Numbers 10:1–24

We have here directions concerning the public notices that were to be given to the people upon several occasions by sound of trumpet. In a thing of this nature, one would think, Moses needed not to have been taught of God: his own reason might teach him the conveniency of trumpets; but the constitution of Israel was to be in every thing divine, and therefore even in this matter, small as it seems. Moses is here directed, 1. About the making of them. They must be made of silver; not cast but of beaten work (as some read it), the matter and shape, no doubt, very fit for the purpose. He was now ordered to make but two, because there were but two priests to use them. But in Solomon's time we read of 120 priests sounding with trumpets, Ch2 5:12. The form of these trumpets is supposed to have been much like ours at this day. 2. Who were to make use of them; not any inferior person, but the priests themselves, the sons of Aaron, Num 10:8. As great as they were, they must not think it a disparagement to them to be trumpeters in the house of God; the meanest office there was honourable. This signified that the Lord's ministers should lift up their voice like a trumpet, to show people their sins (Isa 58:1), to call them to Christ, Isa 27:13. 3. Upon what occasions the trumpets were to be sounded. (1.) For the calling of assemblies, Num 10:2. Thus they are told to blow the trumpet in Zion for the calling of a solemn assembly together, to sanctify a fast, Joe 2:15. Public notice ought to be given of the time and place of religious assemblies; for the invitation to the benefit or ordinances is general: whoever will, let him come. wisdom cries in the chief places of concourse. But, that the trumpet might not give an uncertain sound, they are directed, if only the princes and elders were to meet, to blow but one of the trumpets; less should serve to call them together, who ought to be examples of forwardness in any thing that is good: but, if the body of the people were to be called together, both the trumpets must be sounded, that they might be heard at the greater distance. In allusion to this, they are said to be blessed that hear the joyful sound (Psa 89:15), that is, that are invited and called upon to wait upon God in public ordinances, Psa 122:1. And the general assembly at the great day will be summoned by the sound of the archangel's trumpet, Mat 24:31. (2.) For the journeying of the camps, to give notice when each squadron must move; for no man's voice could reach to give the word of command: soldiers with us that are well disciplined may be exercised by beat of drums. When the trumpets were blown for this purpose, they mustsound an alarm (Num 10:5), a broken, quavering, interrupted sound, which was proper to excite and encourage the minds of people in their marches against their enemies; whereas a continued equal sound was more proper for the calling of the assembly together (Num 10:7): yet when the people were called together to deprecate God's judgments we find an alarm sounded, Joe 2:1. At the first sounding, Judah's squadron marched, at the second Reuben's, at the third Ephraim's, at the fourth Dan's, Num 10:5, Num 10:6. And some think that this was intended to sanctify their marches, for thus were proclaimed by the priests, who were God's mouth to the people, not only the divine orders given them to move, but the divine blessing upon them in all their motions. He that hath ears, let him hear that God is with them of a truth. King Abijah valued himself and his army very much upon this (Ch2 13:12), God himself is with us for our captain and his priests with sounding trumpets. (3.) For the animating and encouraging of their armies, when they went out in battle (Num 10:9): "If you go to war, blow with the trumpets, signifying thereby your appeal to heaven for the decision of the controversy, and your prayer to God to give you victory; and God will own this his own institution, and you shall be remembered before the Lord your God." God will take notice of this sound of the trumpet, and be engaged to fight their battles, and let all the people take notice of it, and be encouraged to fight his, as David, when he heard a sound of a going upon the tops of the mulberry trees. Not that God needed to be awaked by sound of trumpet any more than Christ needed to be awaked by his disciples in the storm, Mat 8:25. But where he intends mercy it is his will that we should solicit it; ministers must stir up the good soldiers of Jesus Christ to fight manfully against sin, the world, and the devil, by assuring them that Christ is the captain of their salvation, and will tread Satan under their feet. (4.) For the solemnizing of their sacred feasts, Mat 8:10. One of their feasts was called a memorial of the blowing of trumpets, Lev 23:23, etc. And it should seem they were thus to grace the solemnity of all their feasts (Psa 81:3), and their sacrifices (Ch2 29:27), to intimate with what joy and delight they performed their duty to God, and to raise the minds of those that attended the services to a holy triumph in the God they worshipped. And then their performances were for a memorial before God; for he takes pleasure in our religious exercises when we take pleasure in them. Holy work should be done with holy joy.

