Text -- Numbers 10:13-17 (NET)

Judah Begins the Journey

10:13 This was the first time they set out on their journey according to the commandment of the Lord, by the authority of Moses. 10:14 The standard of the camp of the Judahites set out first according to their companies, and over his company was Nahshon son of Amminadab. 10:15 Over the company of the tribe of Issacharites was Nathanel son of Zuar, 10:16 and over the company of the tribe of the Zebulunites was Elion son of Helon. 10:17 Then the tabernacle was dismantled, and the sons of Gershon and the sons of Merari set out, carrying the tabernacle.

Commentary -- Word/Phrase Notes (per phrase)

Clarke: Num 10:14

The standard - of Judah - See this order of marching explained at large on Numbers 2 (note). The following is the order in which this vast company proceeded in their march: -

Judah Issachar Zebulun Gershonites, and Merarites carrying the tabernacle

Reuben Simeon Gad The Kohathites with the sanctuary

Ephraim Manasseh Benjami

Dan Asher Naphtali.

Calvin: Num 10:14

14.In the first place went the standard of the camp The actual order of march is here described. The whole people, with the exception of the Levites, is divided into four hosts, or parts, since four of the tribes were set over the others, so as to have two under the command of each. And this was the mode of proceeding, that whenever they halted anywhere, the four standards encompassed the sanctuary and the Ark of the Covenant from the four quarters of the world; whilst on the march, the Levites carrying the tabernacle, according to the burdens respectively imposed upon them, were mixed with the several bands. The Ark, borne upon the shoulders of the Levites, preceded the whole army, in order that all might more confidently follow, God thus manifestly shewing them the way. Nahshon, of the tribe of Judah, led the first host; Elizur, of the tribe of Reuben, the second; Elishama, of the tribe of Ephraim, the third; and Ahiezer, of the tribe of Dan, the fourth. It is obvious that in the precedency given to the tribe of Judah, God in some degree afforded an anticipation of the prophecy of Jacob; for the Reubenites, being descended from the first-born, would not have willingly abandoned their position, unless that right had been transferred to the tribe of Judah by God’s decree, pronounced through the mouth of Jacob. Not that the sovereignty and royal power was actually his before the time of David, but because God would have a single spark to shine in the midst of the thick darkness, whereby He might cherish the hope of the promised salvation in every heart; and that thus the dignity of this tribe might at length more readily reduce all to obedience. Herein, however, it appeared how perverse and intractable was the spirit of that greater portion of them who strove against the divine decree in their rejection of David.

Reuben occupied the second place, as an alleviation of his disgrace. Again, by the subjection of the tribe of Manasseh to the posterity of Ephraim, in this respect, too, the prophecy of the same patriarch was fulfilled. Nor does there seem to be any other reason why the fourth standard should have been given to the tribe of Dan, except because Jacob had declared, “Dan shall judge his people.” (Gen 49:16,) by which expression his pre-eminence was denoted.

Although it may be that the four standard-bearing tribes were chosen from their strength and the numbers of their people, still, unless the children of Reuben and Manasseh had been thoroughly persuaded that their degradation was in accordance with the command of God, their jealousy would never have suffered them calmly to submit themselves to others, whose superiors they were by the ordinary rules of nature. Their self-restraint, therefore, was praiseworthy, in that voluntary subjection kept them within bounds, without the application of any power of compulsion; and at the end, Moses records that it was not once only that they thus advanced, but that they observed the same order and regulations during the whole course of their travel, and that their camp was always so arranged that no contention arose to disturb them.

TSK: Num 10:13

Num 9:23

TSK: Num 10:14

Num 2:3-9, Num 26:19-27; Gen 49:8

the first place : The following is the order in which this vast company marched:

JUDAH

Issachar, Zebulun, Gershonites, and Merarites, bearing the tabernacle.

REUBEN

Simeon, Gad, Kohathites, with the sanctuary.

EPHRAIM

Manasseh, Benjamin.

DAN

Asher, Naphtali.

Among other things, it should be remarked, that, according to a well-known rule of military tactics, the advanced, and rear-guards, were stronger then the centre.

Nahshon : Num 1:7, Num 7:12

TSK: Num 10:15

Num 1:8, Num 7:18

TSK: Num 10:16

Num 1:9, Num 7:24

TSK: Num 10:17

the tabernacle : Num 1:51; Heb 9:11, Heb 12:28; 2Pe 1:14

the sons : Num 3:25, Num 3:26, Num 3:36, Num 3:37, Num 4:24-33, Num 7:6-8

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 10:13

Rather, And they journeyed (or, set forth) in the order of precedence according to (i. e. established by) the commandment of the Lord, etc., and described in Num 10:14-28.

Barnes: Num 10:14

According to their armies - Compare Num 1:3. There were three tribal hosts in each camp; and each tribe had of course its subdivisions.

Barnes: Num 10:17

A more precise determination of the method of executing the order given in Num 2:17. The appointed place of the tabernacle, in the midst of the host, was represented during the march by the ark, the holy vessels, etc. carried by the Kohathites. The actual structure of the tabernacle was borne in advance by the Gershonites and Merarites, immediately behind the camp of Judah; so as to be set up ready against the arrival of the sacred utensils borne by the Kohathites. Compare Num. 2; 4,

Haydock: Num 10:17

It. Hence it would appear, that part of the Levites followed Juda's division, which was preceded by the priests bearing the ark, (ver. 33,) while the Caathites bore the sacred vessels after Ruben, (ver. 21,) and were followed by Ephraim and Gad. But Calmet observes, that the Levites, and the whole camp of the Lord, came in the middle of the four great divisions, immediately after Ruben, chap. ii. 9, 17. Salien thinks, that the ark and cloud led the way, and returned to the middle at the end of the journey, ver. 36. (Haydock) (Tirinus)

Gill: Num 10:13

And they first took their journey, according to the commandment of the Lord,.... Which was virtually contained in and signified by the taking up of the cloud, see Num 9:18,

by the hand of Moses; by his means and ministry, who had informed them, that it was the will of God, that when they saw the cloud taken up to set forward in their journey, and they were obedient thereunto.

Gill: Num 10:14

In the first place went the standard of the camp of the children of Judah,.... Which tribe had the honour to go foremost and lead the van, the chief ruler, the Messiah being to come of it, as he did; who is King of Israel, and has gone forth at the head of them, fighting their battles for them:

according to their armies: having, besides the army of the tribe of Judah, the armies of the tribes of Issachar and Zebulun under his standard:

and over his host was Nahshon the son of Amminadab; he was captain general of the army of the tribe of Judah, as Nethaneel was over the host of the tribe of Issachar, Num 10:15; and Eliab over the host of the tribe of Zebulun, Num 10:16; the same commanders as were fixed at the time of settling the order of their encampment, Num 2:3.

Gill: Num 10:15

And over the host of the tribe of the children of Issachar was Nethaneel the son of Zuar. See Gill on Num 10:14.

Gill: Num 10:16

And over the host of the tribe of the children of Zebulun was Eliab the son of Helon. See Gill on Num 10:14.

