Numbers 2 commentary

NUMBERS 2 COMMENTARY
EDITED BY GLENN PEASE
The Arrangement of the Tribal Camps
1 The Lord said to Moses and Aaron:
GILL, "And the Lord spake unto Moses, and unto Aaron,.... Very probably after
the number of the children of Israel was taken, of which in the preceding chapter, and
when the congregation of Israel with the tabernacle were about to set forward on their
journey; and therefore directions are here given for their orderly and regular proceeding
in it, in what form and manner they should both encamp and march:
HENRY 1-2, "Here is the general appointment given both for their orderly
encampment where they rested and their orderly march when they moved. Some order,
it is possible, they had observed hitherto; they came out of Egypt in rank and file (Exo_
13:18), but now they were put into a better model. 1. They all dwelt in tents, and when
they marched carried all their tents along with them, for they found no city to dwell in,
Psa_107:4. This represents to us our state in this world. It is a movable state (we are
here today and gone tomorrow); and it is a military state: is not our life a warfare? We do
but pitch our tents in this world, and have in it no continuing city. Let us, therefore,
while we are pitching in this world, be pressing through it. 2. Those of a tribe were to
pitch together, every man by his own standard. Note, It is the will of God that mutual
love and affection, converse and communion, should be kept up among relations. Those
that are of kin to each other should, as much as they can, be acquainted with each other;
and the bonds of nature should be improved for the strengthening of the bonds of
Christian communion. 3. Every one must know his place and keep in it; they were not
allowed to fix where they pleased, nor to remove when they pleased, but God quarters
them, with a charge to abide in their quarters. Note, It is God that appoints us the
bounds of our habitation, and to him we must refer ourselves. He shall choose our
inheritance for us (Psa_47:4), and in his choice we must acquiesce, and not love to flit,
nor be as the bird that wanders from her nest. 4. Every tribe had its standard, flag, or
ensign, and it should seem every family had some particular ensign of their father's
house, which was carried as with us the colours of each troop or company in a regiment
are. These were of use for the distinction of tribes and families, and the gathering and
keeping of them together, in allusion to which the preaching of the gospel is said to lift
up an ensign, to which the Gentiles shall seek, and by which they shall pitch, Isa_11:10,
1

Isa_11:12. Note, God is the God of order, and not of confusion. These standards made
this mighty army seem more beautiful to its friends and more formidable to its enemies.
The church of Christ is said to be as terrible as an army with banners, Son_6:10. It is
uncertain how these standards were distinguished: some conjecture that the standard of
each tribe was of the same colour with the precious stone in which the name of that tribe
was written in the high priest's ephod, and that this was all the difference. Many of the
modern Jews think there was some coat of arms painted in each standard, which had
reference to the blessing of that tribe by Jacob. Judah bore a lion, Dan a serpent,
Naphtali a hind, Benjamin a wolf, etc. Some of them say the four principal standards
were, Judah a lion, Reuben a man, Joseph an ox, and Dan an eagle, making the
appearances in Ezekiel's vision to allude it. Others say the name of each tribe was written
in its standard. Whatever it was, no doubt it gave a certain direction. 5. They were to
pitch about the tabernacle, which was to be in the midst of them, as the tent of pavilion
of a general in the centre of an army. They must encamp round the tabernacle, (1.) That
it might be equally a comfort and joy to them all, as it was a token of God's gracious
presence with them. Psa_46:5, God is in the midst of her, she shall not be moved. Their
camp had reason to be hearty, when thus they had God in the heart of them. To have
bread from heaven every day round about their camp, and fire from heaven, with other
tokens of God's favour, in the midst of their camp, was abundantly sufficient to answer
that question, Is the Lord among us, or is he not? Happy art thou, O Israel! It is
probable that the doors of all their tents were made to look towards the tabernacle from
all sides, for every Israelite should have his eyes always towards the Lord; therefore they
worshipped at the tent-door. The tabernacle was in the midst of the camp, that it might
be near to them; for it is a very desirable thing to have the solemn administrations of
holy ordinances near us and within our reach. The kingdom of God is among you. (2.)
That they might be a guard and defence upon the tabernacle and the Levites on every
side. No invader could come near God's tabernacle without first penetrating the thickest
of their squadrons. Note, If God undertake the protection of our comforts, we ought in
our places to undertake the protection of his institutions, and stand up in defence of his
honour, and interest, and ministers. 6. Yet they were to pitch afar off, in reverence to the
sanctuary, that it might not seem crowded and thrust up among them, and that the
common business of the camp might be no annoyance to it. They were also taught to
keep their distance, lest too much familiarity should breed contempt. It is supposed
(from Jos_3:4) that the distance between the nearest part of the camp and the
tabernacle (or perhaps between them and the camp of the Levites, who pitched near the
tabernacle) was 2000 cubits, that is, 1000 yards, little more than half a measured mile
with us; but the outer parts of the camp must needs be much further off. Some compute
that the extent of their camp could be no less than twelve miles square; for it was like a
movable city, with streets and lanes, in which perhaps the manna fell, as well as on the
outside of the camp, that they might have it at their doors. In the Christian church we
read of a throne (as in the tabernacle there was a mercy-seat) which is called a glorious
high throne from the beginning (Jer_17:12), and that throne surrounded by spiritual
Israelites, twenty-four elders, double to the number of the tribes, clothed in white
raiment (Rev_4:4), and the banner over them is Love; but we are not ordered, as they
were, to pitch afar off; no, we are invited to draw near, and come boldly. The saints of
the Most High are said to be round about him, Psa_76:11. God by his grace keep us close
to him!
K&D 1-2, "Order of the Twelve Tribes in the Camp and on the March. - Num_2:1,
2

Num_2:2. The twelve tribes were to encamp each one by his standard, by the signs of
their fathers' houses, opposite to the tabernacle (at some distance) round about, and,
according to the more precise directions given afterwards, in such order that on every
side of the tabernacle three tribes were encamped side by side and united under one
banner, so that the twelve tribes formed four large camps or divisions of an army.
Between these camps and the court surrounding the tabernacle, the three leading
mishpachoth of the Levites were to be encamped on three sides, and Moses and Aaron
with the sons of Aaron (i.e., the priests) upon the fourth, i.e., the front or eastern side,
before the entrance (Num 3:21-38). ‫ֶל‬‫ג‬ ֶ‫,דּ‬ a standard, banner, or flag, denotes primarily
the larger field sign, possessed by every division composed of three tribes, which was
also the banner of the tribe at the head of each division; and secondarily, in a derivative
signification, it denotes the army united under one standard, like σημεία, or vexillum. It
is used thus, for example, in Num_2:17, Num_2:31, Num_2:34, and in combination
with ‫ֶה‬‫נ‬ֲ‫ח‬ ַ‫מ‬ in Num_2:3, Num_2:10, Num_2:18, and Num_2:25, where “standard of the
camp of Judah, Reuben, Ephraim, and Dan” signifies the hosts of the tribes arranged
under these banners. ‫ת‬ֹ‫ת‬ֹ‫א‬, the signs (ensigns), were the smaller flags or banners which
were carried at the head of the different tribes and subdivisions of the tribes (the fathers'
houses). Neither the Mosaic law, nor the Old Testament generally, gives us any
intimation as to the form or character of the standard (degel). According to rabbinical
tradition, the standard of Judah bore the figure of a lion, that of Reuben the likeness of a
man or of a man's head, that of Ephraim the figure of an ox, and that of Dan the figure of
an eagle; so that the four living creatures united in the cherubic forms described by
Ezekiel were represented upon these four standards.
(Note: Jerome Prado, in his commentary upon Ezekiel (ch. 1 p. 44), gives the
following minute description according to rabbinical tradition: “The different leaders
of the tribes had their own standards, with the crests of their ancestors depicted
upon them. On the east, above the tent of Naasson the first-born of Judah, there
shone a standard of a green colour, this colour having been adopted by him because
it was in a green stone, viz., an emerald, that the name of his forefather Judah was
engraved on the breastplate of the high priest (Exo_25:15.), and on this standard
there was depicted a lion, the crest and hieroglyphic of his ancestor Judah, whom
Jacob had compared to a lion, saying, 'Judah is a lion's whelp.' Towards the south,
above the tent of Elisur the son of Reuben, there floated a red standard, having the
colour of the sardus, on which the name of his father, viz., Reuben, was engraved
upon the breastplate of the high priest. The symbol depicted upon this standard was
a human head, because Reuben was the first-born, and head of the family. On the
west, above the tent of Elishamah the son of Ephraim, there was a golden flag, on
which the head of a calf was depicted, because it was through the vision of the calves
or oxen that his ancestor Joseph had predicted and provided for the famine in Egypt
(Gen 41); and hence Moses, when blessing the tribe of Joseph, i.e., Ephraim (Deu_
33:17), said, 'his glory is that of the first-born of a bull.' The golden splendour of the
standard of Ephraim resembled that of the chrysolite, in which the name of Ephraim
was engraved upon the breastplate. Towards the north, above the tent of Ahiezer the
son of Dan, there floated a motley standard of white and red, like the jaspis (or, as
some say, a carbuncle), in which the name of Dan was engraved upon the
breastplate. The crest upon this was an eagle, the great doe to serpents, which had
been chosen by the leader in the place of a serpent, because his forefather Jacob had
compared Dan to a serpent, saying, 'Dan is a serpent in the way, an adder (cerastes, a
3

