Text -- Numbers 10:36 (NET)

10:36 And when it came to rest he would say, “Return, O Lord, to the many thousands of Israel!”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 10:36

Or, give rest, that is, a safe and quiet place, free from enemies and dangers.

JFB: Num 10:35-36

Moses, as the organ of the people, uttered an appropriate prayer both at the commencement and the end of each journey. Thus all the journeys were sanctified by devotion; and so should our prayer be, "If thy presence go not with us, carry us not hence" [Exo 33:15].

Clarke: Num 10:36

Return, O Lord, unto the many thousands of Israel - These were the words spoken by Moses, at the moment the divisions halted in order to pitch their tents. In reference to this subject, and the history with which it is connected, the 68th Psalm seems to have been composed, though applied by David to the bringing the ark from Kirjath-jearim to Jerusalem. See the notes on Psalm 68 (note). Many thousands, literally the ten thousand thousands. Unless the ark went with them, and the cloud of the Divine glory with it, they could have neither direction nor safety; unless the ark rested with them, and the cloud of glory with it, they could have neither rest nor comfort. How necessary are the word of God and the Spirit of God for the direction, comfort, and defense of every genuine follower of Christ! Reader, pray to God that thou mayest have both with thee through all the wilderness, through all the changes and chances of this mortal life: if thou be guided by his counsel, thou shalt be at last received into his glory.

Calvin: Num 10:36

36.And when it rested, he said, Return, O Lord By thus praying he also exhorts the people to be patient, lest the weariness which arose from the delay should beget indignation. Otherwise it would have been annoying that the time of their journeying should be protracted, so that they would arrive the later at their rest. And we see, indeed, how their minds were exasperated, as if a slower progress was a kind of disappointment. In order, therefore, to correct this impatience, Moses reminds them that their halts were advantageous to them, so that God, dwelling at home like the father of a family, might manifest His care of them; for the allusion is to men who Lake advantage of a time of repose and release from other business, to occupy themselves more un-restrainedly in paying attention to their own family.

TSK: Num 10:36

O Lord : Psa 90:13-17

many thousands of Israel : Heb. ten thousand thousands, Gen 24:60; Deu 1:10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 10:35-36

Each forward movement and each rest of the ark was made to bear a sacramental character. The one betokened the going forth of God against His enemies; the other, His gathering of His own people to Himself: the one was the pledge of victory, the other the earnest of repose.

Num 10:36 may be translated: "Restore"(i. e. to the land which their fathers sojourned in), "O Lord, the ten thousands of the thousands of Israel."(Compare Psa 85:4, where the verb in the Hebrew is the same.)

Poole: Num 10:36

Or, give rest , i.e. a safe and quiet place, from enemies and dangers.

Haydock: Num 10:36

Host. Septuagint, "Bring, or turn back, (Haydock) O Lord, the thousands, the myriads in Israel." Some give the same sense to the Hebrew. (Calmet) ---

Prayers are composed, not only for the obtaining of good in general, but also for particular purposes. (Worthington)

Gill: Num 10:36

And when it passed,.... The ark, and the cloud over it:

he said; Moses stood and prayed, as before, according to the above Targums, in the following manner:

return, O Lord, unto the many thousands of Israel; who were six hundred thousand footmen, besides women and children, Num 11:21; the import of this petition is, that upon the resting of the ark God would take up his abode with them, grant them his presence, and manifest his love, grace, mercy, and goodness unto them; or, as it may be rendered, that he would "return the many thousands of Israel"; that is, to the land which he had sworn to their fathers, as Ben Gersom interprets it; and who observes that the word "return" is used, because of the holy fathers who dwelt in the land of Israel; or else, as the same writer further observes, the sense of the petition is, that it might be the will of God to turn the thousands of Israel into myriads, or increase and multiply them ten times more than they were; and so the Targum of Jerusalem is,"bless the myriads, and multiply the thousands of the children of Israel.''Perhaps Moses, under a spirit of prophecy, might have a further view, even to the conversion of the Jews in the latter day, when they shall return and seek the true Messiah, and be turned to him, and when all Israel shall be saved.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 10:36

¹ sn These two formulaic prayers were offered by Moses at the beginning and at the end of the journeys. They prayed for the Lord to fight ahead of the nation when it was on the move, and to protect them when they camped. The theme of the first is found in Ps 68:1. The prayers reflect the true mentality of holy war, that it was the Lord who fought for Israel and defended her. The prayers have been included in the prayer book for synagogue services.