Gill: Num 10:17

And the tabernacle was taken down,.... By the Levites, as Aben Ezra, and which appears to be their work, from Num 1:51; this began to be done by them as soon as the cloud was perceived to move upwards, and the camp of Judah was preparing to march; and after Aaron and his sons had taken the holy vessels out of the holy and most holy place, and had packed up and covered them as directed, Num 4:5; this was an emblem of the taking down of the Jewish church state, the abolition of the service of the sanctuary, as well as of the changeable condition of the Gospel church in the wilderness, which is not always in one and the same place, but is moved from place to place, and that by the ministers of the word, signified by the Levites, who are sent and carry the Gospel here and there:

and the sons of Gershon and the sons of Merari set forward, bearing the tabernacle; the former, the hangings and vail, and the latter the boards, pillars, sockets, &c. each of them having wagons for their assistance: these followed immediately after the camp of Judah.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 10:13

¹ tn Heb “mouth.”

² tn Heb “hand.”

NET Notes: Num 10:14

¹ sn The “standard” (דֶּגֶל, degel) was apparently some kind of a symbol put up on a pole to signify the tribal hosts. R. de Vaux thought it simply referred to a pole or a mast, but that would not distinguish tribes (Ancient Israel, 226-27).

Geneva Bible: Num 10:13

And they ^{( f )} first took their journey according to the commandment of the LORD by the hand of Moses.

^{( f )} From Sinai to Paran, (Num 33:1).

Geneva Bible: Num 10:17

And the tabernacle was taken down; and the sons of Gershon and the sons of Merari set forward, bearing ^{( g )} the tabernacle.

^{( g )} With all the belongings of it.

Commentary -- Verse Range Notes

TSK Synopsis: Num 10:1-36

1 The use of the silver trumpets.

11 The Israelites remove from Sinai to Paran.

14 The order of their march.

29 Hobab is entreated by Moses not to leave them.

33 The blessing of Moses at the removing and resting of the ark.

Maclaren: Num 10:14

Moses Despondent

I am not able to bear all this people alone, because it is too heavy for me.' Num. 10:14.

DETAIL the circumstances.

The leader speaks the truth in his despondency. He is pressed with the feeling of his incapacity for his work. We may take his words here as teaching us what men need in him who is to be their guide, and how impossible it is to find what they need in mere men.

I. What Men Need In Their Guide.

These Israelites were wandering in the wilderness; they were without natural supplies for their daily necessities; they had a long hard journey before them, an unknown road, at the terminus of which was a land where they should rest. We have precisely the same necessities as those which Moses despairingly said that they had.

Like them, we wander hungry, and need a Leader who can satisfy our desires and evermore give us bread for our souls even more than for our bodies. We need One to whom we can weep,' as the Israelites did to Moses, and not weep in vain. We need One who can do for us what Moses felt that the Israelites needed, and that he could not give them, when he almost indignantly put to God the despairing question, Can I carry them in my bosom as a nursing father beareth the sucking child?' Our weakness, our ignorance, our hearthunger, cry out for One who can bear all this people alone,' who in his single Self has resources of strength, wisdom, and sufficiency to meet not only the wants of one soul but those of the world. For He who can satisfy the poorest single soul must be able to satisfy all men.

II. The Impossibility Of Finding This In Men.

Moses' experience here is that of all leaders and great men. He is overwhelmed with the work; feels his own utter impotence; has himself to be strengthened; loathes his work; longs for release from it. See how he confesses.

His human dependence.His incapacity to do and be what is needed.His impatience with the people.His longing to be rid of it all.

That is a true picture of the experience of the best of men, a true picture of the limitations of the noblest leaders.

But it is not only the leaders who confess their inadequacy, but the followers feel it, for even the most enthusiastic of them come sooner or later to find that their Oracle had not learned all wisdom, nor was fit to be taken as sole guide, much less as sole defence or satisfaction. He who looks to find all that he needs in men must take many men to find it, and no multiplicity of men will bring him what he seeks. The Milky Way is no substitute for the sun. Our hearts cry out for One great light, for One spacious home. Endless strings of pearls do not reach the preciousness of One pearl of price.

III. The Failures Of Human Leaders Prophesy The True Leader.

Moses was prophetic of Christ by his failures as by his successes. He could not do what the people clamoured to have done, and what he in the mood of despair in which the text shows him, sadly owned that he could not. In that very confession he becomes an unconscious prophet. For that he should have so vividly set forth the qualifications of a leader of men, as defined by the people's cries, and should have so bitterly felt his incapacity to supply them, is a witness, if there is a God at all, that somewhere the needed Ideal will be realised in a Leader and Commander of the people,' God-sent and worthy of more glory than Moses.'

The best service that all human leaders, helpers or lovers, can do us, is to confess their own insufficiency, and to point us to Jesus.

All that men need is found in Him and in Him alone. All that men have failed, and must always fail, to be, He is. Those eyes are blessed that see no man any more save Jesus only.' We need One who can satisfy our desires and fill our hungry souls, and Jesus speaks a promise, confirmed by the experience of all who have tested it when He declares : He that cometh unto Me shall never hunger.' We need One who will dry our tears, and Jesus, when He says Weep not,' wipes them away and stanches their sources, giving the oil of joy for mourning.' We need One who can hold us up in our journey, and minister strength to fainting hearts and vigour to weary feet, and Jesus strengthens us with might in the inner man.' We need One who will bring us to the promised land of rest, and Jesus brings many sons to glory, and wills that they be with Him where He is.' So let us turn away from the multiplicity of human insufficiencies to Him who is our one only help and hope, because He is all-sufficient and eternal.

MHCC: Num 10:11-28

After the Israelites had continued nearly a year at mount Sinai, and all was settled respecting their future worship, they began their march to Canaan. True religion begins with the knowledge of the holy law of God, and humiliation for sin, but we must go on towards perfection, in acquaintance with Christ and his gospel, and those effectual encouragements, motives, and assistances to holiness, which it proposes. They took their journey according to the commandment of the Lord, Deu 1:6-8, and as the cloud led them. Those who give themselves to the direction of God's word and Spirit, steer a steady course, even when they seem bewildered. While they are sure they cannot lose their God and Guide, they need not fear losing their way. They went out of the wilderness of Sinai, and rested in the wilderness of Paran. All our removes in this world are but from one wilderness to another. The changes we think will be for the better do not always prove so. We shall never be at rest, never at home, till we come to heaven, but all will be well there.

Matthew Henry: Num 10:11-28

Here is, I. A general account of the removal of the camp of Israel from mount Sinai, before which mountain it had lain now about a year, in which time and place a great deal of memorable business was done. Of this removal, it should seem, God gave them notice some time before (Deu 1:6, Deu 1:7): You have dwelt long enough in this mountain, turn you and take your journey towards the land of promise. The apostle tells us that mount Sinai genders to bondage (Gal 4:24), and signifies the law there given, which is of use indeed as a schoolmaster to bring us to Christ, yet we must not rest in it, but advance towards the joys and liberties of the children of God, for our happiness is conferred not by the law, but by promise. Observe, 1. The signal given (Num 10:11): The cloud was taken up, and we may suppose it stood for some time, till they were ready to march; and a great deal of work it was to take down all those tents, and pack up all those goods that they had there; but every family being employed about its own, and all at the same time, many hands made quick work of it. 2. The march began: They took their journey according to the commandment of the Lord, and just as the cloud led them, Num 10:13. Some think that mention is thus frequently made in this and the foregoing chapter of the commandment of the Lord, guiding and governing them in all their travels, to obviate the calumny and reproach which were afterwards thrown upon Israel, that they tarried so long in the wilderness, because they had lost themselves there, and could not find the way out. No, the matter was not so; in every stage, in every step, they were under divine direction; and, if they knew not where they were, yet he that led them knew. Note, Those that have given up themselves to the direction of God's word and Spirit steer a steady course, even when they seem to be bewildered. While they are sure they cannot lose their God and guide, they need not fear losing their way. 3. The place they rested in, after three days' march: They went out of the wilderness of Sinai, and rested in the wilderness of Paran. Note, All our removals in this world are but from one wilderness to another. The changes which we think will be for the better do not always prove so; while we carry about with us, wherever we go, the common infirmities of human nature, we must expect, wherever we go, to meet with its common calamities; we shall never be at rest, never at home, till we come to heaven, and all will be well there.