horned snake) in the path;' but Ahiezer substituted the eagle, the destroyer of
serpents as he shrank from carrying an adder upon his flag.”)
CALVIN, "1.And the Lord spake unto Moses, and unto Aaron This distribution
into separate bands must have served to prevent contention; for, had not God thus
assigned to each their proper position, so natural is ambition to man, that they
would have quarrelled for the place of honor. It would have been grievous to the
family of Reuben, the first-born, to resign his dignity; and, even if they had
patiently submitted to the punishment inflicted upon them, they would have been
made to take the lowest place, as being condemned to ignominy. Disputes would also
have arisen respecting the children of the concubines, for they would not have
thought it consistent that; those who sprang from Leah and Rachel should yield
them the superior place. Besides, in proportion as they severally had the advantage
in numbers, they would have thought themselves injured unless they preceded
others.
Thus the children of Simeon would never have suffered themselves to be ranged
under the standard of Reuben. Again, dispute would also have arisen between the
children of Ephraim and Manasseh. God, therefore, at once put a stop to all these
disturbances by so arranging their ranks that each one knew his own band.
Consequently, Judah, although the fourth son of Leah, received the first standard as
an honorable distinction, that he might thus in a manner begin to fulfill the
prophecy of Jacob by anticipation; and two tribes were united with him which
would willingly submit to his rule, Issachar and Zebuhm; because they derived their
origin from the children of the (421) handmaid whom Leah had substituted in her
own place.
Although Reuben had been deprived of his primogeniture, still, that some
consolation might remain for his posterity, he was set over the second standard; two
tribes were associated with him, which on account of their connection would not be
aggrieved at fighting under his command, the tribe of Simeon his uterine brother,
and the tribe of Gad, which also sprang from the handmaid of Leah.
It was necessary that God should interpose His authorify, in order that two tribes
should be formed of a single head, Joseph; otherwise the fact would have led to
contention, because the inequality was odious in itself, and that family might appear
to be elevated not without disgrace to the others. Besides, the children of Manasseh,
who were superior by the law of nature, would never have been induced to obey,
unless a divine decree had interposed. But thtat division could not have been better
formed than of the sons of Rachel, because their consanguinity was closer; for a
sharp contest might also have arisen for the leadership of the fourth band, because
it was unjust that the son of a handmaid should have been placed at its head, and
thus preferred to a legitimate son of Leah, and to the other son of Rachel, especially
4

when Benjamin was so singularly beloved by Jacob, the common father of them all.
(422) The sole will of God, indeed, was sufficient, and more than sufficient to
prevent all quarrels; but, inasmuch as He chose rather to rule over them generously
and paternally, than in a despotic manner, He rather conformed Himself to their
wishes than drove them by compulsion. Still, however, because their contentions
could not be prevented by mere human decisions, it is again said at the end of the
chapter that Moses did nothing except by God’s command. At the same time the
obedience of the people is noticed in that they peaceably obeyed Moses, since thus
they ratified their acknowledgment of Moses as a true and faithful minister of God;
for this submissiveness is the inseparable companion of sincere piety towards God,
that whatever is proposed by His approved ministers the people should reverently
accept.
COFFMAN, "This chapter details the layout of the camp of the Israelites in the
wilderness, featuring the tabernacle in the center and the twelve tribes with their
armies under the various standards deployed around it, yielding the symbolism of
God (whose presence was symbolized by the tabernacle) always in the midst of His
people. Even in the order of marching the centrality of the tabernacle was
maintained. The strongest forces were placed in the vanguard where Judah and his
hosts led the way and in the rearguard where Dan and his divisions were placed last
in the line of march (Numbers 2:31). "From the position of Numbers 2:17, it is to be
understood that the first two `standards' are to precede the tent of meeting and the
last two to follow it."[1]
Here again we are confronted with the fourfold repetition (after the manner of the
15th century B.C. literary style) of instructions regarding the deployment of the four
primary divisions of Israel's forces under Judah, Dan, Reuben and Ephraim, the
four accounts differing only in the names, numbers, and sectors of their deployment.
We shall quote the passage as it pertained to Judah and present an abbreviated
outline of all four.
"And Jehovah spake unto Moses and unto Aaron, saying, The children of Israel
shall encamp every man by his own standard, with the ensigns of their fathers'
houses: over against the tent of meeting shall they encamp round about. And those
that encamp on the east side toward the sunrising shall be they of the standard of
the camp of Judah, according to their hosts: and the prince of the children of Judah
shall be Nahshon the son of Amminadab. And his host and those that were
numbered of them, were threescore and fourteen thousand and six hundred. And
those that encamp next unto him shall be the tribe of Issachar: and the prince of the
children of Issachar shall be Nethanel the son of Zuar. And his host, and those that
were numbered thereof, were fifty and four thousand and four hundred. And the
tribe of Zebulun: and the prince of the children of Zebulun shall be Eliab the son of
Helon. And his host, and those that were numbered thereof, were fifty and seven
thousand and four hundred. All that were numbered of the camp of Judah were a
hundred thousand and fourscore thousand and six thousand and four hundred,
according to their hosts. They shall set forth first."
5

The balance of the chapter, in the same terminology, describes the great camps on
each of the four cardinal points of the compass, enumerated here in clockwise
rotation East - South - West - North.
EAST:
The host of JUDAH, Issachar, and Zebulun numbering 186,400.
Commanders: Nahshon, Nathanel, and Eliab.
Place in line of march ... FIRST.
SOUTH:
The host of REUBEN, Simeon and Gad numbering 151,450.
Commanders: Elizur, Shelumiel, and Eliasaph.
Place in line of march ... SECOND.
WEST:
The host of EPHRAIM, Manasseh, and Benjamin numbering 108,100.
Commanders: Elishama, Gamaliel, and Abidan.
Place in line of march ... THIRD.
NORTH:
The host of DAN, Asher, Naphtali numbering 157,600.
Commanders: Abiezer, Pagiel, and Ahira.
Place in line of march ... LAST.
A diagrammatic presentation of this is also given in the latter part of Numbers 1.
There are a number of things of very great interest in these verses, and one of these
is the use of the word "standards" in Numbers 2:2,3,10,17,18,25,31,34. The use of
this word in close connection with the word "ensigns" would certainly appear to
suggest a flag or banner of some kind, but, beginning with G. B. Gray (1903) in
International Critical Commentary, persistent efforts have been made to render the
word as "company, or companies."[2] It is regrettable that the Broadman
Commentary continues this error by the allegation that, "In the second chapter, the
6

word `standard' should be interpreted as division or armed unit."[3] As John
Marsh noted, however, "The evidence (for this change) is inconclusive."[4] Wilson's
Dictionary of O.T. words gives no other meaning than "flag, or banner, of the larger
kind,"[5] as distinguished from lesser flags such as ensigns of the fathers' houses.
The Torah, as translated from the Masoretic Text (1962) renders the word
"standard,"[6] as is also the case in the Interlinear Hebrew English O.T.[7]
A related question with reference to this is, "What, actually, were those `standards'
of Judah, Reuben, Ephraim, and Dan"? Traditions, of course, are, in no sense,
dependable, but the traditions associated with these `standards' appear to find
partial corroboration in the near-universal impression that certain passages in
Ezekiel and in Revelation are a reflection of them. According to Jewish expositors,
"The standard of Judah was a lion (Revelation 5:5), that of Reuben was a man, that
of Ephraim was an ox (Deuteronomy 33:17), and that of Dan an eagle."[8] As
Whitelaw said, "If we could be sure of this, we would have the origins of the `living
creatures' in Ezekiel (Ezekiel 1:26; 10:1) and in Revelation (Revelation 4:4-16).
However, the traditions of the Jews are too fluctuating to carry any weight. The
Targums of Jerusalem assign the lion to Judah, the stag to Reuben, and the young
man to Ephraim, and a serpent to Dan!"[9] Jamieson quoted still other Jewish
writers to the effect that "The banners, or standards, were distinguished by their
colors, the colors of each tribe being the same as that of the precious stone
representing that tribe in the breastplate of the High Priest."[10] The only trouble
with that is that we do not know exactly what those were!
"It is God's delight to do things in an orderly way. The sun, moon, and stars operate
according to a fixed pattern ... even comets are not erratic wanderers, but move with
precision."[11]
This chapter reveals that God had an orderly and systematic plan for the
encampments and movements of Israel in the wilderness, and so it is also for his
Church in our own times.
Any extensive reading of current writings on these chapters reveals all kinds of
objections, none of which are of any value. One such unbelieving comment was
noted by Ward, that it is impossible to find a space big enough in the vicinity of
Sinai for such a deployment as that here presented, but, as he wisely pointed out,
"There are many areas in that vicinity to provide ample space for what God
commanded."[12]
Another objection by critics seeking to late-date Numbers affirms that the
quadrangular arrangement of the tribes of Israel by Moses actually indicated a time
comparable to that of Alexander the Great (4th century B.C.). However, "It is now
known that Rameses II, contemporary with Moses, used this same arrangement in
his Syrian campaign."[13]
In regard to the twelve commanders listed in the summary above, it is of interest
7

that in each case these are the same as the twelve princes who assisted Moses in the
taking of the sum of the people, also, presumably, the chief of each division with two
subordinate commanders in each instance was the one associated with the four
quadrant leaders, Judah, Reuben, Ephraim, and Dan, namely, Nahshon, Elizur,
Elishama, Abiezer.
Another interesting observation with reference to this deployment was seen by
Wade in certain discriminations made with reference to which of the wives of Jacob
was the maternal ancestor: "Those deployed on the east were the children of Leah;
those on the south were from Leah and Zilpah (Leah's maid); on the west were the
descendants of Rachel, and those under Dan on the north were children of either
Bilhah (Rachel's maid) or of Zilpah (Leah's maid)."[14] Oddly enough, this
corresponds roughly to the deployment of his sons upon the occasion when Jacob
went forth to meet Esau. Before leaving this chapter, we wish to cite an occasion for
humor. The liberal, critical commentator, Lindsay B. Longacre, writing in
Abingdon's One Volume Commentary on the Bible, referred to Numbers as a "late
book," dating from post-exilic times, giving many references to the imaginary
documents so frequently mentioned by the critics; and then, he told us what this
chapter teaches, as follows:
"The tribes are given their places with reference to the tabernacle, which holds
the central place of honor and security. FOUR tribes are placed east of the
tabernacle; FOUR south, FOUR west, and FOUR north, with the tribe of Levi next
to the tabernacle (Numbers 2:17). The disposition of Levi, however, is not
clear."[15]
Of course, we have made our own share of glaring mistakes, but something about
this one carries an amazing amusement. If one wonders where Professor Longacre
got all those "documents" mentioned, maybe he got them from the same place he got
the SIXTEEN TRIBES of Israel! It has the utility of giving us another metaphor for
some of the outlandish so-called "discoveries" of critical enemies of the Bible.
The position of the Levites as custodians of the tabernacle has been left somewhat
out of sight just here, but the next chapter will deal with that subject in detail.
WHEDON, " ORDER OF ENCAMPMENT.
1. The Lord spake unto Moses… Aaron — We are not to suppose that Jehovah
utters all the words of this chapter. Divine commands relating to the order seem to
alternate with human statements of the numbers. This should be borne in mind by
the reader. Jehovah relieved Moses of the delicate duty of establishing the order of
the camp, and of making distinctions among his brethren by giving some the post of
honour. He did what all generals claim as their prerogative, deeming it necessary to
their success. He selected his own division, and subordinate commanders, and
assigned each battalion its post in camp and on the march. We see no reason why
8

