don’t want you to give up; I
want you to receive.” He said, “What do you mean?” She replied, “I won’t say any
more, I must leave that word for you to think over.” “Well,” he said, “I will try to
turn it over in my mind, and see if I can understand you.” And so it fell out that the
word went home to his heart, and he never rested until he had got the reality.1
[Note: Canon W. Hay M. H. Aitken.]
2. This argument is used by the Church. The Church says with assurance, Come
with us and we will do thee good; for the Lord hath spoken good concerning Israel.
It says this with emphasis; it says it pleadingly. It has blessings, promises, and
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111. powers, of which it is sure. It knows that men are in need of what it possesses. It sees
men living to little purpose and for little ends. It sees the sin and the sorrow. It has
deep pity for the deep pathos of human life. Its whole work is to do men good, as it
declares the gospel of the Kingdom, calling them to pardon and peace, offering them
salvation, presenting to them the manifold riches of Christ, pointing to the way of
life and of joy. The heart of the true Church yearns over men with a great longing,
seeing them to be, though they may know it not, wretched and miserable and poor
and blind and naked. It has a message for you, which it is irreparable loss for you to
neglect. It offers you a great and eternal good.1 [Note: Hugh Black.]
It seems in these days that this is the only invitation to church now possible. All that
is now possible is to induce people to go to church. They must be drawn, not driven.
“Come with us,” the congregation in God’s house seems to say to outsiders: “Come
with us, and we will do you good.” It is well, it is a great thing, if the services of the
church are felt to be pleasant: but it is vital and essential that they be felt to be
helpful. They must do you good, or there is something wrong either in them or in
you.2 [Note: A. K. H. Boyd.]
3. In what ways may we hope to get good by coming to church?
(1) By Recognition of the Unseen and Eternal.—When we gather in church, here is
something, coming regularly, coming frequently, that keeps us in remembrance that
there is more than what is seen and felt; that there are realities and interests beyond
what our senses reveal to us, which are the most substantial and enduring of all. It is
a great matter—in this world of things we see and touch, and pressed as we are
continually by the power which these things have to make us vaguely feel and
practically live as if there were nothing beyond them—that this testimony is borne,
at least every Sunday, to the existence and solemn importance of the Invisible and
Spiritual.
Tell me the old, old story
Of unseen things above,
Of Jesus and His glory,
Of Jesus and His love.
(2) By Repetition of the Story of the Cross.—We go to church to think of things; we
go, intending that our minds be specially occupied with certain matters which, in the
bustle of our life, we are ready to forget. There is a whole order of ideas present to
our mind in God’s house, which (to say the least) are not habitually associated with
any other place we go to. There is an old story to be pressed upon us: an old story
which is of such a nature, that though we know it quite well, we like and we need to
hear it over again. For it may be told perpetually without anything like wearisome
repetition: and all outward surroundings in this life go so much to make us
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112. unmindful of it, that we need sorely to have our minds specially and earnestly urged
in just this particular direction.
Tell me the story often,
For I forget so soon;
The early dew of morning
Has passed away at noon.
(3) By Realization of the Presence and Power of Christ.—For there is more in God’s
house than instruction, or than stirring up the fading and feeble remembrance:
more than that and deeper. God Almighty has appointed and decreed that there
shall be a real power and grace and help in the ordinances of His house; and Christ
has said, in sober earnest, that “Where two or three are gathered together in my
name, there am I in the midst of them.”
Tell me the story always,
If you would really be,
In any time of trouble
A comforter to me.
2. The second argument is, Come with us for the good you can do.
1. Moses had another plea, even after refusal—a plea, under the circumstances, far
more powerful to such a man than the offer of personal good. It was the plea, not of
Hobab’s need of Israel, but of Israel’s need of Hobab. He knew the country, knew
all the dangers and resources: he was a man of great influence and wisdom; and
cared for Moses, and presumably also for the great religious interests at stake in
Israel’s future. To have him with them would be a source of strength to all. And so
Moses’ invitation took another form. He appealed to Hobab’s heart and not to his
interests: he appealed to their need of him, and no longer to anything of good that
might come to himself. “Leave us not, I pray thee; forasmuch as thou knowest how
we are to encamp in the wilderness, and thou shalt be to us instead of eyes.”
I believe you will seldom get much good unless you are willing also to confer good;
those who are the nearest to the heart of the preacher, in all Christian service, will
in all probability be most spiritually enriched under his ministry.1 [Note: C. H.
Spurgeon.]
2. This argument also is used by the Church. It is a powerful argument to a high
heart; and the Church’s very existence—encamped in the wilderness, fighting the
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113. great battle against principalities and powers of evil, seeking, striving, suffering for
that Promised Land, for man’s higher life on earth, waiting for the consolation of
Israel, giving itself to the great task of establishing the Kingdom of Heaven on
earth—the Church’s very existence is an appeal to us. God had spoken good
concerning Israel whether Hobab came or stayed; but it was much to have Hobab’s
help in the great enterprise, much to have one who could be to them instead of eyes.
And the Kingdom of Heaven will come with us or without us; but just because it is a
task high and hard, we should be in the thick of it, taking our part of the glorious
burden. Though we might not think of coming for our own sake, can we resist this
other appeal to come for the sake of the Church?
3. What good could Hobab have done?
(1) He could have been a companion on the journey.—We are meant to depend on
one another. No man can safely isolate himself, either intellectually or in practical
matters. The self-trained scholar is usually incomplete. Crotchets take possession of
the solitary thinker, and peculiarities of character that would have been kept in
check, and might have become aids in the symmetrical development of the whole
man, if they had been reduced and modified in society, get swollen into deformities
in solitude. The highest and the lowest blessings for life both of heart and mind—
blessedness and love, and wisdom and goodness—are ministered to men through
men, and to live without dependence on human help and guidance is to be either a
savage or an angel. God’s guidance does not make man’s needless, for a very large
part of God’s guidance is ministered to us through men. And wherever a man’s
thoughts and words teach us to understand God’s thoughts and words more clearly,
to love them more earnestly, or to obey them more gladly, there human guidance is
discharging its noblest function. And wherever the human guide turns us away from
himself to God, and says, “I am but a voice, I am not the light that guides,” there it
is blessed and safe to cherish and to prize it.
Some of us have sad memories of times when we journeyed in company with those
who will never share our tent or counsel our steps any more, and, as we sit lonely by
our watchfire in the wilderness, have aching hearts and silent nights. Some of us
may be, as yet, rich in companions and helpers, whose words are wisdom, whose
wishes are love to us, and may tremble as we think that one day either they or we
shall have to tramp on by ourselves. But for us all, cast down and lonely, or still
blessed with dear ones and afraid to live without them, there is a Presence which
departs never, which will move before us as we journey, and hover over us as a
shield when we rest; which will be a cloud to veil the sun that it smite us not by day,
and will redden into fire as the night falls, being ever brightest when we need it
most, and burning clearest of all in the valley at the end, where its guidance will
cease only because then “the Lamb that is in the midst of the throne will lead them.”
“This God is our God for ever and ever; He will be our guide even unto death.”1
[Note: A. Maclaren.]
They talk about the solid earth,
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114. But all has changed before mine eyes;
There’s nothing left I used to know,
Except God’s everchanging skies.
I’ve kept old ways and loved old friends,
Yet one by one they’ve slipped away;
Stand where we will, cling as we like,
There’s none but God can be our stay.
It is only by our hold on Him,
We keep our hold on those who pass
Out of our sight across the seas,
Or underneath the churchyard grass.2 [Note: W. R. Nicoll, Sunday Evening, 83.]
(2) He could have been of service to the good cause.—Come, said Moses; if not for
your own sake, come for our sake: if you do not need us, we need you: we are to
encamp in the wilderness girt round with danger and weighted with heavy tasks,
and you can be to us instead of eyes. If you will not come because the Lord hath
spoken good concerning Israel, come to help us to achieve that good. “Leave us not,
and thou mayest be to us as eyes.”
The Christian salvation is not just salvage, rescuing the flotsam and jetsam, the
human wreckage that strews the sea of life; though it is the glory of the faith and its
divinest attribute that it does save even the broken and battered lives of men. But
salvation includes and implies service also. It is a summons to participate in a great
work, to share in a glorious venture.
Think of the Church’s task in its widest aspect—to claim the world for God, to let
them that sit in darkness see the great light, anointed like the Church’s Lord to
preach the gospel to the poor, to heal the broken-hearted, to preach deliverance to
the captives and recovery of sight to the blind, to set at liberty them that are
bruised. Think of the terrible warfare to which it is committed—to subdue the beast
in man, to oppose evil in high places and in low—a warfare that knows no truce,
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115. relentless, lifelong; and, as here in this corner of the field we are hard bestead and
appeal to you for reinforcement, will you sit at ease and refuse the call?1 [Note:
Hugh Black.]
Come with us, if not for the good you will get, then for the good you will do. You
shall be to us for eyes, if it shall turn out that you can see more clearly and farther
than we. You shall come in with your organic faculty unimpaired and use it to the
utmost; with your natural tastes and tendencies that are sinless, undepreciated; with
your points of natural superiority to be acknowledged and used. You shall be eyes to
us to see what you only can see; and tongue, if you will, to tell the seeing for the good
of all: and I think this, that if there be one spark of nobleness untarnished left in
you, you cannot resist such an appeal. It is not to your selfishness; it is not for your
own salvation; it is for the guidance and the good of God’s struggling people; it is
for the salvation of your fellowmen who may become God’s struggling people
through your means. There lives no man who has not something characteristic and
peculiar to himself by the full development and expression of which he can benefit
his fellow-creatures as no other but himself exactly can do. That idea can become
fully real only in the Church of God.2 [Note: A. Raleigh.]
Though you know nothing about the passion of the saints, what about the service of
the saints? You are not sure about the supreme claims over your life which Christ
makes; but have you no opinion about the great purposes He seeks to accomplish in
the world, the high ends He seeks to serve? And as you see Him go to the world’s
redemption, have you never thrilled to the tacit appeal to come to the help of the
Lord against the mighty? You who may be instead of eyes, can you hold back
ingloriously?3 [Note: Hugh Black.]
The Son of God goes forth to war,
A kingly crown to gain;
His blood-red banner streams afar:
Who follows in His train?
BI 29-32, "Moses said unto Hobab . . . Come thou with us.
A generous proposal
I. First, then, what are the characteristics of a true church as it is pictured by Israel in
the wilderness? We might prolong the answer to this question with many minute
features, but it will be unnecessary to do more than give you a simple broad outline.
1. The people in the wilderness were a redeemed people. They had been redeemed by
blood and redeemed by power. So, all the true members of God’s Church understand
what the blood of sprinkling means. They have enjoyed a passover through it. And
the Holy Spirit has entered into their hearts, and made them hate their former sins,
has delivered them from the dominant power of their inward corruptions, has set
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116. them free and brought them out of the bondage of sin. Thus they have also been
redeemed by power, and no one has any right to think himself a member of Christ’s
Church unless by faith he has seen himself redeemed by blood, and in his experience
has also been redeemed by the power of the Holy Spirit.
2. The Israelites were a people who were passing through a land wherein they found
no rest, neither did they desire any, for they were journeying to another country, the
promised land, the Canaan. Now, here is another description of the true Church of
God. They are not of the world, even as Christ is not of the world. This is not their
rest. Here they have no continuing city.
3. Israel in the wilderness was a people walking by faith as to the future, for if you
remember, the words are, “They were going to the place of which the Lord said, I will
give it to you.” And such are God’s people now. As for joys to come, they have not
tasted them, but they are looking for them, because God has promised them.
4. These people, also, as to their present circumstances were walking by faith. It was
not merely faith which sang to them of Canaan, but it was faith that told them of the
manna which fell day by day, and the water which flowed from the rock, which
stream followed them in their journeyings. So also in this world the Christian man
has to live by faith upon God as to present things. As to temporal necessities he must
cast all his care on Him who careth for us, but especially as to all spiritual supplies
the Christian has no stock of grace.
5. These people found, wherever they went, that they were surrounded by foes. So
will you find it if you are a child of God. All places are full of snares. Events,
prosperous or adverse, expose you to temptation. All things that happen to you,
though God makes them work for good, in themselves would work for evil. While
here on this earth the world is no friend to grace to help you on to God.
II. It is the duty of the christian church to invite suitable persons to join with it.
1. As you read—“Come thou with us, and we will do thee good”—say if these are not
the terms in which any Church should invite a suitable pastor to unite with it?
2. Take the words as significant of the manner in which Churches should invite
suitable persons to come among them as private members. Are there not those who
go in and out merely as visitors worshipping with you, who have never joined hands
with you in covenant? They meet with you as mere hearers, under the same ministry,
but they have not identified themselves with the brotherhood to sit down and feast
with you at the table of the Lord. To such as these the proposal may be made, and the
welcome proffered.
3. Let me call your attention to a certain sense in which Christian men may address
this invitation to all that they meet with, “Come thou with us, and we will do thee
good.” Not “come and join our Church,” not “come and be members,” not “come and
put on a profession of faith.” You cannot say that to any but to those in whom you
see the fruits of the Spirit, but you may say, and you ought to say, to all persons of all
classes on all sides,” Come away from the seed of evil doers, cast in your lot with the
people of God; leave the world, come on pilgrimage to the better country; forsake the
pursuit of vanities, lay hold on eternal life; waste not all your thoughts upon the
bootless cares of time, think about the momentous matters of eternity. Why will you
be companions of those who are upon the wrong side, and whose cause is the cause
of evil? Why will you remain an enemy to God? We, by God’s grace, have cast in our
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117. lot with Christ and with His cause; we desire to live to His glory. Come and cast in
your lot with us—that is, believe; that is, trust a Saviour slain; that is, put your soul
into the custody of Christ the Intercessor; that is, press forward through a life of
holiness on earth to a home of happiness in heaven. “Come thou with us, and we will
do thee good.”
III. The main argument—the most powerful incentive we can ever use is—that
association with the church of christ will do those who enter it good. I am sure it will, for
I speak from experience; and if I were to call upon many hundreds in this house they
would all bear the same testimony, that union with the people of God has done them
good.
1. The Church of God may say this, first, because she can offer to those who join with
her good company.
2. “Come with us,” the Church of God may say, “and you shall have good
instruction,” for it is in the true Church of God that the doctrines of grace are
preached, the Person of Christ is extolled, the work of the Spirit is magnified, &c.
3. “Come thou with us, and we will do thee good,” in the best sense, for thou shalt
feel in our midst the good presence of God.
4. “Come with us” again, for you shall participate in all the good offices of the
Church. That is to say, if thou wilt cast in thy lot with us, if there be prayer thou shalt
have thy share in it. We will pray for thee in thy trouble, and trial, and anguish.
5. But the good that Hobab was to get was not only on the road. The main good he
got was this—he went into the promised land with God’s people. So, the main
blessing that you get from being united with the invisible Church of Christ, through
being part and parcel of the body of Christ, is reserved for the hereafter.
IV. Lest we should be found mere pretenders, let all of us who belong to Christ’s church
take care to make this argument true. I speak to many who have long been joined to the
visible Church of God, and I put this interrogatory to them—How have you carried out
this silent compact which has been made with the friends of Christ? You have promised
to do them good; have you fulfilled your pledges? I am afraid few of us have done good
to our fellow Christians up to the measure that we might have done, or that we ought to
have done. Some professors, I fear, have forgotten the compact altogether. (C. H.
Spurgeon.)
True pilgrim life
1. The life of all is a pilgrimage.
(1) Life as a journey is constant. There is no pausing a moment; whether asleep
or awake we are moving on.
(2) It is irretraceable. We cannot go back a step.
(3) It is resistless.
2. But whilst the life of all is a pilgrimage, all are not taking the same course, and
moving to the same destination. Morally there is a true and a false pilgrimage. We
take the text to illustrate the life of a true pilgrim.
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118. I. It is a life to a glorious destiny. The true Canaan of humanity is moral perfection. The
true soul marches on through life not in quest of some outward good, as did the
Israelites of old, but in quest of holiness.
1. It is the gift of God.
2. It is a motive for exertion.
II. It is a life of social benevolence.
1. The language of a true life is that of invitation. “Come with us.”
2. The spirit of a true life is that of kindness. “We will do thee good.”
III. It is a life under the benediction of heaven. God has spoken good concerning all the
holy and the true; all who are the genuine disciples of His Blessed Son. What has He said
to them?
1. That they are His friends.
2. That He is always with them.
3. That He has mansions prepared for them in the future. (Homilist.)
The journey to heaven
I. The Christian’s destination. He is not at home on earth, but is a stranger and a
pilgrim. He desires something better, and this desire is not to be disappointed. Heaven is
something promised. The prospect is delightful.
II. The Christian’s journey. Heaven is not only a place we desire, but one to which we are
rapidly advancing. Travelling does not mean a quiescent state of ease and rest; it means
active exertion. The different stages of Christian life do not represent simply advancing
age, but the attainment of higher degrees of Christian character and perfection.
III. The Christian’s desire—that others should accompany him. More especially is this
the case as regards relations and friends. It is his duty to invite them. It is part of his
Christian work. Well may he be eloquent when a matter of so grave importance is in the
balance. Let us seek company as we journey to heaven. It will be better for us here and
hereafter. (Preacher’s Analyst.)
The believer’s journey
I. The place of every true believer’s destination.
II. The means he is adopting to arrive at it.
III. The call which he would fain address to all his unconverted neighbours. (A. Roberts,
M. A.)
Moses and Hobab
The historian does not think it worth while to tell whether Moses’ attempt to secure the
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119. help of a pair of sharp Bedouin eyes succeeded or failed, but passes on to describe at
once how “the ark of the covenant of the Lord went before them to search out a resting-
place for them,” and how “the cloud was upon them when they went out of the camp.”
He would teach us that it mattered little whether Israel had Hobab or not, if they had the
ark and the cloud.
I. There are times and moods in which our forward look brings with it a painful sense of
the unknown wilderness before us. It is a libel on God’s goodness to speak of the world
as a wilderness. He has not made it so; and if anybody finds that “all is vanity and
vexation of spirit,” it is his own fault. But still one aspect of life is truly represented by
that figure. There are dangers and barren places, and a great solitude in spite of love and
companionship, and many marchings and lurking foes, and grim rocks, and fierce suns,
and parched wells, and shadeless sand wastes enough in every life to make us quail often
and look grave always when we think of what may be before us. Who knows what we
shall see when we top the next hill, or round the shoulder of the cliff that bars our way?
What shout of an enemy may crash in upon the sleeping camp; or what stifling gorge of
barren granite—blazing in the sun and trackless to our feet—shall we have to march
through to-day?
II. We have here an illustration of the weakness that clings to human guides. There are a
thousand ways in which our poor weak hearts cry out in their sense-bound unbelief for
visible stays to lean upon, and guides to direct us. In so far as that is a legitimate longing,
God, who never “sends mouths, but He sends meat to feed them,” will not leave us to cry
unheard. But let us guard against that ever-present weakness which clings tremblingly to
creatures and men for help and guidance, and, in proportion as it is rich when it
possesses them, trembles at the prospect of losing them, and is crushed and desolate
when they go. Do not put them as barriers between you and God, nor yield your own
clearness of vision to them, nor say to any, “Be to us instead of eyes,” nor be over anxious
to secure any Hobab to show you where to camp or how to march.
III. The contrast which is brought into prominence by the juxtaposition of this section
and that which follows it, makes emphatic the thought of the true leader of our march.
God always goes before His people. No doubt in all our lives there come times when we
seem to have been brought into a blind alley, and cannot see where we are to get out; but
it is very rare indeed that we do not see one step in advance, the duty which lies next us.
And be sure of this, that if we are content to see but one step at a time, and take it, we
shall find our way made plain. The river winds, and often we seem on a lake without an
exit. Then is the time to go half-speed, and, doubtless, when we get a little farther, the
overlapping hills on either bank will part, and the gorge will open out. We do not need to
see it a mile off; enough if we see it when we are close upon it. It may be as narrow and
grim, with slippery black cliffs towering on either side of the narrow ribbon of the
stream, as the canons of American rivers, but it will float our boat into broader reaches
and onward to the great sea. Do not seek to outrun God’s guidance, to see what you are
to do a year hence, or to act before you are sure of what is His will; do not let your wishes
get in advance of the pillar and the ark, and you will be kept from many a mistake, and
led into a region of deep peace.
IV. Our craving for a human guide has been lovingly met in the gift of Christ. His life is
our pattern. Our marching orders ,re brief and simple: follow your Leader, and plant
your feet in His footprints. That is the sum of all ethics, and the vade mecum for
practical life. (A. Maclaren, D. D.)
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120. An earnest entreaty
I. Christianity is an elevating force, filling the soul with purity and love. In this text it is
exhibited in all the charms of its simplicity and power. “Come with us, and we will do
thee good.” On a cold day one autumn I happened to be speaking to a farmer where
three roads met, and we saw sitting in the hedge side a half-starved melancholy man, to
whom we said, “You look pale and ill, my friend.” He replied, “ My wife and children are
in the workhouse. I have sought work up and down in Manchester and have failed to find
it. One has told me to go there, another to go yonder; and I came out here to see if any
farmer might perhaps find me work in his fields.” The good man at my side clapped his
hand on the poor fellow’s shoulder and said, “Come with me; I will give you some
breakfast and then I will find you work to do.” That kindly invitation and promise is an
inspiration of Christianity. It is not “Go here,” or “go there”; but “come with us, and we
will do you good.” We need a human sympathy that shall prompt us to do to others as we
would have them do to us. We should imagine the feelings of others, and treat them as
we should like to be treated ourselves were we in their position.
II. The christian life is an invitation. IS not the Christian like the sun that shines away
the darkness? The petals of the flowers are closed up during the night, but when the sun
shines upon them they open themselves to receive from his rays beauty and fragrance.
So the Christian is a clear shining light in the night of the fog of sin. Even as Christ was
the light of the world, so is every Christian a brilliancy.
1. Come first with us to the bar of conviction.
2. Come with us to the door of repentance.
3. Come with us to the seat of mercy.
4. Come with us, and we will lead you to the fountain for uncleanness.
5. Come with us to the Cross.
6. Come with us to the marriage of the Lamb with your soul.
III. The christian life is a trackway of beneficence, “We will do thee good.” The Christian
shall be doing good all the days of his life. Let Christians join themselves in a huge co-
operative society for beneficence. And, sinners, come with us, and we will do you good.
Come and help us to help each other. (W. Birch.)
The heavenly Canaan
I. The great object which is sought by the church of God. “We are seeking heaven, and its
perfect felicity we hope ultimately to realise.
II. The invitation presented by the church of God to them that are without. “Come with
us and we will do thee good.”
III. Let me show what will be the issue of the acceptance of this invitation, Most
cheering is the assurance that is given unto those who go with God’s people of a positive
blessing. “We will do thee good,” said Moses to Hobab, “for the Lord hath spoken good
concerning Israel.” Now I am very anxious just to set before you this truth, that no
person can be found who loves God, and who has accepted the invitation to associate
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121. with His people, without being a gainer thereby. (T. W. Aveling.)
The Christian journeying to the promised land
I. Thy place spoken of in the text is Canaan, a type of heaven, that far-distant but better
country which all the Israel of God have ever regarded as the scene of their blessedness
and their home.
1. A much-wished-forplace.
2. A promised place.
3. The free gift of God.
II. The conduct of the Christian with regard to this place. It is evident that this heavenly
country has little or no influence on mankind in general. We profess to believe that there
is such a land somewhere in the universe, but we think and act just as though it could
nowhere be found. If heaven were to be blotted out from the creation, or if an
impassable gulf were to be fixed between it and the earth, our dispositions, our
affections, and our conduct, would, in too many instances, remain the same as they are
now. But this promised land has a real and abiding influence on the people of God. They
seek it; they travel towards it.
1. To be journeying to heaven implies an actual entrance into the path which leads to
it.
2. To be journeying to heaven implies also perseverance in seeking it.
3. We are warranted to infer that if we are journeying to heaven, we have not only
kept in the road which leads to heaven, but have actually made a progress in it; that,
instead of declining we are growing in grace; that we are gradually becoming more
and more meet to be partakers of heaven, the nearer we draw to it.
4. There is implied also in journeying to the heavenly Canaan, a fixed determination
to arrive there. The expression intimates decision of character; a willingness to
sacrifice everything, so that the soul may be saved and heaven won.
III. In thus prosecuting his journey to heaven, it is evident that the christian must
necessarily separate himself from many of his brethren, with whom he would otherwise
have contentedly associated. But although he is constrained by the command of his God
and the very nature of the work in which he is engaged, to come out from among the
ungodly, he does not consider himself as unconnected with them, nor does he cease to
regard them as brethren.
1. If we regard this invitation as the advice of the Christian traveller to his fellow-
sinners around him, it implies that be has a sincere and earnest desire to bring them
into the path of heaven, which he has himself entered.
2. The invitation of Moses intimates also that the Christian is tenderly concerned for
the spiritual welfare of his fellow-travellers, as well as for the repentance and
salvation of the wandering sinner.
3. We may infer, lastly, from this invitation, that if we would ever reach the kingdom
of God, we must join ourselves now to the people of God. (C. Bradley, M. A.)
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122. The Christian invitation
I. God’s people are travelling to the celestial Canaan.
1. The journey—
(1) Commences in the day of conversion.
(2) Is continued by the soul advancing in the knowledge and love of God.
(3) Terminates at death.
2. The place to which they are journeying. This is the celestial Canaan; which is—
(1) A land of rest.
(2) A land of riches and prosperity.
(3) A land prepared for and promised to God’s spiritual Israel.
II. God’s people feel it their duty to invite others to journey with them to the promised
land. Hence they say, “Come thou with us,” &c.
1. That there are many who are not in the way to this goodly land.
2. That there is room and freedom for more in the way to heaven.
3. That God’s people are anxious that others should join them in their way to heaven.
4. God’s people use their influence to prevail with those around them to accompany
them to heaven. They practically invite them, by amiableness of disposition,
sweetness of temper, righteousness of life; and thus allure them by the excellencies
they manifest, and constrain them to glorify our Father who is in heaven.
III. God’s people have good reasons to assign why those around should go with them to
the goodly land. The reasons in the text are two: “We will do you good”; and, “The Lord
hath spoken good concerning Israel.” The first is a human reason, and therefore limited.
The second is a Divine reason, and unlimited.
1. There is the promise of benevolent help.
2. There is the good declaration of God concerning Israel. “The Lord hath spoken
good.” What has He not said? Has He not given the most precious promises and the
most gracious assurances?
Learn:
1. The present state of God’s people. It is a journeying state. This is the time of their
toil and suffering.
2. The happiness of God’s people. Children of God, heirs of eternal life, expectants of
the glory that shall be revealed.
3. The true wisdom of those who are without. To accompany God’s people on their
heavenly pilgrimage. (J. Burns, D. D.)
The invitation of Moses to Hobab
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123. I. God’s Israel have a direct object in view, thus described, “The place of which the Lord
said, I will give it you.” By God’s Israel I mean literally the posterity of Jacob, and
spiritually all genuine Christians, who are “Israelites indeed in whom there is no guile.”
The object which God’s ancient Israel had in view was Canaan; this is described as a
place, and on several accounts it was highly desirable. Heaven is the glorious object on
which God’s spiritual Israel have fixed their attention. Canaan was highly prized by the
Jews—
1. As it was the end of their journey. Heaven is the termination of the Christian’s
journey. The dangers of: that terrible wilderness, through which Israel passed, were
but faintly typical of the spiritual dangers to which believers are exposed; and if
Israel rejoiced at the possession of Canaan, with what exultation will Christians enter
their heavenly inheritance, when their toils will be finished and their conflicts closed!
2. It was a country amply stored with provisions. But with all the enconiums
bestowed upon Canaan, how low it sinks in comparison with that “better country,” to
which we are journeying! This is indeed a land without scarceness. Here will be no
lack of anything. Here every wish shall be gratified, and every desire be crowned with
enjoyment.
3. It was long and repeatedly promised.
4. It was to be gratuitously bestowed. All God’s blessings are gifts.
II. God’s Israel are tending towards that object.
1. Commenced by the command of God.
2. Continued under His immediate guidance.
3. Marked by His miraculous and gracious care.
III. That God’s Israel are solicitous to secure companions for their journey. “Come thou
with us,” &c.
1. Piety prompts them to say this. They long to bring back to God His immortal
offspring, and to recover to “the great Shepherd of the sheep,” the souls for whom He
died; and they say, “Come thou with us,” &c.
2. Benevolence excites them to say this. Religion inspires the most ardent
attachment to God, and breathes the purest benevolence to men.
3. Self-interest induces them to say this. God’s Israel are not only capable of doing
good to, but of receiving good from their fellow-travellers.
IV. God’s Israel enjoy the divine commendation. “The Lord hath spoken good
concerning Israel.”
1. Concerning the country to which Israel are tending (Psa_87:3; Rev_21:23-26).
2. Concerning the way in which Israel are journeying. It is called a right way (1Sa_
12:23); a good way (Jer_6:16); a perfect way (Psa_101:2); a way of holiness (Isa_
35:8); a way of peace (Luk_1:79); a new and living way (Heb_10:20); and a way in
which there is no death (Pro_12:28).
3. Concerning the succours afforded them in the way. Many things are necessary for
travellers. Light to see the way (Pro_4:18); a consciousness of being in the right way
(Isa_30:21); a guide to instruct us in the way (Psa_32:8); provision for the way
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124. (Psa_132:15); strength to walk in the way (Isa_40:29-31); and a never-failing Friend
to lead us forward in the way (Isa_42:16).
4. “The Lord hath spoken good concerning Israel”—In the titles by which they are
designated, such as children of God, sons of God, heirs of God, kings and priests
unto God.
In the figures by which they are compared: God’s husbandry, God’s building, God’s
heritage, sheep of God’s pasture, a royal priesthood, a spiritual house, a crown of
glory, and a royal diadem, &c.—In the promises to which they are entitled; these
include all things (1Co_3:21-23).
Infer:
1. The happiness of God’s people.
2. The work of God’s people.
3. The honour of God’s people.
4. The security of God’s people. (Sketches of Four Hundred Sermons.)
Hobab’s opportunity:
I. What God said to Israel (see Exo_6:6-8).
II. What Moses said to Hobab.
1. An invitation.
2. A promise. “Good.”
3. An argument. Lord has spoken, not man.
4. An entreaty. Leave us not.
5. An appeal. “Thou knowest,” &c.
6. An inducement. Equal share promised.
III. What Hobab said to Moses. “I will not go.” Six deterring things.
1. His own land.
2. Kindred.
3. Possessions.
4. With strangers. Alien race; other habits.
5. Poor prospects.
6. Uncertainty.
What would become of him should Moses die, or if invasion should fail? All find
emphatic expression—“I will not go.” But Moses pleads long, earnestly, willingly. Hobab
yields. House of Raguel. A lot in Canaan—Jael. Rechab. Saved from doom of Midian.
IV. What I have to say to you. Same message from God. Six things—
1. “Israel.” Politically disbanded; exists spiritually; the seed of Abraham; the children
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125. of the promise; the Church of Christ.
2. “Good.” Freedom from moral Egypt. Divine layout. Life; guidance; aid from God.
Inheritance in the Canaan of holiness and heaven.
3. “Come.” Cast in your lot with us. Turn back on Midian. It is doomed. Follow our
Moses, Jesus, Captain of our salvation.
4. “Leave us not.” I too would entreat, beseech, persuade. We want you; your
company; your help. The love of Christ constraineth us.
5. “We will do,” &c. We can. By prayer, brotherhood, mutual aid, and cheer. Going
home.
6. “I pray thee.” This with my heart upon my lips, and longing for your soul. Come!
Come! Come!
V. WHAT YOU HAVE TO SAY TO ME. You may say—
1. “I will not go.” If Midian is your home Midian’s doom is yours.
2. “I will follow by and by.” By and by leads to house of Never.
3. “I will think about it”—which means, “I will forget it.”
4. “Are you Israel?” Go tell John the things, &c.
5. “I will go with somebody else.” Be quick, and God go with you.
6. “I will go with you for,” &c. Preacher’s prize; your peace; Jesus’ glory.
VI. What God will say to us both. I cannot answer. The day will declare it! (J. Jackson
Wray.)
Moses and Hobab
The spirit displayed by Moses is displayed by every Christian man. His words also may
be adopted. These words suggest—
I. Settled convictions. “We are journeying,” &c. How pleasant this assurance. Do you
possess it?
1. Remember the time when you had not this assurance. It was a time of
uncertainty—fearfulness.
2. Remember the way in which you obtained this assurance. It was after strong
convictions, earnest cries, transporting joys, then came this sweet assurance.
3. Notice the great advantages of this assurance. In a rough road, dark night, &c.
II. Probable inconveniences. Persons on a journey do not expect the comforts of home.
They may have—
1. Unpleasant weather. The hail and sleet of persecution. The cold snow of poverty.
The fog of doubt.
2. Unpleasant conveyance. The means of grace are like vehicles to help us on. Some
have to trudge on nearly all the way, others get a lift now and then. Some in
comfortable carriages-good doctrine; others in tumble-down—broken springs, So.
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126. 3. Unpleasant companions. The world an inn. In the house. Shop. Church.
4. Unpleasant accommodation. The body is the tabernacle or house in which the
soul dwells. Many have sickly, weak bodies, and dwell in much poverty. Never mind.
We are journeying.
III. Constant progress. We cannot settle down either—
1. In the joys of home and kindred.
2. In the joys of Christian society.
3. In the joys of gospel ordinances. This should teach us—
(1) To look upon everything with the eye of travellers.
(2) To make everything subservient to our journey. The place of our abode. Our
business. Our friendships.
(3) To rejoice over those who have finished their journey. They have simply got
home before us.
IV. Pleasant prospects. We have in view—
1. A land of freedom.
2. A land of friendship.
3. A land of holiness.
4. A land of happiness. (The Study.)
The profitable journey
I. God hath spoken great and good things concerning the future state of his people.
II. Believers are now on their journey to take possession of this heavenly country; “We
are journeying,” said Moses to Hobab, “to the promised place.”
III. Travellers to Zion should invite and encourage others to accompany them; as Moses
said to Hobab, “Come thou with us, and we will do thee good.” Moses was related to
Hobab; and certainly our relations have the first claim to our pious regards (Rom_9:1-3;
Rom_10:1). And there are several methods in which we may try to do this.
1. By inviting them to hear the gospel faithfully preached.
2. We may promote the salvation of others by serious and affectionate conversation.
We readily converse with our neighbours on the news of the day, whether it be good
or evil. Why should we be backward to tell them the best news that ever reached our
ears—the good tidings of the gospel, “ that Jesus Christ came into the world to save
sinners”?
3. The heads of families must endeavour to do good to their households by
maintaining family-worship.
4. We may promote the salvation of the rising generation by giving encouragement
to Sunday-schools, and other plans for the religious education of children. Some may
assist them by subscribing towards their support; and others by their personal help.
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127. 5. The distribution of religious tracts is another method in which we may easily
invite many around us to come and unite with us, that we may do them good.
6. But all these means must be accompanied with prayer.
7. Above all, and together with all, let our holy, blameless, and useful lives
recommend the ways of religion to men. Improvement: What influence have all the
good things which God has promised in His gospel had upon us? He has set before
us His well-beloved Son; and in Him, pardon and peace, holiness and heaven: all we
can want to make us happy in time, happy in death, happy to all eternity. Are we
drawn by these cords of love? Are we induced to forsake the sins and vanities of the
world? Have we set out on our journey towards heaven, determined to be fellow-
travellers with the people of God? or do we hesitate? (G. Burder.)
The Christian journey
I. Direct your meditations to the representation given in the text of all the true Israel of
God; they are journeying to the place of which God has spoken.
1. Consider their setting out in the journey, and how this is begun.
2. Journeying to the goodly land of promise implies perseverance and progress in
the Divine life.
3. That our journeying to Zion implies difficulties encountered, resisted and
overcome. These may be expected, and will be experienced.
II. We proceed now to some illustration of the animating motive which encourages
heavenly travellers to hold on their way, which motive is contained in the last part of the
text, “For the Lord hath spoken good concerning Israel.” The Father of mercies has made
with us an everlasting covenant, well-ordered in all things, and sure. The Saviour of
mankind has purchased for us a kingdom which fadeth not away. The Holy Spirit is our
Sanctifier and our Comforter, and graciously undertakes to prepare us for the business
and the bliss of heaven. Neither the legions, nor all the powers of hell, can prevent us
from inheriting with the saints in light. The time, manner, and all the circumstances of
our death, are arranged by unerring wisdom, and by infinite love. Again, all the promises
recorded in the sacred volume, pertaining to the life which now is, and to immortal
happiness beyond the grave, are yea and amen in Christ, and are ours through Him. All
the threatenings recorded in the same Scriptures are transferred to our glorious Surety,
and cancelled as to us. The God of glory is our perpetual defence; the Lamb in the midst
of the throne our perpetual Friend; angels our kindred, and heaven our home.
III. The affectionate and salutary counsel which travellers to Zion address to others:
“Come with us, and we will do thee good.”
1. This implies a sincere concern for the salvation of our kindred and companions.
2. This affectionate address implies also a full conviction, that it never can be well
with those who have not their portion with God’s children, who worship Him not in
spirit, and who rejoice not in Christ Jesus.
3. Again, this language intimates the full persuasion that there is room for the most
ignorant, estranged, and hopeless of their kindred, companions, and relatives. (A.
Bonar.)
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128. The invitation
1. His invitation shows faith’s happy state. It is a mirror reflecting the features of
calm trust. Full faith has eagle-eye. It penetrates all earthly mists. It gazes steadily on
Zion’s highest light. Its true affections centre round a purer scene. So daily it moves
forward. And nightly realises that an upward step is made. We are journeying unto
the promised place. What is this place? Faith gazes—it ever gazes with increasing
rapture: but it fails fully to describe. It is rest; perfect purity; joy; sure; the gift of
God.
2. This invitation shows that faith is aggressive. “Come thou with us.” Each heaven-
set plant strives for expanse. True grace has one sure sign: it longs and labours to
communicate its wealth. A saving view of Christ slays self—relaxes every icy band—
widely extends embracing arms, and yearns to multiply delights. When the heart
burns the life must labour. (Dean Law.)
The invitation of Moses to Hobab:
I. The people of God are travelling to the heavenly Canaan.
1. The place itself.
(1) The place of rest.
(2) The place of purity.
(3) The place of unbounded wealth.
(4) The place of unceasing enjoyment.
2. The journey.
II. It is the duty of christians to invite others to journey with them. So Moses acted.
III. The reasons assigned for a compliance with this request.
1. The promise of mutual good.
2. The Divine regard for the Church.
IV. The manner in which this invitation may be received.
1. Some give a direct negative, as Hobab did at first; “I will not go.” The wicked
through the pride of his countenance will not seek after God. Some, like Ephraim,
are joined to idols, and cannot give them up. Is this your answer? “I will not go.”
Then you must perish in the wilderness.
2. Some are deterred by pride and shame. They think the people of God beneath
them; or what will the world, their present companions, say, if they profess Christ?
3. Some are deterred by the trials of the way. God will be your guide, and He will
support you in the severest trials.
4. Some are convinced of the necessity and importance of this journey to heaven, but
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129. they procrastinate, like Felix; “Go thy way,” &c.
5. Some are willing to go, but have not counted the cost. This was the case with many
of Christ’s followers, who set out, but turned back, and walked no more with Him
(Joh_6:66).
6. A few have resolved to go. Like Ruth, nothing shall hinder them. The good work
has commenced in their souls. The people are willing in the day of Christ’s power.
They will go, and like Paul, they count all things but loss, &c. (Rth_1:16; Heb_
11:25-26). (Helps for the Pulpit.)
Promise of good
I. Some of those good things God has spoken. He says to every Christian as to Jacob, “I
will surely do thee good.”
1. He has called them to sustain gracious relations towards Him.
2. He secures to them special privileges.
3. He unfolds before them glorious prospects.
4. He enables them in the faith of all this to achieve noble exploits.
II. Some of the good things which god has actually done for them. Not words but deeds,
might without presumption be said to be the Divine motto.
1. He has emancipated them from a most bitter dominion of sin and death.
2. He has enlightened them with saving wisdom.
3. He has watched over them. The pillar of cloud, only an emblem. “The hairs of thy
head.” “Fear not, ye are of more value than many sparrows.”
4. He accounted their enemies His own. Egyptians, Philistines, Syrians, Babylonians.
Lessons:
1. Let this subject endear the Saviour.
2. Let it stamp vanity upon all the world deems great.
3. Let it encourage prayer and high expectation.
4. Let it prompt to holiness of heart and life. (Homiletic Magazine.)
Christian invitation:
I. A position is assumed. It was assumed by Moses, that the people of whom he had the
care occupied a position, in regard to God and in regard to their own welfare, which was
essentially favourable, and in which it was eminently desirable to participate. The same
truth must be assumed by and in regard to Christians-those who live under the economy
of new covenant mercy. And this will be vindicated by observing that Christians live in
the actual enjoyment of Divine favour, and that they possess the prospect of invaluable
blessing in the future.
II. An invitation is presented. Moses offered the invitation to his relative that he would
go with them, and thus be the companion of their course; as in the preceding verse he
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130. says, “Come thou with us, and we will do thee good”; “Leave us not, I pray thee.” The
invitation, we repeat, is presented, in a sense answering to the spirit of their vocation, by
Christians to men who hitherto have been living apart, as votaries of sin and of the
world.
1. In the name of Christians we say, we invite you to believe their principles. Those
principles relate not merely to the elementary truths concerning the being, the
government and the attributes of God—they relate to the Divine character and
mission of Him whose name we bear, Christ Jesus, the Son of God; they relate to the
expiatory sacrifice He has offered for human sin, by expiring upon the Cross; they
relate to the imputation of the merit and righteousness embodied in that sacrifice,
through faith, as the only efficacious cause of justification and acceptance before the
Father; they relate to the agency of the Holy Spirit, in His renewing grace, as
requisite to apply the work of mediation to the human soul; and they relate to the
duty of obedience and holiness, as the only satisfactory proof of an interest in the
work of redemption and of the hope which that redemption is intended to inspire
and to secure. Now these various principles are to be sincerely and cordially
believed; their presence or absence decides the character and the prospects of men
for ever.
2. While we invite you, on behalf of Christians, that you will embrace their
principles, we invite you also that you will associate with their communities.
3. We also invite you in the name of Christians, that you will engage in their
employments.
III. An assurance is pledged. The emphasis of the expressions before us will be found
singularly powerful and interesting. “It shall be, if thou go with us, yea, it shall be, that
what goodness the Lord shall do unto us, the same will we do unto thee.” And this
assurance may be taken in two departments. There is an assurance from Christians, and
there is an assurance by Christians, for their God.
1. Christians pledge the assurance for themselves, that to those who go with them
they will render all the assistance in their power. “What goodness the Lord shall do
unto us, the same will we do unto thee.” “We will endeavour to render you
participators of all our supports and enjoyments; so that you shall be found entirely
as we are, both in the possessions of the present and in the prospects of the future.”
2. Christians pledge the assurance for God. We believe that the moment when your
decision occurs will be the moment of your ample and unreserved introduction to all
the immunities of the Christian life. There is no process of discipline or preparatory
trial, there is no hesitation and there is no delay; the moment when your faith is
placed on the great Messiah, and when the resolution of your heart under Divine
grace is taken, to devote yourselves to His honour, at that moment all that
Christianity can vouchsafe to you is, from the Source of Christianity, your own. (J.
Parsons.)
Come with us
Whither? Israel was going quite through the wilderness into Canaan, the land of
promise. Israel of the spirit is going through earth and time to heaven. When the Church
says “Come thou with us” to any who are hesitating and undecided, her face is
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131. heavenwards, her movement is in that way; she holds in her hand the roll of promise,
the map of “ the better country, even the heavenly,” and sees her own title to possession
written there as with the finger of God. To that country her steps are all directed; into
that country she is moving her ranks, as regularly as the morning dawns, as quietly as
the night darkens. With the rolling of the years, with the numbering of the weeks, and
even with the striking of the hours, she throws her wearied travellers into eternal rest
and safety. We see the part of the company that is bright, and strong, and active, but
there is always a more illustrious part of it, which we do not see, away somewhat in the
distance before us, and passing in silence, through sickness, and by the dim ways of
death, into the good land of immortal life and glory. And there is no time for divided
purposes, for lingering delays, “Come with us,” quickly come, lest you should be down to
the dark river long before you think; lest your eternal home, the place you are going to,
should flash out upon you, and lest it should be, to your surprise and grief, a very
different home from that which you are idly hoping to reach. (A. Raleigh, D. D.)
Good to be with the good
“Come with us and we will do you good.” It is good to be with the good. A thousand
nameless gifts and precious influences are reciprocated, given and regiven, and
enhanced, as they circulate among the faithful. “We will do thee good” is no vain boast; it
is the everyday experience of the saints of God in fellowship, of the soldiers of God in
conflict, of the sons of God on the way through the wilderness to their home. To be with
a person in spirit-friendship is to get, in a measure, what he has in him to give away, be
it good or evil, glory or disgrace. You must be changed in a degree into the same image,
whatever that image may be. The effluence of his life will flow into yours, and of yours
into his. The sublimest action of this principle is when the disciple is with the Master,
giving nothing, but receiving all, and then men take knowledge of him that he has been
with Jesus. But it is really the action substantially, of the same principle when the
company of His followers, standing well together in their fellowship, and going step by
step in their march, are able thus to promise to all whom they invite, “We will do you
good.” It is good to be with the good. It is good to be aiming after goodness. The
Christian recompense begins as soon as the Christian endeavour begins. (A. Raileigh, D.
D.)
Keeping good company
I think it is fair to notice that there was a little in the circumstances of the time to help
Hobab to say “No” For Moses had to say, “We are journeying.” They did not look at their
best; all was in confusion; God’s people here below never do look at their best. You know
how vexed you are if some particular friend comes and calls when you are in all the
uproar and confusion of a removal. You would say, “Oh, dear me! I hope this won’t have
a damaging effect; I hope there won’t be any inferences drawn from this higgledy-
piggledy condition of things.” And I think Moses felt it. I feel it as the spokesman for
Israel to-day, pleading with any who have not yet come to join themselves to Israel, who
have not come into the camp, into the household of faith. I anticipate your objection.
You may well say as Hobab perhaps further thought. “Well,” he might think, “I do know
a little about these Israelites, and I know more than what is good about them. So far as I
have been able to see during the past year, they are a mixed lot.” And so they were. And I
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132. have to make much the same admission as regards Christians. I do not want to spoil my
case with any “halter-between-two-opinions,” by doing what recruiting-sergeants in the
old days were given to, viz., telling lies—for that is the plain English of it. I shall not
speak the language of exaggeration. You find fault with us from the outside, and I admit
it. You say, “Why should I come?” There are, it may be, points of character on which
worldlings, so far as you have met them, are superior to Christians whom you have met.
More’s the pity; but I admit it. We are ofttimes a sorry lot, a miserable crowd with our
bickerings, and fightings, and jealousies. We please not God, and are contrary to all men;
but—but—but take us at our worst, there is a side of us that never can be exaggerated.
There is a side of us, and a thing in us, for the sake of which I would advise our keenest
critic to rub his eyes and look again ere he gives us up. And remember, besides, that if I
choose, I can turn your argument. It is easy for you to turn round to us; it is easy for
Hobab to turn to me and say, “What Christians we are,” and that he has found us a
stupid lot, and so on. But may I not say, Are you a great deal better? Come along, and
show us an example. It is not really fair to stand outside and criticise—take a turn along
the road with us for a mile or two. Many a man has had great objections to being a
Christian, and has discovered many faults in the Israelites so long as he was a Midianite.
But when he crossed over from Midian into Israel, and tried to keep his own eyes on the
pillar of cloud, and tried to rule his own conduct according to the law and the sacrifices,
his head hung a bit lower, and he had less to say about his neighbours. He had glimpses
within that he would never have had otherwise; of great ravines, and chasms of
imperfection; tremendous face-blanching possibilities of evil revealed in himself that
have made him sing to a more gracious tune, if they have not made him sing dumb
altogether. So I come back: “Come thou with us.” I feel as though I were like a dear
mother I saw down, I think, at King’s Cross, not long ago. She was standing with one
foot on the carriage-board, and the other foot on the platform, and she was arguing
evidently with her wayward boy. “Come back, come; you will be better at home; every
one is waiting for you.” But he hummed and hawed, turned this way and that way,
looked every way but into his mother’s face, and was most uncomfortable and uneasy.
And sorry am I to add that the last I saw was the conductor coming hurrying along; there
was a kiss and an embrace between mother and son, and then they parted, she to step
into the train, and he to go away back, as he answered, “I will not go.” Very like just
where Moses was with Hobab, and where I am with some of you. I want you to come, I
long for you to come. I know you can raise many difficulties and objections. Like that
lad, you like the freedom; like Hobab, you like a desert life. But even although you
should say, “No,” still I shall look to see you changing your mind, like Hobab. For, later
on in Scripture, we have evidences that he afterwards repented and went. Let me go on
with my text. “We will do thee good: for the Lord hath spoken good concerning Israel.”
Will that do? We are only journeying, we have not arrived; but we have the promises of
God. Yes; and we have something to show, we have our own tale to tell. We are
redeemed, at any rate; we are a ransomed lot; and when you are piling together all the
disparaging adjectives you can gather to describe us, don’t forget the others. There is a
ransomed look about us, unless we utterly belle the deepest and truest things in us. We
are no longer slaves. True, we are not what we ought to be, but we are saved sinners. We
have got that to begin with, and “we are journeying” for all the rest. We are taking God at
His word, and hitherto the dullest of us, if you push him hard, is compelled to say the
Lord has been, at least, as good as His word. Now, will you come? “And he said, I will not
go; but I will depart to my own land, and to my own kindred.” Poor Hobab I Many have
been kept back in that way: “ mine own land, mine own kindred.” Now, how would you
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133. like it if to-night I brought the argument to a point by saying I dispute the word “mine”
you have no land, you have no kindred? Hobab, you are using words that you have no
right to use in any absolute sense of possession—“Mine own land, mine own kindred.”
That is a word that this world won’t allow, not to speak of God’s Word. But, Hobab, if
you want true possessions, if you want true wealth, a real portion, that even death will
not destroy (death will only usher you into a more abundant sense of the possession of
it), then come with us. Don’t look back to Midian; don’t look back to Sodom; don’t cast
longing, lingering looks behind. Look forward. See what Christ offers you, and come.
You lose nothing that would be for your good: “No good thing will God withhold from
them that walk uprightly.” And if you have to lose; if, from a worldly point of view, from
the point of view of selfishness, and self-will, and your own unhallowed ambitions—if
you have to lay things on the altar, then you are a blessed man—that is the path of life,
and not of death. “He that loveth his life shall lose it; he that hateth his life (he that
seems to fling it away) shall find it unto life eternal.” And Moses pleaded with him
further, and said, “Leave us not, I pray thee,” &c. Pardon me if I am urgent with you; let
me plead with you. You can be of use to us. Will that draw some of you? We want you,
frankly and freely. Are you imaginative, musical, poetical, literary? Are you a good
financier? Have you certain qualities that mark you off specially as a father, or as a
mother, or as a wife, or as a friend? Come with us; we need you, you will be of use to us.
It is one of the sweet things about Israel that God wants every kind of person. Then
come. We are journeying, we are a going concern, we are moving on, onward and
upward; no stop, no stay. Nothing can resist our progress; from night to morning, from
morning till night, the one thing in God’s universe that moves is His Israel; and every
step is a step upward, and every fall is a fall forward. We are on the winning side, all that
is enduring is with us. Come, oh, come! (John McNeill.)
The state of mind in Moses which prompted this invitation
These words afford us more than one glimpse into Moses’s state of mind. More than
forty years had now elapsed since he had “refused to be called the son of Pharaoh’s
daughter, choosing rather to suffer affliction with the people of God, than to enjoy the
pleasures of sin for a season.” What enabled him to make this difficult choice? The
apostle tells us, “faith.” But faith is a grace that does not stand alone. It soon becomes
the parent of other graces. God has told us what He is; and it is the characteristic of faith
to rest in Him as a present God—to enjoy Him as an all-sufficient and present portion.
But God has spoken about His people s future—told them not only what He is, but what
He will be to them. He hath spoken “good concerning Israel.” These promises kindle and
sustain “hope.” The heart is enlarged with the joyful anticipation of things to come.
Moses’s invitation to Hobab shows that “hope” was one, it may be the prevailing,
characteristic of his state of mind at this time. There was something, too, in his outward
circumstances which might give an impulse to this expansive feeling. Hitherto they had
been marching almost away from the land of promise; now their steps were turned, and
they were about to move in a direct line for it. This had no effect whatever on the minds
of the carnal and discontented Israel; present inconveniences and trials completely
thrust all the promises out of their minds. But Moses pondered the promise; he
anticipated the “good which God had spoken concerning Israel.” Hope rose high in his
expecting heart, rendering more bearable the heavy burden which he had to carry—a
disobedient and gainsaying people. Why is it that our hearts do not abound more in
hope? Is it not that they are not occupied enough with God’s promises? That they do not
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134. realise, as Moses did, the good which God hath spoken concerning Israel? We live too
much in the present or the past, and not enough in the future. Hope, then, was a feature
of Moses’s spirit. But another is very apparent in this invitation to Hobab—his holy
benevolence. He was anxious that one related to him, though not of Israel, should share
in the “good” promised to Israel. And this is the more beautiful, when we bear in mind
that Israel of old was not called to impart to others the truths which they had been
taught. The Church of the Old Testament was not in any sense, to use a common
expression, a “missionary Church.” Its duty was to keep the oracles of God, and to live in
complete separation from all the other nations of the earth: so that Moses went beyond
the spirit and requirements of the law when he gave utterance to the benevolent desire of
his heart, “Come thou with us, and we will do thee good: for God bath spoken good
concerning Israel.” But we who live in the latter times, when the fulness of Divine love
has burst through the barriers which for a time confined it, when the gracious command
has been given, “Preach the gospel to every creature,” we ought to say, by the holiness of
our lives, by the sympathy of our hearts, by the words of our lips, to those around us,
“Come with us, and we will do thee good.” We see this compassionate love in Paul
(Rom_10:1; 1Th_2:8). We see it in the beloved John (3Jn_1:4). But, most of all, we see it
in Jesus, the fountain of all grace—“For when He was come near, He beheld the city, and
wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things
which belong unto thy peace! but now they are hid from thine eyes.” And how full of love
are His repeated invitations-” Come unto Me, all ye that labour and are heavy laden.”
“Him that cometh unto Me, I will in no wise cast out.” Oh, we ought to be more like-
minded with Jesus; and if we realised more the good which God has spoken concerning
Israel, we should surely desire that relations and friends might “come with us”; that
what goodness the Lord shall do unto us, the same He might do to them. (G. Wagner.)
The religion of the promise
If we are honest and genuine in our Christian believing, these words are as true for you
and me as they were for Moses and his Israel. We, too, are on a journey. For us to-day,
just as really as for them in days of old, the stimulus continues to be simply this—a
promise. Heaven cannot be demonstrated. We simply take God’s word for it. The
Christian religion is emphatically the religion of the promise. In heathen religion, the
threat predominates over the promise. But in the glad faith that boasts the name of
gospel, the promise predominates over the threat. Christians are men with a hope, men
who have been called to inherit a blessing. The complaint that the progress of human
knowledge has made it difficult to think and speak of heaven as believing men used to
think and speak of it, is a complaint to which we must briefly refer. Let me observe, then,
that while there is a certain grain of reasonableness in this argument for silence with
respect to heaven and the things of heaven, there is by no means so much weight to be
attached to it as many people seem to suppose. For after all, when we come to think of it,
this changed conception of what heaven may be like is not traceable so much to any
marvellous revolution that has come over the whole character of human thought since
you and I were children, as it is to the changes which have taken place in our own several
minds, and which necessarily take place in every mind in its progress from infancy to
maturity. But let me try to strike closer home, and meet the difficulty in a more direct
and helpful way. I do it by asking whether we ought not to feel ashamed of ourselves,
thus to talk shout having been robbed of the promise simply because the Father of
heaven has been showing us, just as fast as our poor minds could bear the strain, to how
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135. immeasurable an area the Fatherhood extends. The reality and trustworthiness of the
promise are not one whir affected by this revelation of the vastness of the resources
which lie at His command who makes the promise. Instead of repining because we
cannot dwarf God’s universe so as to make it fit perfectly the smallness of our notions,
let us turn all our energies to seeking to enlarge the capacity of our faith, so that it shall
be able to hold more. It may turn out, who can tell? that heaven lies nearer to us than
even in our childhood we ever ventured to suppose; that it is not only nearer than the
sky, but nearer than the clouds. Be this as it may, the reasonableness of our believing in
Christ’s promise, that in the world whither He went He would prepare a place for us, is
in nowise impugned by anything that the busy wit of man has yet found out or is likely to
find out. That belief rests on grounds of its own, and, far from forbidding, it encourages
us to let our ideas of the fulness, the extent of the blessing promised, expand more and
more. We need have no fear that, so long as we are in the flesh and on tile earth, our
acquaintance with the realities of heaven will ever outrun the capacity of the Bible
language about heaven to express what we may have discovered. On the contrary, let us
make more and more of these great and precious promises of God. Let us resolve to
think oftener of the place of which the Lord has said that He would give it us. There is no
period of life from which we can afford to spare the presence of this heavenly hope. We
need it in youth, to give point and purpose and direction to the newly-launched life. It
would be a strange answer to give from a ship just out of the harbour’s mouth, in reply to
the question, “Whither bound?”—“Nowhere.” But not in youth only is belief in this
ancient promise of God a blessing to us. We need it in middle life. We need it to help us
cover patiently that long stretch which parts youth from old age—the time of the fading
out of illusions in the dry light of experience; the time when we discover the extent of our
personal range, and the narrow limit of our possible achievement. We need it then, that
we may be enabled to replace failing hopes with fresher ones, and neither falter nor sink
under the burden and heat of the day. Above all, shall we find such a hope the staff of old
age, should the pilgrimage last so long. (W. R. Huntington, D. D.)
The Christian life a journey
I. We are to view the Christian leaving the world behind him. We do not mean by this
that he is to go out of the world. He may remain in it, and perform with diligence all the
duties of his station, but he must give up the spirit, the tastes, the habits of the world; he
must use the world without abusing it, and “count all things but loss for the excellency of
the knowledge of Christ Jesus his Lord.”
II. We are to view the Christian with the cross on his back. It may appear unwise to lay a
cross upon a man that is journeying, because it is apparently burthensome; but there is
this difference between a temporal journey and the spiritual one: the cross does not
enfeeble, it only makes us sensible of the weakness that exists. Indeed, in this journey it
is generally found that he whose cross is the heaviest makes the greatest progress. With
the cross on his back the Christian is less liable to wander. It keeps him steady in the
right way. It is true that “no chastening for the present is joyous, but grievous;
nevertheless, afterwards it yieldeth the peaceable fruits of righteousness to them which
are exercised thereby.” The cross which the Christian carries is not selected by himself,
but it is appointed by God. Sometimes it is outward affliction; sometimes inward
temptations, as is best suited to the character and circumstances of the individual.
III. The Christian journeys with the bible in his hand. When a man sets out on a
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136. journey, he procures a book or map of the road, and directs his course accordingly. It is
not enough that he intends or desires to go right, he must be regulated by his guide. If
you were travelling through a strange country, and you knew not the various turnings
and windings of the road, how anxiously would you look to your map, to see if you were
right; particularly if there were certain marks by which you might know whether you
were in the appointed track. The maxims of the world may deceive you; the reasonings of
your own mind may perplex you; even the experience of professed Christians, being
unscriptural or unsuitable, may mislead you; but “the law of the Lord is perfect,
converting the soul; the testimony of the Lord is sure, making wise the simple.”
IV. In the spiritual journey the Christian has Christ at his side. Throughout the way, all
the strength that is received is from His fulness. “For it pleased the Father that in Him
should all fulness dwell.” Christ continually sustains the believer’s soul. There are times
with the most eminent Christian when the brightness is dimmed and dangers are
multiplied; “when the soul is much discouraged because of the way.” In such seasons
nothing but a view of Christ can cheer the soul. None ever travelled this road without
feeling a humbling sense of his own weakness in the spiritual conflict. He has at times
fallen, but a look at Christ, even if fallen, while it humbles, encourages.
V. The christian pilgrim keeps heaven in his view. Both the pains and the pleasures of
the way stir up his heart to think of it, He hastens on, regardless of the accommodations
by the way, so that he may but reach his home at last. With him the idea is not that of
mere release from suffering, but of being brought to the permanent enjoyment of that
Saviour with whom he has walked by faith. On this his mind is bent, nor will he be fully
satisfied till that blessed time arrive. Application:
1. To you who are going quite another road. What do you expect at the end of it? You
hope to be saved at last. On what are your expectations founded?
2. I would invite the young to commence this journey. It is true that the world has its
pleasures, and they are placed before you in an alluring point of view; but they are
deceitful. Religion has its pleasures, and they are solid and durable.
3. A word of encouragement to those who are on the road. Be grateful that while so
many are travelling on in the broad road, you have, through grace, been brought to
walk in this heavenly path. Gird up the loins of your mind—take up your cross
cheerfully and follow Christ. (J. G. Breay, B. A.)
Persuasives and promises to pilgrims
I. A picture of the Christian’s pilgrimage. That wilderness wandering, so deeply indented
with marks of Divine intervention, so resplendent with proofs of a present God, who
went before them, cleaving the sea and the flood for them, subduing their enemies round
about, is a varied type of the Church in the world.
1. The first lesson lying on the surface is that which relates to bearing testimony for
Christ. There should be no hesitation about a Christian, as if he were afraid to say he
was on the way to heaven. His speech or silence; his activity or quiet submission to
the Divine will; his work and his worship, should boldly declare “whose he is, and
whom he serves.”
2. A second lesson taught us here is one of mutual forbearance. Though all
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137. Christians are journeying to the one place, there is a wide diversity of experience, of
capacity, of attainment. No two human faces are alike; and it may be safely affirmed
that no two conversions are in all respects the same, and no two Christians, however
close their affections and sympathies, “grow in grace” at the same rate, or in
dependence on the same supplies.
II. A powerful pleading with others to join the pilgrim in his progress. There is a true
ring in these words. Moses knew whom he had believed, and trusted his heavenly Father
implicitly.
1. His invitation is founded on the Divine precept: “The Lord hath said I will give it
you.” It was a poor nomadic life after all—the tribes were living in the desert—if there
had been no goal to which their aspirations and their movements tended. But the
word of the Lord was a sure word on which to hope. With Divine leadership,
pioneering and providing, defending and protecting, and a glorious inheritance at
the end of the pilgrimage, there was everything to quicken, stimulate, and
strengthen. Our condition is very like theirs, for we have not yet come “to the rest
and the inheritance which God is to give to us,” but we are on the way.
2. It is founded on a rich promise: “The Lord said I will give it you,” and “the Lord
hath spoken good concerning Israel.” As God promised Canaan to the tribes, so has
“He opened the kingdom of heaven to all believers” by Jesus Christ. What though a
wearisome pilgrimage lie between us and the heavenly rest, though dangers,
enemies, fears manifold, are in the way, in nothing shall we be ashamed. All good is
promised and not evil, what is good for body and soul, solid, enduring good, “the
good part that shall not be taken away,” even when life departs. Canaan was the
ultimate embodiment of that good to ancient Israel, as heaven and eternal felicity
with Christ are to us. But those of them that were true saints and pilgrims would
have a foretaste of Canaan beforehand, as we too have of heaven upon earth. What
was good for Hobab in the wilderness cannot be bad for us here, with heaven in
reversion.
3. The invitation contains an earnest persuasive—“Come with us.” True religion
seeks to propagate itself by communicating its goodness to others. Persuasion and
compulsion are the natural opposites of each other. The one entices, allures, woes,
with sweet attention and magnetic influence: the other drives with mechanical force.
Persuasion is that spirit of the gospel such as came from the living lips of Jesus when
He said, “Come unto Me and I will give you rest”—that love which many waters could
not quench, nor many floods drown. Who has not heard the fable of the sun and
wind striving which of the two would compel a traveller to put off his cloak, the sun
being the victor? Men will be led when they refuse to be driven. It is the love that
plies persuasions, strengthened by incentives, and beautified by promises of the
summum bonum, the supreme good to be got by coming over the line and coming
out from the world, that conquers. (J. Blair.)
The start from Sinai
I. Moses’ proposal During their stay at Sinai, it is probable that deputations from
neighbouring tribes visited the people, and amongst them was this chieftain of a tribe
closely related to Moses by marriage. Hobab, we are told, was the son of Reuel, the
Midianite, Moses’ father-in-law. Of course, he knew the country well, every foot of it,
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138. where the springs lay, and the pastures, and the safest, shortest routes, and so Moses
approached him with the request that he would go with them, to give them the benefit of
his practical knowledge. “Leave us not, I pray thee, forasmuch as thou knowest how we
are to encamp in the wilderness, and thou shalt be to us instead of eyes.” This request
was, of course, most natural. Moses was a very lonely man, and it was pleasant to have
one, bound to him by a blood affinity, to unburden himself to, in any special crisis. At
the same time, it was at variance with the general custom, which even then must have
commenced strongly to assert itself, of Israelite exclusiveness. There must have been a
strong reason that prompted this invitation. And shall we not find it in that instinctive
shrinking of the human heart from the strange and unknown way? How well to have a
Hobab who knows the ground! We seek our Hobabs in the advice of sage, grey-haired
counselors; in the formation of strong, intelligent, and wealthy committees; in a careful
observance of precedent. Anything seems better than a simple reliance on a unseen
guide. Now, in one sense, there is no harm in this. We have neither right nor need to cut
ourselves adrift from others, who have had special experience in some new ground on
which we are venturing. God often speaks to us through our fellows; they are His
ministers to us for good. But there is also a great danger that we should put man before
God; and that we should so cling to Hobab, as to become unmindful of the true Guide
and Leader of souls. How often God is compelled to isolate us from human voices.
II. The failure of Hobab and the divine substitute. The desert chieftain was by no means
enamoured of the proposal of his great relative. Several considerations may have
weighed with him. It was only a month before that Aaron and his sons had been set
apart for their sacred work, and the fire of God had fallen on their dedicatory sacrifices.
For some violation of the sacred ritual, for personal misconduct whilst engaged in their
ministry, the two young priests had been stricken dead, and Aaron forbiddin to weep.
This must have struck an awful fear through the camp. Shortly after this another
incident occurred. The son of an Israelitish woman, whose father was an Egyptian, had
blasphemed the holy name of God, and cursed in the midst of conflict with a man of
Israel. The blasphemer had been stoned. The result of it all was that in reply to Moses’
request, he said bluntly, “I will not go, but I will depart unto mine own land and to my
kindred.” Moses still further entreated him, but whether he succeeded or not is doubtful,
though there are some reasons for thinking that the second request prevailed, because
the descendants of the Kenite are numbered amidst the chosen people. But it would
seem as if his aid was rendered needless by the provision of guidance immediately
promised. Up to this moment the position of the Ark had been in the midst of the host in
front of Ephraim, Benjamin, and Manasseh, but hence-forth it went three days’ journey
in front of the people, “to seek out a resting-place for them.” The Lord Himself had
become Director and Guide, and all that Israel had to do was to keep at a distance
sufficiently wide to enable them to reap the fullest benefit of its advance guard. Thus
God Himself superseded the proposal of Moses by an expedient which more than met
their needs. What consolation there is to each of us, in realising the spiritual truth
underlying this historical fact! We have to pass into the untried and unknow, and know
not the way we should take. Some have to go alone. Some with the memory of
companions that once went at their side, but whom they will see no more in this life. But
amid all Jesus is with them, and goes before them, whether for war or rest. He never will
forsake nor leave them. The Lord Jesus is the true Ark of the Covenant, who has gone
before us through the world and death, through the grave and the last rally of the hosts
of darkness to the glory. We have but to follow Him. (F. B. Meyer, B. A.)
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139. Where are you going? -
When friends and neighbours meet in the streets or roads, the commonest question is,
Where are you going? All kinds of answers are returned; one is going on an errand of
business, another of pleasure; one is going to wealth and success, another, with broken
fortunes and blighted hopes, is going to the grave, which holds all that was most dear to
him on earth. “Where are you going?” What wonderful answers we should get if we
asked that question of the first fifty people only whom we met! But however different
those replies would be, Gods people ought to be able to give one and the same answer -
“We are journeying unto the place of which the Lord said, I will give it you.” We know
not through what dangers, difficulties, and trials; we know not for how long our journey
shall be; we know not what will befall us on the way, but we have set our faces steadfastly
to go to the promised land, to Jerusalem, which is above, to the Paradise of God, “the
place of which the Lord said, I will give it you.” (H. J. Wilmot-Buxton, M. A.)
Gospel invitations
A beautiful picture this! full of modern questioning—a very pattern of inquiry and
invitation in a gospel sense. Can we honestly invite men to join us on our life-march?
Consider the question well. Do not involve others in grievous and mournful
responsibilities. Do not entreat men to leave what is to them at least a partial blessing,
unless you are sure you can replace that enjoyment by purer and larger gladness. Can we
honestly, with the full consent of judgment, conscientiousness, and experience, invite
men to join us in the way which we have determined to take? If not, do not let us add the
murder of souls to our other crimes. Do not let us, merely for the sake of
companionship, involve in ruin innocent men. What is our life-march? To what place are
we journeying? Who laid its foundation? Who lighted its lamps? Who spread its feast?
What is its name? Be careful how you ask people to go along with you. First lay down a
basis of sound wisdom. “We are journeying unto the place of which the Lord said, I will
give it you.” If that be the first sentence, or part of it, the sentence may end in the boldest
invitation ever issued by love to the banquet of grace and wisdom. But let us have no
adventuring, no foolish or frivolous speculation in life; let us speak from the citadel of
conviction and from the sanctuary of assured religious confidence. Have we such a view
of the end as may make us independent of immediate trials? When we invite men to join
us on the Christian pilgrimage, it must be on the distinct understanding that we are
ruling the present by the future. This is precisely the logic of Moses: “We are journeying
unto the place.” The end was indicated—the goal, the destiny of the march; and that was
so bright, so alluring, so glowing with all hospitable colour, that Moses did not see that
to-morrow there was to be a battle, or seeing it, already passed the warfield like a victor.
We must draw ourselves forward by taking firm hold of the end—in other words, we
must have such a conception of life’s destiny as will invigorate every noble motive, stir
every sacred passion, and make us more than conquerors in all war and conflict. This
was the reasoning of Moses, this was the reasoning of Paul, this was the practice of
Christ; and we are not yet advanced enough in true wisdom to modify the terms or
readjust and redistribute the conditions. Moses did not invite Hobab to join merely for
the sake of being in the company; he expected service from Hobab, the son of Raguel the
Midianite. He said, Thou knowest the ground so well that thy presence will be of service
to us; experience will assist devotion; we are willing to march; we know nothing of the
139

