Numbers 1:47–2:15

Care is here taken to distinguish from the rest of the tribes the tribe of Levi, which, in the matter of the golden calf, had distinguished itself, Exo 32:26. Note, Singular services shall be recompensed with singular honours. Now, I. It was the honour of the Levites that they were made guardians of the spiritualities; to them was committed the care of the tabernacle and the treasures thereof, both in their camps and in their marches. 1. When they moved the Levites were to take down the tabernacle, to carry it and all that belonged to it, and then to set it up again in the place appointed, Num 1:50, Num 1:51. It was for the honour of the holy things that none should be permitted to see them, or touch them, but those only who were called of God to the service. Thus we all are unfit and unworthy to have fellowship with God until we are first called by his grace into the fellowship of his Son Jesus Christ our Lord, and so, being the spiritual seed of that great high priest, are made priests to our God; and it is promised that God would take Levites to himself, even from the Gentiles, Isa 66:21. 2. When they rested the Levites were to encamp round about the tabernacle (Num 1:50, Num 1:53), that they might be near their work, and resident upon their charge, always ready to attend, and that they might be a guard upon the tabernacle, to preserve it from being either plundered or profaned. They must pitch round about the tabernacle, that there be no wrath upon the congregation, as there would be if the tabernacle and the charge of it were neglected, or those crowded upon it that were not allowed to come near. Note, Great care must be taken to prevent sin, because the preventing of sin is the preventing of wrath. II. It was their further honour that as Israel, being a holy people, was not reckoned among the nations, so they, being a holy tribe, were not reckoned among other Israelites, but numbered afterwards by themselves, Num 1:49. The service which the Levites were to do about the sanctuary is called (as we render it in the margin) a warfare, Num 4:23. And, being engaged in that warfare, they were discharged from military services, and therefore not numbered with those that were to go out to war. Note, Those that minister about holy things should neither entangle themselves, nor be entangled, in secular affairs. The ministry is itself work enough for a whole man, and all little enough to be employed in it. It is an admonition to ministers to distinguish themselves by their exemplary conversation from common Israelites, not affecting to seem greater, but aiming to be really better, every way better than others.

But the Levites, after the tribe of their fathers We shall indeed hereafter see that they also were numbered, but Moses means that they were not included in the general census of the people, because God had chosen them to be His own property, and thus had severed them from the rest of the people. He writes, therefore, that they "were not numbered in the midst of the others," [419] i.e., so as promiscuously to form a part of the multitude. Now, lest any one should object that Moses acted ambitiously in thus bestowing on his own tribe extraordinary distinction, he declares that he did not do this spontaneously, but that it was at God's bidding that the Levites had a separate class assigned to them; for translators render this passage amiss, "And God said to Moses," [420] as if he stated that the tribe of Levi was then first set apart when the sum of the people was taken, since it would have been absurd to omit a part, unless God's will had been already declared. Moses, therefore, shews why he passed over his own tribe, via, because God had consecrated the Levites for the keeping and service of the tabernacle. Now, if it was not lawful for the tabernacle to be carried or set up by all persons indiscriminately, its sanctity was enforced by this symbol; for religion would not have been held in so much reverence, if it had been allowable for all without distinction to meddle with the sacred things. Meanwhile, the Israelites were reminded that all without, exception were unworthy to present themselves before God, when they were forbidden from access to the sanctuary; whereas the dignity which was conferred upon a single tribe was no ground for boasting, since it depended merely on the good pleasure of God. God, then, gave the Levites access to His tabernacle, not because they had deserved that honor by any virtue of their own, but in order to afford a testimony of His gratuitous favor. At the same time, under this image He represented the future priesthood of Christ, in order that believers might be assured that the Mediator, by whom others might have access to God, was to be of the human race; and therefore God declares by Isaiah that He would take the Levites under the kingdom of Christ from the general and dispersed body of the people. (Isaiah 66:21.) As to what relates to their office, let it be sought in its proper place. Footnotes: [419] Among them. -- A. V. [420] So the Vulgate, v. 48.