Aaron should be addressed with Moses in this chapter, and Moses alone in the first.
The reverse of this would have been natural, inasmuch as duties are enjoined on the
Levites in the first chapter, but none in the second.
CONSTABLE, "The placement of the tribes ch2
The twelve tribes excluding the Levites camped in four groups of three tribes each
on the tabernacle"s four sides. The Levites camped on all four sides of the
tabernacle but closer to the sanctuary than the other tribes ( Numbers 2:17). This
arrangement placed Yahweh at the center of the nation geographically and
reminded the Israelites that His rightful place was at the center of their life
nationally and personally.
"The Egyptians characteristically placed the tent of the king, his generals, and
officers at the center of a large army camp, but for the Israelites another tent was
central: the sanctuary in which it placed God to dwell among his people. From him
proceeds the power to save and to defend, and from this tent in the middle he made
known his ever-saving will." [Note: B. Maarsingh, Numbers: a practical
commentary, p15.]
"This picture of the organization of Israel in camp is an expression of the author"s
understanding of the theology of the divine presence. There are barriers which
divide a holy God from a fallible Israel. The structure of the tent itself and the
construction of the sophisticated priestly hierarchy has the effect, at least
potentially, of emphasizing the difference and distance between man and God. This
is valuable to theology as a perspective, but requires the compensating search for
nearness and presence. The ... author sought to affirm this in and through his
insistence that God is to be found, tabernacled among his people, at the center of
their life as a community." [Note: Budd, p25.]
The tribes to the east and south marched ahead of the tabernacle, whereas those on
the west and north marched behind it while Israel was in transit. The tabernacle
faced east (i.e, "orient") to face the rising sun, as was customary in the ancient
world.
"According to rabbinical tradition, the standard of Judah bore the figure of a lion,
that of Reuben the likeness of a man or of a man"s head, that of Ephraim the figure
of an ox, and that of Dan the figure of an eagle ..." [Note: Keil and Delitzsch, 3:17.
Cf. Ezekiel 1:10; Revelation 4:7.]
The early Christians used these same symbols to represent the four Gospels. They
used a lion to stand for Matthew , an ox for Mark , a man for Luke , and an eagle
for John. These animals symbolize aspects of the life and ministry of Jesus Christ
that each evangelist stressed.
9

God evidently arranged the tribes in this order because of their ancestry.
Judah, Issachar, Zebulun
Descendants of Leah
Reuben, Simeon, Gad
Descendants of Leah and her maid Zilpah
Ephraim, Prayer of Manasseh , Benjamin
Descendants of Rachel
Daniel , Asher, Naphtali
Descendants of the maids Bilhah and Zilpah
"It will be seen from this arrangement that the vanguard and rearguard of the host
had the strongest forces-186 ,400,157 ,600 respectively-with the smaller tribal
groupings within them and the tabernacle in the center." [Note: James Philippians ,,
Numbers , p43.]
Moses did not explain the relationship of the tribes that camped on each side of the
tabernacle to one another. Some scholars believe they were as my diagram above
indicates while others feel that Judah, Reuben, Ephraim, and Dan were in the
center of their groups. [Note: E.g, Leon Wood, A Survey of Israel"s History, p152;
and Ashley, p74.]
"Further, the placement on the east is very significant in Israel"s thought. East is
the place of the rising of the sun, the source of hope and sustenance. Westward was
the sea. Israel"s traditional stance was with its back to the ocean and the descent of
the sun. The ancient Hebrews were not a sea-faring people like the Phoenicians and
the Egyptians. For Israel the place of pride was on the east. Hence there we find the
triad of tribes headed by Judah, Jacob"s fourth son and father of the royal house
that leads to King Messiah." [Note: Allen, p715.]
". . . the Genesis narratives devote much attention to the notion of "the east," a
theme that also appears important in the arrangement of the tribes. After the Fall,
Adam and Eve, and then Cain, were cast out of God"s good land "toward the east"
( Numbers 3:24; Numbers 4:16). Furthermore, Babylon was built in the east
( Genesis 11:2[, 9]), and Sodom was "east" of the Promised Land ( Numbers 13:11).
10

Throughout these narratives the hope is developed that God"s redemption would
come from the east and that this redemption would be a time of restoration of
God"s original blessing and gift of the land in Creation. Thus, God"s first act of
preparing the land-when he said, "Let there be light" ( Numbers 1:3)-used the
imagery of the sunrise in the east as a figure of the future redemption. Moreover,
God"s garden was planted for humankind "in the east" of Eden ( Numbers 2:8),
and it was there that God intended to pour out his blessing on them.
"Throughout the pentateuchal narratives, then, the concept of moving "eastward"
plays an important role as a reminder of the Paradise Lost-the garden in the east of
Eden-and a reminder of the hope for a return to God"s blessing "from the east"-the
place of waiting in the wilderness. It was not without purpose, then, that the
arrangement of the tribes around the tabernacle should reflect the same imagery of
hope and redemption." [Note: John H. Sailhamer, The Pentateuch as Narrative,
pp371-72.]
EBC, "THE CAMP
Numbers 2:1-34
The second chapter is devoted to the arrangement of the camp and the position of
the various tribes on the march. The front is eastward, and Judah has the post of
honour in the van; at its head Nahshon son of Amminadab. Issachar and Zebulun,
closely associated with Judah in the genealogy as descended from Leah, are the
others in front of the tabernacle. The right wing, to the south of the tabernacle, is
composed of Reuben, Simeon, and Gad, again connected by the hereditary tie, Gad
by descent from the "handmaid of Leah." The seniority of Reuben is apparently
acknowledged by the position of the tribe at the head of the right wing, which would
sustain the first attack of the desert clans; for dignity and onerous duty go together.
The rear is formed by Ephraim, Manasseh, and Benjamin, connected with one
another by descent from Rachel. Northward, on the left of the advance, Dan, Asher,
and Naphtali have their position. Standards of divisions and ensigns of families are
not forgotten in the description of the camp; and Jewish tradition has ventured to
state what some of these were. Judah is said to have been a lion (compare "the lion
that is of the tribe of Judah," Revelation 5:5); Reuben, the image of a human head:
Ephraim, an ox; and Dan an eagle. If this tradition is accepted, it will connect the
four main ensigns of Israel with the vision of Ezekiel in which the same four figures
were united in each of the four living creatures that issued from the fiery cloud.
The picture of the great organised camp and orderly march of Israel is interesting:
but it presents a contrast to the disorganised, disorderly condition of human society
in every land and every age. While it may be said that there are nations leagued in
creed, allied by descent, which form the van; that others, similarly connected more
or less, constitute the right and left wings of the advancing host; and the rest,
straggling far behind, bring up the rear-this is but a very imaginative representation
11

of the fact. No people advances as with one mind and one heart; no group of nations
can be said to have a single standard. Time and destiny urge on the host, and all is
to be won by steady resolute endeavour. Yet some are encamped, while others are
moving about restlessly or engaged in petty conflicts that have nothing to do with
moral gain. There should be unity; but one division is embroiled with another, tribe
crosses swords with tribe. The truth is that as Israel came far short of real spiritual
organisation and due disposition of its forces to serve a common end, so it is still
with the human race. Nor do the schemes that are occasionally tried to some extent
promise a remedy for our disorder. For the symbol of our most holy faith is not set
in the midst by most of those who aim at social organisation, nor do they dream of
seeking a better country, that is, a heavenly. The description of the camp of Israel
has something to teach us still. Without the Divine law there is no progress, without
a Divine rallying-point there is no unity. Faith must control, the standard of
Christianity must show the way: otherwise the nations will only wander aimlessly,
and fight and die in the desert.
PARKER, " Divine Appointments
Numbers 2
This chapter deals with the order of the tribes in their tents. Though at first we may
seem to have no relation to this order, at last it may be perceived that we are in vital
relations to it. Let us first set before the mind vividly the literal exactness of the case.
The camp of Judah was to set forth first; the camp of Reuben was to set forth in the
second rank; the camp of Ephraim was to go forward in the third rank; the camp of
Dan was to go hindmost with their standards. Who arranged this order? The
answer is in the first verse: "And the Lord spake unto Moses and unto Aaron,
saying,... the camp of Judah... first;... the camp of Reuben... second;... the camp of
Ephraim... third;... the camp of Dan... hindmost." It was a military tone; there was
nothing suggestive in its music; it was imperative, complete, final. Keep positiveness
of speech quite vividly before the mind, even at the expense of some tediousness in
words. Judah first, Reuben second, Ephraim third;—these terms are arithmetical
and may be accepted without murmuring; but the next term is more than
arithmetical: the camp of Dan "hindmost." That seems to be a word of stigma and
of inferiority and of rebuke. Had the numbers been,—first, second, third, fourth,
the arithmetic would have been complete; but to be hindmost is to be further behind
than to be merely fourth; it is to have the position marked so broadly as almost to
amount to a brand of tribal degradation. All this was to be done; it never could have
been done but by divine appointment. A third party may arrange a controversy, or
a position as between two men; but come to handle hundreds of thousands of men—
nations, solar systems, constellations innumerable, and we can have no
compromising, temporising, giving and taking on a small scale, so as to balance the
pride of all parties; there must be sovereignty, fiat,—the "let it be" out of which all
smaller imperatives are struck, like sparks from an infinite flame.
12