140. processes of the way; thou understandest the whole country; come with us and be as
eyes unto us. Moses showed leadership even there; it was the invitation of a soldier and a
legislator and a wise man. Eyes are of inexpressible value in the whole conduct of life; to
be able to see, to take note of, to recognise—the man who can do this is rendering service
to the whole Church. So we invite men to come with us that they may render service
according to their opportunity and capacity. (J. Parker, D. D.)
An invitation to Christian fellowship
I. As A certain scriptural duty. Every reasonable person, conscious of accountability to
God, will seriously inquire, What is the duty enjoined upon me by my Creator, my
Redeemer, and my Judge? To the Bible we therefore appeal, while considering the
subject of fellowship with Christ’s followers.
1. That it is our duty fully to unite with Christians is evident from the Scriptural
representations of the followers of Christ. Among the instructive representations
which clearly imply their union is that of a house or building (1Co_3:9; 1Co_3:11). In
a building, the foundation and the other various necessary parts are united, in order
to form a useful edifice: and Christians are built upon Christ, and united to each
other, “as lively stones, built up a spiritual house” (1Pe_2:5). Christ’s followers are
next set forth as a household, a united family. They are designated “the household of
faith” (Gal_6:10), “the household of God” (Eph_2:19), and “the house of God,” in
which Paul taught Timothy “how to behave” (1Ti_3:15). Christians are also
represented as “one body in Christ, and every one members one of another” (Rom_
12:5). They “’are the body of Christ, and members in particular” (1Co_12:27).
2. The certain duty of full union with Christians is clearly taught by the Scriptural
history of Christ’s followers. It is evident from this record that when persons
received Christ as their Saviour they embraced His people as their people. They gave
themselves first to Him, and then to His followers according to His will (2Co_8:5).
When Saul of Tarsus was converted, he appears to have thought joining the united
Christians as certainly his duty, as trusting in Christ their Saviour. “He not only
preached boldly at Damascus in the name of Jesus,” but on coming to Jerusalem,
where there was a Christian Society, he at once “essayed to join himself to the
disciples,” who were afraid to receive him, until Barnabas testified that he had
become a Christian. This narrated conduct of inspired men clearly teaches that
Christian fellowship ought to be sought and manifested by all professing Christians.
3. The Scriptural obligations of Christ’s followers certainly imply the public union of
those who bear His name.
(1) Our solemn obligation to confess Christ before men cannot be fully
discharged unless we are publicly identified with His disciples, and thus share
His reproach and His honour, His pain and His pleasure.
(2) The obligations which we owe to ourselves cannot be fulfilled without union
with Christ’s followers. The blessings of salvation are freely offered in the gospel;
but experience and observation assure us that they can neither be fully obtained,
nor long retained, without fellowship with those who would assist us to secure
their enjoyment. And even where a most promising state of grace has been
manifested, if persons have “forsaken the assembling of themselves together” in
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141. Christian communion, the blooming work has been blasted, the heavenly
offspring has been destroyed, and the hopes of the Church have been painfully
disappointed. Numerous facts, doubtless, caused Mr. Whitefield to remark:—
“ My brother Wesley acted wisely. The souls that were awakened under his
ministry he joined in class, and thus preserved the fruits of his labour. This I
neglected, and my people are a rope of sand.”
(3) The obligations which Christians owe to each other cannot be observed
without” the fellowship of which we speak. Christ’s disciples are required to have
the same care one for another (1Co_12:25); to rejoice with those who rejoice, and
weep with those who weep (Rom_12:15-16); to bear each other’s burdens (Gal_
6:2); to walk in love as Christ has loved them (Eph_5:2); to be like-minded
(Php_2:2); to teach and admonish one another in psalms and hymns and
spiritual songs (Col_3:16). How is it possible, without public, intimate, and
frequent fellowship, to discharge these enjoined, mutual duties?
(4) The obligations which Christians owe to the world cannot be performed
without our public union. How can true Christian ministers be raised, and called,
and sent forth by means of Christian Churches, unless such Churches are
formed? If Christians really stand forth as Christ’s chosen witnesses, and go forth
as His servants to claim and save the world, they must unite for the
accomplishment of these objects.
II. Highly advantageous.
1. This union raises us to fellowship with the best of society.
2. Public union with Christ’s followers would prove a powerful preservative from sin.
3. The union of which we speak would furnish you with a most desirable sphere of
usefulness. This powerful motive was presented to Hobab when Moses showed the
individual assistance which he might afford for the general good (Num_10:31).
Every rightly-disposed person will not live to please or serve himself merely; but,
seeking God’s honour, and using his influence for the benefit of his generation, will
hail with gladness the facilities for increased usefulness which may be presented in
connection with Christ’s active followers.
4. Christian union would entitle you to an interest in the special prayers of Christ
and His followers.
5. Communion with Christians will be attended with a share in Christ’s most
gracious regard. We do not say that this Christian union will ensure heaven; but we
do affirm that if you truly trust in Christ, and are united in His name, you will have
such an interest in His regard as no individual who neglects thus to profess Him can
Scripturally claim. Christ is not only round about His united Churches, but the glory
in the midst of them (Zec_2:6; Psa_46:5; Isa_12:6). They are, and ever will be,
favoured with His most gracious presence.
III. Earnestly invite you to full fellowship with Christ’s followers. “Come thou with us,
and we will do thee good.”
1. Abandon forbidden fellowship with sinners. These will soon perish in their sins.
Separate yourself, therefore, from them, that you perish not in their company
(Num_16:26).
141