But the Levites . . . were not numbered among them--They were obliged to keep a register of their own. They were consecrated to the priestly office, which in all countries has been exempted customarily, and in Israel by the express authority of God, from military service. The custody of the things devoted to the divine service was assigned to them so exclusively, that "no stranger"--that is, no person, not even an Israelite of any other tribe, was allowed, under penalty of death, to approach these [Num 16:40]. Hence they encamped round the tabernacle in order that there should be no manifestation of the divine displeasure among the people. Thus the numbering of the people was subservient to the separation of the Levites from those Israelites who were fit for military service, and to the practical introduction of the law respecting the first-born, for whom the tribe of Levi became a substitute [Exo 13:2; Num 3:12]. Next: Numbers Chapter 2

But the Levites,.... The tribe of Levi were excepted from this muster, they being employed in a kind of warfare, and therefore not to be engaged in another: after the tribe of their fathers, were not numbered among them: the rest of the tribes; the reason follows.

For the Lord had spoken unto Moses,.... Not to number the Levites, when he gave him the orders to number the rest of the tribes: this is observed, lest it should be thought that this was what Moses did of himself, out of affection to the tribe he was of, and to spare it, that it might not be obliged to go forth to war when others did; not that they were forbid to engage in war, or that it was unlawful for them so to do, for when necessity required, and they were of themselves willing to engage in it, they might, as appears in the case of the Maccabees, but they might not be forced into it; they were, as Josephus (e) says, exempted from it; and so all concerned in religious service, both among Heathens and Christians, have always been excused bearing arms: saying; as follows. (e) Antiqu. l. 3. c. 12. sect. 4.

Only thou shall not number the tribe of Levi,.... That is, along with the other tribes, for it might be numbered by itself, as it afterwards was, Numbers 3:43, neither take the sum of them among the children of Israel; which confirms what is before observed: now this being the declared will of God clears Moses from all partiality to his own tribe, he doing nothing but what he had a command of God for it.

But thou shalt appoint the Levites over the tabernacle of testimony,.... So called from the ark in it, in which was the law of God, which was a testimony of the will of God to his people: and over all the vessels thereof; the candlestick, table: and altars, as Aben Ezra notes: and over all things that belong to it; the vessels of vessels, as the same writer calls them; for the candlestick, shewbread table, and the two altars of incense and burnt offering had vessels appertaining to them: they shall bear the tabernacle, and all the vessels thereof; carry them from place to place when needful: and they shall minister unto it; by taking care of the instruments of it and the vessels in it, but not by doing any part of the priestly office in it, as offering sacrifice, burning incense, and the like: and shall encamp round about the tabernacle; they were a sort of camp or army of themselves, and their station was around the tabernacle, which was a kind of royal palace to God the King of kings; so that as they were the king's legion, and to be numbered alone, as Jarchi observes, in Numbers 1:49, so they were a guard about his palace, and were placed between that and the camp of Israel.

And when the tabernacle setteth forward,.... Or was about to set forward; that is, the congregation were about to journey, and take the tabernacle with them, as they always did, when and wherever they journeyed: the Levites shall take it down; unpin it, take the boards and pillars out of their sockets, and the bars out of their places, and the whole into pieces, in order to be put into wagons prepared to carry them, of which mention is made in a following chapter: and when the tabernacle is pitched, the Levites shall set it up; at whatsoever place the congregation encamped and took up their abode for any time: the tabernacle was pitched in the manner as tents are, when the Levites put the several parts together, laid the sockets, put in the boards and the bars, and also the pillars of the court and elsewhere, and hung the hangings upon them; and set the candlestick, tables, altars, ark, and all the vessels of the sanctuary in their proper places: and the stranger that cometh nigh; to meddle with or touch the above things, to assist in taking down or setting up the tabernacle, or bearing any of the vessels of it: by a stranger is meant, not one of another nation, nor a proselyte, whether of the gate or of righteousness; but, as Aben Ezra interprets it, one that is a stranger from the sons of Levi, who is not of that tribe, even though an Israelite: shall be put to death; either the sanhedrim or court of judicature shall condemn and put him to death, as the same writer observes; or he shall die by the hand of heaven, as Jarchi; that is, by the immediate hand of God, or with flaming fire from before the Lord, as the Targum of Jonathan; as Uzzah was smote, and died by the ark of God for touching it, 2 Samuel 5:6.

And the children of Israel shall pitch their tents, every man by his own camp,.... There were four, unless every tribe was a camp, and so then there were twelve camps, besides the camp of the Levites: the Targum of Jonathan is,"by the house of his troop,''the regiment to which he belonged, every tribe or camp having various troops or regiments in it: and every man by his own standard throughout their hosts; there were four standards, and three tribes to each standard, which were placed east, west, north, and south of the tabernacle, as is at large described in the following chapter.