Faith in the divine appointment could alone secure religious contentment under
such circumstances. This is as necessary to-day, in view of the distribution of men,
with their various gifts and their endlessly varied vocations. What is that mystic,
subtle, nameless power that keeps society together, with its diversities, antagonisms,
and contradictions? What is the astronomical force that so whirls society around an
invisible centre as to sink the mountains into plains and lift up the valleys to a
common level? Have we not to-day precisely this order in society intellectually,—
Judah first, Reuben second, Ephraim third, Dan hindmost? This is not ancient
history: it is the military rule and law of the passing time. Men cannot alter it.
Ambition attempts to change relations and positions, and ambition dies in the
abortive effort. The Lord will have his way in the whirlwind and in the fire and the
storm. To deny it is to waste words; to contend against it is "to kick against the
pricks"; to say "We will not have this Man to reign over us," is to utter an empty
gasconade—a brag that bursts with its own swelling. We are standing in the region
of law; we are bounded on every side. Every man has his gift, into the use of which
the King will inquire when he comes back from the far country. How is it that men,
being first, second, third, and hindmost in the matter of circumstances, are still knit
together by a mysterious bond? The rich man cannot do without the poor man; the
palace has its kitchen; the throne has its retinue of attendants, and if one be absent
the harmony of the service is impaired. We, being many members, are one body; the
hand cannot say to the foot—"I have no need of thee"; nor can the ear say to the
eye, nor the eye to the ear—"I have no need of thee." Yet some parts are
honourable, and some dishonourable; some comely, some uncomely. How is this?
Marvellous if society made itself!—requiring quite a miraculous infidel to believe
that it invented its own harmony. "The Lord reigneth; let the earth rejoice."
Order is but another word for purpose, or another word for mind. This mechanism
was not self-invented or self-regulated; behind this military table of position and
movement is the God of the whole universe. He is behind everything. It requires the
whole Trinity to sustain the tiny insect that trembles out its little life in the dying
sunbeam; even that frail heart does not throb by having some small portion of the
divine energy detached to attend to its affairs. Were there but one man in all the
universe, he could only subsist by the omniscience, omnipotence, and omnipresence
of the Triune God. The Cross was not built for millions, but for the sinner, though
he be the solitary offender in creation. We see in everything that the amount of
order which is represented suggests the extent and quality of the mind behind it.
Acknowledging this in things earthly and human, why should we deny the doctrine
in relation to things not local, not human, and not transient? Singular, if order
means so much in little things, but means nothing in great affairs! A marvellous
thing, we say, is a book. There are in an English book but some six-and-twenty
letters; a most marvellous thing if some skilled printer, shaking the six-and-twenty
letters out of his box, let them fall into the shape of "Paradise Lost"! Might such a
miracle occur? The world is amazed by the majesty of the poem; the world devotes
monumental brass and marble to bear to other ages the name of the poet who so
arranged the letters. A most wonderful thing, then, if six-and-twenty letters cannot
shape themselves into a poem, or be shaped by some magical toss of the
13

mechanician"s hand, that Prayer of Manasseh , woman, and child, of all grades, and
classes, and varieties of tongue, gifts, genius, and all stars and systems and
constellations, should have rolled themselves into position and kept together in their
magnificence without any mind, reason, or purpose, being above, below, or around,
to account for and interpret into higher meanings the massive consolidation! The
more exquisite the mechanism, the more valuable the result of its working. What a
mechanism is the world! How the earth rolls on in the midst of all its revolutions
and burials and tragedies! The same world, yet not the same two moments together,
having a permanent quantity centralised in the very heart of changing phenomena.
The wise man looks for the permanent quantity; he is not a mere grubber amongst
details and appearances and fleeting thoughts and complexions: he says,—Under all
this is something that abides. To find out the eternal quantity is the philosophy of
history and the philosophy of religion. We may know much about details, and yet
know nothing about the very thing which brings them into order and flushes them
with the colour of moral purpose and meaning. Who knows most about the history
of England: the man who has been in every market-town, who knows the market
day of every borough, the name of every village, the departure and arrival of every
train, the name of every mayor in every municipality; or the man who knows
England by its conquests, its sovereigns, the philosophy of its legislation, the
measure of its progress, its relation to other kingdoms, the general set and purpose
of its civilisation, but who knows nothing of any market-town in the whole country?
We assign the superiority at once. A country is not an affair of market-towns, and
comings and goings of trains, and changes of local officers; it is a genius, a spirit, a
purpose, and to find that is to find out the true history of the land. It is so with
Providence, with the Almighty Ruler-ship that is above us and around us. We are
affrighted by details, pained by cases of personal suffering, and are at a loss to
reconcile individual anecdotes with the beneficence of a universal Providence; but
we must look for the central and eternal quantity—and that is plainly written in all
history and in all enlightened consciousness: the sum of it was never so grandly
expressed as by the Pauline eloquence—"All things work together for good to them
that love God"—that are in the rhythm and majesty of the divine music. Let us not
be traders in details, puzzle-makers amid the little occurrences of the parish, but
students in the temple of Wisdom of Solomon , worshippers at the throne of light,
recognising eternity amid the fluctuation and the tumult of time.
Dan was to go hindmost. The hindmost position has its advantages. It is a rule in the
higher criticism that a critic, on looking at a picture, shall first look for its beauties.
That rule we have not yet introduced into the Church; but that is the rule in all the
higher life of civilisation. The critic, looking at the picture, first inquires into the
beauties, the fascinations, the marks of ability, the signature of genius; and then
reluctantly suggests the drawback or the point of inferiority, and submits it rather
for consideration than for judgment. We ought, surely, to look so upon the picture
of Providence, the map of human life, the marvellous academy of society. We ought
oftentimes to pity the foremost men. The greater the statesman, the greater the
responsibility he has to sustain; the greater the genius, the more poignant its
occasional agonies; the more sensitive the nature, the more is every wound felt, the
14

more is every concussion regarded with fear. The foremost soldiers will be in battle
first; we who are hindmost may have only to shout the hosanna of victory. Judah is
first, and may have first to fight; Dan is hindmost, and may take some pride in
Judah"s victories. The pioneer traveller has the hardships to undergo; he was first
in honour, but he was first in suffering. We travel on the road he made. This age is
the hindmost in procession of time; is it therefore the inferior age? The nineteenth
century comes after all the eighteen; but it therefore comes on the firmer ground,
with the larger civilisation, with the ampler library, with the more extended
resources; it comes with a thousand-handed ability because it is the hindmost of the
days. Take this view of all circumstances, and life will become a joy where it has
long been a pain; our very disqualifications in one direction may become
qualifications in another. If you had been fit for more field work, you could not have
read so much; if your health had been more robust, your spirit might have been
coarser; through the feebleness or the restraint of the body you became acquainted
with processes of chastening and limitation and refinement which have made you
your noblest self. There is no lot that has not in it some point of light; if, indeed, we
except men who have sinned away their day and are now in the wilderness of
despair, still enough remains to justify the reassertion that in every human lot there
are points of advantage. Let no man glory over another; God has set everyone in his
place, and every man must accept the divine appointment. But this was Old
Testament; we have supposedly outlived the venerable record. Is there anything to
correspond with this order of the camps in the New Testament? Read 1 Corinthians
12:28-30 : "And God hath set some in the Church, first apostles, secondarily
prophets, thirdly teachers, after that miracles, then gifts of healings, helps,
governments, diversities of tongues. Are all apostles? are all prophets? are all
teachers? are all workers of miracles? Have all the gifts of healing? do all speak
with tongues? do all interpret?" This is the Old Testament translated into later
language. So is this: "Now there are diversities of gifts, but the same Spirit. And
there are differences of administrations, but the same Lord. And there are
diversities of operations, but it is the same God which worketh all in all... For to one
is given by the Spirit the word of wisdom; to another the word of knowledge by the
same Spirit; to another faith by the same Spirit; to another the gifts of healing by
the same Spirit; to another the working of miracles; to another prophecy; to another
discerning of spirits; to another divers kinds of tongues; to another the
interpretation of tongues: but all these worketh that one and the selfsame Spirit,
dividing to every man severally as he will." Paul, then, was but Moses evangelised;
the God of both Testaments is the same. The great mischief Isaiah , that one man is
so often expected to be all men. This is particularly so in the Church. Outside the
Church we have some little tincture of common sense in these matters; but inside the
Church we have another kind of sense. We thus declaim: The minister is an
excellent visitor, but he is a very poor preacher. A marvellous thing it would have
been, now, if the same man had been both a preacher and a visitor! Or we say: No
doubt he is a very learned theologian, but he has no gift in the relation of anecdotes.
A marvellous thing if he had been great in the theological metaphysics of the
fathers, and profound in his knowledge of anecdotes that never transpired! Or: He
is very solid, but not entertaining. Marvellous if he had been as solid as a Quarterly
15

Review, and as great a liar as an evening newspaper! In the Old Testament and in
the New Testament there was some regard to specialty of gift, to definiteness of
position; having lost that regard we have lost power. You do not say, The clock is an
excellent time-keeper, but no use at all as a musical instrument. You do not take up
a trumpet and say, A finer instrument was never made to call men to feast or to
battle, but it is utterly useless if you want it to tell you the time of day. Every man in
his own place, in his sphere. The great question is not in what regiment we are, but
rather, Are we in the army of Christ—whether with Judah first, with Reuben
second, with Ephraim third, or with Dan the hindmost tribe? To be in the army is
the great consideration. There are no inferior positions in the Church; there are no
inferior clergy. There may be valleys; but the valleys are in the Alps—even the
depressed places are on the high mountains; to be on those mountains At all is to be
in an elevated position. We have the same regulation in the New Testament, as Paul
has just proved. We need not have gone to Paul, for Paul was but an echo, not a
voice; the Voice is Christ. The Son hath revealed the Father as a King who has gone
into a far country, and before going divided to his servants, severally as he would, to
one five talents, to another two, to another one, saying to each "Occupy till I come."
So the Book of Numbers is but an earlier edition of the book by which Christian
conduct is regulated and Christian education is completed. So the Bible has many
writers, but only one Author. The hands that shaped its letters are many; the Spirit
that revealed its truth is One.
Note
The book of Numbers is rich in fragments of ancient poetry, some of them of great
beauty, and all throwing interesting light on the character of the times in which they
were composed. Such, for instance, is the blessing of the high-priest ( Numbers
6:24-26):—
In Numbers 21we have a passage cited from a book called "The Book of the Wars of
Jehovah." This was probably a collection of ballads and songs composed on
different occasions by the watch-fires of the camp, and for the most part, though not
perhaps exclusively, in commemoration of the victories of the Israelites over their
enemies. The title shows us that these were written by men imbued with a deep sense
of religion, and who were therefore foremost to acknowledge that not their own
prowess, but Jehovah"s Right Hand had given them the victory when they went
forth to battle. Hence it was called, not "The Book of the Wars of Israel," but "The
Book of the Wars of Jehovah." Possibly this is the book referred to in Exodus 17:14,
especially as we read ( Exodus 5:16) that when Moses built the altar which he called
Jehovah-Nissi (Jehovah is my banner), he exclaimed, "Jehovah will have war with
Amalek from generation to generation." This expression may have given the name
to the book.
LANGE, " Numbers 2:1 sqq. (a) The order of encampment.—The twelve Tribes are
divided into four corps, which encamp about the centre of the Levitical sanctuary,
16