Numbers 10:1-10 1. And the LORD spake unto Moses, saying, 1. Et loquutus est Jehova ad Mosen, dicendo: 2. Make thee two trumpets of silver; of a whole piece shalt thou make them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps. 2. Fac tibi duas tubas argenteas: opere ductili facies illas: quae sint tibi ad convocationem coetus, et ad castra movenda. 3. And when they shall blow with them, all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation. 3. Quum clangent illis, congregabuntur ad te omnes coetus ad ostium tabernaculi testimonii. 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. 4. Si vero una clanxerint, congregabuntur ad te principes, capita millium Israelis. 5. When ye blow an alarm, then the camps that lie on the east parts shall go forward. 5. Si vero clanxeritis cum jubilatione, proficiscentur castra eorum qui castrametantur ad Orientem. 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. 6. Quum autem clanxeritis cum jubilatione secundo, tum proficiscentur castra eorum qui castrametantur ad meridiem; cum jubilatione clangent in profectionibus suis. 7. But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm. 7. Quando vero congregabitis coetum, clangetis, sed absque jubila.tione. 8. And the sons of Aaron, the priests, shall blow with the trumpets; and they shall be to you for an ordinance for ever throughout your generations. 8. Filii autem Aharon sacerdotes clangent tubis illis, eruntque vobis in statutum perpetuum per aetates vestras. 9. And if you go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets; and ye shall be remembered before the LORD your God, and ye shall be saved from your enemies. 9. Et quando venietis ad praelium in terra vestra contra hostem vestrum qui vos affliget, cum jubilatione clangetis tubis illis: et recordatio vestri erit coram Jehova Deo vestro, ut servemini ab hostibus vestris. 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. 10. Die quoque laetitiae vestrae, et in solennitatibus vestris, et in principiis mensium vestrorum clangetis tubis illis super holocausta, et super sacrificia prosperitatum vestrarum, ut sint vobis in recordationem coram Deo vestro: ego Jehova Deus vester. 2 Make thee two trumpets of silver. This passage respecting the silver trumpets, which gave the gathering-signal, so that the people should always be attentive to the voice and will of God, is properly annexed to the First Commandment. For God would have the Israelites set in motion by their sound, whithersoever they were to go, so that they should not dare to commence anything either in war or in peace, except under His guidance and auspices, as it were. But their use was threefold, viz., to gather the people or the rulers to public assemblies; to arm them against their enemies; and, thirdly, to announce the sacrifices and festivals. It might seem absurd, and somewhat indecorous, to appoint the priests to be trumpeters, since there was no splendor or dignity in this office; but God would in this way awaken greater reverence in the minds of the people, that the authority of the priests should precede all their actions. For this office, to which they were appointed, was no servile one, as that they should blow the trumpets at the command of others; but rather did God thus set them over public affairs, that the people might not tumultuously call their assemblies in the blindness and precipitation of passion, but rather that modesty, gravity, and moderation should be observed in them. We know how often in earthly affairs God is not regarded, but counsels are confidently discussed without reference to His word. He testified, therefore, by this employment of the priests, that all assemblies, except those in which He should preside, were accursed. Profane nations also had their ceremonies, such as auguries, supplications, soothsayings, victims, [75] because natural reason dictated that nothing could be engaged in successfully without Divine assistance; but God would have His people bound to Him in another way, so that, when called by the sound of the sacred trumpets as by a voice from heaven, they should assemble to holy and pious deliberations. The circumstance of the place also has the same object. The door of the Tabernacle was to them, as if they placed themselves in the sight; of God. We will speak of the wordmvd , mogned [76] elsewhere. Although it signifies an appointed