formance of a journey; though it is very likely that in the case of the Israelites this was seldom resorted to. Verse 22. Two days-a month--a year] It was by the divine counsel alone that they were directed in all their peregrinations; and from the above words we see that their times of tarrying at different stations were very unequal. Verse 23. Kept the charge of the Lord] When we consider the strong disposition which this people ever testified to follow their own will in all things, we may be well surprised to find them, in these journeyings, so implicitly following the direction of God. There could be no trick or imposture here. Moses, had he been the most cunning of men, never could have imitated the appearances referred to in this chapter. The cloud, and every thing in its motion, was so evidently supernatural, that the people had no doubt of its being the symbol of the divine presence. God chose to keep this people so dependant upon to make two silver trumpets. himself, and so submissive to the decisions of his own will, that he would not even give them regular times of marching or resting; they were to do both when and where God saw best. Thus they were ever kept ready for their march, though perfectly ignorant of the time when they should commence it. But this was all well; they had the presence of God with them; the cloud by day and the fire by night demonstrated that God was amongst them. Reader, thou art here a tenant at will to God Almighty. How soon, in what place, or in what circumstances, he may call thee to march into the eternal world, thou knowest not. But this uncertainty cannot perplex thee, if thou be properly subject to the will of God, ever willing to lose thy own in it. But thou canst not be thus subject, unless thou have the testimony of the presence and approbation of God. How awful to be obliged to walk into the valley of the shadow of death without this! Reader, prepare to meet thy God. CHAPTER X. Moses is commanded to make two silver trumpets for calling the assembly, 1, 2. On what occasions these trumpets should be sounded. First, for calling the assembly to the door of the tabernacle, 3. Secondly, to summon the princes and captains of the thousands of Israel, 4. Thirdly, to make the eastern camps strike their tents, 5. Fourthly, to make those on the south do the like, 6. No alarm to be sounded when the congregation only is to be assembled, 7. The sons of Aaron alone shall sound these trumpets, it shall be a perpetual ordinance, 8. Fifthly, the trumpets are to be sounded in the time of war, 9. Sixthly, on festival occasions, 10. On the twentieth day of the second month, in the second year, the Israelites began their journey from the wilderness of Sinai, and came to the wilderness of Paran, 11, 12. By the commandment of God to Moses the first division, at the head of which was the standard of JUDAH, marched first, 13, 14. Under him followed the tribe of ISSACHAR, 15; and after them the tribe of ZEBULUN, 16. Then the Gershonites and Merarites followed with the tabernacle, 17. At the head of the second division was the standard and camp of REUBEN, 18; and under him were that of SIMEON, 19; and that of GAD, 20. Next followed the Kohathites, bearing the sanctuary, 21. Then followed the third division, at the head of which was the standard of the camp of EPHRAIM, 22; and under him MANASSEH, 23; and BENJAMIN, 24. At the head of the fourth division was the standard of the camp of DAN, 25; and under him ASHER. 26; and NAPHTALI, 27. This was their ordinary method of marching in the wilderness, 28. Moses entreats Hobab the Midianite to accompany them through the wilderness, 29. He refuses, 30. Moses continues and strengthens his entreaties with reasonings and promises, 31, 32. They depart from Sinai three days' journey, 33. The cloud accompanies them by day and night, 34. The words used by Moses when the ark set forward, 35, and when it rested, 36. A. M. 2514. An. Exod. Isr. Abib or Nisan. AND the LORD spake unto Moses, saying, thou make them: that thou mayest use them for the "calling 2 Make thee two trumpets of of the assembly, and for the silver; of a whole piece shalt journeying of the NOTES ON CHAP. X. a Isai. | i. 13. Verse 2. Make thee two trumpets of silver] The necessity of such instruments