142. 2. Let all sin, as well as the company of sinners, be forsaken. Be not an Achan in the
camp, nor a Simon in a Christian society; but let your hands be clean, and your heart
right in the sight of God. Thus guard against substituting a religious profession for
inward and outward holiness.
3. As God’s unworthy servants, and relying upon His promised grace, we engage to
do you good. How many in that glorious multitude have received good in our
connection?
4. This invitation is given, and this promise is made, personally. “Come thou with us,
and we will do thee good.” We invite yea who are more learned than most persons,
having enjoyed superior advantages. Be to others what Hobab was to Israel, “instead
of eyes.” You who are not so learned as others, but whose attainments are painfully
limited, we do not despise, Be not proudly ashamed because you are not so well
informed, and so able to speak, as many with whom you are invited to unite. To you
who are rich, and increased in earthly goods, we say, Come with us, and we will do
you good. Perhaps you are tempted to look upon the poor in our societies, and then
around you in the circle of respectable worldly persons who are your equals, and
your natural heart may suggest, “I cannot associate and be one with those poor
persons, and thus sink in public estimation, and sacrifice opportunities of still rising
in society.” Before you yield to such suggestions, remember Him who was
surrounded by heaven’s highest inhabitants, and receiving their loudest praises; yet
He stooped, and for your sake became poor, that you through His poverty might be
rich (2Co_8:9). From the poor in this world we turn not away, but offer you the right
hand of fellowship. You have no place among the children of rich men, but you may
have a place among God’s children. To the aged, pained by the past, and dreading the
future, we respectfully say, “Come thou with us, and we will do thee good.” Oh, that
you had come sooner, that you might have done good as well as received good! But
come now. End your days in the Christian fold. Finish life with Christians and as a
Christian. With one accord our language is, “We are journeying unto the place of
which the Lord hath said, I will give it you.” The inheritance is sufficient for all. It is
offered to all. Part of our company have entered that better country, and are now
before the throne. With this fixed purpose to “travel to the mount of God” ourselves,
and with the prospect of there joining the general assembly and Church of the first-
born, whom shall we pass and leave behind to perish? (Wright Shovelton.)
God’s goodness to His people
A German, converted at one of the military stations in America, seemed overwhelmed
with surprise and gladness as he contemplated God’s gracious goodness to him. He was
overheard one day praying, “O Lord Jesus, I didn’t know you were so good.”
The solicitude of the godly
I have seen birds sitting on the boughs and watching while other birds were feeding
below. They would hop from twig to twig, and look wistfully down upon them; then,
gathering courage, they would spring from their perch and back again, and finding that
it did not hurt them, they would at last join the outmost circle, and feed with the others.
How many faces I have seen in these galleries, wearing a wistful look as they gazed down
upon us while we were celebrating this ordinance of communion. May God give all such
wings, that they may fly down and be among His people, and partake with them of
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143. heavenly food! (H. W. Beecher.)
The beginning of the heavenly journey
Some who see men hurrying along at noon towards the various prayer-meetings, say,
“It’s a fever which must have its way, and then it will subside.” They see a young man
going to the meeting, and think it nothing to excite interest. They do not know that that
young man had come up to a point where, if nothing had occurred to save him, he would
have been bound over to destruction at the very next step. They do not see, in some far-
distant village, the mother or the sister praying and weeping for him—no sound of a
father’s groan is heard—none of these things; the petitions that for years have assailed
the heavens, both day and night, do not cling about the youth as he walks the street; but
that prayer-meeting God made to answer the desire of the parents, and to bring
salvation to the son. And eternity will show that the young man’s walking towards that
place of prayer was the beginning of his march to heaven. (H. W. Beecher.)
Preparing for the journey
A poor blacksmith, bending with age and weakness, was passing through a country
village: he stopped at a good woman’s cottage, and rested himself on the railing before
the door. The pious dame came out, and the weary traveller remarked that his time here
would be short; he was always ailing: he added, “Ah, Nanny! I shan’t be long for this
world, I reckon!” She thought of his words, and replied, “Well, John, then I hope you’ll
prepare for your journey!” The blacksmith passed on, and his call was soon forgotten by
Nanny; but that simple sentence was impressed on his memory by the Spirit of God,
never to be erased. He pondered it while walking home, and soon consumption laid him
on a bed of pain. Again and again did he think about “the journey,” and about being
“prepared” for it. He began to pray, and all around him were continually hearing the old
woman’s advice. No pious friends were near to converse with him, but it is confidently
believed that the aged sinner was led to look to the Saviour through the simple incident
related above. Almost his last breath was spent in thanking God that the good old
woman ever warned him. (Christian Miscellany.)
Rejoicing in the promises
I went to see a dear aged Christian woman who is a member of the Church of which I am
the pastor. She was lying physically helpless, but no one had called to light the fire that
day; the black grate with the whitish-grey ash of yesterday’s fire still in it made the room
look desolate and cold. Turning towards the bed, I saw that the dear child of God was
weeping, and thought it was from hunger and loneliness; but I was mistaken, for she had
spent the morning reading the precious promises of God, thus forgetting all earthly
considerations in looking forward to the bright hereafter. “Oil,” she said in her Scotch
way, “I can soop (sweep) them (the promises) up like diamonds.” (J. Munro.)
143