II. A particular draught of the order of their march, according to the late model. 1. Judah's squadron marched first, Num 10:14-16. The leading standard, now lodged with that tribe, was an earnest of the sceptre which in David's time should be committed to it, and looked further to the captain of our salvation, of whom it was likewise foretold that unto him should the gathering of the people be. 2. Then came those two families of the Levites which were entrusted to carry the tabernacle. As soon as ever the cloud was taken up, the tabernacle was taken down, and packed up for removing, Num 10:17. And here the six wagons came laden with the more bulky part of the tabernacle. This frequent removing of the tabernacle in all their journeys signified the movableness of that ceremonial dispensation. That which was so often shifted would at length vanish away, Heb 8:13. 3. Reuben's squadron marched forward next, taking place after Judah, according to the commandment of the Lord, Num 10:18-20. 4. Then the Kohathites followed with their charge, the sacred furniture of the tabernacle, in the midst of the camp, the safest and most honourable place, Num 10:21. And they (that is, says the margin, the Gershonites and Merarites) did set up the tabernacle against they came; and perhaps it is expressed thus generally because, if there was occasion, not those Levites only, but the other Israelites that were in the first squadron, lent a hand to the tabernacle to hasten the rearing of it up, even before they set up their own tents. 5. Ephraim's squadron followed next after the ark (Num 10:22-24), to which some think the psalmist alludes when he prays (Psa 80:2), Before Ephraim, Benjamin, and Manasseh, the three tribes that composed this squadron, stir up thy strength (and the ark is called his strength, Psa 78:61), and come and save us. 6. Dan's squadron followed last, Num 10:25-27. It is called the rearward, or gathering host, of all the camps, because it gathered up all that were left behind; not the women and children (these we may suppose were taken care of by the heads of their families in their respective tribes), but all the unclean, the mixed multitude, and all that were weak and feeble, and cast behind in their march. Note, He that leadeth Joseph like a flock has a tender regard to the hindmost (Eze 34:16), that cannot keep pace with the rest, and of all that are given him he will lose none, Joh 17:11.

Keil-Delitzsch: Num 10:13-21

In vv. 13-28 the removal of the different camps is more fully described, according to the order of march established in ch. 2, the order in which the different sections of the Levites drew out and marched being particularly described in this place alone (cf. Num 10:17 and Num 10:21 with Num 2:17). First of all (lit., " at the beginning ") the banner of Judah drew out, with Issachar and Zebulun (Num 10:14-16; cf. Num 2:3-9). The tabernacle was then taken down, and the Gershonites and Merarites broke up, carrying those portions of its which were assigned to them (Num 10:17; cf. Num 4:24., and Num 4:31.), that they might set up the dwelling at the place to be chosen for the next encampment, before the Kohathites arrived with the sacred things (Num 10:21). The banner of Reuben followed next with Simeon and Gad (Num 10:18-21; cf. Num 2:10-16), and the Kohathites joined them bearing the sacred things (Num 10:21). המּקדּשׁ (= הקּדשׁ , Num 7:9, and הקּדשׁים קדשׁ , Num 4:4) signifies the sacred things mentioned in Num 3:31. In Num 10:21 the subject is the Gershonites and Merarites, who had broken up before with the component parts of the dwelling, and set up the dwelling, עד־בּאם , against their (the Kohathites') arrival, so that they might place the holy things at once within it.

Constable: Num 1:1--10:36

A. Preparations for entering the Promised Land from the south chs. 1-10

The first 10 chapters in Numbers describe Israel's preparation for entering the land.

". . . just as the way from Goshen to Sinai was a preparation of the chosen people for their reception into the covenant with God, so the way from Sinai to Canaan was also a preparation for the possession of the promised land."⁹

"The two censuses (chs. 1-4, 26) are key to understanding the structure of the book. The first census (chs. 1-4) concerns the first generation of the Exodus community; the second census (ch. 26) focuses on the experiences of the second generation, the people for whom this book is primarily directed. The first generation of the redeemed were prepared for triumph but ended in disaster. The second generation has an opportunity for greatness--if only they will learn from the failures of their fathers and mothers the absolute necessity for robust faithfulness to the Lord despite all obstacles."¹⁰

Constable: Num 10:11-36

The journey from Sinai to Kadesh Barnea 10:11-36

The Israelites had been at Mt. Sinai for almost one year (Exod. 19:1; Num. 10:11). All that Moses recorded as occurring between Exodus 19:1 and Numbers 10:11 took place during those twelve months.

Even though this region contains several oases and some grazing land, these could not have provided for the two million or so Israelites plus their animals during their stay there.⁸² As the text of Scripture implies and sometimes states, God provided for the needs of His people from Egypt to Canaan by giving them an unbroken series of miraculous provisions.

The trip from Sinai to Kadesh on Canaan's southern border was normally a journey of only 11 days (Deut. 1:2). Verses 11 and 12 summarize the whole journey from Sinai to Kadesh that the writer described in more detail in 10:13-12:16. The wilderness of Paran (v. 12) was the area between Sinai and Kadesh.

"The Desert of Paran is a large plateau in the northeastern Sinai, south of what later would be called the Negev of Judah, and west of the Arabah. This forms the southernmost portion of the Promised Land, the presumed staging area for the assault on the land itself. The principal lines of assault on the land of Canaan are from the southwest, following the Way of the Sea from Egypt, and from the northwest, following the Way of the Sea from Phoenicia. Israel's staging for attack in the Desert of Paran was a brilliant strategy. In this way they would avoid the fortified routes to the west, presumably under the control of Egypt. This unusual line of attack from the south would stun the inhabitants of the land. They would come like a sirocco blast from the desert, and the land would be theirs, under the hand of God."⁸³

The Israelites broke camp and proceeded to march as the Lord had commanded them (vv. 13-28; cf. ch. 2). The tabernacle receives special attention in this description in keeping with its central importance in the nation.

"A major component of the covenant promise to the fathers and to Israel the nation was . . . the inheritance and occupation of a land. This land was representative of the whole earth. As man was placed in the Garden of Eden to keep and rule it, so Israel would be placed in Canaan to keep and rule it as a fiefdom from the Great King. At last, when the saving purposes of the Lord will have been accomplished, all the earth--indeed all creation--will fall under the rule of mankind, who will have dominion over all things.'"⁸⁴

Verses 29-32 record an incident that took place before the Israelites left Sinai. This section is a flash-back of secondary importance to the departure from Sinai. Moses' brother-in-law Hobab had come to live among or visit the Israelites at Sinai. He evidently agreed to Moses' suggestion that he act as a scout for the nation (cf. Judg. 1:16).