time, or place, and also an assembly of the people, I prefer translating it convention, because God there in a solemn manner, as if before His sacred tribunal, called the people to witness, or, according to appointment, proceeded to make a covenant with them. He was also unwilling that wars should be undertaken precipitately, or with the desire of vengeance, but that the priests should perform the office of heralds, (feciales,) in order that he might be the originator of them himself. But it was honorable for the priests to be the proclaimers of the festivals, and to cite the people to the sanctuary. Now, since we understand the intention of the Legislator, let us briefly touch upon the words. We have said that the priests, when they sounded, were, as it were, the organs or interpreters of God, that the Israelites might depend upon His voice and commandment. If the princes or heads of thousands only were to be called, they sounded only once; if it was a convocation of the whole people, they doubled the sound. A similar distinction was observed in war, that a different signal should be given, according as the camps of either side were to advance. Some use the fictitious word taratantara, [77] in place of what I have translated "with jubilation:" it is probable that it was a louder and more protracted sound, but blown with intervals. We must, however, observe the promise, which is inserted, that the Israelites "should be remembered before the Lord," that He should put their enemies to flight; not as if the safety or deliverance of the people was attached to the trumpets, but because they did not go to the battle except in reliance on God's aid. For the reality itself is conjoined with the external symbol, viz., that they should fight under God, should follow Him as their Leader, and should account all their strength to be in His grace. And that all the saints were guided by this rule appears from Psalm 20:7, -- "Some trust in chariots, and some in horses; but we will remember the name of the Lord our God:" and again, "There is no king saved by the multitude of an host; a mighty man is not delivered by much strength. Behold, the eye of the Lord is upon them that fear him, upon them that hope in his mercy." (Psalm 33:16-18) 10. Also in the day of your gladness. This was as if God should make it manifest that He approved of no festivals, and that no sacrifices pleased Him, except His command should go before them; for it was not lawful for the people to choose this or that day, but the authority for prescribing them was in the hands of the ministers of sacred things. And, indeed, God Himself had appointed the New-moons (Neomenias, vel novilunia) and the other solemnities; but, lest any change should occur, since men are ever daring in their innovations, He would have their lawful observation sanctioned by the sound of the trumpets; as if, by the mouth of the priests, He Himself published the holy assemblies. The sacrifices, which others have translated "of your peace-offerings," [78] I translate, and not without reason, "of your prosperities." For this is what slmykm, shalmecem, properly means; and it was the name they gave to their supplications and testimonies of thanksgiving, when they had been delivered from some great danger, or were visited by some extraordinary blessing from God. But Moses says that the trumpets were to be "for a memorial before their God;" because when they should have assembled at His command, He would look upon them, and honor them with His paternal favor. Footnotes: [75] "Comme d'espier le vol des oiseaux, ou de regarder les entrailles des sacrifices, et meme sacrifier, et faire prieres solennelles;" such as observing the flight of birds or examining the entrails of sacrifices, and even sacrificing and offering solemn prayers. -- Fr. [76] "Le mot Hebrieu, que nons avons translate convenance." -- Fr. An heemantic from yd, to give previous notice, to summon together. W. [77] Thus Malvenda in Poole's Syn., "et clangetis taratantara " The word is used by Ennius "At tuba terribili sonitu taratantara dixit." -- Serv. in, AEn, 4. A.V., "an alarm." [78] So A.V slmykm, Pacificorum vestrorum, is the rendering of SM. To justify rendering this form of the word your prosperities, the vowel-points should be different. Your sacrifices of thanksgiving, is the ordinary interpretation of the lexicographers. -- W