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 10:35-36

The Hallowing Of Work And Of Rest

And it came to pass, when the ark set forward, that Moses said, Rise Up, Lord, and let Thine enemies be scattered; and let them that hate Thee flee before Thee. 36. And when it rested, he said, Return, O Lord, unto the many thousands of Israel.'--Num. 10:35-36.

THE picture suggested by this text is a very striking and vivid one. We see the bustle of the morning's breaking up of the encampment of Israel. The pillar of cloud, which had lain diffused and motionless over the Tabernacle, gathers itself together into an upright shaft, and moves, a dark blot against the glittering blue sky, the sunshine masking its central fire, to the front of the encampment. Then the priests take up the ark, the symbol of the divine Presence, and fall into place behind the guiding pillar. Then come the stir Of the ordering of the ranks, and a moment's pause, during which the leader lifts his voice, Rise, Lord, and let Thine enemies be scattered, and let them that hate Thee flee before Thee.' Then, with braced resolve and confident hearts, the tribes set forward on the day's march.

Long after those desert days a psalmist laid hold of the old prayer and offered it, as not antiquated yet by the thousand years that had intervened. Let God arise, and let His enemies be scattered,' prayed one of the later psalmists; let them that hate Him flee before Him.' We, too, in circumstances so different, may take up the immortal though ancient words, on which no dimming rust of antiquity has encrusted itself, and may, at the beginnings and the endings of all our efforts and of each of our days, and at the beginning and ending of life itself, offer this old prayer, the prayer which asked for a divine presence in the incipiency of our efforts, and the prayer which asked for a divine presence in the completion of our work and in the rest that remaineth.

I. So, Then, If We Put These Two Petitions Together,

I think we shall see in them first, a pattern of that realisation of, and aspiration after, the divine Presence, which ought to fill all our lives.

Rise, Lord, let Thine enemies be scattered.'

But was not that moving pillar the token that God had risen? And was not the psalmist who reiterated Moses' prayer asking for what had been done before he asked it? Was not the ark the symbol of the divine Presence, and was not its movement after the pillar a pledge to the whole host of Israel that the petition which they were offering, through their leader's lips, was granted ere it was offered? Yes. And yet the present God would not manifest His Presence except in response to the desire of His servants; and just because the ark was the symbol, and that moving column was the guarantee of God's being with the host as their defence, therefore there rose up with confidence this prayer,' Rise, Lord, and let Thine enemies be scattered.'

That twofold altitude, the realisation of, and therefore the aspiration after, the divine gifts, which are given before they are desired, but are not appropriated and brought into operation in our lives unless they are desired, is precisely the paradox of the Christian life. Having, we long for, and longing, we have, and because we possess God we pray, Oh I that we might possess Thee.' The more we long, the more we receive. But unless He gave Himself in anticipation of our longing, there would be neither longing nor reception. Only on condition of our desiring to have Him does He flow into our lives, victorious and strength-giving, and the more" we experience that omnipotent might and calming, guiding nearness, the more assuredly we shall long for it.

Let us then, dear brethren, blend these two things together, for indeed they are inseparable one from the other, and there can be no real experience in any depth of the one of them without the other. Blessed be God! there need be no long interval of waiting between sowing the seed of supplication and reaping the harvest of fruition. That process of growth and reaping goes on with instantaneous rapidity. Before they call I will answer,' for pillar and ark were there ere Moses opened his lips; and while they are yet speaking I will hear,' for, in response to the cry, the host moved triumphantly, guarded through the wilderness. So it may be, and ought to be, with each of us.

In like manner, coupling these two petitions together, and taking them as unitedly covering the whole field of life in their great antitheses of work and rest, effort and accomplishment, beginning and ending, morning and evening, we may say that here is an example, to be appropriated in our own lives, of that continuous longing and realisation which will encircle all life as with a golden ring, and make every part of it uniform and blessed. To begin, continue, and end with God is the secret of joyful beginning, of patient continuance, and of triumphant ending. There is no reason in heaven, though there are hosts of excuses on earth, why there should not be, in the case of each of us, an absolutely continuous and uninterrupted sense of being with God. O brethren! that is a stage of Christian experience high above the one on which most of us stand. But that is our fault, and not the necessity of our condition. Let us lay this to heart, that it is possible to have the pillar always guiding our march, and possible to have it stretching, calm and motionless, over all our hours of rest.

