Numbers 10

Nu 10:1-36.

THE

USE OF THE

SILVER

TRUMPETS.

2. Make thee two trumpets of silver--These trumpets were of a long

form, in opposition to that of the Egyptian trumpets, with which the

people were convened to the worship of Osiris and which were curved

like rams' horns. Those which Moses made, as described by

JOSEPHUS and

represented on the arch of Titus, were straight, a cubit or more in

length, the tubes of the thickness of a flute. Both extremities bore a

close resemblance to those in use among us. They were of solid

silver--so as, from the purity of the metal, to give a shrill, distinct

sound; and there were two of them, probably because there were only two

sons of Aaron; but at a later period the number was greatly increased

(Jos 6:8;

2Ch 5:12).

And although the camp comprehended 2,500,000 of people, two trumpets

would be quite sufficient, for sound is conveyed easily through the

pure atmosphere and reverberated strongly among the valleys of the

Sinaitic hills.

3-7. when they shall blow with them--There seem to have been signals

made by a difference in the loudness and variety in the notes, suited

for different occasions, and which the Israelites learned to

distinguish. A simple uniform sound by both trumpets summoned a general

assembly of the people; the blast of a single trumpet convoked the

princes to consult on public affairs; notes of some other kind were

made to sound an alarm, whether for journeying or for war. One alarm

was the recognized signal for the eastern division of the camp (the

tribes of Judah, Issachar, and Zebulun) to march; two alarms gave the

signal for the southern to move; and, though it is not in our present

Hebrew text, the Septuagint has, that on three alarms being

sounded, those on the west; while on four blasts, those on the north

decamped. Thus the greatest order and discipline were established in

the Israelitish camp--no military march could be better regulated.

8. the sons of Aaron the priests shall blow with the trumpets,

&c.--Neither the Levites nor any in the common ranks of the people

could be employed in this office of signal giving. In order to attract

greater attention and more faithful observance, it was reserved to the

priests alone, as the Lord's ministers; and as anciently in Persia and

other Eastern countries the alarm trumpets were sounded from the tent of

the sovereign, so were they blown from the tabernacle, the visible

residence of Israel's King.

9. If ye go to war--In the land of Canaan, either when attacked by

foreign invaders or when they went to take possession according to the

divine promise, "ye [that is, the priests] shall blow an alarm." This

advice was accordingly acted upon

(Nu 31:6;

2Ch 13:12);

and in the circumstances it was an act of devout confidence in God. A

solemn and religious act on the eve of a battle has often animated the

hearts of those who felt they were engaged in a good and just cause;

and so the blowing of the trumpet, being an ordinance of God, produced

that effect on the minds of the Israelites. But more is meant by the

words--namely, that God would, as it were, be aroused by the trumpet to

bless with His presence and aid.

10. Also in the day of your gladness, and in your solemn days--Festive

and thanksgiving occasions were to be ushered in with the trumpets, as

all feasts afterwards were

(Ps 81:3;

2Ch 29:27)

to intimate the joyous and delighted feelings with which they engaged

in the service of God.

11. It came to pass on the twentieth day of the second month, in the

second year, &c.--The Israelites had lain encamped in Wady-Er-Rahah

and the neighboring valleys of the Sinaitic range for the space of

eleven months and twenty-nine days. (Compare

Ex 19:1).

Besides the religious purposes of the highest importance to which their

long sojourn at Sinai was subservient, the Israelites, after the

hardships and oppression of the Egyptian servitude, required an

interval of repose and refreshment. They were neither physically nor

morally in a condition to enter the lists with the warlike people they

had to encounter before obtaining possession of Canaan. But the

wondrous transactions at Sinai--the arm of Jehovah so visibly displayed

in their favor--the covenant entered into, and the special blessings

guaranteed, beginning a course of moral and religious education which

moulded the character of this people--made them acquainted with their

high destiny and inspired them with those noble principles of divine

truth and righteousness which alone make a great nation.

12. wilderness of Paran--It stretched from the base of the Sinaitic

group, or from Et-Tyh, over that extensive plateau to the southwestern

borders of Palestine.

13-27. the children of Israel took their journey . . . by the hand of

Moses--It is probable that Moses, on the breaking up of the encampment,

stationed himself on some eminence to see the ranks defile in order

through the embouchure of the mountains. The marching order is

described

(Nu 2:1-34);

but, as the vast horde is represented here in actual migration, let us

notice the extraordinary care that was taken for ensuring the safe

conveyance of the holy things. In the rear of Judah, which, with the

tribes of Issachar and Zebulun, led the van, followed the Gershonites

and Merarites with the heavy and coarser materials of the tabernacle.

Next in order were set in motion the flank divisions of Reuben and

Ephraim. Then came the Kohathites, who occupied the center of the

moving mass, bearing the sacred utensils on their shoulder. They were

so far behind the other portions of the Levitical body that these would

have time at the new encampment to rear the framework of the tabernacle

before the Kohathites arrived. Last of all, Dan, with the associated

tribes, brought up the rear of the immense caravan. Each tribe was

marshalled under its prince or chief and in all their movements rallied

around its own standard.

29. Hobab, the son of Raguel the Midianite--called also Reuel (the

same as Jethro

[Ex 2:18,

Margin]). Hobab, the son of this Midianite chief and

brother-in-law to Moses, seems to have sojourned among the Israelites

during the whole period of their encampment at Sinai and now on their

removal proposed returning to his own abode. Moses urged him to

remain, both for his own benefit from a religious point of view, and

for the useful services his nomad habits could enable him to

render.

31. Leave us not, I pray thee . . . and thou mayest be to us instead

of eyes--The earnest importunity of Moses to secure the attendance of

this man, when he enjoyed the benefit of the directing cloud, has

surprised many. But it should be recollected that the guidance of the

cloud, though it showed the general route to be taken through the

trackless desert, would not be so special and minute as to point out

the places where pasture, shade, and water were to be obtained and

which were often hid in obscure spots by the shifting sands. Besides,

several detachments were sent off from the main body; the services of

Hobab, not as a single Arab, but as a prince of a powerful clan, would

have been exceedingly useful.

32. if thou go with us . . . what goodness the Lord will show unto us,

the same will we do unto thee--A strong inducement is here held out;

but it seems not to have changed the young man's purpose, for he

departed and settled in his own district.

(See on

Jud 1:16

and

1Sa 15:6).

33. they departed . . . three days' journey--the first day's progress

being very small, about eighteen or twenty miles.

ark of the covenant of the Lord went before them--It was carried in

the center, and hence some eminent commentators think the passage

should be rendered, "the ark went in their presence," the cloud above

upon it being conspicuous in their eyes. But it is probable that the

cloudy pillar, which, while stationary, rested upon the ark, preceded

them in the march--as, when in motion at one time

(Ex 14:19)

it is expressly said to have shifted its place.

35, 36. when the ark set forward that Moses said, Rise up, Lord, and

let thine enemies be scattered--Moses, as the organ of the people,

uttered an appropriate prayer both at the commencement and the end of

each journey. Thus all the journeys were sanctified by devotion; and so

should our prayer be, "If thy presence go not with us, carry us not

hence"

[Ex 33:15].