will at once appear, when the amazing extent of this numerous army is considered; and how even the sound of two trumpets could reach them all is difficult to conceive; but we camps. A. M. 2514. B. C. 1490. An. Exod. Is. 2. Abib or Nisan may suppose that, when they were sounded, the motion of those that were within reach of that sound taught the others in succession what they should do. As the trumpets were to be blown by the priests only, the sons of Aaron, there were only two, because there were only two such persons to use them at this The use of A. M. 2514. B. C. 1490. An. Exod. Isr. 2. Abib or Nisan. a CHAP. X. 3 And when they shall blow blow with the trumpets; and nacle of the congregation. 4 And if they blow but with one trumpet, then the princes, which are heads of the thousands of Israel, shall gather themselves unto thee. с 5 When ye blow an alarm, then the camps that lie on the east parts shall go forward. 6 When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys. 7 But when the congregation is to be gathered together, ye shall blow, but ye shall not f sound an alarm. i these trumpets. A. M. 2514. B. C. 1490. An. Exod. Isr. 2. Abib or Nisan. 9 And if ye go to war in your land against then ye shall the enemy that oppresseth you, blow an alarm with the trumpets; and ye shall be remembered before the LORD your God, and ye shall be saved from your enemies. k 10 Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt-offerings, and over the sacrifices of your peace-offerings; that they may be to you for a memorial before your God: I am the LORD your God. 11 And it came to pass, on the twentieth day of the second 8 And the sons of Aaron, the priests, shall month, in the second year, that a Jer. iv. 5. Joel ii. 15.b Exod. xviii. 21. Ch. i. 16. f Joel Ver. 3. vii. 2.d Ch. ii, 10.Ch. ii. 3.1 Chron. xv. 24. 2 ii. 1. Ch. xxxi. 6. Josh. vi. 4. Chron. xiii. 12. 1 Mac. xvi. 8.- h Ch. xxxi. 6. Josh. vi. 5. 2 Chron. xiii. 14. i Judg. ii. 18. iv. 3. vi. 9. x. 8, 12. time, Eleazar and Ithamar. In the time of Joshua there were seven trumpets used by the priests, but these were made, according to our text, of rams' horns, Josh. vi. 4. In the time of Solomon, when the priests had greatly increased, there were 120 priests sounding with trumpets, 2 Chron. v. 12. Josephus intimates, that one of these trumpets was always used to call the nobles together, the other to assemble the people; see ver. 4. It is possible that these trumpets were made of different lengths and wideness, and consequently they would emit different tones. Thus the sound itself would at once show which was the summons for the congregation, and which for the princes only. These trumpets were allowed to be emblematical of the sound of the gospel, and in this reference they appear to be frequently used. Of the fate of the trumpets of the sanctuary, see the note on Exod. xxv. 31. Verse 5. When ye blow an alarm] nyn teruah, probably meaning short, broken, sharp tones, terminating with long ones, blown with both the trumpets From the similarity in the words some suppose that the Hebrew teruah was similar to the Roman taratantara, or sound of their clarion. at once. Verse 6. When ye blow an alarm the second time] A single alarm, as above stated, was a signal for the eastward division to march ; two such alarms the signal for the south division; and probably three for the west division, and four for the north. It is more likely that this was the case than that a single alarm served for each, with a small interval between them. The camps, or grand divisions of this great army, always lay, as we have already seen, to the east, south, west, and north: and here the cast and south camps alone are mentioned; the first containing A. M. 2514. B. C. 1490. An. Exod. Isr. 2. Ijar or Zif. 1 Sam. x. 18. Ps. cvi. 42.- k Gen. viii. 1. Ps. cvi. 4. 1 Ch. xxix. 1. Lev. xxiii. 24. 1 Chron. xv. 24. 2 Chron. v. 12. vii. 6. xxix. 26. Ezra iii. 10. Neh. xii. 35. Ps. lxxxi. 3. m Ver. 9. και Judah, Issachar, and Zebulun; the second, Reuben, Verse 9. If ye go to war] These trumpets shall be sounded for the purpose of collecting the people together, to deliberate about the war, and to implore the protection of God against their enemies. Ye shall be remembered before the Lord] When ye decamp, encamp, make war, and hold religious festivals, according to his appointment, which appointment shall be signified to you by the priests, who at the command of God, for such purposes, shall blow by the tribes in their march. 