and that in the order of East, South, West, and North. The four leading tribes are
Judah, Reuben, Ephraim, and Dan. To Judah, the first leader-tribe, with its camp in
the East, are joined Issachar and Zebulun, who also were song of Leah; a very
strong chief force at the Tan of the army. To the south was the camp of Reuben in
conjunction with the tribes of Simeon and Gad. It should be noted in this
connection, that the tribe of Simeon at this time numbered many more warriors
than Reuben. On the west Ephraim was encamped, at the head of Manasseh and
Benjamin. Here then all the children of Rachel are united. To the north Asher and
Naphtali are encamped under the leadership of the tribe of Dan. Here with Dan the
adopted son of Rachel, are associated his brother Naphtali and his half-brother
Asher.
(b) The order of march.—This was determined by the order of encampment. In
front of the camp of the Levites and of the tabernacle marched six tribes, first the
corps of Judah, next the corps of Reuben. The march was covered by the six tribes
in the divisions of Ephraim and Dan. [See below.—Tr.]
“‫ֶל‬‫ג‬ ֶ‫,דּ‬ ‘standard, banner, flag,’ denotes the larger military ensign which each of the
corps composed of three tribes had, and which at the same time was the banner of
that tribe that headed the division; then, in a more extended signification, the army
as united under one banner, similar to σημεία, vexillum, and the old German
Fæhnlein, etc. According to rabbinical tradition, the banner of Judah bore the
image of a lion; that of Reuben the picture of a man or of a human head; that of
Ephraim the image of an ox; that of Dan the emblem of an eagle; so that on these
four standards the four creatures which are united in the cherubic figures given by
Ezekiel, are said to have been represented” (Keil, p200). A more minute rabbinical
account of the colors of the flags, according to Jerome Prado, is given in a note by
Keil, p200 [Eng. Tr, Vol. I:17]. Judah is therefore the champion of his brethren
according to Genesis 49:10. Yet we must understand the position of Ephraim in
covering the march, not as subordinate, but as a sort of parallel one. The name
Reuel, Numbers 2:14, is the error of a copyist for Deuel As they encamp so shall
they set forward, Numbers 2:17; therefore, with Levi in the midst of the tribes,
every man on his own side by their standards, i. e., upon the side where he was
encamped; not as it is generally translated: each at his place, since ‫ָד‬‫י‬, ‘hand,’ does
indeed signify latus, ‘side,’ but not place” (Keil).
It would certainly have been a very difficult and frequently impracticable order of
march, if the three divisions, Reuben on the one side, Dan on the other, and Levi
with the Tabernacle in the middle, had been compelled to march abreast. Moreover
it says very emphatically that Judah and Reuben precede the Tabernacle ( Numbers
2:17)—consequently the like would obtain as to the marching order of the
succeeding corps, Ephraim and Dan. As to the more common meaning of ‫ָד‬‫י‬ see
Genesis.
Besides the military camp we must distinguish two particular camps—the camp of
the pure congregation, composed of women and children, and the encampment of
17

the levitically unclean on the outside of the camp. The children of the Levites appear
to have been in the camp from their youth up; probably also in time of peace the
families dwelt with their defenders. A distinction between the warriors and the
people is indicated in Numbers 20:1.
[It appears from Numbers 10:17, that on the march the position of the Tabernacle
and the attendant Gershonites and Merarites was immediately after the division of
three tribes headed by Judah. Then followed Reuben’s division. After that, and in
the middle of the line, the Kohathites with the sacred things. Then came the division
under Ephraim, followed by that of Daniel, which brought up the rear. The only
reason assigned for the position of Tent of Meeting next after Judah’s division, is
that it might be set up by the time the sacred things that were to be put into it
( Numbers 10:21) should arrive at camp.
The foregoing plan represents the arrangement of the encampment as gathered
from chaps2, 3. Such is the ideal disposition. The actual disposition of the
multitudes, even when order was maintained, must often have presented only an
imperfect approach to it, owing to topographical irregularities.—Tr.]
DOCTRINAL AND ETHICAL
[See under Numbers 1.
“The ideal form of the encampment was reproduced in the square court with which
the Temple was eventually surrounded, and in the vision of the heavenly city as seen
by Ezekiel 48:20; and by St. John, Revelation 21:16; comp. Revelation 20:9. Thus
the camp of God’s earthly people was divinely ordered, so as to set forth the
completeness of His Church; and to illustrate by its whole arrangement, which was
determined by the Tabernacle in the centre, both the dependence of all on God, and
the access which all enjoyed to God.” The Bible Comm. in loc.
In the plains of Moab, and in the immediate prospect of conquering the promised
land, the ideal plan of the encampment might be conformed to. Perhaps such was
the sight that greeted Balaam’s eyes and made him exclaim: “How goodly are thy
tents, O Jacob,” Numbers 24:5. “Thus the gospel-church, called the camp of saints,
ought to be compact according to the Scripture model, every one knowing and
keeping his place, and then all that wish well to the church rejoice, beholding their
order, Colossians 2:5.” M. Henry.
The comments of M. Henry on this chapter are in his best vein of happy suggestion.
The following thoughts are reproduced from him.
Those of a tribe were to pitch together. Note, it is the will of God that mutual love
and affection, converse and communion should be kept up among relations. The
bonds of nature should be improved for the strengthening of the bonds of Christian
communion.
18

Every one must know his place and keep it. Note, it is God that appoints us the
bounds of our habitation, and to Him we must refer ourselves. God is the God of
order and not of confusion. The standards made this mighty army seem more
beautiful to its friends, and more formidable to its enemies. The Church of Christ is
said to be terrible as an army with banners, Song of Solomon 6:10.
The Tabernacle and sacred things were in the middle of the camp and of the line of
march. God is in the midst of her, she shall not be moved, Psalm 46:5. Their camp
had reason to be hearty when thus they had God in the heart of them. Note, if God
undertake the protection of our comforts, we ought in our plans to undertake the
protection of His institutions, and stand up in the defence of His honor, and interest
and ministers.
Every tribe had a captain, a prince, or commander-in-chief, whom God Himself had
nominated, the same that had been appointed to number them ( Numbers 1:5). Our
being all the children of one Adam is so far from justifying the levellers and taking
away the distinction of place and honor, that even among the children of the same
Abraham, the same Jacob, the same Judah, God Himself appointed that one should
be captain of all the rest. There are powers ordained of God, and those to whom
honor and fear are due, and must be paid.
Some observe the significancy of the names of these princes, at least in general, and
how much God was in the thoughts of those that gave them their names, for most of
them have El, God, at one end or other of their names. (See above, Introd., § 6). By
which it appears that the Israelites in Egypt did not quite forget the name of their
God, but when they wanted other memorials, preserved the rememblance of it in the
names of their children, and therefore comforted themselves in their affliction.
Nahshon is reckoned among the ancestors of Christ ( Matthew 1:4). So that when he
went before them, Christ Himself went before them in effect, as their Leader.—Tr.]
HOMILETICAL HINTS
The regulation of the host. The camp of God’s army. The sacredness of number.
The sanctifying and the distribution of the number. Arithmetic and geometry, and
book-keeping and mensuration brought into the service of the Holy One. The tribes
of the army of God, and their significance for the organization of the church, of the
state, especially with reference to its means of defence. The standards. The
significance of the Tabernacle in the midst of the camp. Jehovah as King and
Commander-in-Chief in the midst of His warriors. So Christ is the Captain of
salvation. The New Testament army of God: the Apostolic spirit in twelvefold gifts
and forms. The Church of God in relation to war in the world. The war of light (of
self-defence for right of conscience and freedom) and the war of darkness.
19

PETT, "Introduction
SECTION 1. THE PREPARATIONS TO GO FORWARD FROM SINAI WITH
YAHWEH’S PROVISIONS RELATED THERETO (1:1-10:10).
The Mobilisation of the Army of Israel, and the Preparation of the Levites For Their
Work of Bearing the Ark and Dwellingplace of Yahweh (1:1-4:49).
The first stage towards entry into the land had to be the mobilisation of the army of
Israel, both of its fighting men, and of its ‘servants of the dwellingplace of Yahweh’.
That is what is in mind in the first four chapters.
The description of this follows a general chiastic pattern indicated by the letters a to
d and can be divided up as follows:
a The taking of the sum of the tribes and their responsibility (to war) (Numbers
1:1-46).
b The Levites’ responsibility for the Dwellingplace (Numbers 1:47-54).
c Positioning and arrangements for travel of the people (Numbers 2:1-32).
d The consecration of the priests to Yahweh (Numbers 3:1-4).
d The dedication of the Levites to the priests and to Yahweh (Numbers 3:5-13)
c Positioning and arrangements for travel of the Levites (Numbers 3:14-51).
b The priests’ responsibility for the Dwellingplace (Numbers 4:5-15).
a The taking of the sum of the Levites and their responsibilities (Numbers 4:1-4;
Numbers 4:21-49).
Chapter 2 The Camp Of Israel.
In this chapter Israel are depicted as needing to be organised around the God’s
‘Dwellingplace’, (mishkan, often translated ‘the tabernacle’), in square formation in
a similar way to the camp of the Egyptians around the tent of Rameses II.
Encamped to the east of the Dwellingplace were to be Judah, with Issachar and
Zebulun (all Leah tribes). On journeying these were seemingly to form the advance
guard. To the south were to be Reuben with Simeon and Gad (two Leah tribes with
Gad replacing Levi, compare Gad’s similar listing with the Leah tribes earlier
(Numbers 1:24). These were to move off second, taking up a second line of defence.
In the centre around the Dwellingplace were to be the priests and Levites. They
were, as it were, the Dwellingplace’s special bodyguard. They were then to be
followed up by Ephraim, with Manasseh and Benjamin, who encamped to the west
20

but followed the Dwellingplace when on the march (Rachel tribes), and finally came
Dan, with Asher and Naphtali (concubine tribes along with Gad), who encamped to
the north, but followed up in the rear on marching.
The whole picture is of Yahweh’s ‘holy nation’. The people are seen as holy as they
surround the Tent of Meeting. This will be followed in Numbers 3 by those who are
even more holy, the Levites, set apart by Yahweh in holiness to replace the firstborn
sons of Israel as servants of the Sanctuary, and to come between the people and the
Sanctuary. The most holy are the priests, who alone can deal with holy things,
approaching the altar to make offerings, applying the blood of the offerings,
entering within the inner Sanctuary, the Holy Place (but not the Holy of
Holies/‘Most Holy Place’). All this reflects Exodus and Leviticus.
Verses 1-15
Chapter 2 The Camp Of Israel.
In this chapter Israel are depicted as needing to be organised around the God’s
‘Dwellingplace’, (mishkan, often translated ‘the tabernacle’), in square formation in
a similar way to the camp of the Egyptians around the tent of Rameses II.
Encamped to the east of the Dwellingplace were to be Judah, with Issachar and
Zebulun (all Leah tribes). On journeying these were seemingly to form the advance
guard. To the south were to be Reuben with Simeon and Gad (two Leah tribes with
Gad replacing Levi, compare Gad’s similar listing with the Leah tribes earlier
(Numbers 1:24). These were to move off second, taking up a second line of defence.
In the centre around the Dwellingplace were to be the priests and Levites. They
were, as it were, the Dwellingplace’s special bodyguard. They were then to be
followed up by Ephraim, with Manasseh and Benjamin, who encamped to the west
but followed the Dwellingplace when on the march (Rachel tribes), and finally came
Dan, with Asher and Naphtali (concubine tribes along with Gad), who encamped to
the north, but followed up in the rear on marching.
The whole picture is of Yahweh’s ‘holy nation’. The people are seen as holy as they
surround the Tent of Meeting. This will be followed in Numbers 3 by those who are
even more holy, the Levites, set apart by Yahweh in holiness to replace the firstborn
sons of Israel as servants of the Sanctuary, and to come between the people and the
Sanctuary. The most holy are the priests, who alone can deal with holy things,
approaching the altar to make offerings, applying the blood of the offerings,
entering within the inner Sanctuary, the Holy Place (but not the Holy of
Holies/‘Most Holy Place’). All this reflects Exodus and Leviticus.
Positioning and Arrangements for Travel of the People (Numbers 2:1 to Numbers
3:1).
Numbers 2:1
21