144. 30 He answered, “No, I will not go; I am going
back to my own land and my own people.”
CLARKE, "I will not go; but I will depart to mine own land, and to my
kindred - From the strong expostulations in Num_10:31 and Num_10:32, and from
Jdg_1:16; Jdg_4:11, and 1Sa_15:6, it is likely that Hobab changed his mind; or that, if he
did go back to Midian, he returned again to Israel, as the above scriptures show that his
posterity dwelt among the Israelites in Canaan. Reader, after having been almost
persuaded to become a Christian, to take Christ, his cross, his reproach, and his crown,
for thy portion, art thou again purposing to go back to thy own land, and to thy kindred?
Knowest thou not that this land is the place of destruction - that the children of this
world, who are not taking God for their portion, are going to perdition? Up, get thee
hence, for the Lord will destroy this place by fire; and all who are not of the kindred and
family of Christ shall perish at the brightness of his appearing!
GILL, "And he said unto him, I will not go,.... Which was a very peremptory
answer, he seemed determined, and at a point about it for the present, though it is,
probable he afterwards changed his mind, like the young man in the parable, Mat_21:29,
but I will depart to mine own land, and to my kindred; which were prevailing
motives with him, his native country, his relations, and father's house; to this resolution
he came, both because of his substance, and because of his family, as Jarchi.
ELLICOTT, " (30) And he said unto him, I will not go . . . —It is not expressly
stated in the narrative whether Hobab did or did not ultimately accompany the
Israelites on their march. It appears most probable, however, that the renewed
solicitation of Moses proved effectual. In any case, it is certain from Judges 1:16 that
the Kenites, as a body, “went up out of the city of palm trees with the children of
Judah into the wilderness of Judah,” and that “they went and dwelt among the
people.” (See Judges 1:16; Judges 4:11; 1 Samuel 15:6; 2 Kings 10:15; compared
with 1 Chronicles 2:55.)
PETT, "Numbers 10:30
‘And he said to him, “I will not go, but I will depart to my own land, and to my
kindred.’
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145. But Hobab was minded to return to his own people and refused. He wanted to
return to his own land and to his own wider family.
31 But Moses said, “Please do not leave us. You
know where we should camp in the wilderness,
and you can be our eyes.
BARNES, "Thou mayest be to us instead of eyes - A proverbial expression still
in use in the East. Hobab would indicate the spots where water, fuel, and pasture might
be found, or warn them of the dangers from hurricanes, and point out localities infested
by robbers.
CLARKE, "Thou mayest be to us instead of eyes - But what need had they of
Hobab, when they had the pillar and fire continually to point out their way? Answer: The
cloud directed their general journeys, but not their particular excursions. Parties took
several journeys while the grand army lay still. (See Numbers 13, 20, 31, 32, etc). They
therefore needed such a person as Hobab, who was well acquainted with the desert, to
direct these particular excursions; to point them out watering places, and places where
they might meet with fuel, etc., etc. What man cannot, under the direction of God’s
providence, do for himself, God will do in the way of especial mercy. He could have
directed them to the fountains and to the places of fuel, but Hobab can do this, therefore
let Hobab be employed; and let Hobab know for his encouragement that, while he is
serving others in the way of God’s providence, he is securing his own best interests. On
these grounds Hobab should be invited, and for this reason Hobab should go. Man
cannot do God’s work; and God will not do the work which he has qualified and
commanded man to perform. Thus then the Lord is ever seen, even while he is helping
man by man. See some valuable observations on this subject in Harmer, vol. ii., 286.
Instead of, And thou mayest be to us instead of eyes, the Septuagint translate the
passage thus: Και εσῃ εν ἡμιν πρεσβυτης, And thou shalt be an elder among us. But
Moses probably refers to Hobab’s accurate knowledge of the wilderness, and to the
assistance he could give them as a guide.
GILL, "And he said,.... That is, Moses, he replied to Hobab, unwilling to take him at
his word and go without him:
leave us not, I pray thee; or "not now"; as the Targums of Onkelos and Jonathan; at
145