"Moses continued to urge Hobab to join Israel. In a sense this is an act of evangelism. Hobab did not come easily. But subsequent biblical texts indicate that he did come. As such, he is like Ruth who joins Naomi en route to the Land of Promise, leaving all behind, with a promise of something ahead that is of more value than anything left at home."⁸⁵

Even though God led Israel with the cloud, Hobab would have been useful since he knew the wilderness and could advise Moses concerning its terrain, oases, and other features. The name of Moses' father-in-law is Reuel here (v. 29). He was Zipporah's father (cf. Exod. 2:18).

The Israelites apparently carried the ark in front of the whole nation as they marched (v. 33). The cloud was evidently over it but not necessarily over the whole nation (v. 34). The cloud stood over the ark and led those carrying it and the nation as the Israelites moved forward.

"It [the ark] is something like a wedding ring: the visible sign of the bond between the Lord and his people."⁸⁶

Moses' prayers whenever the cloud moved (v. 35) and stopped (v. 36) give us a glimpse into his intercessory ministry for Israel. They show his prayerful concern for the people he was responsible to lead. Israel's enemies (v. 35) were those that might seek to turn them back from the Promised Land along the way as well as the Canaanites whom Israel would fight in the land.

"The theme of this passage is Israel's glorious leadership by Yahweh as the people depart from the Mountain of God for an immediate conquest of Canaan. There is no sense here of the impending doom that awaits Israel's rebellion in the wilderness."⁸⁷

Guzik: Num 10:1-36

Numbers 10 - Two Silver Trumpets, the Departure from the Sinai

A. Two silver trumpets.

1. (1-2) Two silver trumpets.

And the LORD spoke to Moses, saying: "Make two silver trumpets for yourself; you shall make them of hammered work; you shall use them for calling the congregation and for directing the movement of the camps."

a. Make two silver trumpets: The two silver trumpets were for use in directing the movement of the camps for marching and for battle, and also for gathering the nation together for an assembly.

b. You shall use them for calling the congregation and for directing the movement of the camps: The trumpets were essential tools for the journey to the Promised Land. Without them it would be very difficult to assemble the nation and march towards the Promised Land. Israel needed tools to come into the Promised Land.

2. (3-10) The system of blowing trumpets.

"When they blow both of them, all the congregation shall gather before you at the door of the tabernacle of meeting. But if they blow only one, then the leaders, the heads of the divisions of Israel, shall gather to you. When you sound the advance, the camps that lie on the east side shall then begin their journey. When you sound the advance the second time, then the camps that lie on the south side shall begin their journey; they shall sound the call for them to begin their journeys. And when the assembly is to be gathered together, you shall blow, but not sound the advance. The sons of Aaron, the priests, shall blow the trumpets; and these shall be to you as an ordinance forever throughout your generations. When you go to war in your land against the enemy who oppresses you, then you shall sound an alarm with the trumpets, and you will be remembered before the LORD your God, and you will be saved from your enemies. Also in the day of your gladness, in your appointed feasts, and at the beginning of your months, you shall blow the trumpets over your burnt offerings and over the sacrifices of your peace offerings; and they shall be a memorial for you before your God: I am the LORD your God."

a. When they blow both of them, all the congregation shall gather: Distinctive sounds were made to indicate gathering for assembly, marching, or warfare. God also promised to hear the trumpet of Israel in warfare, and to act on behalf of the nation.

i. "If we follow Jewish tradition, long blasts were used to assemble the people to Moses, to the tent of meeting and for worship. Short staccato blasts were used in battle and to order the camps to move off." (Wenham)

b. Also in the day of your gladness: Trumpets were also to be sounded in the day of your gladness; they were a way of celebrating God's people coming together and the presence of the LORD with them.

i. God will use the sound of a trumpet to gather His people for the ultimate assembling together - the rapture of the church, to meet the Lord in the air (1 Thessalonians 4:16-18).

B. Departure for the Promised Land.

1. (11-13) The march on Canaan begins.

Now it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up from above the tabernacle of the Testimony. And the children of Israel set out from the Wilderness of Sinai on their journeys; then the cloud settled down in the Wilderness of Paran. So they started out for the first time according to the command of the LORD by the hand of Moses.

a. And the children of Israel set out from the Wilderness of Sinai on their journeys: As the cloud began to move, one might imagine the huge sense of excitement that flowed through the people - now they were on their way to the Promised Land! Previously, their journey had been from Egypt and slavery; now it was to Canaan and liberty.

b. So they started out for the first time according to the command of the LORD by the hand of Moses: This was the first time Israel marched as an organized, prepared nation. They were not the same group that escaped Egypt as a mob.

i. They had been fully prepared to walk as Promised Land people and it was all focused towards this exact point: bringing them into the Promised Land:

· They were ordered and organized

· They were cleansed and purified

· They were set apart and blessed

· They were taught how to give and how to function as priests

· They were made to remember judgment spared and deliverance brought

· They were given God's presence as a guide and the tools needed to lead the people

ii. One would be tempted to think that after such extensive preparation - a virtual transformation from slave people to Promised Land people - the actual entering into the Promised Land would be easy. This was not the case. The preparation was exactly that - preparation. Ahead of them are the greatest challenges, challenges that can only be met by faith. A soldier might think boot camp finishes something - but it doesn't. It only prepares for a greater challenge: The actual battle itself.

2. (14-28) Description of the order of march.

The standard of the camp of the children of Judah set out first according to their armies; over their army was Nahshon the son of Amminadab. Over the army of the tribe of the children of Issachar was Nethanel the son of Zuar. And over the army of the tribe of the children of Zebulun was Eliab the son of Helon. Then the tabernacle was taken down; and the sons of Gershon and the sons of Merari set out, carrying the tabernacle. And the standard of the camp of Reuben set out according to their armies; over their army was Elizur the son of Shedeur. Over the army of the tribe of the children of Simeon was Shelumiel the son of Zurishaddai. And over the army of the tribe of the children of Gad was Eliasaph the son of Deuel. Then the Kohathites set out, carrying the holy things. (The tabernacle would be prepared for their arrival.) And the standard of the camp of the children of Ephraim set out according to their armies; over their army was Elishama the son of Ammihud. Over the army of the tribe of the children of Manasseh was Gamaliel the son of Pedahzur. And over the army of the tribe of the children of Benjamin was Abidan the son of Gideoni. Then the standard of the camp of the children of Dan (the rear guard of all the camps) set out according to their armies; over their army was Ahiezer the son of Ammishaddai. Over the army of the tribe of the children of Asher was Pagiel the son of Ocran. And over the army of the tribe of the children of Naphtali was Ahira the son of Enan. Thus was the order of march of the children of Israel, according to their armies, when they began their journey.

a. The standard of the camp of the children of Judah set out first: They actually marched in the order God had commanded earlier in the book. This means that they took God's word seriously, and followed it exactly - just as Promised Land people should.

b. When they began their journey: This was only the beginning. It would have been easy to see all they went through to get to Sinai, and the preparations as the end, but they were only the beginning.