But the Levites shall pitch round about the tabernacle of testimony,.... Between the tabernacle and the camps of Israel, to guard the tabernacle and preserve the things in it, and to keep persons from going into it that should not, to pollute or plunder it: these were placed in like manner as the four living creatures round the throne, Revelation 4:6; where the allusion seems to be to this situation of the Levites: that there be no wrath upon the congregation of the children of Israel; that is, from the Lord, should any of them approach too near, or meddle with and touch what they had nothing to do with, or go where they should not; such wrath as came upon Uzzah for his error and transgression before observed: and the Levites shall keep the charge of the tabernacle of testimony; the several things in it committed to their charge; see Numbers 3:8.

And the children of Israel did according to all the Lord commanded Moses,.... Pitched their tents by their own camps and standards; did not come near the tabernacle but kept at a proper distance from it, and did not meddle with things they had no concern, with, and which were peculiar to the Levites: so they did; which is repeated to show how readily, punctually, and perfectly they observed the command of God with respect to this affair.

Here is the general appointment given both for their orderly encampment where they rested and their orderly march when they moved. Some order, it is possible, they had observed hitherto; they came out of Egypt in rank and file (Exo 13:18), but now they were put into a better model. 1. They all dwelt in tents, and when they marched carried all their tents along with them, for they found no city to dwell in, Psa 107:4. This represents to us our state in this world. It is a movable state (we are here today and gone tomorrow); and it is a military state: is not our life a warfare? We do but pitch our tents in this world, and have in it no continuing city. Let us, therefore, while we are pitching in this world, be pressing through it. 2. Those of a tribe were to pitch together, every man by his own standard. Note, It is the will of God that mutual love and affection, converse and communion, should be kept up among relations. Those that are of kin to each other should, as much as they can, be acquainted with each other; and the bonds of nature should be improved for the strengthening of the bonds of Christian communion. 3. Every one must know his place and keep in it; they were not allowed to fix where they pleased, nor to remove when they pleased, but God quarters them, with a charge to abide in their quarters. Note, It is God that appoints us the bounds of our habitation, and to him we must refer ourselves. He shall choose our inheritance for us (Psa 47:4), and in his choice we must acquiesce, and not love to flit, nor be as the bird that wanders from her nest. 4. Every tribe had its standard, flag, or ensign, and it should seem every family had some particular ensign of their father's house, which was carried as with us the colours of each troop or company in a regiment are. These were of use for the distinction of tribes and families, and the gathering and keeping of them together, in allusion to which the preaching of the gospel is said to lift up an ensign, to which the Gentiles shall seek, and by which they shall pitch, Isa 11:10, Isa 11:12. Note, God is the God of order, and not of confusion. These standards made this mighty army seem more beautiful to its friends and more formidable to its enemies. The church of Christ is said to be as terrible as an army with banners, Sol 6:10. It is uncertain how these standards were distinguished: some conjecture that the standard of each tribe was of the same colour with the precious stone in which the name of that tribe was written in the high priest's ephod, and that this was all the difference. Many of the modern Jews think there was some coat of arms painted in each standard, which had reference to the blessing of that tribe by Jacob. Judah bore a lion, Dan a serpent, Naphtali a hind, Benjamin a wolf, etc. Some of them say the four principal standards were, Judah a lion, Reuben a man, Joseph an ox, and Dan an eagle, making the appearances in Ezekiel's vision to allude it. Others say the name of each tribe was written in its standard. Whatever it was, no doubt it gave a certain direction. 5. They were to pitch about the tabernacle, which was to be in the midst of them, as the tent of pavilion of a general in the centre of an army. They must encamp round the tabernacle, (1.) That it might be equally a comfort and joy to them all, as it was a token of God's gracious presence with them. Psa 46:5, God is in the midst of her, she shall not be moved. Their camp had reason to be hearty, when thus they had God in the heart of them. To have bread from heaven every day round about their camp, and fire from heaven, with other tokens of God's favour, in the midst of their camp, was abundantly sufficient to answer that question, Is the Lord among us, or is he not? Happy art thou, O Israel! It is probable that the doors of all their tents were made to look towards the tabernacle from all sides, for every Israelite should have his eyes always towards the Lord; therefore they worshipped at the tent-door. The tabernacle was in the midst of the camp, that it might be near to them; for it is a very desirable thing to have the solemn administrations of holy ordinances near us and within our reach. The kingdom of God is among you. (2.) That they might be a guard and defence upon the tabernacle and the Levites on every side. No invader could come near God's tabernacle without first penetrating the thickest of their squadrons. Note, If God undertake the protection of our comforts, we ought in our places to undertake the protection of his institutions, and stand up in defence of his honour, and interest, and ministers. 6. Yet they were to pitch afar off, in reverence to the sanctuary, that it might not seem crowded and thrust up among them, and that the common business of the camp might be no annoyance to it. They were also taught to keep their distance, lest too much familiarity should breed contempt. It is supposed (from Jos 3:4) that the distance between the nearest part of the camp and the tabernacle (or perhaps between them and the camp of the Levites, who pitched near the tabernacle) was 2000 cubits, that is, 1000 yards, little more than half a measured mile with us; but the outer parts of the camp must needs be much further off. Some compute that the extent of their camp could be no less than twelve miles square; for it was like a movable city, with streets and lanes, in which perhaps the manna fell, as well as on the outside of the camp, that they might have it at their doors. In the Christian church we read of a throne (as in the tabernacle there was a mercy-seat) which is called a glorious high throne from the beginning (Jer 17:12), and that throne surrounded by spiritual Israelites, twenty-four elders, double to the number of the tribes, clothed in white raiment (Rev 4:4), and the banner over them is Love; but we are not ordered, as they were, to pitch afar off; no, we are invited to draw near, and come boldly. The saints of the Most High are said to be round about him, Psa 76:11. God by his grace keep us close to him!