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.

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.

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 (Num 31:6; Ch2 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.

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 (Psa 81:3; Ch2 29:27) to intimate the joyous and delighted feelings with which they engaged in the service of God.

[315] Num. x. 10. Concerning the festival of the new moon. The change of the moon at her conjunction with the sun, seems to be a type of three things. 1. Of the resurrection of the church from the dead by virtue of her union with Christ, and at the coming of Christ; for the moon at her change, that lost all her light, and was extinct, and seemed to die, revives again after her conjunction with the sun. 2. Of the conversion of every believing soul, which is its spiritual resurrection. The soul in its conversion comes to Christ, and closes with Christ, as the moon comes to the sun, into a conjunction with him. The soul in conversion dies to sin, and to the world, crucifies the flesh with the affections and lusts, dies as to its own worthiness, or righteousness, whereby it is said in Scripture to be dead to the law, that it may receive new life, as the former light of the moon is extinct at its conjunction with the sun that it may receive new light. In order to our coming to Christ aright, we must not come with our own brightness and glory, with any of our own fulness, strength, light, or righteousness, or happiness, but as stripped of all our glory, empty of all good, wholly dark, sinful, destitute, and miserable. As the moon is wholly divested of all her light at her conjunction with the sun, we must come to Christ as wholly sinful and miserable, as the moon comes to the sun in total darkness. The moon as it comes nearer the sun grows darker and darker; so the soul, the more it is fitted for Christ, is more and more emptied of itself that it may be filled with Christ. The moon grows darker and darker in her approach to the sun; so the soul sees more and more of its own sinfulness, and vileness, and misery, that it may be swallowed up in the rays of the Sun of righteousness. 3. The change of the moon at her conjunction with the sun, signifies the change of the state and administration of the church at the coming of Christ. The sun is sometimes eclipsed in his conjunction with the moon, which signifies two things: vis. 1. The veiling of his glory by his incarnation; for as the sun has his light veiled by his conjunction with the moon in its darkness, so Christ had his glory veiled by his conjunction or union with our nature in its low and broken state: as the moon proves a veil to hide the glory of the sun, so the flesh of Christ was a veil that hid his divine glory.

2. It signifies his death. The sun is sometimes totally eclipsed by the moon at her change; so Christ died at the time of the change of the church, from the old dispensation to the new. The sun is eclipsed at his conjunction with the moon in her darkness; so Christ, taking our nature upon him in his low and broken state, died in it. Christ assumed his church and people, in their guilt and misery, and in their condemned, cursed, dying state, into a very close union with him, so as to become one with him; and hereby he takes their guilt on himself, and becomes subject to their sin, their curse, their death, yea, is made a curse for them; as the sun as it were assumes the moon in her total darkness into a close union with himself, so as to become one with her, they become concentred, and become as it were one body circumscribed by the same circumference, and thereby he takes her darkness on himself, and becomes himself dark with her darkness, and is extinct in his union with her. The moon, that receives all her light from the sun, eclipses the sun, and takes away his light. So Christ was put to death by those that he came to save; he is put to death by the iniquities of those that he came to give life to, and he was immediately crucified by the hands of some of them, and all of them have pierced him in the disposition and tendency of that sin that they have been guilty of; for all have manifested and expressed a mortal enmity against him. It is an argument that the eclipse of the sun is a type of Christ’s death, because the sin suffered a total eclipse miraculously at that time that Christ died. The sun can be in a total eclipse but a very little while, much less than the moon, though neither of them can always be in an eclipse; so Christ could not, by reason of his divine glory and worthiness, be long held of death, in no measure so long as the saints may be, though it is not possible that either of them should always be held of it.

The sun’s coming out of his eclipse is a figure of Christ’s resurrection from the dead. As the sun is restored to light, so the moon, that eclipsed him, begins to receive light from him, and so to partake of his restored light. So the church, for whose sins Christ died, and who has pierced Christ, rises with Christ, is begotten again to a living hope by the resurrection of Christ from the dead, is made partaker of the life and power of his resurrection, and of the glory of his exaltation, is raised up together, and made to sit together in heavenly places in him. They live; yet not they, but Christ lives in them, and they are married to him that is risen from the dead. God having raised Christ, Christ quickens them who were totally dark and dead in trespasses and sins, and they are revived by God’s power, according to the exceeding greatness of his power that wrought in Christ Jesus, when he raised him from the dead. The moon is eclipsed when at its full in its greatest glory, which may signify several things. 1. That God is wont to bring some great calamity on his visible church, when in its greatest glory and prosperity, as he did in the Old-Testament church, in the height of its glory in David and Solomon’s times, by David’s adultery and murder, and those sore calamities that followed in his family, and to all Israel, in the affairs of Amnon, and especially Absalom, and in the idolatry of Solomon, and the sore calamities that followed, and particularly the dividing the kingdom of Israel. So he did also on the church of the New Testament after Constantine, by the Arian heresy, &c. God doth thus to stain the pride of all glory, and that his people may not lift up themselves against him, that he alone may be exalted.