II. Now, If, Turning From The Lessons To Be Drawn From These Two Petitions,

Taken in conjunction, we look at them separately, we may say that we have here an example of the spirit in which we should set ourselves, day by day, and at each new epoch and beginning, be it greater or smaller, to every task.

There are truths that underlie that first prayer, Rise up, Lord, and let Thine enemies be scattered,' which are of perennial validity, and apply to us as truly as to these warriors of God in the wilderness long centuries ago. The first of them is that the divine Presence is the source of all energy, and of successful endeavour after, and accomplishment of, any duty. The second of them is that that presence is, as I have been saying, granted, in its operative power, only on condition of its being sought. And the third of them is that I have a right to identify my enemies with God's only on condition that I have made His cause mine. When Moses prayed, Let Thine enemies be scattered,' he meant by these the hostile nomad tribes that might ring Israel round, and come down like a sandstorm upon them at any moment. What right had he to suppose that the people whose lances and swords threatened the motley host that he was leading through the wilderness were God's enemies? Only this right, that his host had consented to be God's soldiers, and that they having thus made His enemies theirs, He, on His part, was sure to make their enemies His. We are often tempted to identify our foes with God's, without having taken the preliminary step of having so yielded ourselves to be His servants and instruments for carrying forward His will, as that our own wills have become a vanishing quantity, or rather have been ennobled and greatened in proportion as they have been moulded in submission to His. We must take God's cause for ours, in all the various aspects of that phrase. And that means, first of all, that we make our own perfecting into the likeness of Jesus Christ the main aim of our own lives and efforts. It means, further, the putting ourselves bravely and manfully on the side of right and truth and justice, in all their forms. Above all, it means that we give ourselves to be God's instruments in carrying on His great purposes for the salvation of the world through Jesus Christ. If we do these things, whatever obstacles may arise in our paths, we may be sure that these are God's antagonists, because they are antagonists to God's work in and by us.

Only in so far as they are such, can you pray, Let them flee before Thee!' Many of the things that we call our enemies come to us disguised, and are mistaken by our superficial sight, and we do not know that they are friends. All things work together for good to them that love God.' And, when we desire His Presence, the hindrances to doing His will, which are the only real enemies that we have to fight, will melt away before His power, as wax melteth' before the ardours of the fire; and, for the rest, the distresses, the difficulties, the sorrows, and all the other things that we so often think are our foes, we shall find out to have been our friends. Make God's cause yours, and He will make your cause His.

That applies to the great things of life, and to the little things. I begin my day's work some morning, perhaps wearied, perhaps annoyed with a multiplicity of trifles which seem too small to bring great principles to bear upon them. But do you not think there would be a strange change wrought in the petty annoyances of every day, and in the small trifles of which all our lives, of whatever texture they are, must largely be composed, if we began each day and each task with that old prayer, Rise, Lord, and let Thine enemies be scattered'? Do you not think there would come a quiet into our hearts, and a victorious peace to which we are too much strangers? If we carried the assurance that there is One that fights for us, into the trifles as well as into the sore struggles of our lives, we should have peace and victory. Most of us will not have many large occasions of trial and conflict in our career; and, if God's fighting for us is not available in regard to the small annoyances of home and daily life, I know not for what it is available. Many littles make a mickle,' and there are more deaths in skirmishes than in the field of a pitched battle. More Christian people lose their hold of God, their sense of His presence, and are beaten accordingly, by reason of the little enemies that come down on them, like a cloud of gnats in a summer evening, than are defeated by the shock of a great assault or a great temptation, which calls out their strength, and sends them to their knees to ask for help from God.

So we may learn from this prayer the spirit of expectance of victory which is not presumption, and of consecration, which alone will enable us to pass through life victorious. Be of good cheer,' said the Master, as if in answer to this prayer in its Christian form, I have overcome the world.' We turn to the helmed and sworded Figure that stands mysteriously beside us whilst we are all unaware of His coming, and the swift question that Joshua put rises to our lips, Art Thou for us or for our adversaries?' The reply comes, Nay! but as Captain of the Lord's host am I come up.' That is Christ's answer to the prayer, Rise, Lord, let Thine enemies be scattered.'

III. Lastly, We Have Here A Pattern Of The Temper For Hours Of Repose.

When the ark rested, he said, "Return, O Lord, unto the many thousands of Israel."As I said at the beginning of these remarks, the pillar of cloud seems to have taken two forms, braced together upright when it moved, diffused and stretched as a shelter and a covering over the host of Israel when it and they were at rest. In like manner, that divine Presence is Protean in its forms, and takes all shapes, according to the moment's necessities of the Christian trusting heart. When we are to brace ourselves for the march it condenses itself into an upright and moving guide. When we lay ourselves down with relaxed muscles for repose, it softly expands itself and covers our head' in the hours of rest, as in the day of battle.'