3. (29-32) Moses appeals to his brother in law to stay with Israel.

Now Moses said to Hobab the son of Reuel the Midianite, Moses' father-in-law, "We are setting out for the place of which the LORD said, 'I will give it to you.' Come with us, and we will treat you well; for the LORD has promised good things to Israel." And he said to him, "I will not go, but I will depart to my own land and to my relatives." So Moses said, "Please do not leave, inasmuch as you know how we are to camp in the wilderness, and you can be our eyes. And it shall be, if you go with us; indeed it shall be; that whatever good the LORD will do to us, the same we will do to you."

a. Come with us, and we will treat you well: Moses was a wise enough leader to know his limitations, and to know that he needed help. Instead of just saying, "well, God got us this far and He'll see us through without Reuel" he knew God's help often comes through men like Reuel.

i. Though Israel was guided by God, there was still help needed by man - men like Reuel. God plans it this way, often arranging it so His help comes to us partially through people He has ordained to help us.

b. Please do not leave: Since he knew God could use Reuel in a significant way, Moses was willing to appeal to him - and not take an initial "no" as an answer.

4. (33-36) Rise up, O LORD!

So they departed from the mountain of the LORD on a journey of three days; and the ark of the covenant of the LORD went before them for the three days' journey, to search out a resting place for them. And the cloud of the LORD was above them by day when they went out from the camp. So it was, whenever the ark set out, that Moses said: "Rise up, O LORD! Let Your enemies be scattered, And let those who hate You flee before You." And when it rested, he said: "Return, O LORD, To the many thousands of Israel."

a. And the cloud of the LORD was above them by day when they went out from the camp: As they begin the journey to the Promised Land, they were guided by God's presence - and not by themselves. They followed the cloud no matter where God led them. If they were to camp in a rough place, they did it. If they were told to go on from a comfortable place, they did it. They allowed themselves to be guided by God, not by their own desire for comfort and ease.

b. Rise up, O LORD! Let Your enemies be scattered, and let those who hate You flee before You! This was the prayer of Moses when the presence of God led them on.

i. The idea was simple: "God, go before us and take care of our enemies. It's too dangerous ahead unless You do so!" What a fitting prayer for every believer to pray! God has things before us, places to lead us - shouldn't we pray this same prayer?

ii. Isn't this a fitting prayer also by which to remember the glory and strength of our resurrected Lord? When Jesus rose up, were not all His enemies scattered? Who dared oppose Him? Is not all our victory found in His risen glory?

c. Return, O LORD, to the many thousands of Israel: This was the prayer of Moses when God's presence stopped, and indicated a place to camp. Moses then prayed, "Here we camp, LORD. Stay with us."

i. God sometimes tells us to move on, sometimes tells us to "camp out" - either is fine when we are guided by His presence.

ii. "Will you and I go home and pray this prayer by ourselves, fervently laying hold upon the horns of God's altar? I charge you, my brethren in Christ, do not neglect this private duty. Go, each of you, to your chambers; shut to your doors; cry to him who hears in secret, and let this be the burden of your cry - 'Rise up, Lord; and let thine enemies be scattered.'" (Spurgeon)

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Numbers (Book Introduction)

NUMBERS. This book is so called because it contains an account of the enumeration and arrangement of the Israelites. The early part of it, from the first through the tenth chapters, appears to be a supplement to Leviticus, being occupied with relating the appointment of the Levites to the sacred offices. The journal of the march through the wilderness is then given as far as Num 21:20; after which the early incidents of the invasion are narrated. One direct quotation only from this book (Num 16:5) is made in the New Testament (2Ti 2:19); but indirect references to it by the later sacred writers are very numerous.

JFB: Numbers (Outline)

• MOSES NUMBERING THE MEN OF WAR. (Num. 1:1-54)
• THE ORDER OF THE TRIBES IN THEIR TENTS. (Num. 2:1-34)
• THE LEVITES' SERVICE. (Num. 3:1-51)
• OF THE LEVITES' SERVICE. (Num. 4:1-49)
• THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (Num 5:1-4)
• RESTITUTION ENJOINED. (Num 5:5-10)
• THE TRIAL OF JEALOUSY. (Num. 5:11-31)
• THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22)
• THE FORM OF BLESSING THE PEOPLE. (Num 6:23-27)
• THE PRINCES' OFFERINGS. (Num. 7:1-89)
• HOW THE LAMPS ARE TO BE LIGHTED. (Num 8:1-4)
• THE CONSECRATION OF THE LEVITES. (Num. 8:5-22)
• THE PASSOVER ENJOINED. (Num 9:1-5)
• A SECOND PASSOVER ALLOWED. (Num 9:6-14)
• A CLOUD GUIDES THE ISRAELITES. (Num 9:15-23)
• THE USE OF THE SILVER TRUMPETS. (Num. 10:1-36)
• MANNA LOATHED. (Num. 11:1-35)
• MIRIAM'S AND AARON'S SEDITION. (Num 12:1-9)
• MIRIAM'S LEPROSY. (Num 12:10-16)
• THE NAMES OF THE MEN WHO WERE SENT TO SEARCH THE LAND. (Num. 13:1-33)
• THE PEOPLE MURMUR AT THE SPIES' REPORT. (Num. 14:1-45)
• THE LAW OF SUNDRY OFFERINGS. (Num. 15:1-41)
• THE REBELLION OF KORAH. (Num. 16:1-30)
• AARON'S ROD FLOURISHES. (Num 17:1-13)
• THE CHARGE OF THE PRIESTS AND LEVITES. (Num 18:1-7)
• THE PRIESTS' PORTION. (Num 18:8-20)
• THE LEVITES' PORTION. (Num 18:21-32)
• THE WATER OF SEPARATION. (Num. 19:1-22)
• THE DEATH OF MIRIAM. (Num. 20:1-29)
• ISRAEL ATTACKED BY THE CANAANITES. (Num. 21:1-35)
• BALAK'S FIRST MESSAGE FOR BALAAM REFUSED. (Num. 22:1-20)
• THE JOURNEY. (Num. 22:21-41)
• BALAK'S SACRIFICES. (Num. 23:1-30)
• BALAAM FORETELLS ISRAEL'S HAPPINESS. (Num. 24:1-25)
• THE ISRAELITES' WHOREDOM AND IDOLATRY WITH MOAB. (Num. 25:1-18)
• ISRAEL NUMBERED. (Num. 26:1-51)
• THE DAUGHTERS OF ZELOPHEHAD ASK FOR AN INHERITANCE. (Num 27:1-11)
• MOSES BEING TOLD OF HIS APPROACHING DEATH, ASKS FOR A SUCCESSOR. (Num 27:12-17)
• JOSHUA APPOINTED TO SUCCEED HIM. (Num 27:18-23)
• OFFERINGS TO BE OBSERVED. (Num. 28:1-31)
• THE OFFERING AT THE FEAST OF TRUMPETS. (Num. 29:1-40)
• VOWS ARE NOT TO BE BROKEN. (Num. 30:1-16)
• THE MIDIANITES SPOILED AND BALAAM SLAIN. (Num. 31:1-54)
• THE REUBENITES AND GADITES ASK FOR AN INHERITANCE. (Num. 32:1-42)
• TWO AND FORTY JOURNEYS OF THE ISRAELITES--FROM EGYPT TO SINAI. (Num 33:1-15)
• THE BORDERS OF THE LAND OF CANAAN. (Num. 34:1-29)
• EIGHT AND FORTY CITIES GIVEN TO THE LEVITES. (Num 35:1-5)
• CITIES OF REFUGE. (Num 35:6-8)
• THE BLOOD AVENGER. (Num. 35:9-34)
• THE INCONVENIENCE OF THE INHERITANCE. (Num 36:1-13)

TSK: Numbers (Book Introduction)

The book of Numbers is a book containing a series of the most astonishing providences and events. Every where and in every circumstance God appears; and yet there is no circumstance or occasion which does not justify those signal displays of his grace and mercy; and in every relation we perceive the consistency of the divine intentions, and the propriety of those laws which he established.