2. That it is often God’s manner to bring some grievous calamity on his saints, at times when they have received the greatest light and joys, and have been most exalted with smiles of heaven upon them; as Jacob was made lame at the same time that he was admitted to so extraordinary a privilege as wrestling with God, and overcoming him, and so obtaining the blessing. And so Paul, when he was received up to the third heaven, received a thorn in the flesh, lest he should be exalted above measure, he had a messenger of Satan to buffet him; so grievous a calamity it was that he laboured under, that he besought the Lord thrice that it might be taken from him. Sometimes extraordinary light and comfort is given to fit for great calamities, and sometimes for death, which God brings soon after such things; so when God gives his own people great temporal prosperity, he is wont to bring with it some calamity to eclipse it, to keep them from being exalted in their prosperity, and trusting in it.

And the Lord spake unto Moses,.... When the following directions concerning the trumpets were given is not certain; it may he at the time when the order of the camps of Israel was fixed, and is here recorded before the journeying of them, which was one use they were to be put unto, Numbers 10:2, saying; as follows.

Make thee two trumpets of silver,.... A metal very valuable and precious, durable, and fit for sound; only two are ordered, Aaron having but two sons, Eleazar and Ithamar, who were to blow with them, Numbers 10:8; for though Moses's order is, "make thee", or for thee, yet not for his own use, but for the priests to use when he should order them: the Targum of Jonathan adds, of what is thine own, as if they were to be made at his own expense; but others say, and which is more probable, that they were to be made at the public expense: Josephus (i) gives a description of them, and says, that they were little less than a cubit long, the pipe of them narrow, but broader about the mouth to receive the breath, and ended like a bell; they seem to be much of the shape of our trumpets: these trumpets were an emblem of the ministry of the Gospel, called the great trumpet, and in the ministration of which, the preachers of it are to lift up their voice like a trumpet, to show men their perishing condition through sin, and to encourage them, as such who are ready to perish, to come to Christ for salvation, Isaiah 27:13; the Gospel is comparable to silver, being fetched out of the mines of the sacred Scriptures, pure and free from the dross of errors and human inventions, will bear to be tried by the standard of the word, and is lasting and durable, yea, the everlasting Gospel; as well as valuable and precious, containing the unsearchable riches of Christ, &c. treasures of divine truths, comparable to gold, silver, and precious stones; yea, it is more valuable and precious than silver, not to be obtained by that, more profitable and useful, more satisfying and lasting: the number two may be applicable to the two dispensations, under which the Gospel has been ministered, directing to the same Saviour, and to the same way of salvation, by his grace, his blood, righteousness, and sacrifice; and to the two Testaments, which agree in the same truths respecting his person, offices, obedience, sufferings, and death; and to the prophets and apostles of both dispensations and testaments, who have united in laying Christ as the foundation; and also to the two witnesses that are still to prophecy in sackcloth, that is, preach the Gospel and blow the trumpet of it: Revelation 11:3. of an whole piece shall thou make them; of one solid mass of silver, beaten with an hammer, as Jarchi, such a piece as the candlestick was made of in Exodus 25:31, where the same word is used as here, and rendered "beaten work": this may denote the pure and unmixed Gospel of Christ, having no dross, nor bad nor base metal of human corruptions in it; no jar, discord, or contradiction in it, but all in perfect harmony and agreement; and the whole of it, no part of it dropped or concealed; and the ministry of it, laboured by those employed in it, who study to show themselves workmen that need not be ashamed: that thou mayest use them for the calling the assembly; the body of the people of Israel, either on civil or sacred accounts, see Joel 1:15; the ministry of the Gospel is for the calling and gathering of souls to Christ, and to his churches; even the remnant of Israel, all that are given to Christ and redeemed by his blood, whether Jews or Gentiles; these are gathered out of the world, which is an act of distinguishing grace; it is by means of the Gospel trumpet that they are awakened, and quickened, and directed to Christ: and for the journeying of the camps: both of the four camps of the Israelites, and the camp of the Levites, to direct them when they should set forward on a journey: and of like use is the ministry of the Gospel; saints are pilgrims and travellers here; they are passing through a wilderness, their way is attended with many difficulties; Canaan is the place they are travelling to, and the Gospel is of singular use to them by the way, both to refresh them with its joyful sound, and to direct them in the path in which they should go. (i) Antiqu. l. 3. c. 12. sect. 6.