‘And Yahweh spoke to Moses and to Aaron, saying, “The children of Israel shall
encamp every man by his own standard, with the ensigns of their fathers’ houses.
Over against the tent of meeting shall they encamp round about.” ’
All the children of Israel, man by man, were to encamp in their own ranks beneath
the ensigns of their fathers’ houses, at some distance from (over against) the Tent of
Meeting, but surrounding it.
BI 1-2, "Pitch by his own standard.
The marshalling of Israel, and its lessons
I. They all dwelt in tents; and when they marched carried all their tents
along with them (Psa_107:4). This represents to us our state in this world.
1. It is a movable state; here to-day and gone to-morrow.
2. It is a military state; is not our life a warfare?
II. Those of a tribe were to pitch together, every man by his own standard. It
is the will of God that mutual love and affection, conerse and communion,
should be kept up among relations. Those that are of kin to each other
should, as much as they can, be acquainted with each other, and the bonds
of nature should be improved for the strengthening of the bends of
Christian communion.
III. Every one must know his place, and keep in it. They were not allowed to
fix where they pleased, nor to remove when they pleased; but God quarters
them, with a charge to abide in their quarters. It is God that appoints us the
bounds of our habitation, and to Him we must refer ourselves (Psa_47:4);
and in His choice we must acquiesce, and not love to flit, nor be as the bird
that wanders from her nest.
IV. Every tribe had its standard, flag, or ensign, and it should seem every
family had some particular ensign of their father’s house, which were
carried, as with us the colours of each company in a regiment are. These
were of use for the distinction of tribes and families, and the gathering and
keeping of them together; in allusion to which the preaching of the gospel is
said to lift up an ensign, to which the Gentiles shall seek, and by which they
shall pitch (Isa_11:10; Isa_11:12). God is the God of order, and not of
confusion. These standards made this mighty army seem more beautiful to
its friends, and more formidable to its enemies. The Church of Christ is said
to be as terrible as an army with banners (Son_6:10).
V. They were to pitch about the tabernacle, which was to be in the midst of
them, as the tent or pavilion of a general in the centre of an army. They must
encamp round the tabernacle—
1. That it might be equally a comfort and joy to them all, as it was a token
of God’s gracious presence with them (Psa_46:5). The tabernacle was in
the midst of the camp, that it might be near to them; for it is a very
desirable thing to have the solemn administration of holy ordinances
22

near us, and within our reach. The kingdom of God is among you.
2. That they might be a guard and defence upon the tabernacle and the
Levites on every side. No invader could come near God’s tabernacle, but
he must first penetrate the thickest of their squadrons. If God undertake
the protection of our comforts, we ought in our places to undertake the
protection of His institutions, and stand up in defence of His honour,
and interest, and ministers.
VI. Yet they were to pitch afar off, in reverence to the sanctuary, that it
might not seem crowded and thrust up among them; and that the common
business of the camp might be no annoyance to it. They were also taught to
keep their distance, lest too much familiarity should breed contempt. But
we are not ordered, as they were, to pitch afar off; no, we are invited to
draw near, and come boldly. The saints of the Most High are said to be
round about Him (Psa_76:12). God by His grace keeps us close to Him.
(Matthew Henry, D. D.)
Israel typical of the Christian Church: -
I. The one israel.
1. Their real oneness of descent. The children of Abraham.
2. Their original condition. All bondsmen.
3. Their Divine deliverance. Brought out of Egypt, &c.
4. In one Divine covenant. Promises, &c.
5. Journeying to the one inheritance.
6. Under one command.
See how this all applies to the Church of the Saviour. All the children of God
by faith, all heirs, all pilgrims, all of one covenant, one Saviour, &c.
essentially one; one in Christ Jesus.
II. The various tribes.
1. Their different names. Necessary for distinction—recognition.
2. Their different positions in the camp. See next chapter. East side,
Num_2:3; south side, Num_2:10; west, Num_2:18; north, Num_2:25.
3. The various tribes were in one general accord and union. All one
religious confederacy, absolutely one, worship one, &c.; in perils one, in
warfare one, in prospects one.
III. The special directions to the different tribes.
1. Each tribe had their own standard or banner to distinguish it from the
rest. No order without.
2. Each man was to be by his own standard. Not a wanderer; not a visitor
to all; but his own fixed, legitimate position.
23

3. Thus the duties of every tribe would be regarded and fulfilled.
4. Thus the interests of all would be sustained.
IV. Spiritual lessons.
1. We see now the denominational tribes in the kingdom of Christ.
Christians of different conditions, education, training, leaders, &c.
2. Christians have a special interest in their own camp.
3. To devote themselves to these is the first duty and privilege. Just as
families are constituted, so churches.
4. All the various denominational camps constitute the one Church of the
Saviour. Only one Israel, one body, one army, &c. For particular
purposes, every man by his own camp; for general purposes, all acting in
conjunction and harmony. (J. Burns, D. D.)
The marshalling of the people: -
I. Order.
1. God Himself delights in order.
2. The importance of order is recognised in human affairs.
3. This order was probably divinely institated as a means to peace and
unity.
II. Variety. Each camp had its own characteristic standard. And each tribe
and each father’s house had its own distinctive ensign. Monotony is not a
mark of divinity. Variety characterises the works of God, Countries differ in
their climates, conformations, productions, &c. The features of landscapes
differ. Trees, flowers, faces, minds differ. With one spirit there may be
many forms.
III. Unity. All the tribes were gathered “about the tabernacle of the
congregation,” as around a common centre. They had different standards,
but constituted one nation.
1. The dependence of all on God. All the tribes looked to Him for support,
provision, protection, direction, &c.
2. The access of all to God. The tabernacle was the sign of the presence of
God with them.
3. The reverence of all towards God. They were to pitch “over against the
tabernacle.” Probably the tribes were two thousand cubits from it. Cf.
Jos_3:4. They were thus to encamp around the sacred place, that no
stranger might draw near to it; and the Levites were to encamp near the
tabernacle on every side, that the people themselves might not draw too
near to it, but might be taught to regard it with respect and reverence.
IV. Security. The tabernacle of God in the midst of the camp was a guarantee
of their safety. His presence in their midst would tend to—
24

1. Quell their fears. He had wrought marvellous things on their behalf in
the past: He was ever doing great things for them. Then why should they
quail before any danger or enemy?
2. Inspire their confidence and courage. It should have given to them the
assurance of victory in conflict, &c. (Num_10:35-36). Distance from God
is weakness and peril to His Church.
Nearness to Him is safety and power. Living in vital union with Him all-
conquering might is ours. Conclusion—
1. Learn sincerely and heartily to recognise as members of the Christian
Israel all who have the Christian spirit, however widely they may differ
from us in forms and opinions.
2. Think less of our isms and more of Christ’s Church; less of theological
and ecclesiastical systems, and more of Christ’s gospel; less of human
authority and patronage, and more of the Lord Jesus Christ. (W. Jones.)
Why God assigns to every tribe his place and order:
The causes of this dealing of God toward His people are three: one in
respect of Himself, another in respect of Israel, the third in regard of the
enemies of them both, of God and His people.
1. The cause respecting God is, that they and all other might see what a
wise God they serve. If they, professing the knowledge and service of the
true God, had wandered up and down in the wild and waste wilderness,
in such troops of men, in a confused manner, not knowing who should go
before, nor regarding who should follow after, the name of God would
have been dishonoured, His wisdom impaired, and His glory
diminished. He leaveth them not to themselves, but assigneth to each
tribe his proper mansion, to take away from them all confusion, and to
cut off all matter of contention. For except He had established as by a law
the order that should be observed among them, and thereby decided all
questions that might arise touching priority, many hurly-burlies and
heart-burnings would be entertained, and part-takings would be
nourished; which being kindled at the first as a little spark of fire, would
afterwards break out into such a flame as would spread further, and in
the end hardly be quenched.
2. They are mustered and marshalled into an exact and exquisite order,
to dismay and terrify their enemies, as also to confirm and encourage
their own hearts. Great is the force of unity, peace, and concord. One
man serveth to strengthen and establish another, like many staves
bound together in one. Many sticks or staves joined in one bundle are not
easily broken; but sever them and pull them asunder, they are soon
broken with little strength. Thus the case standeth in all societies,
whether it be in the Church or Commonwealth, or in the private family.
If our hearts be thoroughly united one to another, we need not fear what
man can do unto us; but if we be at war between ourselves, we lie open to
our enemies to work us indignity whatsoever. (W. Attersoll.)
25