TSK: Numbers 10 (Chapter Introduction)

Overview

Num 10:1, The use of the silver trumpets; Num 10:11, The Israelites remove from Sinai to Paran; Num 10:14, The order of their march; Num 10:29, Hobab is entreated by Moses not to leave them; Num 10:33, The blessing of Moses at the removing and resting of the ark.

Poole: Numbers (Book Introduction)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

This Book giveth us a history of almost forty years travel of the children of Israel through the wilderness, where we have an account of their journeys, and what happened to them therein, with their government, and how they were managed thereby; called Numbers by reason of the several numberings of the people, as at the offerings of the princes, and at their several journeys, &c. But especially two: one, Chapter 1, out of which the priests and Levites were excepted, but numbered by themselves, viz. in the second year after they were come out of Egypt, in the first month whereof the passover was instituted; with the order about the tabernacle, both of the Levites and people, and their several marches, encampings, and manner of pitching their tents, the priests’ maintenance and establishment, by the miraculous budding of Aaron’ s rod, with the several impediments in their marches, both among themselves by several murmurings, seditions, and conspiracies; and from their enemies, viz. the Edomites, Canaanites, over whom having obtained a victory, and afterwards murmuring, they were stung with fiery serpents, and cured by the brazen one; Amorites, whose kings, Sihon and Og, they overcame and slew; and Moabites, where by the allurements of Balaam, who was hired by Balak to curse Israel, they joined themselves to Baal-peor , and are plagued for it; that openly opposed them. The other chief numbering is in Chapter 26, where they are found almost as many as at the first, though among them were none of the first numbering, (according to what God had threatened, Chapter 14,) save Moses, Joshua, and Caleb, by reason of their desire to return back into Egypt upon the discouraging report often of those twelve that Moses sent to spy out the land; whereupon they were forced to wander above thirty-eight years in the wilderness; where he gave them several laws, civil, ecclesiastical, and military; as also particular directions about women’ s inheriting, occasioned by the case of Zelophehad’ s daughters, and concerning vows; and then brings them back to the borders of Canaan, where, after divers victories obtained against their enemies, they were directed how the land of Canaan was to be divided among the tribes, and what portion the Levites were to have among them, together with six cities of refuge set apart for the manslayer. At length Aaron being dead, and Eleazar placed in his stead, and Moses also having received the sentence of death, doth, by God’ s appointment, deliver up the people unto the charge and conduct of Joshua.

Poole: Numbers 10 (Chapter Introduction)

CHAPTER 10

Two trumpets of silver commanded to be made; with a direction to what end, when, how, by whom, and with what success they should be used, Num 10:1-10 . The Israelites remove to Paran: the order in which they go, Num 10:11-28 . Moses endeavours to get Hobab his father-in-law along with him, Num 10:29-32 . Moses’ s prayer and blessing when the ark was removed and set down again, Num 10:33-36 .

MHCC: Numbers (Book Introduction)

This book is called NUMBERS from the several numberings of the people contained in it. It extends from the giving of the law at Sinai, till their arrival in the plains of Jordan. An account is given of their murmuring and unbelief, for which they were sentenced to wander in the wilderness nearly forty years; also some laws, both, moral and ceremonial. Their trials greatly tended to distinguish the wicked and hypocrites from the faithful and true servants of God, who served him with a pure heart.

MHCC: Numbers 10 (Chapter Introduction)

(Num 10:1-10) The silver trumpets.

(v. 11-28) The Israelites remove from Sinai to Paran.

(Num 10:29-32) Hobab entreated by Moses to continue.

(Num 10:33-36) The blessing pronounced by Moses.

Matthew Henry: Numbers (Book Introduction)

An Exposition, with Practical Observations, of The Fourth Book of Moses, Called Numbers

The titles of the five books of Moses, which we use in our Bibles, are all borrowed from the Greek translation of the Seventy, the most ancient version of the Old Testament that we know of. But the title of this book only we turn into English; in all the rest we retain the Greek word itself, for which difference I know no reason but that the Latin translators have generally done the same. Otherwise this book might as well have been called Arithmoi , the Greek title, as the first Genesis, and the second Exodus; or these might as well have been translated, and called, the first the Generation, or Original, the second the Out-let, or Escape, as this Numbers. - This book was thus entitled because of the numbers of the children of Israel, so often mentioned in this book, and so well worthy to give a title to it, because it was the remarkable accomplishment of God's promise to Abraham that his seed should be as the stars of heaven for multitude. It also relates to two numberings of them, one at mount Sinai (ch. 1), the other in the plains of Moab, thirty-nine years after (ch. 26). And not three men the same in the last account that were in the first. The book is almost equally divided between histories and laws, intermixed.

We have here, I. The histories of the numbering and marshalling of the tribes (ch. 1-4), the dedication of the altar and Levites (ch. 7, 8), their march (ch. 9, 10), their murmuring and unbelief, for which they were sentenced to wander forty years in the wilderness (ch. 11-14), the rebellion of Korah (ch. 16, Num 17:1-13), the history of the last year of the forty (ch. 20-26), the conquest of Midian, and the settlement of the two tribes (ch. 31, 32), with an account of their journeys (ch. 33), II. Divers laws about the Nazarites, etc. (ch. 5, 6); and again about the priests' charge, etc. (ch. 18, 19), feasts (ch. 28, 29), and vows (ch. 30), and relating to their settlement in Canaan (ch. 27, 34, 35, Num 36:1-13). An abstract of much of this book we have in a few words in Psa 95:10, Forty years long was I grieved with this generation; and an application of it to ourselves in Heb 4:1, Let us fear lest we seem to come short. Many considerable nations there were now in being, that dwelt in cities and fortified towns, of which no notice is taken, no account kept, by the sacred history: but very exact records are kept of the affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilderness, because they were the children of the covenant. For the Lord's portion is his people, Jacob is the lot of his inheritance.

Matthew Henry: Numbers 10 (Chapter Introduction)

In this chapter we have, I. Orders given about the making and using of silver trumpets, which seems to have been the last of all the commandments God gave upon mount Sinai, and one of the least, yet not without its significancy (Num 10:1-10). II. The history of the removal of Israel's camp from mount Sinai, and their orderly march into the wilderness of Paran (v. 11-28). III. Moses's treaty with Hobab, his brother-in-law (Num 10:29-32). IV. Moses's prayer at the removing and resting of the ark (Num 10:33, etc.).