And the Lord spake unto Moses, and unto Aaron This distribution into separate bands must have served to prevent contention; for, had not God thus assigned to each their proper position, so natural is ambition to man, that they would have quarrelled for the place of honor. It would have been grievous to the family of Reuben, the first-born, to resign his dignity; and, even if they had patiently submitted to the punishment inflicted upon them, they would have been made to take the lowest place, as being condemned to ignominy. Disputes would also have arisen respecting the children of the concubines, for they would not have thought it consistent that; those who sprang from Leah and Rachel should yield them the superior place. Besides, in proportion as they severally had the advantage in numbers, they would have thought themselves injured unless they preceded others. Thus the children of Simeon would never have suffered themselves to be ranged under the standard of Reuben. Again, dispute would also have arisen between the children of Ephraim and Manasseh. God, therefore, at once put a stop to all these disturbances by so arranging their ranks that each one knew his own band. Consequently, Judah, although the fourth son of Leah, received the first standard as an honorable distinction, that he might thus in a manner begin to fulfill the prophecy of Jacob by anticipation; and two tribes were united with him which would willingly submit to his rule, Issachar and Zebuhm; because they derived their origin from the children of the [421] handmaid whom Leah had substituted in her own place. Although Reuben had been deprived of his primogeniture, still, that some consolation might remain for his posterity, he was set over the second standard; two tribes were associated with him, which on account of their connection would not be aggrieved at fighting under his command, the tribe of Simeon his uterine brother, and the tribe of Gad, which also sprang from the handmaid of Leah. It was necessary that God should interpose His authorify, in order that two tribes should be formed of a single head, Joseph; otherwise the fact would have led to contention, because the inequality was odious in itself, and that family might appear to be elevated not without disgrace to the others. Besides, the children of Manasseh, who were superior by the law of nature, would never have been induced to obey, unless a divine decree had interposed. But thtat division could not have been better formed than of the sons of Rachel, because their consanguinity was closer; for a sharp contest might also have arisen for the leadership of the fourth band, because it was unjust that the son of a handmaid should have been placed at its head, and thus preferred to a legitimate son of Leah, and to the other son of Rachel, especially when Benjamin was so singularly beloved by Jacob, the common father of them all. [422] The sole will of God, indeed, was sufficient, and more than sufficient to prevent all quarrels; but, inasmuch as He chose rather to rule over them generously and paternally, than in a despotic manner, He rather conformed Himself to their wishes than drove them by compulsion. Still, however, because their contentions could not be prevented by mere human decisions, it is again said at the end of the chapter that Moses did nothing except by God's command. At the same time the obedience of the people is noticed in that they peaceably obeyed Moses, since thus they ratified their acknowledgment of Moses as a true and faithful minister of God; for this submissiveness is the inseparable companion of sincere piety towards God, that whatever is proposed by His approved ministers the people should reverently accept. Footnotes: [421] This is a singular oversight of C., which is also copied in the French; "Pource qu'elles estoyent descendues de la chambriere de Lea;" because they were descended from the handmaid of Leah. It is perhaps still more strange that Attersoll in his Commentary on the Book of Numbers should have adopted it, evidently following C.; "He (Judah) was the fourth son of Jacob by Leah, with whom he associateth such two tribes as were in reason most likely to submit themselves to him, inasmuch as Zebulun and Issachar were the sons of Zilpah, Leah's maid, whom she gave to her husband, and set in her own place." I need scarcely remind my readers that Gad and Asher were the sons of Zilpah, and Zebulun and Issachar of Leah herself. [422] Attersoll seems to have correctly, though somewhat quaintly, interpreted here the meaning of C., which else perhaps may not be quite clear; "from hence might hurly-burlies and heart-burnings arise, which are all pacified and compounded by the express commandment of God, who joineth to Dan, Naphtali his mother's son, (for both of them were the sons of Bilhah, Rachel's maid,) and Asher, the son of Zilpah, Leah's maid." -- Commentary on numbers in loco.