God’s delight in order: -
1. God is the God of order, not of confusion. As He hath order in Himself,
so He commandeth and commendeth an order to be used of us.
2. All wise men will order their affairs with wisdom and discretion, and
will dispose of them with seemliness and comeliness. An expert captain
that goeth against his enemies will keep his soldiers in good array,
whether he march or retire. If he fly out of the field out of order one is
ready to overthrow another, and all are left to the mercy of his
adversary.
3. The Church is not a confused multitude shuffled together, where no
man knoweth his place or his office, and one encroacheth upon another;
but it is the house of the living God, the pillar and ground of truth. Now
in a house well ordered is to be seen the master as the ruler, and the
family subject to his government, every one employing his proper gifts,
and no man usurping the place and calling of another. If this be to be
seen in our private houses, how much more must we conceive this of the
Church of God, which is the house that He hath builded, the mountain of
the Lord which He hath prepared, and the peculiar people which He
hath chosen?
Uses:
1. Learn from hence to acknowledge an exquisite order in all God’s words
and works above and beneath, in heaven and on earth.
2. This reproveth such as know no order, but bring in all confusion and
disorder in Church or commonwealth; these have nothing to do with
God, but are the children of the devil, that hath transformed them into
his image and likeness. For from whence are seditions and confusions
but from our own lusts, enflamed and kindled from his furnace?
3. Seeing God requireth orderly observation of His ordinances, we learn
this duty, that we must be careful to observe it and practise it with a due
regard of His commandment. This is the general rule that the apostle
commendeth unto us (1Co_14:1-40). (W. Attersoll.)
Divine appointments:
The camp of Judah was to set forth first, the camp of Reuben was to set
forth in the second rank, the camp of Ephraim was to go forward in the
third rank, the camp of Dan was to go hindmost with their standards. Judah
first, Reuben second, Ephraim third; these terms are arithmetical and may
be accepted without murmuring; but the next term is more than
arithmetical—the camp of Dan “hindmost.” That seems to be a word of
inferiority and of rebuke. Had the numbers been—first, second, third,
fourth, the arithmetic would have been complete; but to be hindmost is to
be further behind than to be merely fourth; it is to have the position marked
26

so broadly as almost to amount to a brand of tribal degradation. Faith in the
Divine appointment could alone secure religious contentment under such
circumstances. This is as necessary to-day, in view of the distribution of
men, with their various gifts and their endlessly varied vocations. What is
the astronomical force that so whirls society around an invisible centre as to
sink the mountains into plains and lift up the valleys to a common level?
Order is but another word for purpose, or another word for mind. This
mechanism was not self-invented or self-regulated; behind this military
table of position and movement is the God of the whole universe. It requires
the whole Trinity to sustain the tiny insect that trembles out its little life in
the dying sunbeam; even that frail heart does not throb by having some
small portion of the Divine energy detached to attend to its affairs. Dan was
to go hindmost. The hindmost position has its advantages. It is a rule in the
higher criticism that a critic on looking at a picture shall first look for its
beauties. We ought, surely, to look so upon the picture of Providence, the
map of human life, the marvellous academy of society. The greater the
statesman, the greater the responsibility he has to sustain; the greater the
genius, the more poignant its occasional agonies; the more sensitive the
nature, the more is every wound felt, the more is every concussion regarded
with fear. The foremost soldiers will be in battle first; we who are hindmost
may have only to shout the hosanna of victory. This age is the hindmost in
procession of time; is it therefore the inferior age? The nineteenth century
comes after all the eighteen; but it therefore comes on the firmer ground,
with the larger civilisation, with the ampler library, with the more extended
resources; it comes with a thousand-handed ability because it is the
hindmost of the days. Take this view of all circumstances, and life will
become a joy where it has long been a pain; our very disqualifications in one
direction may become qualifications in another. In the Old Testament and
in the New Testament there was some regard to specialty of gift, to
definiteness of position; having lost that regard we have lost power. You do
not say the clock is an excellent timekeeper, but no use at all as a musical
instrument. You do not take up a trumpet and say, a finer instrument was
never made to call men to feast or to battle, but it is utterly useless if you
want it to tell you the time of day. Every man in his own place, in his sphere.
The great question is not in what regiment we are, but rather, are we in the
army of Christ—whether with Judah first, with Reuben second, with
Ephraim third, or with Dan the hindmost tribe? To be in the army is the
great consideration. (J. Parker, D. D.)
Satisfied with one’s own position:
Many would do well to learn the lesson taught in an old parable. “I don’t
know,” said the turnstile one day, in a reflective mood, “I don’t know that I
ought to have thought so ill of my lot, and to have fretted over it as I have
done. ‘Tis true a turnstile has plenty of worry, as I have truly proved; worry
and whirl all the day long I Nobody will ever pass without giving a turnstile
a swing round; and whoever returns, ten to one but he gives the turnstile a
whirling twist the other way! Indeed, I have said that I wouldn’t wish to any
one, whether friend or foe, the life of a poor turnstile. No. But then, as that
27

old wheel of the waggon said yesterday, mine’s a pleasant life and a
favoured lot compared with his. If I have to turn round, he has the same;
and whilst he has the burden of the cart, there is beside the weight of the
load it carries pressing on him, and I have no encumbrances. So, on the
whole, perhaps I’d better try and be satisfied; that is, as satisfied as I can
afford to be, with so many turns about as must in my situation naturally
come to my lot.” (Biblical Museum.)
The camp: -
1. The tents. They stand to-day; to-morrow sees the cords relaxed, the
fastenings removed, and a vacant place. My soul, from Israel’s tents you
learn how fleeting is life’s day! Press then the question, When I go hence,
is an abiding mansion mine?
2. The order. Let Israel’s camp be now more closely scanned. What
perfect regularity appears! Rule draws each line. Our God delights in
order. Is it not so in every Christian heart? When Jesus takes the throne,
wise rule prevails. Disturbing lusts lie down. Is it not so in Christian life?
There is no tangled labyrinth of plans—no misspent diligence—no toll
without a purpose.
3. The position. All these tents share one grand privilege. They all have
common focus. As the planets circle the sun, so these surround the
sanctuary. God is the centre. They form the wide circumference. And
from each door one sight—the holy tent—is visible. God in Christ Jesus is
the centre, the heart, the life, the strength, the shield, the joy of His
believing flock.
4. The standard. A standard floats above each tribe. Beneath the well-
known sign they rest, and by its side they march. Believers have an
ensign too. The banner over them is Jesu’s love (Solomon Son_2:4). The
standard is a pledge of safety. Beneath it there is sweet repose. Beside it
there is misery. (Dean Law.)
The most prominent banner:
It is narrated that when, in the time of the Crusades, the lion-hearted
Richard I. of England, the Emperor of Austria, and the King of France were
jointly waging war against the valiant heathen, Saladin, a jealousy sprang
up in the camp between England and Austria, and one morning the British
banner was found lying in the dust on St. George’s Mount—a distinguished
point on which it had long waved—and the banner of Austria was planted in
its stead; impetuous Richard, who was confined to his tent through severe
illness, no sooner heard of it than he strode forth alone, and before the
assembled hosts hurled Austria’s ensign to the ground, and caused the lion
once more to take the prominence, remarking, “Your banners may be
arranged around mine, but must never take its place.” So may it be in our
preaching. Let the Lion of the tribe of Judah alone have the prominence. (C.
28

H. Spurgeon.)
God the centre:
For more than fifty centuries men watched the starlit sky, noted the changes
of the planets, and endeavoured to discover the laws which governed their
movements; they took careful observations, made elaborate calculations,
and yet the law of the harmony of the heavens remained a mystery. The
stars were still supposed to follow fantastic circles which no rule of science
could explain: their orbits formed a labyrinth of which the most learned
failed to find the clue. One day a man of genius said, “The sun, and not the
earth, is the centre from which the worlds must be regarded.” At once the
harmony appeared; planets and their satellites moved in regular orbits; the
system of the universe was revealed. God is the sun and the true centre of
the spiritual world; only in the light in which He dwells can the destinies of
man be truly read. (Eugene Bersier.)
Effectiveness of unity:
Pliny writes of a stone in the island of Scyros, that if it be whole, though a
large and heavy one, it swims above water, but being broken it sinks. So long
as the Church keeps together nothing can sink it. “A thousand grains of
powder, or a thousand barrels scattered, a grain in a place, and fired at
intervals, would burn, it is true, but would produce no concussion. Placed
together in effective position they would lift up a mountain and cast it into
the sea. Even so the whole Church, filled with faith and the Holy Ghost, will
remove every mountain and usher in the jubilee of the redemption.”
Lessons from our national banner
When the Union Jack flies to the breeze the meaning is that what is under it
is British property, and is a sort of challenge to touch that property. Every
country had a flag. In old times very little did for a flag. One great nation
had simply a wisp of straw on a pole, and another power in the East had but
a blacksmith’s apron. The Union Jack was their flag, and its composition
was very simple. It was not made at all; like all the best things in this world,
it grew. At first, in the thirteenth century, there was nothing but a single
cross-one straight horizontal line and another perpendicular line. That was
the cross of St. George, and it was introduced by Richard of the Lion-heart
on his return from the Crusades. When away fighting in Palestine he came
to know about St. George, whom he installed as his patron saint, took for his
battle cry, and emblazoned on his flag. When England and Scotland were
united under James I. of England, that monarch added the Scottish cross,
and called the flag the Union Jack. That was his own name, as he usually
signed it in the French way, Jacques. Two centuries later the Irish flag was
placed on the top of the other two. The Union Jack was thus made up of
three crosses, each being laid on the top of the other as each country came
into the Union. These were the emblems of St. George, St. Andrew, and St.
Patrick—the patron saints of the three countries. First, there was St.
29

George. “George” originally meant a cultivated piece of ground, and parents
in thus christening their children meant to say, “Would that God would
make this little boy a garden of God!” They could desire nothing better than
to be gardens of God. They must be gardens—they must allow themselves to
be sown in—and they had to in their choice either to produce good or evil.
Every good thought was a good seed. Now let us think a little about St.
Andrew. There never was a live apostle in Scotland, but some one thought
the bones of St. Andrew would do the Scots some good. So they were
brought to St. Andrews, and that was the beginning of what was at one time
the greatest city in Scotland. Andrew meant manly. Why was the object of
the Brigade said to be the promotion of true manliness? Was it not as
opposed to false manliness? Every one despised those who tried to be men
before their time. Little was known about St. Patrick. He was carried away
captive from Scotland to Ireland when a boy, and after obtaining his liberty
he so pitied the people of Ireland that he went back to try and do them good.
It was well for them to remember St. Patrick. Now, what did the flag teach
them? It was a union—a Union Jack. It had been the strength of the British
army all through, and it was owing to it that the English, Scotch, and Irish
had fought side by side and helped one another. What they had to learn was
the strength of union. The Cross led to victory. The Cross meant death to
Christ, and the death of Christ meant that One came from heaven to die for
them that they might be God’s children. Under which flag would they
determine to serve? Under that of Christ, which led to happiness, or under
that which assuredly would lead to misery and ruin? The greatest disgrace
that could befall a man was the forsaking of his own flag to serve under
another. To act thus was to be a traitor to his king. It was the worst thing
possible not to yield themselves to Christ. Let them not try to serve Christ
and some one else. Let them make up their minds and resolve that they
would henceforth fight for what was good and do what was good. (Prof.
Marcus Dods, D. D. , Sermon to Boys’ Brigade.)
2 “The Israelites are to camp around the tent of
meeting some distance from it, each of them under
their standard and holding the banners of their
family.”
30