Constable: Numbers (Book Introduction)

Introduction

Title

The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers wandering in the wilderness.

The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1-4) and toward the end (ch. 26) of the book. These numberings of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers.

Date and Writer

Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He evidently did so late in his life on the plains of Moab.¹ Moses evidently died close to 1406 B.C. since the Exodus happened about 1446 B.C., and the Israelites were in the wilderness for 40 years.

Scope and purpose

When the book opens the Israelites were in the second month of the second year after they departed from Egypt (1:1). In chapters 7-10 we read things that happened in the nation before that. These things happened when Moses finishing setting up the tabernacle, which occurred on the first day of the first month of the second year (7:1; cf. Exod. 40:17). When Numbers closes the Israelites were in the tenth month of the fortieth year (cf. Deut. 1:3). Thus the time Numbers covers is about 39 years.

Geographically the Israelites travelled from Mt. Sinai to the plains of Moab, which lay to the east of Jericho and the Jordan River. However their journey was not at all direct. They proceeded from Sinai to Kadesh Barnea on Canaan's southern border but failed to go into the Promised Land from there because of unbelief. Their failure to trust God and obey Him resulted in a period of 38 years of wandering in the wilderness. God finally brought them back to Kadesh and led them from there to the plains of Moab that lay on Canaan's eastern border.

Even though the wilderness wanderings consumed the majority of the years Numbers records, Moses passed over the events of this period of Israel's history fairly quickly. God's emphasis in this book is on His preparation of the Israelites to enter the land from Kadesh (chs. 1-14), and their preparation to enter from the plains of Moab (chs. 20-36). This indicates that the purpose of the book was primarily to show how God dealt with the Israelites as they anticipated entrance into the Promised Land. It was not to record all the events, or even most events, that took place in Israel's history. This selection of content to teach spiritual lessons is in harmony with the other books of the Pentateuch. Their concern too was more theological than historical.

"The material in Numbers cannot be understood apart from what precedes it in Exodus and Leviticus. The middle books of the Pentateuch hang closely together, with Genesis forming a prologue, and Deuteronomy the epilogue to the collection."²

The content stresses events leading to the destruction of the older generation of Israelites in the wilderness and the preparation of the new generation for entrance into the land. The census at the beginning of the book (chs. 1-4) and the one at the end (ch. 26) provide, ". . . the overarching literary and theological structure of the book of Numbers."³

"We may also venture the purpose of the book in this manner: To compel obedience to Yahweh by members of the new community by reminding them of the wrath of God on their parents because of their breach of covenant; to encourage them to trust in the ongoing promises of their Lord as they follow him into their heritage in Canaan; and to provoke them to worship of God and to the enjoyment of their salvation."⁴

"The Book of Numbers seems to be an instruction manual to post-Sinai Israel. The manual' deals with three areas: (a) how the nation was to order itself in its journeyings, (b) how the priests and Levites were to function in the condition of mobility which lay ahead, and (c) how they were to prepare themselves for the conquest of Canaan and their settled lives there. The narrative sections, of which there are many, demonstrate the successes and failures of the Lord's people as they conformed and did not conform to the requirements in the legislative, cultic, and prescriptive parts of the book."⁵

Theme

I believe the theme of the book is obedience. However others have suggested different though related themes.

"The theme of the Book of Numbers is worship."⁶

"The major theological theme of Numbers is reciprocal in nature: God has brought a people to Himself by covenant grace, but He expects of them a wholehearted devotion. Having accepted the terms of the Sinai Covenant, Israel had placed herself under obligation to obey them, a process that was to begin at once and not in some distant place and time (Exod. 19:8; 24:3)."⁷

Message⁸

To formulate a statement that summarizes the teaching of this book it will be helpful to identify some of the major revelations in Numbers. These constitute the unique values of the book.

The first major value of Numbers is that it reveals the graciousness of God to an extent not previously revealed. We see God's graciousness in His dealings with Israel throughout this book.

In the first section of Numbers (chs. 1-10) God's provision for His people stands out. We see this in the order and purity God specified for the maintenance of the Israelite camp. We see it in the worship God provided for in the camp. We also see it in the movement God prescribed for the camp. God faithfully provided for the needs of His people in these many ways as they prepared to enter the Promised Land.

In the second section of the book (chs. 11-21) God's patience with His people stands out. When the Israelites failed to obey God He did not desert them, but He disciplined them in love. God's patience in dealing with the Israelites did not result from God's weakness, but it was an evidence of His strength. God did not manifest carelessness toward the Israelites by making them wander in the wilderness for 38 years. He manifested carefulness as He used those 38 years to prepare the next generation to obey Him. God disciplined the people for their disobedience, but He always directed them toward the realization of His purpose for them as He disciplined them. The years of wilderness wandering were years of education rather than abandonment. He had similarly prepared Moses for 40 years in the wilderness before the Exodus.

In the third section (chs. 22-36) God's persistence in bringing Israel to the threshold of the land is prominent. God protected Israel from her enemies and provided for her needs. Even though Israel had been unfaithful God persisted in demonstrating faithfulness to the nation He had chosen to bless.

A second major value of this book is the revelation it contains of the gravity of unbelief. This is a revelation of man whereas the first was a revelation of God. Numbers reveals the seriousness of the sin of unbelief that manifests itself in disobedience. The Israelites struggled with unbelief throughout the book, but the most serious instance of it took place at Kadesh Barnea (chs. 13-14).

Numbers reveals the roots of unbelief. These were two causes: a mixed multitude and mixed motives.

The congregation consisted of a combination of believing Israelites and others who had for various reasons joined themselves to the people of God, a mixed multitude. These foreigners joined Israel first at the Exodus (Exod. 12:38), but we find them mixed in with the Israelites throughout Israel's subsequent history (cf. Lev. 24:10-23). This "rabble" was first to complain against God, and their murmuring spread through the camp like a plague periodically (cf. 11:4).

The second cause of unbelief was the mixed motives of the Israelites. They wanted to enjoy God's blessings and obeyed Him to a degree to obtain these. However, they also wanted things that God in His love for them did not want them to have (cf. Gen. 3). The Israelites did not fully commit themselves to God (cf. Rom. 12:1-2). They did not fully allow God to shape them into a nation to fulfill His purpose for them in the world. This too resulted in murmuring. They longed for what they had experienced in Egypt and preferred a comfortable life to the adventurous life to which God had called them. Murmuring is the telltale evidence of selfishness. It arises from a lack of singleminded dedication to God.

The message of Numbers is that everything depends on our attitude toward God. Our attitude toward our opportunities and our circumstances reveals our attitude toward God. If we are not content with what God has brought into our lives, it indicates we may want something different for ourselves than what God wants for us.

When we face a challenge to our faith we must see the difficulty overshadowed by God's presence, power, and promises.

The alternative is to allow the difficulty to block our view of God. The influences of unbelievers and our own doublemindedness will seek to make us behave as the Israelites did. At these times of testing Israel's experiences in Numbers should help us understand what is going on and trust God and obey Him more consistently.

The message of Numbers is a message of comfort on the one hand.

Numbers teaches that the failures of God's people cannot frustrate His plans. In Exodus we saw that the opposition of God's enemies cannot defeat Him. In Numbers we see that the failure of His instruments cannot defeat Him either. God's chosen instruments can postpone God's purposes, but they cannot preclude them.