21 And the Kohathites set forward, bearing the sanctuary: and the other did set up the tabernacle against they came. m A. M. 2514. B. C. 1490. An. Exod. Isr. 2. Ijar or Zif. 22 And the standard of the camp of the children of Ephraim set forward, according to their armies: and over his host was Elishama the son of Ammihud. 23 And over the host of the tribe of the children of Manasseh was Gamaliel the son of Pedahzur. 24 And over the host of the tribe of the children of Benjamin was Abidan the son of Gideoni. 25 And the standard of the camp of the children of Dan set forward, which was the rereward of all the camps throughout their hosts; and over his host was Ahiezer the son of Ammishaddai. 26 And over the host of the tribe of the children of Asher was Pagiel the son of Ocran. 27 And over the host of the tribe of the children of Naphtali was Ahira the son of Enan. 28 P Thus were the journeyings of the children of Israel, according to their armies, when they set forward. 29 And Moses said unto Hobab, the son of 20 And over the host of the tribe of the chil-Raguel, the Midianite, Moses' father-in-law, dren of Gad was Eliasaph the son of Deuel. Verse 11. The twentieth day of the second month] | The Israelites had lain encamped in the wilderness of Sinai about eleven months and twenty days; compare Exod. xix. 1 with this verse. They now received the order of God to decamp, and proceed towards the promised land; and therefore the Samaritan introduces at this place the words which we find in Deut. i. 6-8: "The Lord our God spake unto us in Horeb, saying: Ye have dwelt long enough in this mount, turn and take your journey," &c. Verse 12. The cloud rested in the wilderness of Paran.] This was three days' journey from the wilderness of Sinai (see ver. 33), and the people had three stations; the first at Kibroth-hattaavah, the second at Hazeroth, chap. xi. 3, and the third in the wilderness of Paran, see chap. xii. 16. But it is extremely difficult to determine these journeyings with any degree of exactness; and we are often at a loss to know whether the place in question was in a We are journeying unto the place of which 31. vii. 6, 7, 8.- k Ch. ii. 10, 16.1 Ch. iv. 4, 15. vii. 9. m That is, the Gershonites and the Merarites. See ver. 17. Ch. i. 51.—n Ch. ii. 18, 24. Ch. ii. 25,31. Josh. vi.9. P Heb. These.- -9 Ch. ii. 34. r Exod. ii. 18. direct or retrograde position from the place previously mentioned. Verse 14. The standard-of Judah] See this order of marching explained at large on chap. ii. The following is the order in which this vast company proceeded in their march: JUDAH Gershonites, and Merarites carrying the tabernacle. REUBEN Simeon Gad The Kohathites with the sanctuary. EPHRAIM Manasseh Benjamin. DAN Asher Naphtali. Verse 29. Moses said unto Hobab] For a circumstantial account of this person see the notes on Exod. ii. 15, 16, 18, iii. 1, iv. 20, 24; and for the transaction recorded here, and which is probably out of Moses requests Hobab A. M. 2514. B. C. 1490. An. Exod. Isr. 2. cerning Israel. a CHAP. X. the LORD said, I will give it b с you come thou with us, and we will do thee good: for the LORD hath spoken good con 30 And he said unto him, I will not go; but I will depart to mine own land, and to my kindred. 31 And he said, Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes. 32 And it shall be, if thou go with us, yea, it shall be, that what goodness the LORD shall do unto us, the same will we do unto thee. a Gen. xii. 7.- b Judg. i. 16. iv. 11. - Gen. xxxii, 12. Exod. iii. 8. vi. 7, 8.- d Job xxix. 15. Judg. i. 16. 1 See Exod. iii. 1. Deut. i. 33. Josh. iii. 3, 4, 6. Ps. its place, see Exod. xviii. 