on the east side toward the rising of the sun shall they of the standard of the camp of Judah pitch throughout their armies--Judah, placed at the head of a camp composed of three tribes rallying under its standard, was said to have combined the united colors in the high priest's breastplate, but called by the name of Judah. They were appointed to occupy the east side and to take the lead in the march, which, for the most part, was in an easterly direction. Nahshon--or Naasson (Mat 1:4; Luk 3:32-33). shall be captain--It appears that the twelve men who were called to superintend the census were also appointed to be the captains of their respective tribes--a dignity which they owed probably to the circumstances, formerly noticed, of their holding the hereditary office of head or "prince."

Then the tribe of Zebulun--on the other side. While Judah's tribe was the most numerous, those of Issachar and Zebulun were also very numerous; so that the association of those three tribes formed a strong and imposing van.

On the south side the standard of the camp of Reuben--The description given of the position of Reuben and his attendant tribes on the south, of Ephraim and his associates on the west, of Dan and his confederates on the north, with that of Judah on the east, suggests the idea of a square or quadrangle, which, allowing one square cubit to each soldier while remaining close in the ranks, has been computed to extend over an area of somewhat more than twelve square miles. But into our calculations of the occupied space must be taken not only the fighting men, whose numbers are here given, but also the families, tents, and baggage. The tabernacle or sacred tent of their Divine King, with the camp of the Levites around it (see on Num 3:38), formed the center, as does the chief's in the encampment of all nomad people. In marching, this order was adhered to, with some necessary variations. Judah led the way, followed, it is most probable, by Issachar and Zebulun [Num 10:14-16]. Reuben, Simeon, and Gad formed the second great division [Num 10:18-20]. They were followed by the central company, composed of the Levites, bearing the tabernacle [Num 10:21]. Then the third and posterior squadron consisted of Ephraim, Manasseh, and Benjamin [Num 10:22-24], while the hindmost place was assigned to Dan, Asher, and Naphtali [Num 10:25-27]. Thus Judah's, which was the most numerous, formed the van: and Dan's, which was the next in force, brought up the rear; while Reuben's and Ephraim's, with the tribes associated with them respectively, being the smallest and weakest, were placed in the center. (See on Num 10:13). Next: Numbers Chapter 3

And the Lord spake unto Moses, and unto Aaron,.... Very probably after the number of the children of Israel was taken, of which in the preceding chapter, and when the congregation of Israel with the tabernacle were about to set forward on their journey; and therefore directions are here given for their orderly and regular proceeding in it, in what form and manner they should both encamp and march: saying: as follows.