146. this present time, under our present difficulties, while we are in the wilderness; though
Jarchi says the particle ‫נא‬ signifies beseeching or supplication:
forasmuch as thou knowest how we are to encamp in the wilderness; that this
will be our case, that we shall be obliged, before we get to the promised land, to pitch our
tents in the wilderness, in our passage through it; and thou knowest which are the best
and most convenient places for that purpose, and therefore must entreat thee to go with
us:
and thou mayest be to us instead of eyes; not to show the way, as Aben Ezra notes,
or guide and direct them in the road through the wilderness; for the cloud by day and
the fire by night were of that use to them, as well as when it rested, it directed them
when and where to pitch their tents; rather to assist with his advice in difficult matters,
when they should be in pressing circumstances: the Targum of Jonathan is,"thou hast
been dear unto us, as the apple of our eyes, and therefore we cannot part with thee.''
JAMISON, "Leave us not, I pray thee ... and thou mayest be to us instead of
eyes — The earnest importunity of Moses to secure the attendance of this man, when he
enjoyed the benefit of the directing cloud, has surprised many. But it should be
recollected that the guidance of the cloud, though it showed the general route to be taken
through the trackless desert, would not be so special and minute as to point out the
places where pasture, shade, and water were to be obtained and which were often hid in
obscure spots by the shifting sands. Besides, several detachments were sent off from the
main body; the services of Hobab, not as a single Arab, but as a prince of a powerful
clan, would have been exceedingly useful.
CALVIN, "31.And he said, Leave us not, I pray thee. Moses perseveres and urges
what he had just said, that Hobab should be a sharer in the prosperity which God
had given his people reason to expect. “To this end” (he says) “thou hast known all
our stations in the desert,” which words commentators do not appear to have
observed or understood; for they translate them simply, “for thou hast known,” as if
Moses desired to retain Hobab to be of use to himself, whereas there is more than
one causal particle here; (10) and thus it is literally, “Since, for this cause, thou hast
known all our resting-places,” etc. Its meaning, then, is as follows, that Hobab was
ill-advised for his own interest; for he had borne many inconveniences, for this
reason, that he might at sonic time or other receive his recompense; as if it were
said, Wherefore hast thou hitherto endured so many inconveniences whilst directing
our course, unless that thou mightest enjoy with us the blessings of our repose? In a
word, Moses signifies that the labors of Hobab would be vain and fruitless, unless he
should endure them a little while longer, until, together with the children of Israel,
he should enjoy the promised inheritance. What is here said, then, does not relate to
the future, as if Moses had said, Be to us instead of eyes, as thou hast been
heretofore; but by reminding him that the reward of his labors was at hand, he
urges and encourages him to proceed. LLICOTT, "Verse 31
(31) How we are to encamp . . . —It is clear from these words, as well as from many
indications of the same nature, that notwithstanding the direct guidance which was
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147. vouchsafed from heaven, and the miraculous interpositions of Providence which the
Israelites experienced throughout their journeys, Moses did not neglect to take
advantage of all the ordinary precautions of which it was incumbent upon him as
the leader of his people to avail himself. The line of march and the places of
encampment were clearly marked out by the cloud, but many difficulties would
arise in the course of the journeys, and at the places of encampment, which Hobab’s
familiarity with the desert would enable him to meet.
WHEDON, " 31. Leave us not — Even a decided refusal may be overcome by
earnest persuasion. For we infer from Judges 1:16; Judges 4:11; 1 Samuel 15:6,
where the descendants of Hobab, called Kenites, are abiding with Israel, even down
to the time of Saul, that the entreaty of Moses prevailed, and that Hobab, after a
visit to his own land, returned and accompanied the Hebrews into Canaan. “It is
always pleasant to read the indications of a return to the way of life on the part of
those who have at one time seemed resolved to forsake it. We hail with delight every
instance where the man who at first refuses to enter the vineyard afterward repents
and goes.” — Bush.
Thou mayest be to us instead of eyes — Though Jehovah had promised to lead
Israel in the desert, yet no promise of divine guidance is designed to supersede the
use of the best natural means within their reach. God usually helps men in the
manner best adapted to the development of their own self-reliance. In this case “the
cloud directed their general journeys, but not their particular excursions. Parties
took several journeys while the grand army lay still.” — A. Clarke. The best
camping grounds might not always be near to springs of water and pasturage. An
experienced guide would be necessary to point out these. Similar service would be
required in the commercial intercourse of Israel with the nomad tribes which lay
along their path. Hence the Septuagint rendering is, “Thou shall be among us a
presbutes” — an ambassador, legate, or negotiator. Says Bruce, in speaking of
guides in the desert: “They are men of great consideration, knowing perfectly the
situation and properties of all kinds of water to be met on the route, the distance of
the wells, whether occupied by enemies or not, and, if so, the way to avoid them with
the least inconvenience.” From their connexion with powerful tribes they are able to
conciliate their favour. “As no further refusal is mentioned on the part of Hobab,
and the departure of Israel is related immediately afterward, he probably
consented.” — Knobel.
PETT, "Numbers 10:31
‘And he said, “Leave us not, I pray you, forasmuch as you know how we are to
encamp in the wilderness, and you shall be to us instead of eyes.’
But Moses knew his value both as an expert on wilderness lore, and as a valuable
scout. He knew that Hobab was aware of how best to encamp, and where, and he
147