5, where the subject is discussed at large. We are journeying] God has brought us out of thraldom, and we are thus far on our way through the wilderness, travelling towards the place of rest which he has appointed us, trusting in his promise, guided by his presence, and supported by his power. Come thou with us, and we will do thee good. Those who wish to enjoy the heavenly inheritance must walk in the way towards it, and associate with the people who are going in that way. True religion is ever benevolent. They who know most of the goodness of God, are the most forward to invite others to partake of that goodness. That religion which excludes all others from salvation, unless they believe a particular creed, and worship in a particular way, is not of God. Even Hobab, the Arab, according to the opinion of Moses, might receive the same blessings which God had promised to Israel, provided he accompanied them in the same way. The Lord hath spoken good concerning Israel.] The name Israel is taken in a general sense to signify the followers of God, and to them all the promises in the Bible are made. God has spoken good of them, and he has spoken good to them; and not one word that he hath spoken shall fail. Reader, hast thou left thy unhallowed connexions in life? Hast thou got into the camp of the Most High? Then continue to follow God with Israel, and thou shalt be incorporated in the heavenly family, and share in Israel's benedictions. Verse 30. I will not go; but I will depart to mine own land, and to my kindred.] From the strong expostulations in verses 31 and 32, and from Judg. i. 16, iv. 11, and 1 Sam. xv. 6, it is likely that Hobab changed his mind; or that, if he did to Midian, he returned again to Israel, as the above scriptures show that his posterity dwelt among the Israelites in Canaan. Reader, after having been almost persuaded to become a Christian, to take Christ, his cross, his reproach, and his crown, for thy portion, art thou again purposing to go back to thy own land, and to thy kindred? Knowest thou not that this land go back to accompany them. A. M. 2514. B. C. 1490. An. Exod. Isr. 2. Ijar or Zif. 33 And they departed from the mount of the LORD three days' journey: and the ark of the covenant of the LORD went before them in the three days' journey, to search out a resting place for them. cxxxii. 8. Jer. xxxi. 2. Ezek. xx. 6.-h Exod. xiii. 21. Neh. ix. 12, 19.- - Ps. lxviii. 1, 2. cxxxii. 8.- Heb. ten thousand thousands. is the place of destruction-that the children of this world, who are not taking God for their portion, are going to perdition? Up, get thee hence, for the Lord will destroy this place by fire; and all who are not of the kindred and family of Christ shall perish at the brightness of his appearing! But what need had they of Hobab, when they had Verse 31. Thou mayest be to us instead of eyes.] the pillar and fire continually to point out their way? Answer: The cloud directed their general journies, but not their particular excursions. Parties took several journies while the grand army lay still. (See chap. xiii., xx., xxxi., xxxii., &c.) They therefore needed such a person as Hobab, who was well acquainted with the desert, to direct these particular excursions; to point them out watering places, and places where they might meet with fuel, &c., &c. What man cannot, under the direction of God's providence, do for himself, God will do in the way of especial mercy. He could have directed them to the fountains and to the places of fuel, but Hobab can do this, therefore let Hobab be employed; and let Hobab know for his encouragement that, while he is serving others in the way of God's providence, he is securing his own best interests. On these grounds Hobab should be invited, and for this reason Hobab should go. Man cannot do God's work; and God will not do the work which he has qualified and commanded man to perform. Thus then the Lord is ever seen, even while he is helping man by man. See some valuable observations on this subject in Harmer, vol. ii., 286. Instead of, And thou mayest be to us instead of eyes, the Septuagint translate the passage thus: Και έση εν ήμιν πρεσβύτης, And thou shalt be an bab's accurate knowledge of the wilderness, and to elder among us. But Moses probably refers to Hothe assistance he could give them as a guide. Verse 33. The ark-went before them] We find from ver. 21 that the ark was carried by the Kohathites in the centre of the army; but as the army never moved till the cloud was taken up, it is said to go before The people murmur NUMBERS. for want of flesh to eat, them, i. e., to be the first to move, as without this | to Jerusalem. See the notes on