Every man of the children of Israel shall pitch by his own standard,.... Or banner, of which there were four, as appears from the following account, under each of which were placed three tribes; and so every man of each tribe was to pitch his tent in the tribe he belonged to, and by the standard under which his tribe was marshalled, and in the rank that he was placed: with the ensigns of their father's house; which were either lesser standards or banners, somewhat different from the great standard or banner, which belonged to the camp consisting of three tribes, and which were peculiar to their several families and houses, and distinguished one from another, like flags in different regiments; or these were signs (f), as the word may be rendered, or marks in the standards or banners, which, distinguished one from another; so the Targum of Jonathan, the signs which were marked in their standards: but what they were is not easy to say; Aben Ezra observes, and Abendana from him, that their ancients were used to say, that there was in the standard of Reuben the form of a man, on account of the mandrakes, Genesis 30:14; and in the standard of Judah the form of a lion, because Jacob compared him to one, Genesis 49:9; and in the standard of Ephraim the form of an ox, from the sense of those words, the firstling of his bullock, Deuteronomy 33:17; and in the standard of Dan the form of an eagle, so that they might be like the cherubim the prophet Ezekiel saw, Ezekiel 1:10, which is not very likely, such images and representations not being very agreeable, yea, even detestable to the people of the Jews in later times, and can hardly be thought to be in use with their early ancestors: others, as Jarchi, fancy that those standards were distinguished by their colours, as our flags or ensigns are; which, if they stopped here, would not be much amiss, but they go on and say, that each was according to the colour of his stone fixed in the breastplate, so that there were three colours in every flag or standard; thus, for instance, in the standard of Judah, which is the first, were the colours of the three precious stones, on which were the names of Judah, Issachar, and Reuben, namely, the emerald, sapphire, and diamond; and so in the rest of the standards; but others say, the letters of the names of the patriarchs, Abraham, Isaac, and Jacob, differently disposed of, were on those standards; but rather, one would think, the names of the three tribes under every standard were embroidered on them, which would sufficiently distinguish one from another, and direct where tribe was to pitch; but of those things there is no certainty: far off about the tabernacle of the congregation shall they pitch: a mile from it, according to Jarchi, or two thousand cubits, which is supposed to be a sabbath day's journey, Acts 1:12; and this distance is gathered from Joshua 3:4, and is not improbable. (f) "in signis", Pagninus, Montanus; "sub signis", Tigurine version; "cum signis", Junius & Tremellius, Drusius; "apud signa", Piscator.

And on the east side, towards the rising of the sun,.... Which rises in the east; or of all; for, as Jarchi observes, that which is "before" is called "Kedem", the east, as the west is called "behind": shall they of the standard of the camp of Judah pitch, throughout their armies; the tribes of Judah, Issachar, and Zebulun, formed one camp, which had its name from the principal tribe Judah; and this was divided into various regiments and companies, called armies, who severally pitched under one and the same standard. It is said (g) Judah's stone was the "nophech" (which we render an emerald), and his flag was coloured in the likeness of the colour of the heavens, and there was formed upon it a lion. Issachar's was the sapphire, and his flag was coloured black, like to black lead, and there were framed upon it the sun and moon, on account of what is said, 1 Chronicles 12:32. Zebulun's was a diamond, and his flag was coloured white, and there was formed upon it a ship, because of what is said, Genesis 49:13, and Nahshon, the son of Amminadab, shall be captain of the children of Judah; who had been assisting in numbering the people, and who afterwards offered to the dedication of the altar, Numbers 1:2. (g) Bemidbar Rabba, sect. 2. fol. 178. 2.

And his host, and those that were numbered of them,.... As they had been before; and, supposing these words to be the words of God, there is no necessity of rendering them in the future, as some have observed; though they seem rather to be the words of Moses, who under every tribe repeats the number, which is exactly the same as when taken; and though it was not till twenty days after that they set forward according to their order of encampment, not one of them died, which Aben Ezra observes as a very wonderful thing: were threescore and fourteen thousand and six hundred; the number of the tribe of Judah were 74,600; see Numbers 1:27.

And those that do pitch next unto him shall be the tribe of Issachar,.... Who with Zebulun, after mentioned, as placed with him under the same standard, were the brethren of Judah, by the same mother Leah, and so fitly put together, as most likely to continue in harmony and love; and being the youngest sons of Leah, and brethren of Judah, would, without any reluctance or murmuring, pitch under their elder brother's standard: and Nethaneel, the son of Zuar, shall be captain of the children of Issachar; see Numbers 1:8.