148. could be as eyes to them as he acted as a scout, covering the areas around the camp
in order to detect any possible danger, and seeking out water. Most of the travellers
were wilderness novices. Here was one on whom he could rely for sound practical
advice and guidance on the journey, and to pass on to others his skills..
BENSON, "Numbers 10:31. Thou mayest be to us instead of eyes — A very
significant expression, importing that he should be to them as a guide to the blind.
Several ancient versions, however, give a different turn to these words, probably in
order to reconcile them with the promise of the divine conduct. The Chaldaic
Paraphrase explains it thus: Thou knowest how we have encamped in the
wilderness, and thine eyes have seen the miracles which have been wrought for us.
The Samaritan thus: Thou knowest our encampments, and hast been to us instead
of eyes. But this cannot be a just interpretation, for Hobab had not yet followed
their camp. The Syriac thus: Thou shalt be dear to us as our eyes. The LXX., εση εν
ημιν πρεσβυτης, Thou shalt be a senator among us; the counsellors of princes being
sometimes called their eyes. But our translation seems most exactly to express the
sense of the Hebrew, and certainly implies nothing inconsistent with the promise of
the divine guidance; for though the cloud determined them to a general place, yet
many particulars might be unknown to Moses, wherein Hobab, having long lived in
those parts, might be able to advise him; as concerning the conveniences of water for
their cattle; concerning the safety or danger of the several parts, by reason of
serpents, or wild beasts, or enemies, in the parts adjoining to them, that so they
might guard themselves better against them. Or, this is to be understood of his
directing them not so much in their way, as about great and difficult matters,
wherein the counsel Moses had from God did not exclude the advice of men, as we
see in Hobab’s father, Jethro, Exodus 18. And it is probable this was the wise son of
a wise father.
PULPIT, "Numbers 10:31
Forasmuch as thou knowest how we are to encamp in the wilderness, and thou
mayest be to us instead of eyes. It is an obvious conclusion, from the reasons here
urged by Moses, that the many and wonderful promises of Divine guidance and
Divine direction did not supersede in his eyes the use of all available human aids. It
is not indeed easy to say where any room was left for the good offices and experience
of Hobab; the cloud of the Divine Presence seemed to control absolutely the
journeying and encamping of the people; yet if we really knew in detail the actual
ordering of that wondrous march, we should doubtless find that the heavenly
guidance did but give unity and certainty to all the wisdom, caution, and endeavour
of its earthly leaders. Indeed if we recall to mind that the host is calculated at more
than two millions of people, it is quite evident that even during the march to Kadesh
(and much more in the long wanderings which followed) it must have been
extremely difficult to keep the various divisions together. In the broken and difficult
country which they were to traverse, which had been familiar to Hobab from his
148

149. youth, there would be scope enough for all his ability as a guide. And it would seem
that it was just this prospect of being really useful to the people of Israel that
prevailed with Hobab. He must indeed have felt assured that a wonderful future
awaited a nation whose past and present were, even within his own knowledge, so
wonderful. But that alone could not move him to leave his own land and his own
kindred, a firing so unspeakably repugnant to the feelings and traditions of his age
and country. Doubtless to the child of the desert, whose life was a never-ending
struggle with the dangers and vicissitudes of the wilderness, the land of promise,
flowing with milk and honey, watered with the rain of heaven, seemed like the
garden of Eden. Yet the offer of an heritage within that land moved him not so
much, it would appear, as the claim upon his own good offices in helping the chosen
people to reach their own abode. The Septuagint translation, or rather paraphrase,
of this verse is, "Leave us not, forasmuch as thou wast with us in the wilderness, and
thou shalt be an elder among us." This seems, on the one hand, to identify Hobab
with Jethro; on the other, to imply that he was shortly afterwards one of the seventy
elders upon whom the spirit came. This, however, is not likely. Hobab does indeed
seem to have gone with the people, but his descendants were not incorporated into
Israel; they were with them, but not of them.
32 If you come with us, we will share with you
whatever good things the Lord gives us.”
GILL, "And it shall be, if thou go with us, yea, it shall be,.... This repetition is for
the confirmation of it, more strongly assuring him of what follows:
that what goodness the Lord shall do unto us, the same will we do unto thee;
signifying that whatsoever they enjoyed in the land of Canaan he should have his share
with them: the Targum of Jonathan adds,"in the division of the land;''Jarchi says, when
the land was divided, the fatness of Jericho was given to the sons of Jethro, to Jonadab,
the son of Rechab, see Jdg_1:16; from whence, however, as well as from other places,
Jdg_4:11; it appears that the posterity of this man had a settlement in the land of
Canaan, and from his silence it may be thought that he was prevailed upon to go along
with Moses; or if he departed into his own country, as he said he would, he returned
again; at least some of his children did.
JAMISON, "if thou go with us ... what goodness the Lord will show unto
us, the same will we do unto thee — A strong inducement is here held out; but it
seems not to have changed the young man’s purpose, for he departed and settled in his
149

150. own district. (See on Jdg_1:16 and see on 1Sa_15:6).
COKE, "Verse 32
Numbers 10:32. It shall be, if thou go with us, &c.— It seems most probable, from
Judges 1:16; Judges 4:11 that Moses prevailed with Hobab, and that he settled with
the Israelites in the land of Canaan.
REFLECTIONS.—Hobab, when Israel was now commanded to advance, is for
returning home. Hereupon Moses, his brother-in-law, invites him to go with them.
They were going under a gracious promise, and with the protection of a great God,
and therefore were sure of success. When we are going to heaven ourselves, it
cannot but be a grief to see our friends and relations disposed to go another way;
and we shall make it our business and labour to persuade them to cast in their lot
with us. Hobab resolves at first not to go; his land and kindred were dear attractives
to keep him from the journey. How often have lands, and friends, and relations,
prevailed upon the heart to renounce the ways of God and glory, for the momentary
enjoyments of a perishing world? Let it not be our case. Moses will not be easily put
off. Real love to a man's soul will make us importunate to gain him. He urges two
reasons, both suited to engage him: 1. The use he might be of to them in their
encampments, and with his advice. Note; (1.) That we have it in our power to serve
our neighbour, is a strong argument for doing it. (2.) Though we are under the sure
guidance of an all-wise God, it becomes us to use all the means which human
prudence suggests. 2. The advantages he might hope for himself. They who join
God's people will share in their inheritance; and though friends or lands are left
behind, they will be amply recompensed.
PETT, "Numbers 10:32
‘And it shall be, if you go with us, yea, it shall be, that whatever good Yahweh shall
do to us, the same will we do to you.’
And Moses confirmed that if he would go with them, whatever good Yahweh did to
them they would do to him. He would be treated on equal terms. He would not lose
his reward. The assumption must be that he agreed to go with them (Judges 1:16
with Judges 4:11). In Judges he is called a Kenite, which was a wilderness tribe who
were possibly a Midianite sub-tribe. Or Hobab may have become a Kenite by
adoption through marriage.
PULPIT, "If thou go with us. From 1:16 we learn that the sons of Hobab joined
themselves to the sons of Judah, and dwelt amongst them on the southern border of
the land. Here is an "undesigned coincidence," albeit a slight one. Judah led the way
on the march from Sinai to Canaan, and Hobab's duties as guide and scout would
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151. bring him more into contact with that tribe than with any other.
33 So they set out from the mountain of the Lord
and traveled for three days. The ark of the
covenant of the Lord went before them during
those three days to find them a place to rest.
BARNES, "Three days’ journey - Probably a technical expression for such a
distance as could not be traversed in a single day, and therefore not without intervals of
encampment and due provision: compare Gen_30:36; Exo_3:18; Exo_5:3; Exo_8:27;
Exo_15:22. The technical use of the phrase “Sabbath-day’s journey” for another average
distance, Act_1:12, is similar.
The ark of the covenant of the Lord went before them - From Num_10:21;
Num_2:17 it would appear that the usual place of the ark during the march was in the
midst of the host. It was evidently an exceptional case when, in Jos_3:3, Jos_3:6, the ark
preceded the people into the bed of the Jordan. Hence, the words “went before them” do
not here imply local precedence. The phrase, or its equivalent, is used of a leader going
out in command of his troops, Num_27:17; Deu_31:3; 1Sa_18:16; 2Ch_1:10; and
similarly the ark may well be said to have gone at the head of the Israelites, when it was
borne solemnly in the midst of them as the outward embodiment of the presence whose
sovereign word was their law.
A resting place - literally, “rest.” It is commonly understood of each successive
encampment; or, in particular, of the first encampment. Yet the term would hardly be
here employed, did it not carry with it a higher meaning, pointing to the promised rest of
Canaan, for which the Israelites were now in full march, and from the speedy enjoyment
of which no sentence of exclusion as yet debarred them. Compare the marginal
references.
CLARKE, "The ark - went before them - We find from Num_10:21 that the ark
was carried by the Kohathites in the center of the army; but as the army never moved till
the cloud was taken up, it is said to go before them, i. e., to be the first to move, as
without this motion the Israelites continued in their encampments.
GILL, "And they departed from the mount of the Lord three days'
151

152. journey,...., From Mount Sinai, so called, because the Lord descended upon it, and gave
the law from it; so the Targums of Onkelos and Jonathan,"from the mount on which the
glory of the Lord (or of his Shechinah or divine Majesty) was revealed.''This they left,
after they had been nearly twelve months about it, and travelled three days' journey from
it before the cloud rested, so as to abide, otherwise is stopped no doubt to give them time
to eat their food, and take sleep and rest. The Targum of Jonathan expressly says, they
went thirty six miles on that day; but, according to Bunting (o), Taberah or
Kibrothhattaavah, to which the children of Israel first came, and where they abode a
month, was but eight miles from Sinai; wherefore the three days' journey were not
successively one after another, but the first day's journey was to Taberah, where they
continued a month; the second day's journey was to Hazeroth, where they stayed seven
days; and the third day's journey was to the wilderness of Paran, and there the cloud
rested, Num_10:12; and there was their resting place, for there they continued long,
from whence the spies were sent to the good land, and whither they returned after forty
days, Num_13:1,
and the ark of the covenant of the Lord went before them in the three days'
journey, to search out a resting place for them; the ark being carried by the
Kohathites, must proceed in the middle of the camps, after the camps of Judah and
Reuben, and before the camps of Ephraim and Dan, according to the order of the
marches of the children of Israel, Num_10:21; wherefore Aben Ezra thinks, that this
three days' journey was different from all their other journeys; and that in this the ark
went before them, which in other journeys was carried in the midst of them; yet others
think it may be said to go before, though in the middle; just as a general of an army may
be said to go before, and lead his army, though he is not directly in the front of it; so the
cloud being always over the ark, directing the march, it may be said to go before and
point out a convenient place to rest in; for searching cannot be properly ascribed to the
ark, nor even to the Lord himself, and can only signify pointing out or discovering a
proper place to take up their abode in: this ark of the covenant, so called because the
covenant or law was laid up in it, was a type of Christ the end of the law for
righteousness, and who is the forerunner of his people, is gone before them to prepare a
place for them; and the three days' journey may have respect to his resurrection from the
dead on the third day for their justification, which is the foundation of their rest, peace,
and joy.
JAMISON, "they departed ... three days’ journey — the first day’s progress
being very small, about eighteen or twenty miles.
ark of the covenant of the Lord went before them — It was carried in the
center, and hence some eminent commentators think the passage should be rendered,
“the ark went in their presence,” the cloud above upon it being conspicuous in their eyes.
But it is probable that the cloudy pillar, which, while stationary, rested upon the ark,
preceded them in the march - as, when in motion at one time (Exo_14:19) it is expressly
said to have shifted its place.
K&D, "“And they (the Israelites) departed from the mount of Jehovah (Exo_3:1)
three days' journey; the ark of the covenant of Jehovah going before them, to search
out a resting-place for them. And the cloud of Jehovah was over them by day, when
152