Psal. lxviii. Many motion the Israelites continued in their encampments. thousands, literally the ten thousand thousands. UnVerse 35. Rise up, Lord, and let thine enemies be less the ark went with them, and the cloud of the scattered] If God did not arise in this way and divine glory with it, they could have neither direction scatter his enemies, there could be no hope that Israel nor safety; unless the ark rested with them, and the could get safely through the wilderness. God must cloud of glory with it, they could have neither rest go first, if Israel would wish to follow in safety. nor comfort. How necessary are the word of God and the Spirit of God for the direction, comfort, and defence 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. Verse 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 CHAPTER XI. The people complain, the Lord is displeased, and many of them are consumed by fire, 1. Moses intercedes for them, and the fire is quenched, 2. The place is called Taberah, 3. The mixed multitude long for flesh, and murmur, 4-6. The manna described, 7—9. The people weep in their tents, and the Lord is displeased, 10. Moses deplores his lot in being obliged to hear and bear with all their murmurings, 11-15. He is commanded to bring seventy of the elders to God, that he may endue them with the same spirit, and cause them to divide the burden with him, 16, 17. He is also commanded to inform the people that they shall have flesh for a whole month, 18-20. Moses expresses his doubt of the possibility of this, 21, 22. The Lord confirms his promise, 23. The seventy men are brought to the tabernacle, 24; and the spirit of prophecy rests upon them, 25. Eldad and Medad stay in the camp and prophesy, 26, 27. Joshua beseeches Moses to forbid them, 28. Moses refuses, 29, 30. A wind from the Lord brings quails to the camp, 31, 32. While feeding on the flesh, a plague from the Lord falls upon them, and many of them die, 33. The place is called Kibroth-hattaavah, or the graves of lust, 34. They journey to Hazeroth, 35. when the people, 3 And he called the name of complained, it displeas- the place "Taberah: because ed the LORD: and the LORD the fire of the LORD burnt heard it; and his anger was kindled; and among them. the fire of the LORD burnt among them, and consumed them that were in the uttermost parts of the camp. A. M. 2514. An. Ex. Isr. 2. d A ND a 2 And the people cried unto Moses; and when Moses 'prayed unto the LORD, the fire & was quenched. a Deut. ix. 22. b Or, were as it were complainers. e Heb. it was evil in the ears of, &c.- d Ps. lxxvi. 21. Ch. xvi. 35. 2 Kings i. 12. Ps. cvi. 18. e Lev. x. 2. f James v. 16. That is, a burning. 5 Heb. sunk. NOTES ON CHAP. XI. Verse 1. And when the people complained] What the cause of this complaining was, we know not. The conjecture of St. Jerome is probable; they complained because of the length of the way. But surely no people had ever less cause for murmuring; they had God among them, and miracles of goodness were continually wrought in their behalf. It displeased the Lord] For his extraordinary kindness was lost on such an ungrateful and rebellious people. And his anger was kindled-Divine Justice was necessarily incensed against such inexcusable conduct. A. M. 2514. B. C. 1490. An. Ex. Isr. 4 And the mixt multitude that was among them fell a lusting: and the children of Israel also wept again, and said, " Who shall give us flesh to eat? n m 5 " We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, Deut. ix. 22.- As Exod. xii. 38. k Heb. lusted a lust 1 Heb. returned and wept.- m Ps. lxxviii. 18. cvi. 14. 1 Cor. X. 6.- Exod. xvi. 3. And the fire of the Lord burnt among them] Either a supernatural fire was sent for this occasion, or the lightning was commissioned against them, or God smote them with one of those hot suffocating winds which are very common in those countries. And consumed—in the uttermost parts of the camp. It pervaded the whole camp, from the centre to the circumference, carrying death with it to all the murmurers; for we are not to suppose that it was confined to the uttermost parts of the camp, unless we could imagine that there were none culpable any where else. If this were the same with the case mentioned ver. 4, then, as it is possible that the mixed |