Ah! brother, we have more need of God in times of repose than in times of effort. It is harder to realise His Presence in the brief hours of relaxation than even in the many hours of strenuous toll. Every one who goes for a holiday knows that. You have only to look at the sort of amusements that most people fly to when they have not anything to do, to see that there is quite as much, if not more, peril to communion of soul with God in times when the whole nature is somewhat relaxed, and the strings are loosened, like those of a violin screwed down a turn or two of the peg, than there is in times of work.

So let us take special care of our hours of repose, and be quite sure that they are so spent as that we can ask when the day's work is done, and we have come to slippered ease, in preparation for nightly rest,' Return, O Lord, unto Thy waiting servant.' Work without God unfits for rest with Him. Rest without God unfits for work for Him.

We may take these two petitions as tests of the allowableness of any occupation, or of any relaxation. Dare I ask Him to come with me into that field of work? If I dare not, it is no place for me. Dare I ask Him to come with me into this other chamber of rest? If I dare not, I had better never cross its threshold. Take these two prayers, and where you cannot pray them, do not risk yourself.

But the highest form of the contrast between the two waits still to be realised. For life as a whole is a fight, and beyond it there is the rest that remaineth,' where there will be not merely God's return unto the thousands of Israel,' but the realisation of His fuller presence, and of deeper rest, which shall be wondrously associated with more intense work, though in that work there will be no conflict. The two petitions will flow together then, for whilst we labour we shall rest; and whilst we rest we shall labour, according to the great sayings, they rest from their labours,' and yet they rest not day nor night.'

MHCC: Num 10:33-36

Their going out and coming in, gives an example to us to begin and end every day's journey and every day's work with prayer. Here is Moses's prayer when the ark set forward, " Rise up, and let thine enemies be scattered." There are those in the world who are enemies to God and haters of him; secret and open enemies; enemies to his truths, his laws, his ordinances, his people. But for the scattering and defeating of God's enemies, there needs no more than God's arising. Observe also the prayer of Moses when the ark rested, that God would cause his people to rest. The welfare and happiness of the Israel of God, consist in the continual presence of God among them. Their safety is not in their numbers, but in the favour of God, and his gracious return to them, and resting with them. Upon this account, Happy art thou, O Israel! who is like unto thee, O people! God will go before them, to find them resting-places by the way. His promise is, and their prayers are, that he will never leave them nor forsake them.