In Numbers we also see that God always deals with His chosen instruments righteously. He will bless the minority who are faithful to Him even though they live among a majority who are under His discipline for being unfaithful. We see this in God's dealings with Caleb and Joshua. God honors the faithful. He will also faithfully work with those He is disciplining because of unfaithfulness. He will encourage them to experience the greatest blessing they can within the sphere of their discipline. We see this in His dealings with the rebellious generation. Furthermore God will not overlook those who have disobeyed Him because they have established a record of past obedience. He will discipline them too. We see this in God's dealings with Moses. Whereas God honors the faithful He also disciplines the unfaithful.

Numbers further teaches us that God's provisions are always adequate for His people's needs (cf. 2 Cor. 12:9). He sustained the Israelites in the wilderness. Their failures were not a result of God's inadequate provision but their own dissatisfaction with His provision. God Himself is an adequate resource for His people as we go through life (cf. Exod. 14-17).

On the other hand Numbers is also a message of warning. Every believer and every group of believers (e.g., a local church) from time to time face the same challenge to faith that the Israelites faced in the wilderness and at Kadesh. The crisis comes when faith encounters obstacles that only God's supernatural power can overcome. The believer should then proceed against these obstacles in simple confidence in God. Our response will depend on whether we are willing to act on our belief that God's presence, power, and promises can overcome them.

We can fail to realize all that God wants for us if we fail to trust Him.

By way of review Genesis expounds faith. Exodus reveals that faith manifests itself in worship and obedience. Leviticus explains worship more fully. Numbers stresses the importance of obedience.

Numbers shows the importance of obedience by revealing the roots, process, and fruits of disobedience.

Constable: Numbers (Outline)

Outline

I. Experiences of the older generation in the wilderness chs. 1-25

A. Preparations for entering the Promised Land from the south chs. 1-10

1. The first census and the organization of the people chs. 1-4

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

3. The departure from Sinai ch. 10

B. The rebellion and judgment of the unbelieving generation chs. 11-25

1. The cycle of rebellion, atonement, and death chs. 11-20

2. The climax of rebellion, hope, and the end of dying chs. 21-25

II. Prospects of the younger generation in the land chs. 26-36

A. Preparations for entering the Promised Land from the east chs. 26-32

1. The second census ch. 26

2. Provisions and commands to observe in preparation for entering the land chs. 27-30

3. Reprisal against Midian and the settlement of the Transjordanian tribes chs. 31-32

B. Warning and encouragement of the younger generation chs. 33-36

1. Review of the journey from Egypt 33:1-49

2. Anticipation of the Promised Land 33:50-36:13

Constable: Numbers

Numbers

Bibliography

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Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

Albright, William Foxwell. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin books, 1956.

Allegro, J. M. "The Meaning of nophel in Numbers xxiv. 4, 16." Expository Times 65 (July 1954):316-17.

Allen, Ronald B. "Numbers." In Genesis--Numbers. Vol. 2 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1990.

_____. "The Theology of the Balaam Oracles." In Tradition and Testament: Essays in Honor of Charles Lee Feinberg. Edited by John S. and Paul D. Feinberg. Chicago: Moody Press, 1981.

Amiran, Ruth. Goethert, Rolf; and Ilan, Ornit. "The Well at Arad." Biblical Archaeology Review 13:2 (March-April 1987):40-44.

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_____. "Through the Looking Glass: Reflections on Ezek 43:3, Num. 12:8 and 1 Cor. 13:8." Hebrew Annual Review 10 (1986):63-74.

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Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Book Introduction)

INTRODUCTION.

This fourth Book of Moses is called Numbers , because it begins with the numbering of the people. The Hebrews, from its first words, call it Vaydedabber . It contains the transactions of the Israelites, from the second month of the second year after their going out of Egypt, until the beginning of the eleventh month of the 40th year; that is, a history almost of thirty-nine years. (Challoner) --- In the nine first chapters various orders of people are described, and several laws are given or repeated. From the 10th to the 33d, the marches and history of God's people are related; (Haydock) from the 20th of the second month, in the second year after their departure out of Egypt, till the eleventh month of the 40th year, and the last of Moses: so that this Book contains the transactions of almost thirty-nine years; (Tirinus) whereas, the Book of Leviticus specified only some of the laws and occurrences of one month. Here we behold what opposition Moses experienced from Aaron and his sister, from Core, and from all the people; and yet God protected him, in the midst of all dangers, and confounded, not only their attempts, but those also of Balaam, and of all his external foes. (Haydock) --- Moses conquers the Madianites, and divides the conquered country between the tribes of Ruben, Gad, and half of the tribe of Manasses. In the three last chapters, he describes the land of Chanaan, orders all the inhabitants to be exterminated, assigns cities for the Levites, and for refuge; and forbids such marriages, as might cause any confusion in the distribution of the lands belonging to each tribe. Moses composed this part of the Pentateuch, as well as that of Deuteronomy, a little while before his death, out of the memoirs which he had carefully preserved. (Calmet) --- According to Usher, the people were numbered this second time, in the year of the world 2514, chap. i.; after which they leave the desert of Sinai, (chap. x. 11.) go to Cades-barne, and return thither again 2552. Soon after this, Mary and Aaron die; Moses lifts up the brazen serpent; and the Hebrews take possession of part of the promised land (2553) on the eastern banks of the Jordan. That on the western side, flowing with milk and honey, was conquered by Josue in the following years. (Haydock)

Gill: Numbers (Book Introduction)

INTRODUCTION TO NUMBERS

This book has its name from the account it gives of the "numbers" of the children of Israel, twice taken particularly; which name it has with this Greeks and Latins, and so with the Syriac and Arabic versions; but with the Jews it is called sometimes "Vajedabber", from the first word of it, "and the Lord spake"; and sometimes "Bemidbar", from the fifth word of the first verse, "in the wilderness", and sometimes "Sepher Pikkudim"; or, as with Origen ^a, "Ammesph‚kodim", the book of musters or surveys. That it was written by Moses is not to be doubted; and is indeed suggested by our Lord himself, Joh 5:46 compared with Num 3:14, and the references to it, in the New Testament, fully ascertain to us Christians the authenticity of it, as that of our Lord hinted at, and those of the apostle in 1Co 10:4. It contains an history of the affairs of the Israelites, and of their travel in the wilderness for the space of thirty eight years; though the principal facts it relates were done in the second year of their coming out of Egypt, and in the last of their being in the wilderness; and it is not merely historical, but gives a particular account of several laws, ceremonial and judicial, to be observed by the people of Israel, as well as has many things in it very instructive, both of a moral and evangelical nature.

Gill: Numbers 10 (Chapter Introduction)

INTRODUCTION TO NUMBERS 10

This chapter gives an account of the directions given for making two silver trumpets, and of the use of them, the ends and purposes for which they were to be made, Num 10:1; and of the time of taking up of the cloud from the tabernacle, and of the removal of the camp of Israel from the wilderness of Sinai, and of the order of their march, Num 10:11; when Moses most earnestly passed Hobab, his brother in law, to continue with him, Num 10:29; and the chapter is closed with the prayer of Moses at the setting forward of the ark, and the resting of it, Num 10:33.