153. they broke up from the camp.” Jehovah still did as He had already done on the way to
Sinai (Exo_13:21-22): He went before them in the pillar of cloud, according to His
promise (Exo_33:13), on their journey from Sinai to Canaan; with this simple difference,
however, that henceforth the cloud that embodied the presence of Jehovah was
connected with the ark of the covenant, as the visible throne of His gracious presence
which had been appointed by Jehovah Himself. To this end the ark of the covenant was
carried separately from the rest of the sacred things, in front of the whole army; so that
the cloud which went before them floated above the ark, leading the procession, and
regulating its movements in the direction it took in such a manner that the permanent
connection between the cloud and the sanctuary might be visibly manifested even during
their march. It is true that, in the order observed in the camp and on the march, no
mention is made of the ark of the covenant going in front of the whole army; but this
omission is no more a proof of any discrepancy between this verse and Num_2:17, or of
a difference of authorship, than the separation of the different divisions of the Levites
upon the march, which is also not mentioned in Num_2:17, although the Gershonites
and Merarites actually marched between the banners of Judah and Reuben, and the
Kohathites with the holy things between the banners of Reuben and Ephraim (Num_
10:17 and Num_10:21).
(Note: As the critics do not deny that vv. 11-28 are written by the “Elohist”
notwithstanding this difference, they have no right to bring forward the account of
the ark going first as a contradiction to ch. 2, and therefore a proof that Num_10:33.
are not of Elohistic origin.)
The words, “the cloud was above them” (the Israelites), and so forth, can be reconciled
with this supposition without any difficulty, whether we understand them as signifying
that the cloud, which appeared as a guiding column floating above the ark and moved
forward along with it, also extended itself along the whole procession, and spread out as
a protecting shade over the whole army (as O. v. Gerlach and Baumgarten suppose), or
that “above them” (upon them) is to be regarded as expressive of the fact that it
accompanied them as a protection and shade. Nor is Psa_105:39, which seems, so far as
the words are concerned, rather to favour the first explanation, really at variance with
this view; for the Psalmist's intention is not so much to give a physical description of the
phenomenon, as to describe the sheltering protection of God in poetical words as a
spreading out of the cloud above the wandering people of God, in the form of a
protection against both heat and rain (cf. Isa_4:5-6). Moreover, Num_10:33 and Num_
10:34 have a poetical character, answering to the elevated nature of their subject, and
are to be interpreted as follows according to the laws of a poetical parallelism: The one
thought that the ark of the covenant, with the cloud soaring above it, led the way and
sheltered those who were marching, is divided into two clauses; in Num_10:33 only the
ark of the covenant is mentioned as going in front of the Israelites, and in Num_10:34
only the cloud as a shelter over them: whereas the carrying of the ark in front of the
army could only accomplish the end proposed, viz., to search out a resting-place for
them, by Jehovah going above them in the cloud, and showing the bearers of the ark
both the way they were to take, and the place where they were to rest. The ark with the
tables of the law is not called “the ark of testimony” here, according to its contents, as in
Exo_25:22; Exo_26:33-34; Exo_30:6, etc., but the ark of the covenant of Jehovah,
according to its design and signification for Israel, which was the only point, or at any
rate the principal point, in consideration here. The resting-place which the ark of the
covenant found at the end of three days, is not mentioned in Num_10:34; it was not
Tabeerah, however (Num_11:3), but Kibroth-hattaavah (Num_11:34-35; cf. Num_
153

154. 33:16).
CALVIN, "33.And they departed from the mount of the Lord. He calls Sinai “the
mount of the Lord,” because in no other place had God’s glory been so
conspicuously manifested. This, I admit, it had been called by anticipation ( κατὰ
πρόληψιν) before the promulgation of the law; but this name was imposed upon it
afterwards to inspire eternal reverence for the law. By “three days’ journey,” we
must understand a continuous march of three days, for they did not pitch their tents
until they reached the desert of Paran, but slept in the. open air. When it is said that
the ark went before them in the three days’ journey, there is no reference to its
distance, as if it was sent forward three days ahead; but that it was so placed in their
van that, when the cloud settled upon it, they halted as at a station prescribed to
them by God. This was the searching for a resting-place of which he speaks.
COFFMAN, "Verse 33
"And they set forward from the mount of Jehovah three days' journey; and the ark
of the covenant of Jehovah went before them three days' journey to seek out a
resting place for them. And the cloud of Jehovah was over them by day, when they
set forward from the camp.
And when it came to pass when the ark set forward, that Moses said,
Rise up, O Jehovah, and let thine enemies be scattered; And let them that hate thee
flee before thee. And when it rested, he said,
Return, O Jehovah, unto the ten thousands of the thousands of Israel."
The prayer uttered by Moses in the last two verses became a classic, and "The two
sayings are included in the synagogue's traditional Torah service, at the beginning,
and at the end."[29]
Numbers 10:36, according to Cook, may also be translated: "Restore to the land
which their fathers sojourned in."[30] This inherent meaning of the passage has a
very special reference to that first generation of Israelites who were indeed restored
(in the times of Moses) to the land once inhabited by the Patriarchs and removes all
logic from speculations, such as that of Gray, who said, "Numbers 10:36 seems to
imply an already existing settled life in Canaan."[31]
We appreciate the comment of Smick who spoke of this final prayer thus:
"It eloquently teaches the working relationship between God and the Church
Militant. He goes before her, and the gates of hell shall not prevail against her. He
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155. abides in her midst and she is strengthened and becomes a great host."[32]
The wilderness experience made a profound impression upon the Hebrew nation,
and one of their Psalms (Psalms 68) is closely related to this very chapter.OKE,
"Numbers 10:33. And the ark—went before them— The ark was carried in the
midst of the camp; see ch. Numbers 2:17 and the 21st of this chapter. The words
before them, in the Hebrew, signify, in their presence; before their face; ‫לפניהם‬
lipneihem, and thus rendered, there is no difficulty or contradiction. The ark of the
covenant of the Lord went in their presence in the three days' journey, to explore
(or direct them in finding out) a resting-place for them. Calmet renders it, L'arche
d'alliance marchoit en leur presence; the ark of the covenant marched in their
presence; in the midst of the army, where every one might see it. Historians remark,
that the kings of Persia in battles, encampments, and marches, were always in the
centre of their army, to be the more secure, and better enabled to issue their orders;
to keep their troops to their duty, and more easily to distinguish what was
everywhere going forward. Patrick, in justification of our version, observes, that
when a general occupies a proper place in his army, we say, without scruple, that he
marches at the head. Moses speaks of the ark, as of a general, who goes before to
choose out and prepare a camp for his army; and he speaks of the ark instead of the
cloud; because the cloud, elevated in the air to guide the Israelites, always continued
suspended above the ark.
ELLICOTT, " (33) Three days’ journey.—The place at which the first protracted
halt was made appears to have been either at Taberah, which means burning, or at
Kibroth-hattaavah, the graves of lust. (Comp. Numbers 11:3; Numbers 33:16; see
also Note on Numbers 11:34.)
And the ark of the covenant of the Lord went before them.—It has been inferred
from the fact that the Kohathites had the charge of the ark (Numbers 3:31), and
that they were to set forward, “bearing the sanctuary,” after the second or southern
camp, i.e., in the midst of the host, that the position of the ark during the journeys
was in that place, and not in front. The obvious objection to this supposition arising
out of the fact that the cloud which directed the march rested upon, or over, the ark
may be overcome by the consideration that the cloud appears to have extended over
the whole of the host during the journeys, and to have served as a protection from
the scorching heat (see Numbers 10:34; also Exodus 13:21; Nehemiah 9:12; Psalms
105:39). On the other hand, the natural interpretation of this verse is that the ark
was borne in front of the host, and did not merely serve to direct its line of march as
a general, whose station might be in any part of an army. This interpretation is
confirmed by Exodus 13:21, Deuteronomy 1:33, and also by the position which the
ark occupied at the passage of the Jordan. In the latter case the people were
expressly directed to go after the ark (Joshua 3:3); and in Numbers 10:11 the same
word is used which occurs in this verse, “the ark of the covenant of the Lord of all
the earth passeth over before you into Jordan.” It will not follow, however, as a
necessary inference, that the ark uniformly occupied the same position in all the
155

156. journeys, and it cannot be denied that Numbers 10:21 presents a difficulty, partly
arising from the ambiguity of meaning which is to be attached to the word mikdash,
sanctuary, and partly from the omission of any word in the Hebrew corresponding
to the words in italics, the other. Ibn Ezra thinks that this three days’ journey was
different from all the other journeys in respect of the position of the ark.
WHEDON, " 33. Ark of the covenant — It is so called according to its design and
signification for Israel. The covenant is thus associated with the most sacred thing
on the earth, on whose golden lid was the Shekinah, the visible Presence, and over
which sublimely towered the cloudy, fiery pillar. This cannot be quoted to prove, as
Prof. W. Robertson Smith attempts to do, that the sanctuary was then outside of the
camp, for no mention is made of that sacred structure. The record simply says that
the ark went before them as their guide.
Went before them — The ark was carried separately from the rest of the sacred
furniture, in advance of the column, wrapped in its peculiar purple blue covering,
(Numbers 4:6, note,) at once an object of veneration and a symbol of Jehovah’s
presence and of his separateness from sinners. “It is true, that in the order observed
in the camp and on the march no mention is made of the ark going in front of the
whole army; but this omission is no more proof of any discrepancy between this
verse and Numbers 2:17, or of a different authorship, than the separation of the
different divisions of the Levites upon the march, which is not mentioned in
Numbers 2:17.” — Keil.
A resting place — This was not Taberah, the first place mentioned, (Numbers 11:3,)
but Kibroth-hattaavah. Comp. Numbers 11:34-35; Numbers 33:16. Although the
pillar of cloud was the real guide of Israel in all their journeying, yet the local
knowledge of Hobab would manifestly prove of the greatest use in indicating springs
and places of pasturage, since divine guidance, in any age, is never a substitute for
the best means which human skill or knowledge can suggest.
Verse 33-34
THE THREE DAYS’ MARCH, Numbers 10:33-34.
By this we are not to understand an unbroken march of the entire people during
seventy-two hours with no halt, but that the ark was borne steadily onward during
this period before it came to a permanent stopping-place. The people must have
paused to eat and sleep while the pillar of cloud or of fire moved ever slowly
onward.
PETT, "Verses 33-36
The Ark of the Covenant of Yahweh Leads The Way (Numbers 10:33-36).
156

157. Ahead of the fighting contingents went the Ark of the Covenant of Yahweh. It was a
regular feature of nations going forth to war that they were led by a sacred symbol,
and nothing was more sacred than the Ark. This was why its blue cloth was on the
outside rather than its dolphin skins, so that all might be aware of the heavenly
nature of what lay beneath (Numbers 4:6).
This connection of the Ark with battle comes out a number of times. The Ark led the
way over Jordan and against Jericho (Joshua 3:3; Joshua 3:11); it was brought to
Bethel when the tribes united against Benjamin (Judges 20:27); it went into battle
against the Philistines who had clearly heard of it (1 Samuel 4:3-9). There was even
a battle song, incorporated in a Psalm, connected with it (Numbers 10:35; Psalms
68:1).
Again we have the chiastic structure which predominates in this book.
a They went forward to seek out a ‘resting place’ (Numbers 10:33).
b The cloud ‘was over them’ them when they set forward (Numbers 10:34).
b Yahweh was ‘to rise up’ and scatter their enemies when they set forward
(Numbers 10:35).
a Yahweh was to return to His Dwellingplace when the Ark ‘rested’ (Numbers
10:36).
Numbers 10:33
‘And they set forward from the mount of Yahweh three days’ journey, and the ark
of the covenant of Yahweh went before them three days’ journey, to seek out a
resting-place for them.’
Their first stage was on a ‘three day journey’. This was a standard term signifying a
journey of one and a half days to about four days (consider Genesis where all
journeys except those completed in a day were either for ‘three’ or ‘seven’ days, a
short or a longer journey. Part days were counted as days. Consider also the use of
the standardised ‘three days’, an indefinite short time period, in Joshua 1:11;
Joshua 2:22; Joshua 3:2). The Ark went before them, and the cloud hovered above
them. They were seeking out a resting place (menuwchah from the root nwch) for
them. There is no reason for suggesting that the Ark was three days ahead of the
people. It simply means that on the three day journey the Ark went ahead of them
for the whole three days.
BENSON, "Numbers 10:33. Three days — With continued journeys; only it seems
probable that the cloud made little pauses, that they might have time for sleep and
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158. necessary refreshments. The ark went before them — Although in their stations it
was in the middle, yet in their marches it went before them; and the cloud was
constantly over the ark, whether it stood or went; therefore the ark is said to go
before and direct them, not as if the ark could be seen of all the camps, which, as it
was carried only upon men’s shoulders, was impossible, but because the cloud,
which always attended upon the ark, and did, together with the ark, constitute, in a
manner, one sign of God’s presence, did lead and direct them. To search out — A
metaphorical expression, for discovering to them; for the ark could not search; and
God, who knew all places and things, needed not to search.
PULPIT, "Numbers 10:33
And they departed. These words mark the moment of actual departure, which has
been anticipated in the general statement of Numbers 10:12. It was one of the
supreme moments in the life of Israel—one of those beginnings or "departures"
which lead to untold gain or loss; it was, in fact, although they knew it not, the
commencement of a march which for almost all of them should know no end except
within a hasty grave. No doubt, during the months spent at Sinai, every preparation
had been made for the onward journey; but none the less it was a stupendous
enterprise to march that vast host, so largely composed of women and children, so
little inured to such fatigue, and so impatient of such discipline, for three
consecutive days into a wilderness. Three days' journey. This expression is
apparently a general one, and not to be strictly pressed (cf. Genesis 30:36; Exodus
3:18; Exodus 15:22). At the same time it implies
The terminus ad quem of this three days' journey is given us in Numbers 10:12; it
was to take them across the intervening belt of sand, and to land them fairly within
the "wilderness of Paran." During this journey no doubt the march would be
pushed on as steadily as possible, but it is not likely that it would cover so much as
thirty miles. A modern army, unencumbered with non-combatants, does not make
more than ten miles a day over difficult country, nor can cattle be driven faster than
that. Even to accomplish that rate, and to keep the whole multitude together, as the
narrative implies, required supernatural aid and strength. For the direction of the
march see notes on Numbers 13:1-33. The ark of the covenant of the Lord went
before them. It is obvious that what is apparently affirmed here is apparently at
variance with Numbers 2:17 and Numbers 2:21 of this chapter, which speak of the
holy things—of which the ark was the most holy—as carried by the Kohathites in
the very midst of the long line of march. Three opinions have been held on the
subject.
1. That the ark was really carried with the other "holy things," and only "went
before" metaphorically, as a general may be said to lead his troops, although he may
not be actually in front of them; to which it is obvious to reply that if the ark did not
actually precede the host, there was no possible way in which it could direct their
movements; the cloud alone would be the visible expression of the Divine guidance.
158

159. 2. That the "holy things" generally were ordered to be carried in the midst of the
host by the Kohathites, but that God reserved the place of the ark itself to his own
immediate disposition. A general does not include himself in his own marching
orders, however minute; and the ark was the outward symbol of God's own
personal presence and guidance. It is, therefore, not at all surprising that the first
intimation of the position of the ark on the march should be given at the moment
when the march actually commenced.
3. That the usual place for the ark was no doubt with the sanctuary, as implied in
the orders, but that o a this special occasion the ark went to the front in consequence
of some Divine intimation, just as it did at the crossing of Jordan and at the taking
of Jericho. Certainly there is much reason in this view, considering how momentous
and formidable was their first assay at marching from their temporary home
towards that unknown land beyond the northern horizon. If the deep waters of
Jordan might fright them, or the walls of Jericho defy them, well might they shrink
from plunging into the broken, stony, and intractable country into which the ark
and the cloud now led them. We shall probably think that either habitually or at
least occasionally the ark did go before, and that the feet of them that bare it were
supernaturally directed, either by the movements of the cloud, or by some more
secret intimation, towards the destined place of rest. It is allowed by all that the
cloud preceded and directed the march, and it would be strange indeed if these twin
symbols of the Divine presence had been so far separated from one another; for the
accustomed place of the cloud was above the tabernacle, i.e; above the ark, yet
outside of the tabernacle, so as to be visible to all.
34 The cloud of the Lord was over them by day
when they set out from the camp.
GILL, "And the cloud of the Lord was upon them by day,.... Not only upon the
tabernacle, and upon the ark particularly, but it spread itself in journeying over the
whole body of the people, and therefore said to be a covering to them from the heat of
the sun, Psa_105:39; as well as it was a guide unto them, and a token of the divine
Presence with them, see Isa_4:5,
when they went out of the camp; or out of the place of their encampment, when
they removed from Sinai; and appears from, hence that it was in the daytime.
159

160. WHEDON, "34. The cloud… was upon them — Or, above them. This may be
interpreted in two ways: (1.) The pillar at its upper extremity may have floated
back, spreading out as a protecting shade over the whole procession, as is intimated
in Psalms 105:39; or, (2.) It may be regarded as a poetical representation of the fact
of protection by the pillar. Numbers 10:33-34 are quite poetical.
PETT, "Numbers 10:34
‘And the cloud of Yahweh was over them by day, when they set forward from the
camp.’
And continually above was the protecting and guiding cloud. The presence of
Yahweh on the journey was being made very clear.
PULPIT, "Numbers 10:34
The cloud of the Lord was upon them by day. It would seem as if the cloud, which
was luminous by night, dense and dark by day, spread itself upwards and
backwards from over the ark, overshadowing the host as it followed—a refreshment
at any rate to those who were near, perhaps to all, and a guiding beacon to those
who were afar. To what extent the people at large were able to enjoy this shade
amidst the burning heats of the desert we cannot possibly tell, but there is no doubt
that it dwelt in the memory of the nation, and gave meaning to such expressions as
the "shadow of the Almighty" (Psalms 91:1), and "the shadow of a cloud" (Isaiah
25:4, Isaiah 25:5).
35 Whenever the ark set out, Moses said,
“Rise up, Lord!
May your enemies be scattered;
may your foes flee before you.”
BARNES 35-36. "Each forward movement and each rest of the ark was made to bear
a sacramental character. The one betokened the going forth of God against His enemies;
the other, His gathering of His own people to Himself: the one was the pledge of victory,
160