And his host,.... The host of Issachar: and those that were numbered thereof, were fifty and four thousand and four hundred. 54,400 men. Which had been numbered, for it does not appear that there was a fresh account taken; see Numbers 1:29.

Then the tribe of Zebulun,.... He pitched next; though the order of their encampment was not, as it may seem, first Judah, after him Issachar, and below him Zebulun; for Judah lay between these two, the one before him, and the other behind him; and it was Issachar that was behind, and Zebulun before, as Aben Ezra observes; they were pitched on each side of the standard of Judah, one on one side, and the other on the other side: and Eliab, the son of Helon, shall be, captain of the children of Zebulun; see Numbers 1:9; each tribe had its own captain; nor does it appear that there was a general over those captains, that had the command of the camp, consisting of three tribes, but Moses was the generalissimo of all the camps.

And his host,.... That is, the host of Zebulun: and those that were numbered thereof, were fifty and seven thousand and four hundred. 57,400 men; see Numbers 1:31.

All that were numbered in the camp of Judah were an hundred thousand and fourscore thousand and six thousand and four hundred, throughout their armies,.... 186,400 men. The sum total of the three tribes, which formed that camp: this was the largest camp of them all, being near 30,000 more than Dan's, Numbers 2:31, which was the next in number unto it, and therefore placed foremost, and as the vanguard to the tabernacle: these shall first set forth; in a march, when about to journey; when they saw the cloud remove, the priests blew with the trumpets, and then the camp of Judah moved first, as Jarchi observes, and when they went out to fight, Judah went up first, Judges 1:1.

On the south side shall be the standard of the camp of Reuben, according to their armies,.... This camp consisted of the tribes of Reuben, Simeon, and Gad, which was divided into lesser bodies, regiments, or companies, called armies; and this was placed to the south of the tabernacle, or to the right hand, as Aben Ezra interprets it; this was the right wing of the whole army. Reuben's stone, according to the Jewish writers (h), was the "sardius", and his flag was coloured red, and there were figured upon it mandrakes. Simeon's stone was the topaz, and his flag was coloured green, and on it was figured "shechem". Gad's stone was the agate, and his flag was coloured neither black nor white, but mixed, and there was figured upon it a camp or host, on account of what is said, Genesis 49:19, and the captain of the children of Reuben shall be Elizur the son of Shedeur; see Numbers 1:5. (h) Bemidbar Rabba, sect. 2. fol. 178. 2.

And his host,.... That is, the host of Reuben, as distinct from his camp, of which it was only a part, and of which Elizur was captain: and those that were numbered thereof, were forty and six thousand and five hundred. 46,500 men; see Numbers 1:21.

And those which pitch by him shall be the tribe of Simeon,.... Under his standard, and on one side of it; Reuben and Simeon being brothers by the mother as well as the father's side, might well be thought to agree together; and Reuben being the eldest brother, and the eldest of all Jacob's sons, Simeon would not grudge to pitch under him: and the captain of the children of Simeon shall be Shelumiel the son of Zurishaddai; of whom see Numbers 1:6.

And his host,.... That is, the host of Simeon: and those that were numbered of them, were fifty and nine thousand and three hundred. 59,300 men; the same as in Numbers 1:23.

Then the tribe of Gad,.... Who was placed on the other side of Reuben's standard, and according to the former direction he must be before, and Simeon behind; and Gad being the eldest son of Leah's handmaid Zilpah, is fitly placed under Leah's firstborn, and being the son of an handmaid, could not object to his situation: and the captain of the sons of Gad shall be Eliasaph the son of Reuel: who is called Deuel, Numbers 1:14. The letters "resh", and "daleth", being similar, are sometimes put one for the other, of which there are other instances, as in Genesis 10:3, compared with 1 Chronicles 1:6.

And his host,.... That is, the host of Gad, as distinct from those of Reuben and Simeon, which together formed the camp: and those that were numbered of them, were forty and five thousand and six hundred and fifty. 45,650 men; see Numbers 1:25.

those that pitch next unto him--that is, on the one side.