BARNES, "standard ... ensign - The “standard” marked the division, or camp (cf.
Num_1:9, Num_1:16, Num_1:24, Num_1:31); the “ensign” the family. There would thus
be four “standards” only, one for each “camp” of three tribes. The “standard” was
probably a solid figure or emblem mounted on a pole, such as the Egyptians used.
Tradition appropriates the four cherubic forms (Eze_1:5-12; Rev_4:7 ff), the lion, man,
ox, and eagle, to the camps of Judah, Reuben, Ephraim, and Dan respectively; and this,
as to the first, has a certain support from Gen_49:9 (compare Rev_5:5), and as to the
third, from Deu_33:17.
Far off - See the margin, over against; i. e. facing the tabernacle on every side. The
distance was perhaps 2,000 cubits or rather more than 14 mile: compare Jos_3:4.
CLARKE, "Every man - shall pitch by his own standard - Commentators,
critics, philosophers, and professional men, have taken a great deal of pains to illustrate
this chapter by showing the best method of encampment for such a vast number of men,
and the manner in which they conceive the Israelites formed their camp in the
wilderness. As God gave them the plan, it was doubtless in every respect perfect; and
fully answered the double purpose of convenience and security. Scheuchzer has entered
into this subject with his usual ability, and in very considerable detail. Following the
plan of Reyher, as in the preceding chapter, he endeavors to ascertain the precise order
in which the several tribes were disposed; and as his work is both scarce and dear, the
reader will not be displeased - to meet here with a translation of all that refers to the
subject.
Scheuchzer’s Description and Plan of the Encampments of the Israelites in the
Wilderness
“If we form a proper idea of God, of his essence and his attributes, we shall easily
perceive that this infinite and supreme Being wills and executes what his Divine wisdom
appoints; in a word, we shall see that he is the God of order. This order displays itself in
the perfection, arrangement, and assemblage of all created beings; in the construction of
the earth which we inhabit, where every thing is formed in order, number, weight, and
measure; and in all bodies, great and small. It is certain that Noah’s ark is a perfect
model of naval architecture. The temple of Solomon, and that of Ezekiel were likewise
masterpieces in their kind. But at present we are to consider the Divine arrangement of
the Israelitish camp, and the manner in which it was formed. “The Israelitish army was
divided Into three principal divisions. The first, which was the least in extent, but the
strongest and the most powerful, occupied the center of the army: this was the throne of
God, i. e., the Tabernacle. The second, which was composed of the priests and Levites,
surrounded the first. The third, and the farthest from the center, took in all the other
tribes of Israel, who were at least about a mile from the tabernacle. For it appears from
Josephus, iii. 4, that the nearest approach they dared make to the ark, except during the
time of worship, was a distance of 2,000 cubits. The reverence due to the Divine
Majesty, the numerous army of the Israelites, composed of 600,000 soldiers, with their
families, which made about 3,000,000 souls, naturally demanded a considerable extent
of ground. We are not to imagine that all these families pitched their tents pell-mell,
without order, like beasts, or as the troops of Tartary, and the eastern armies; on the
contrary, their camp was divided according to the most exact rules. And we cannot even
doubt that their camp was laid out, and the place of every division and tribe exactly
31

assigned by some engineers, or geometricians, before the army stopped to encamp, in
order that every person might at once find his own quarter, and the road he ought to
take to reach the other tents. “Four divisions, which faced the four quarters of the
heavens, each with his own ensign, formed the center of the army. Judah was placed on
the east, and under him he had Issachar and Zebulun; on the south was Reuben, and
under him Simeon and Gad: on the west was Ephraim, and under him Manasseh and
Benjamin; finally, Dan was on the north, and he had under him Asher and Naphtali. It
has been pretended by some that these four principal divisions were not alone
distinguished by their ensigns, but that each particular tribe had likewise its standard or
ensign. On this subject we might refer to the Talmudists, who have gone so far as to
define the colors, and the figures or arms, of the very ensigns. They pretend that on that
of Judah a lion was painted, with this inscription: ‘Rise, Lord, let thine enemies be
dispersed, and let those that hate thee flee before thee;’ and they found this description
of Judah’s ensign in Gen_49:9. They give to Issachar an ass, Gen_49:14; to Zebulun a
ship, Gen_49:13; to Reuben a river, Gen_49:4, (others give Reuben the figure of a man);
to Simeon a sword, Gen_49:5; to Gad a lion, Deu_33:20; to Ephraim a unicorn, Deu_
33:17; an ox to Manasseh, Deu_33:17; a wolf to Benjamin, Gen_49:27; and a serpent to
Dan, Gen_49:17, though others give him an eagle. In short, they pretend that the ensign
of Asher was a handful of corn, Gen_49:20, and that of Naphtali a stag, Gen_49:21. “To
prove that the sums here are correctly added, we have but to join together the detached
numbers, and see if they agree with the total. The text will furnish us with an example of
this: there was in the quarter of: -
Judah 186,400 Num_2:9
Reuben 151,450 Num_
2:16
Ephraim 108,100 Num_
2:24
Dan 157,600 Num_
2:31
“Among other things we must remark that rule of military tactics which requires that
the advanced and rear guards should be stronger than the center. “In a well-regulated
camp, cleanliness is considered indispensably necessary; this is particularly remarkable
in the Israelitish army, where the most exact order was maintained. Hence every person
who had any kind of disease, and those who were reputed unclean, were forbidden to
enter it; Num_5:2, Num_5:3; Deu_23:10. “Those who have the health of men, and of a
whole army confided to them, are not ignorant that diseases may be easily produced by
putrid exhalations from excrementitious matter; and that such matter will produce in
camps pestilential fevers and dysenteries. For this reason, care should be always taken
that offices, at a distance from the camp, be provided for the soldiers, and also that those
who are sick should be separated from the others, and sent to hospitals to be properly
treated. “In military tactics we find two distinct wings spoken of; the right and the left.
The Israelitish army not only had them on one side, as is customary, but on all their four
sides. On the eastern side, the tribe of Issachar formed the right, that of Zebulun the left,
and that of Judah the center. On the south, Simeon formed the right wing, Gad the left,
and Reuben the center. Towards the west, Manasseh composed the right, Benjamin the
left, and Ephraim the center. And on the north, Asher was on the right wing, Naphtali on
32

the left wing, and Dan in the center.
Notwithstanding this, however, the army was not in danger of being easily broken; for
every tribe being numerous, they were supported by several ranks, in such a manner that
the first being broken, the second was capable of making resistance; and if the second
gave way, or shared the same fate as the first, it found itself supported by the third, and
so on with the rest. The square form in which the Jewish army was ordinarily placed,
was the very best for security and defense. The use and importance of the hollow square
in military tactics is well known. “For so large a multitude of people, and for so
numerous an army, it was needful that all the necessary articles of life should be
prepared beforehand, or be found ready to purchase. In these respects nothing was
wanting to the Israelites. Their bread came down to them from heaven, and they had
besides an abundance of every thing that could contribute to magnificence. If we may
credit Josephus, they had amongst them public markets, and a variety of shops. Ant., i.
iii. c. 12, sec. 5. The tabernacle being erected, it was placed in the midst of the camp, each
of the three tribes stretching themselves on the wings, and leaving between them a
sufficient space to pass. “It was, says Josephus, like a well appointed market where every
thing was ready for sale in due order, and all sorts of artificers kept their shops; so that
this camp might be considered a movable city. “In Exo_32:27 we likewise find that
mention is made of the gates of the camp: ‘Put every man his sword by his side, and go in
and out from gate to gate throughout the camp.’ From whence we may certainly
conclude that if the camp had gates, the Israelites had also sentinels to guard them. If
this be true, we may also believe that they were surrounded with entrenchments, or that
at least their gates were defended by some fortifications. Sagittarius (de Jan. Vet., c. 18.
10) pretends that the tabernacle was not only guarded by the Levites, but that there were
likewise sentinels at the gates, and at the entrance of the Israelitish camps. See the note
on Exo_32:27. “If we examine and compare the camp of Israel with that of our most
numerous armies, which in these days are composed of 100,000 or of 150,000 men, we
cannot but consider it of vast extent. The Jews say it was twelve miles in circumference;
this is not at all improbable, and consequently the front of each wing must be three miles
in extent. But taking in the tents, the soldiers and their numerous families, the beasts of
burden, the cattle, and the goods, it certainly must have formed a very considerable
enclosure, much more than twelve miles. See the notes on Exo_12:37, and Exo_13:18
(note). Reyher (Math. Mos., p. 568) assigns to the Tribe of Judah, A space of 298 2/5
cubits in breadth and 250 in length - Which makes 74,600 square cubits. “We must
observe that we are here merely speaking of the ground which the soldiers of this tribe
occupied whilst remaining close to each other in their ranks, and that in this
computation there is but one cubit square allowed for each man; wherefore, if we take in
the arrangement of the soldiers, the tents, the necessary spaces, the families, the beasts
of burden, and the movables, a much larger extent of ground is requisite. All those
circumstances do not come into Reyher’s calculation. He continues thus: -
For the tribe of Issachar, 217 3/5cubits in breadth 250 in length - Total 54,400
square cubits.
For the tribe of Gad, 140 5/11 cubits in breadth 325 in length - Total 45,650 square
cubits.
For the tribe of Zebulun, 229 3/4 cubits in breadth 250 in length - Total 57,400
square cubits.
For the tribe of Ephraim, 202 1/2 cubits in breadth 200 in length - Total 40,500
square cubits.
33

Numbers 2 commentary

Recommended

Recommended

More Related Content

What's hot

What's hot (18)

Viewers also liked

Viewers also liked (17)

Similar to Numbers 2 commentary

Similar to Numbers 2 commentary (20)

More from GLENN PEASE

More from GLENN PEASE (20)

Recently uploaded

Recently uploaded (20)

Numbers 2 commentary