161. the other the earnest of repose.
Num_10:36 may be translated: “Restore” (i. e. to the land which their fathers
sojourned in), “O Lord, the ten thousands of the thousands of Israel.” (Compare Psa_
85:4, where the verb in the Hebrew is the same.)
CLARKE, "Rise up, Lord, and let thine enemies be scattered - If God did not
arise in this way and scatter his enemies, there could be no hope that Israel could get
safely through the wilderness. God must go first, if Israel would wish to follow in safety.
GILL, "And it came to pass, when the ark set forward,.... Carried by the
Kohathites, Num_10:21,
that Moses said; in prayer, as both the Targums of Jonathan and Jerusalem express it;
and it was a prayer of faith, and prophetic of what would be done, and might serve
greatly to encourage and animate the children of Israel in their journeys; for the
following prayer was put up not only at this time, but at all times when the ark set
forward; and so Ben Gersom says, it was the custom of Moses, at whatsoever time the
ark was moved, to pray as follows:
rise up, Lord, and let thine enemies be scattered; the Jerusalem Targum is,"rise
up now, O Word of the Lord;''and the Targum of Jonathan,"be revealed now, O Word of
the Lord;''the essential Word of God, the Messiah, to whom these words may be applied;
either to his incarnation and manifestation in the flesh, his end in, which was to destroy
all his and his people's enemies, particularly the devil and his works, Heb_2:14; or to his
resurrection from the dead, these words standing at the head of a prophecy of his
ascension to heaven, which supposes his resurrection from the dead, Psa_68:1; at the
death of Christ all the spiritual enemies of his people were defeated, scattered,
confounded, and conquered; Satan and his principalities were spoiled, sin was made an
end of, death was abolished, and the world overcome; at his resurrection the keepers of
the sepulchre fled; and after his ascension wrath came upon the Jewish nation, those
enemies of his, that would not have him to rule over them, and they were scattered about
on the face of the whole earth, as they are to this day:
and let them that hate thee flee before thee; the same petition expressed in
different words, but to the same sense; enemies, and those that hate the Lord, are the
same, as their defeat, conclusion, and destruction, are signified by their flight and
dispersion; and it may be observed, that those who were the enemies and haters of Israel
were reckoned the enemies and haters of God himself; as the enemies of Christ's people,
and those that hate them, are accounted Christ's enemies, and such that hate him.
Perhaps Moses may have a special respect to the Canaanites, whose land was promised
unto Israel, and they were going to dispossess them of it, in order to inherit it, and
Moses might expect it would be quickly done, at the end of these three days; which
brought them to the wilderness of Paran, so near the good land that they sent from
thence spies into it, and in all probability they would have then entered the possession of
it, had it not been for their complaints and murmurs, and the ill report brought on the
good land, on which account they were stopped thirty eight years in the wilderness.
161

162. JAMISON 35-36, "when the ark set forward that Moses said, Rise up, Lord,
and let thine enemies be scattered — Moses, as the organ of the people, uttered an
appropriate prayer both at the commencement and the end of each journey. Thus all the
journeys were sanctified by devotion; and so should our prayer be, “If thy presence go
not with us, carry us not hence” [Exo_33:15].
K&D, "In Num_10:35 and Num_10:36, the words which Moses was in the habit of
uttering, both when the ark removed and when it came to rest again, are given not only
as a proof of the joyous confidence of Moses, but as an encouragement to the
congregation to cherish the same believing confidence. When breaking up, he said, “Rise
up, Jehovah! that Thine enemies may be scattered, and they that hate Thee may flee
before Thy face;” and when it rested, “Return, Jehovah, to the ten thousand thousands
of Israel!” Moses could speak in this way, because he knew that Jehovah and the ark of
the covenant were inseparably connected, and saw in the ark of the covenant, as the
throne of Jehovah, a material pledge of the gracious presence of the Almighty God. He
said this, however, not merely with reference to enemies who might encounter the
Israelites in the desert, but with a confident anticipation of the calling of Israel, to strive
for the cause of the Lord in this hostile world, and rear His kingdom upon earth. Human
power was not sufficient for this; but to accomplish this end, it was necessary that the
Almighty God should go before His people, and scatter their foes. The prayer addressed
to God to do this, is an expression of bold believing confidence, - a prayer sure of its
answer; and to Israel it was the word with which the congregation of God was to carry on
the conflict at all times against the powers and authorities of a whole hostile world. It is
in this sense that in Psa_68:2, the words are held up by David before himself and his
generation as a banner of victory, “to arm the Church with confidence, and fortify it
against the violent attacks of its foes” (Calvin). ‫ה‬ ָ‫שׁוּב‬ is construed with an accusative:
return to the ten thousands of the hosts of Israel, i.e., after having scattered Thine
enemies, turn back again to Thy people to dwell among them. The “thousands of Israel,”
as in Num_1:16.
(Note: The inverted nuns, ‫,נ‬ at the beginning and close of Num_10:35, Num_10:36,
which are found, according to R. Menachem's de Lonzano Or Torah (f. 17), in all the
Spanish and German MSS, and are sanctioned by the Masorah, are said by the Talmud
(tract de sabbatho) to be merely signa parentheseos, quae monerent praeter historiae
seriem versum 35 et 36 ad capitis finem inseri (cf. Matt. Hilleri de Arcano Kethib et
Keri libri duo, pp. 158, 159). The Cabbalists, on the other hand, according to R.
Menach. l. c., find an allusion in it to the Shechinah, “quae velut obversa ad tergum
facie sequentes Israelitas ex impenso amore respiceret” (see the note in J. H.
Michaelis' Bibl. hebr.). In other MSS, however, which are supported by the Masora
Erffurt, the inverted nun is found in the words ַ‫ֹע‬‫ס‬ְ‫נ‬ ִ‫בּ‬ (Num_10:35) and ‫ים‬ִ‫נ‬ְ‫אנ‬ ְ‫ת‬ ִ‫מ‬ ְ‫כּ‬ ‫ם‬ָ‫ע‬ ָ‫ה‬
‫י‬ ִ‫ה‬ְ‫ַי‬‫ו‬ (Num_11:1): the first, ad innuendum ut sic retrorsum agantur omnes hostes
Israeliarum; the second, ut esset symbolum perpetuum perversitatis populi, inter
tot illustria signa liberationis et maximorum beneficiorum Dei acerbe quiritantium,
ad declarandam ingratitudinem et contumaciam suam (cf. J. Buxtorf, Tiberias, p.
169).)
162

163. CALVIN, "35.And it came to pass, when the ark set forward. Since their journey
was by no means a peaceful one, but the attack of enemies was constantly to be
dreaded, it was needful to beseech God that He would go forth as if prepared for
battle. Thus, too, did Moses support their courage, lest any more immediate cause
for terror should render them sluggish and inert. It is, then, as if he had prayed
thus: O Lord, not only show us the way, but open it to us also by the power of thy
hand in the destruction of the enemies. He calls them not the enemies of the people
but of God, in order that the Israelites might be assured that they fought under His
auspices; for thus might both a more certain victory be expected, since the righteous
God, who avenges iniquity, was defending His own cause; and also, it was no slight
matter of consolation and rejoicing, when the people heard, that whosoever should
arise to harass them unjustly were also the enemies of God, since He will protect his
people as the apple of His eye. Therefore has the Prophet borrowed this passage, in
order to arm the Church with confidence, and to maintain it in cheerfulness under
the violent assaults of its enemies. (Psalms 68:1.) Further, the analogy and similitude
between the visible sign, and the thing signified, must be observed; for Moses was
not so foolish as to address the Ark in these words; he only asked God to prove
effectually that the Ark was a lively image of His power and glory.
COKE, "Numbers 10:35. When the ark set forward,—Moses said, &c.— Whoever
reads over the sixty-eighth psalm, will think it no improbable conjecture, that the
whole psalm was sung by the Levites, as they marched along with the ark in solemn
order.
ELLICOTT, "Verse 35-36
(35-36) And it came to pass . . . —It appears from these words that the marches of
the Israelites began and ended with prayer, a significant lesson to the Church of all
after ages. It is deserving of observation that the prayers were offered by Moses, not
by Aaron. The inverted nuns, or parenthetical marks, which are found in a large
number of Hebrew manuscripts at the beginning and end of these verses, are
thought by some to denote their insertion as a break in the narrative whilst others
have ascribed to them a mystical meaning. The words, “Return, O Lord,” Bishop
“Wordsworth observes,” pre-announced the blessed time of rest and peace, when
God would abide with His Church on earth, by the gift of the Holy Ghost, and will
tabernacle for ever with His people in heavenly rest and joy.” (Revelation 7:15;
Revelation 21:3.)HEDON, "Verse 35-36
THE CHANT OF MOSES, Numbers 10:35-36.
The chant which was the signal for the ark to move was as follows:
163

164. “Arise, O Jehovah! let thine enemies be scattered;
Let them also that hate thee flee before thee.”
The chant which was the signal for the ark to rest, that the people might encamp,
was:
“Return, O Jehovah,
To the ten thousand thousands of Israel.”
In the thought of Moses Jehovah is identified with the ark, his throne, and the
visible pledge of his gracious presence. These chants are the language of believing
confidence and wonderful intimacy with Jehovah. Their constant use had a
tendency to inspire similar courage and joyous assurance in the hearts of the people
of God in the presence of the whole hostile world. The first chant was the inspiration
of Psalms 68, which, according to Hengstenberg, begins thus: “God arises, his
enemies are scattered, and those that hate him flee before him.” “One single look,”
says the same writer, “at the ark of the covenant, (whose place under the New
Testament Christ occupies,) and all enemies sank down into nothing.” How
remarkable the prediction in Jeremiah 3:16, that the time will come when this ark,
the centre of Israel’s hopes and the seat of omnipotence, will no more come to mind,
“neither shall they remember it, neither shall they visit it.” Its Antitype, Jesus risen
from the dead, glorified in his saints, and taking vengeance on his enemies, will then
take exclusive possession of all minds, either as an object of love or of dread.
36. Return, O Lord — From marching in front, Jehovah is now invited to his
customary abode amid the many thousands of Israel, literally, ten thousand
thousands.
PETT, "Numbers 10:35
‘And it came about, when the ark set forward, that Moses said, “Rise up, O
Yahweh, and let your enemies be scattered, and let those who hate you flee before
you.’
For this battle song compare Psalms 68:1. Yahweh had risen up and left His
dwellingplace in order to go before them and scatter their enemies. Those who hated
Him would flee before Him. This song would be sung whenever the Ark set forward.
Its declaration by Moses would encourage and give heart to the people.
PULPIT, "When the ark set forward. These words, taken in connection with the
words "when it rested," in the following verse, confirm the belief that at this time
164

165. (at any rate) the ark went before the host; for if it had remained in the midst, it
would not have stirred until half the tribes had moved off, nor would it have halted
until half the camp was pitched, whereas it is evident that its setting forward and
standing still were the decisive moments of the day. They had, as it were, a
sacramental character; they were visible signs, corresponding to invisible realities,
as the movements of the hands on the dial correspond to the action of the machinery
within. When the ark and the cloud set forward, it was the Almighty God going on
before to victory; when the ark and the cloud rested, it was the all-merciful God
returning to protect and cherish his own. This is clearly recognized in the morning
and evening prayer of Moses. The typical and spiritual character of that setting
forward and that resting could not well have been lost upon any religious mind—
that God going before us is the certain and abiding pledge of final victory, that God
returning to us is the only hope of present safety. Rise up, Lord, and let thine
enemies be scattered. The sixty-eighth Psalm, which we have learnt to associate with
the wonders of Pentecost and the triumphs of the Church on earth, seems to be an
expansion of Moses' morning prayer.
36 Whenever it came to rest, he said,
“Return, Lord,
to the countless thousands of Israel.”
BARNES, "
CLARKE, "
GILL, "
HENRY, "(2.) His prayer when the ark rested, Num_10:36. [1.] That God would
cause his people to rest. So some read it, “Return, O Lord, the many thousands of Israel,
return them to their rest again after this fatigue.” Thus it is said (Isa_63:14), The Spirit
of the Lord caused him to rest. Thus he prays that God would give Israel success and
victory abroad, and peace and tranquillity at home. [2.] That God himself would take up
his rest among them. So we read it: Return to the thousands of Israel, the ten thousand
thousand, so the word is. Note, First, The church of God is a great body; there are many
thousands belonging to God's Israel. Secondly, We ought in our prayers to concern
ourselves for this body. Thirdly, The welfare and happiness of the Israel of God consist
in the continual presence of God among them. Their safety consists not in their
numbers, though they are thousands, many thousands, but in the favour of God, and his
165

166. gracious return to them and residence with them. These thousands are cyphers; he is the
figure: and upon this account, Happy art thou, O Israel! who is like unto thee, O people!
JAMISON, "
K&D, "
CALVIN, "36.And when it rested, he said, Return, O Lord. By thus praying he also
exhorts the people to be patient, lest the weariness which arose from the delay
should beget indignation. Otherwise it would have been annoying that the time of
their journeying should be protracted, so that they would arrive the later at their
rest. And we see, indeed, how their minds were exasperated, as if a slower progress
was a kind of disappointment. In order, therefore, to correct this impatience, Moses
reminds them that their halts were advantageous to them, so that God, dwelling at
home like the father of a family, might manifest His care of them; for the allusion is
to men who Lake advantage of a time of repose and release from other business, to
occupy themselves more un-restrainedly in paying attention to their own family.
COKE, "Numbers 10:36. Return, O Lord, unto, &c.— There being nothing for unto
in the Hebrew, some approve the version of the Septuagint; return, O Lord, [i.e. to
their rest] the many thousands of Israel. The Chaldee paraphrase has it, return,
Lord, dwell with thy glory among the ten thousand thousands of Israel. See Isaiah
30:15. Ainsworth thinks this interpretation the most just; that, as, when the cloud
and host removed; Moses prayed God to rise up, and go with them against their
enemies; so, when the ark and people rested, he prays God to return, and remain
among them; for in his presence their chief joy and safety consisted, Exodus
33:14-16 and he observes, that in Scripture there is often a want of such particles,
which are necessary to be supplied. Houbigant, however, renders it, Convert, O
Lord, the thousand thousands of Israel: For, return, says he, can never be properly
applied to the ark, resting, and never departing from Israel.
REFLECTIONS.—The ark of God went before them, not it seems in front, but the
pillar of the cloud over it directed their march; and thus it might be said to lead the
way, and search out the most convenient resting-place. When we are under Divine
guidance, every situation will be ordered with infinite wisdom, and we must believe
so. When the ark moved, Moses prayed, Rise up, Lord, &c. We should begin every
day's journey of life with prayer; and need enough have we to pray, beset as we are
with spiritual enemies and an opposing world. Our comfort is, whilst Omnipotence
is on our side, be they who hate him, and us for our attachment to him, ever so great
or numerous, they shall be scattered as easily as morning-mists before the rising
sun. At the resting of the ark, Moses renewed his petition for the Divine Presence,
and therewith all blessings, in the midst of the thousands of Israel. Evening-calls for
returning mercies must never be neglected: mercies on our own souls, that we may
rest under the shadow of the Almighty; mercies on the church of God, that its
welfare and happiness may abide and abound, till the time of final resting, when,
166

167. with all God's saints together, we shall dwell in him, and he in us, to a glorious
eternity.
BENSON, "Numbers 10:36. Return, O Lord, &c. — Let thy divine presence in the
cloud take up its fixed residence over the ark, for the safety of this thy people whom
thou hast so greatly multiplied: or, give rest, that is, a safe and quiet place to thy
people, free from enemies and dangers.
PETT, "Numbers 10:36
‘And when it rested, he said, “Return, O Yahweh, to the ten thousands of the
thousands of Israel.’
But when the Ark came to its rest (nuwach, from the root nwch) and returned to its
dwellingplace the song was, ‘return, O Yahweh, to the ‘multitudes of families’
(ribboth ’elephe) of Israel’. Once more He dwelt among them at peace.
In the Hebrew text Numbers 10:35-36 are seemingly both followed by inverted nuns
(Hebrew n) of which we do not know the significance (compare also Psalms
107:23-28; Psalms 107:40 where a similar phenomenon occurs seven times).
As we too journey forward towards the heavenly Kingdom, we can rest assured that
unseen the cloud hovers over us and the Ark goes before us. If we are His we are
never out of God’s eye.
PULPIT, "Numbers 10:36
Return, O Lord, unto the many thousands (literally, myriad thousands; see
Numbers 1:16) of Israel. ‫ה‬ָ‫שׁוּב‬ being construed with the accusative is of somewhat
doubtful interpretation. It may be as in the beautiful and familiar rendering of the
A.V than which nothing could be more obviously in harmony with the
circumstances, and the feelings which gave rise to the prayer. Or it may be
necessary to translate it by a transitive verb, and then it will be either, with many
moderns, "Restore, O Lord, the myriad thousands of Israel," i.e; to their promised
home; or, with the Septuagint, "Convert, O Lord ( ἐπίστρεφε, κύριε), the thousand
myriads of Israel." If the ordinary reading be (as it appears) grammatically
defensible, it is unquestionably to be preferred. Only Moses, as he looked upon that
huge multitude covering the earth far and wide, could rightly feel how unutterably
awful their position would be if on any day the cloud were to rise and melt into the
evening sky instead of poising itself above the sanctuary of Israel. The Septuagint
transposes Numbers 10:34 from its proper place to the end of the chapter,
apparently in order to keep together the verses which speak of the movements of the
ark. Many Hebrew MSS. mark Numbers 10:35, Numbers 10:36 with inverted
167

168. nuns, , ‫נ‬ but the explanations given are fanciful, and the meaning uncertain.
168