Matthew Henry: Num 10:29-36

Here is, I. An account of what passed between Moses and Hobab, now upon this advance which the camp of Israel made towards Canaan. Some think that Hobab was the same with Jethro, Moses's father-in-law, and that the story, Ex. 18, should come in here; it seems more probable that Hobab was the son of Jethro, alias Reuel, or Raguel (Exo 2:18), and that when the father, being aged, went to his own land (Exo 18:27), he left his son Hobab with Moses, as Barzillai left Chimham with David; and the same word signifies both a father-in-law and a brother-in-law. Now this Hobab staid contentedly with Israel while they encamped at mount Sinai, near his own country; but, now that they were removing, he was for going back to his own country and kindred, and his father's house. Here is, 1. The kind invitation Moses gives him to go forward with them to Canaan, Num 10:29. He tempts him with a promise that they would certainly be kind to him, and puts God's word in for security: The Lord hath spoken good concerning Israel. As if he had said, "Come, cast in thy lot among us, and thou shalt fare as we fare; and we have the promise of God that we shall fare well."Note, Those that are bound for the heavenly Canaan should invite and encourage all their friends to go along with them, for we shall have never the less of the treasures of the covenant, and the joys of heaven, for others coming in to share with us. And what argument can be more powerful with us to take God's people for our people than this, that God hath spoken good concerning them? It is good having fellowship with those that have fellowship with God (1Jo 1:3), and going with those with whom God is, Zec 8:23. 2. Hobab's inclination, and present resolution, to go back to his own country, Num 10:30. One would have thought that he who had seen so much of the special presence of God with Israel, and such surprising tokens of his favour to them, would not have needed much invitation to embark with them. But his refusal must be imputed to the affection he had for his native air and soil, which was not overpowered, as it ought to have been, by a believing regard to the promise of God and a value for covenant blessings. He was indeed a son of Abraham's loins (for the Midianites descended from Abraham by Keturah), but not an heir of Abraham's faith (Heb 11:8), else he would not have given Moses this answer. Note, The things of this world, which are seen, draw strongly from the pursuit of the things of the other world, which are not seen. The magnetic virtue of this earth prevails with most people above the attractives of heaven itself. 3. The great importunity Moses used with him to alter his resolution, Num 10:31, Num 10:32. He urges, (1.) That he might be serviceable to them: " We are to encamp in the wilderness "(a country well known to Hobab), " and thou mayest be to us instead of eyes, not to show us where we must encamp, nor what way we must march"(which the cloud was to direct), "but to show us the conveniences and inconveniences of the place we march through and encamp in, that we may make the best use we can of the conveniences, and the best fence we can against the inconveniences."Note, It will very well consist with our trust in God's providence to make use of the help of our friends in those things wherein they are capable of being serviceable to us. Even those that were led by miracle must not slight the ordinary means of direction. Some think that Moses suggests this to Hobab, not because he expected much benefit from his information, but to please him with the thought of being some way useful to so great a body, and so to draw him on with them, by inspiring him with an ambition to obtain that honour. Calvin gives quite another sense of this place, very agreeably with the original, which yet I do not find taken notice of by any since. " Leave us not, I pray thee, but come along, to share with us in the promised land, for therefore hast thou known our encampment in the wilderness, and hast been to us instead of eyes; and we cannot make thee amends for sharing with us in our hardships, and doing us so many good offices, unless thou go with us to Canaan. Surely for this reason thou didst set out with us that thou mightest go on with us."Note, Those that have begun well should use that as a reason for their persevering, because otherwise they lose the benefit and recompence of all they have done and suffered. (2.) That they would be kind to him: What goodness the Lord shall do to us, the same we will do to thee, Num 10:32. Note, [1.] We can give only what we receive. We can do no more service and kindness to our friends than God is pleased to put it into the power of our hand to do. This is all we dare promise, to do good as God shall enable us. [2.] Those that share with God's Israel in their labours and hardships shall share with them in their comforts and honours. Those that are wiling to take their lot with them in the wilderness shall have their lot with them in Canaan; if we suffer with them we shall reign with them, 2Ti 2:12; Luk 22:28, Luk 22:29.

We do not find any reply that Hobab here made to Moses, and therefore we hope that his silence gave consent, and he did not leave them, but that, when he perceived he might be useful, he preferred that before the gratifying of his own inclination; in this case he left us a good example. And we find (Jdg 1:16; 1Sa 15:6) that his family was no loser by it.

II. An account of the communion between God and Israel in this removal. They left the mount of the Lord (Num 10:33), that Mount Sinai where they had seen his glory and heard his voice, and had been taken into covenant with him (they must not expect that such appearances of God to them as they had there been blessed with should be constant); they departed from that celebrated mountain, which we never read of in scripture any more, unless with reference to these past stories; now farewell, Sinai; Zion is the mountain of which God has said. This is my rest for ever (Psa 132:14), and of which we must say so. But when they left the mount of the Lord they took with them the ark of the covenant of the Lord, by which their stated communion with God was to be kept up. For,

1. By it God did direct their paths. The ark of the covenant went before them, some think in place, at least in this removal; others think only in influence; though it was carried in the midst of the camp, yet the cloud that hovered over it directed all their motions. The ark (that is, the God of the ark) is said to search out a resting place for them; not that God's infinite wisdom and knowledge need to make searches, but every place they were directed to was as convenient for them as if the wisest man they had among them had been employed to go before them, and mark out their camp to the best advantage. thus Canaan is said to be a land which God spied out, Eze 20:6.

2. By it they did in all their ways acknowledge God, looking upon it as a token of God's presence; when that moved, or rested, they had their eye up unto God. Moses, as the mouth of the congregation, lifted up a prayer, both at the removing and at the resting of the ark; thus their going out and coming in were sanctified by prayer, and it is an example to us to begin and end every day's journey, and every day's work, with prayer.