We have here the particular distribution of the twelve tribes into four squadrons, three tribes in a squadron, one of which was to lead the other two. Observe, 1. God himself appointed them their place, to prevent strife and envy among them. Had they been left to determine precedency among themselves, they would have been in danger of quarrelling with one another (as the disciples who strove which should be greatest); each would have had a pretence to be first, or at least not to be last. Had it been left to Moses to determine, they would have quarrelled with him, and charged him with partiality; therefore God does it, who is himself the fountain and judge of honour, and in his appointment all must acquiesce. If God in his providence advance others above us, and abase us, we ought to be as well satisfied in his doing it in that way as if he did it, as this was done here, by a voice out of the tabernacle; and this consideration, that it appears to be the will of God it should be so, should effectually silence all envies and discontents. And as far as our place comes to be our choice our Saviour has given us a rule in Luk 14:8, Sit not down in the highest room; and another in Mat 20:27, He that will be chief, let him be your servant. Those that are most humble and most serviceable are really most honourable. 2. Every tribe had a captain, a prince, or commander-in-chief, whom God himself nominated, the same that had been appointed to number them, Num 1:5. Our being all the children of one Adam is so far from justifying the levellers, and taking away the distinction of place and honour, that even among the children of the same Abraham, the same Jacob, the same Judah, God himself appointed that one should be captain of all the rest. There are powers ordained of God, and those to whom honour and fear are due and must be paid. Some observe the significancy of the names of these princes, at least, in general, how much God was in the thoughts of those that gave them their names, for most of them have El, God, at one end or other of their names. Nethaneel, the gift of God; Eliab, my God a Father; Elizur, my God a rock; Shelumiel, God my peace; Eliasaph, God has added; Elishama, my God has heard: Gamaliel, God my reward; Pagiel, God has met me. By this it appears that the Israelites in Egypt did not quite forget the name of their God, but, when they wanted other memorials, preserved the remembrance of it in the names of their children, and therewith comforted themselves in their affliction. 3. Those tribes were placed together under the same standard that were nearest of kin to each other; Judah, Issachar, and Zebulun, were the three younger sons of Leah, and they were put together; and Issachar and Zebulun would not grudge to be under Judah, since they were his younger brethren. Reuben and Simeon would not have been content in their place. Therefore Reuben, Jacob's eldest son, is made chief of the next squadron; Simeon, no doubt, is willing to be under him, and Gad, the son of Zilpah, Leah's handmaid, is fitly added to them in Levi's room: Ephraim, Manasseh, and Benjamin, are all the posterity of Rachel. Dan, the eldest son of Bilhah, is made a leading tribe, though the son of a concubine, that more abundant honour might be bestowed on that which lacked; and it was said, Dan should judge his people, and to him were added two younger sons of the handmaids. Thus unexceptionable was the order in which they were placed. 4. The tribe of Judah was in the first post of honour, encamped towards the rising sun, and in their marches led the van, not only because it was the most numerous tribe, but chiefly because from that tribe Christ was to come, who is the Lion of the tribe of Judah, and was to descend from the loins of him who was now nominated chief captain of that tribe. Nahshon is reckoned among the ancestors of Christ, Mat 1:4. So that, when he went before them, Christ himself went before them in effect, as their leader. Judah was the first of the twelve sons of Jacob that was blessed. Reuben, Simeon, and Levi, were censured by their dying father; he therefore being first in blessing, though not in birth, is put first, to teach children how to value the smiles of their godly parents and dread their frowns. 5. The tribes of Levi pitched closely about the tabernacle, within the rest of their tribes, Num 2:17. They must defend the sanctuary, and then the rest of the tribes must defend them. Thus, in the vision which John saw of the glory of heaven, between the elders and the throne were four living creatures full of eyes, Rev 4:6, Rev 4:8. Civil powers should protect the religious interests of a nation, and be a defence upon that glory. 6. The camp of Dan (and so that tribe is called long after their settlement in Canaan (Jdg 13:25), because celebrated for their military prowess), though posted in the left wing when they encamped, was ordered in their march to bring up the rear, Num 2:31. They were the most numerous, next to Judah, and therefore were ordered into a post which, next to the front, required the most strength, for as the strength is so shall the day be. Lastly, The children of Israel observed the orders given them, and did as the Lord commanded Moses, Num 2:34. They put themselves in the posts assigned them, without murmuring or disputing, and, as it was their safety, so it was their beauty; Balaam was charmed with the sight of it: How goodly are thy tents, O Jacob! Num 24:5. Thus the gospel church, called the camp of saints, ought to be compact according to the scripture model, every one knowing and keeping his place, and then all that wish well to the church rejoice, beholding their order, Col 2:5.