And when they shall blow with them,.... With both the trumpets, in an even and continued sound, that is, the sons of Aaron: all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation; to hear what was to be said unto them: blowing both the trumpets together was a token that the whole congregation was called to meet together at the tabernacle, the door of which was the usual place of assembling, especially on religious counts, for there also the Lord met them, Exodus 29:42.

And if they blow but with one trumpet,.... With only one of them, or but once, with one sounding, and that an even one as before: then the princes, which are the heads of the thousands of Israel, shall gather themselves unto thee: and they only or alone, as Aben Ezra: by this token, or by this difference of blowing both trumpets, or only one, it was, easily known when the whole congregation or when the princes only were to meet Moses at the same place, the door of the tabernacle of the congregation; and all are to attend divine service, and the ministry of the word, even the whole church of God, and all the members of it, high and low, rich and poor, princes and people.

When ye blow an alarm,.... Making a broken, uneven, and quavering sound, which is called a "tara-tan-tara": then the camps that lie on the east parts shall go forward; the camps of Judah, Issachar, and Zebulun, which lay to the east of the tabernacle, at the front of it; see Numbers 1:3; this was to be the token for their march, which was first of all; Numbers 10:14.

When ye blow an alarm the second time,.... Another "tara-tan-tara": then the camps that lie on the south side shall take their journey; the camps of Reuben, Simeon, and Gad, which were encamped on the south side of the tabernacle, Numbers 2:10; and, as Josephus (k) says, at the third sounding of the alarm, that part of the camp which lay to the west moved, which were the camps of Ephraim, Manasseh, and Benjamin, Numbers 2:18; and at the fourth sounding, as he says, those which were at the north, the camps of Dan, Asher, and Naphtali, Numbers 2:25; which, though not expressed in the Hebrew text, are added in the Septuagint version, as they are to be understood: they shall blow an alarm for their journeys; for the journeys of the said camps, as a signal or token when they should begin to march. (k) Ut supra. (Antiq. l. 3. c. 12. sect. 6.)

But when the congregation is to be gathered together,.... At the door of the tabernacle of the congregation, and not to move in separate camps or bodies one after another: you shall blow, but you shall not sound an alarm; blow with an even and uninterrupted sound, and not with a broken and quavering one; by which the congregation and camps were distinguished from one another, the same certain sound being given to each constantly, whereby they knew which were called to motion: see 1 Corinthians 14:8; according to Ben Gersom blowing was a voice drawn out, and joined or continued; an alarm, a voice not joined, but broken.

And the sons of Aaron the priests shall blow with the trumpets,.... Eleazar and Ithamar, the one with the one and the other with the other, there being at first but two, as there were but two priests; but in Solomon's time there were an hundred twenty priests, and as many trumpets, 2 Chronicles 5:12; hence Maimonides says (l), there were never fewer than two trumpets, nor more than an hundred twenty: and they shall be to you for an ordinance for ever throughout your generations: for they were not only for present use, for the journeying of the camps in the wilderness, but for calling together the assembly in later times, as well as for other uses next mentioned; which would obtain in future ages till the coming of Christ, and even under the Gospel dispensation the mystical use of them continues, the preaching of the everlasting Gospel. (l) Hilchot Cele Hamikdash, c. 3. sect. 4.