(1.) Here is his prayer when the ark set forward: Rise up, Lord, and let thy enemies be scattered, Num 10:35. They were now in a desolate country, but they were marching towards an enemy's country, and their dependence was upon God for success and victory in their wars, as well as for direction and supply in the wilderness. David used this prayer long after (Psa 68:1), for he also fought the Lords' battles. Note, [1.] There are those in the world that are enemies to God, and haters of him: secret and open enemies; enemies to his truths, his laws, his ordinances, his people. [2.] The scattering and defeating of God's enemies is a thing to be earnestly desired, and believingly expected, by all the Lord's people. This prayer is a prophecy. Those that persist in rebellion against God are hasting towards their own ruin. [3.] For the scattering and defeating of God's enemies, there needs no more but God's arising. When God arose to judgment, the work was soon done, Psa 76:8, Psa 76:9. "Rise, Lord, as the sun riseth to scatter the shadows of the night."Christ's rising from the dead scattered his enemies, Psa 68:18.

(2.) His prayer when the ark rested, Num 10:36. [1.] That God would cause his people to rest. So some read it, " Return, O Lord, the many thousands of Israel, return them to their rest again after this fatigue."Thus it is said (Isa 63:14), The Spirit of the Lord caused him to rest. Thus he prays that God would give Israel success and victory abroad, and peace and tranquillity at home. [2.] That God himself would take up his rest among them. So we read it: Return to the thousands of Israel, the ten thousand thousand, so the word is. Note, First, The church of God is a great body; there are many thousands belonging to God's Israel. Secondly, We ought in our prayers to concern ourselves for this body. Thirdly, The welfare and happiness of the Israel of God consist in the continual presence of God among them. Their safety consists not in their numbers, though they are thousands, many thousands, but in the favour of God, and his gracious return to them and residence with them. These thousands are cyphers; he is the figure: and upon this account, Happy art thou, O Israel! who is like unto thee, O people!

Keil-Delitzsch: Num 10:35-36

In Num 10:35 and Num 10:36, the words which Moses was in the habit of uttering, both when the ark removed and when it came to rest again, are given not only as a proof of the joyous confidence of Moses, but as an encouragement to the congregation to cherish the same believing confidence. When breaking up, he said, " Rise up, Jehovah! that Thine enemies may be scattered, and they that hate Thee may flee before Thy face; "and when it rested, " Return, Jehovah, to the ten thousand thousands of Israel! "Moses could speak in this way, because he knew that Jehovah and the ark of the covenant were inseparably connected, and saw in the ark of the covenant, as the throne of Jehovah, a material pledge of the gracious presence of the Almighty God. He said this, however, not merely with reference to enemies who might encounter the Israelites in the desert, but with a confident anticipation of the calling of Israel, to strive for the cause of the Lord in this hostile world, and rear His kingdom upon earth. Human power was not sufficient for this; but to accomplish this end, it was necessary that the Almighty God should go before His people, and scatter their foes. The prayer addressed to God to do this, is an expression of bold believing confidence, - a prayer sure of its answer; and to Israel it was the word with which the congregation of God was to carry on the conflict at all times against the powers and authorities of a whole hostile world. It is in this sense that in Psa 68:2, the words are held up by David before himself and his generation as a banner of victory, "to arm the Church with confidence, and fortify it against the violent attacks of its foes"( Calvin ). שׁוּבה is construed with an accusative: return to the ten thousands of the hosts of Israel, i.e., after having scattered Thine enemies, turn back again to Thy people to dwell among them. The "thousands of Israel,"as in Num 1:16.

(Note: The inverted nuns , נ, at the beginning and close of Num 10:35, Num 10:36, which are found, according to R. Menachem's de Lonzano Or Torah (f. 17), in all the Spanish and German MSS, and are sanctioned by the Masorah, are said by the Talmud ( tract de sabbatho ) to be merely signa parentheseos, quae monerent praeter historiae seriem versum 35 et 36 ad capitis finem inseri (cf. Matt. Hilleri de Arcano Kethib et Keri libri duo, pp. 158, 159). The Cabbalists, on the other hand, according to R. Menach. l. c., find an allusion in it to the Shechinah , " quae velut obversa ad tergum facie sequentes Israelitas ex impenso amore respiceret "(see the note in J. H. Michaelis' Bibl. hebr. ). In other MSS, however, which are supported by the Masora Erffurt , the inverted nun is found in the words בּנסע(Num 10:35) and כּמתאננים העם ויהי( ad innuendum ut sic retrorsum agantur omnes hostes Israeliarum; the second, ut esset symbolum perpetuum perversitatis populi, inter tot illustria signa liberationis et maximorum beneficiorum Dei acerbe quiritantium, ad declarandam ingratitudinem et contumaciam suam (cf. J. Buxtorf, Tiberias, p. 169).)

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

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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.