And when ye go to war in your land against the enemy that oppresseth you,.... That enters in to invade it, to besiege cities, and distress the inhabitants of it: then ye shall blow an alarm with the trumpets: a "tara-tan-tara" with both of them, to call the several tribes together to join against the enemy; or to call them to fasting and humiliation, to repentance and prayer, to seek the Lord in the exercise of these, and cry for help and assistance, for victory and salvation; for, as Ben Gersom observes, by this alarm their hearts would be broken and become contrite, and they would return to the Lord, and he would have mercy on them when they pray unto him; for such a sound makes a man's heart shake and tremble, according to Amos 3:6; see Jeremiah 4:19; this is a third use of the trumpets, and in a mystical sense it may be observed, that saints are in a militant state, and have many enemies that come in to them to oppress them, sin, Satan, and the world; and the Gospel calls and encourages them to fight, furnishes them with armour, and assures them of victory, and directs them where to fight and with whom, and bids them endure hardness as good soldiers of Christ: and ye shall be remembered before the Lord your God; for a book of remembrance is written for them that fear God, humble themselves before him, and pray unto him: and ye shall be saved from your enemies; as Israel from their temporal, so the people of God from their spiritual enemies, being made more than conquerors through him that loved them.

Also in the day of your gladness,.... When they should return from the enemy's country conquerors, or have vanquished the enemy that came against them into their own land, and so would fix a day of rejoicing, like the days of Purim, and the seven days when Hezekiah rejoiced, as Aben Ezra observes; and so any time of rejoicing on account of any extraordinary deliverance and salvation: and in your solemn days; or festivals, as the passover, pentecost, and tabernacles, which were proclaimed by sound of trumpet, Leviticus 23:2, and in the beginnings of your months; their new moons, especially on the first day of the seventh month, which was a feast of blowing of trumpets, Leviticus 23:24, ye shall blow with the trumpets over your burnt offerings, and over your peace offerings; expressing joy for the acceptance of them, and especially when they had, by faith, a view of the great sacrifice of Christ typified by them: this is a fourth use of the trumpets, and may denote the spiritual joy had by believers, through the ministration of the Gospel, and ordinances of it on the Lord's day, and other seasons, and particularly at the feast of the Lord's supper, in the view of peace and reconciliation, and atonement made by the sacrifice of Christ: that they may be to you for a memorial before your God; as it were, to put him in mind of the promises he has made, and the blessings he has laid up as a covenant God for his people: I am the Lord your God; who had a right to appoint such things to be observed by them, and by whom, as their covenant God, they were laid under obligation to regard them.

Numbers 10:11-28 11. And it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up from off the tabernacle of the testimony. 11. Fuit autem anno secundo, mense secundo, vicesima mensis, ascendit nubes a tabernaculo testimonii. 12. And the children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran. 12. Tunc profecti sunt filii Israel per profectiones suas e deserto Sinai, substititque nubes in deserto Paran. 13. And they first took their journey, according to the commandment of the Lord by the hand of Moses. 13. Profecti itaque sunt primum ad os Jehovae per manum Mosis. 14. In the first place went the standard of the camp of the children of Judah, according to their armies: and over his host was Nahshon the son of Amminadab. 14. Et profectum est vexilium castrorum filiorum Jehuda primo loco per exercitus suos: et super exercitum ejus erat Nahason filius Amminadab. 15. And over the host of the tribe of the children of Issachar was Nethaneel the son of Zuar. 15. Super exercitum autem tribus filiorum Issachar erat Nethanel filius Suar. 16. And over the host of the tribe of the children of Zebuluu was Eliab the son of Helon. 16. Et super exercitum tribus filiorum Zabulon erat Eliab filius Helon. 17. And the tabernacle was taken down; and the sons of Gershon and the sons of Merari set forward, bearing the tabernacle. 17. Depositum autem fuerat tabernaculum: et profecti sunt filii Gerson et filii Merari portantes illum. 18. And the standard of the camp of Reuben set forward, according to their armies: and over his host was Elizur the son of Shedeur. 18. Deinde profectum est vexillum castrorum Ruben per exercitus suos: et super exercitum ejus erat Elisur filius Sedeur. 19. And over the host of the tribe of the children of Simeon, was Shelumiel the son of Zurishaddai. 19. Super exercitum vero tribus filiorum Simeon erat Selumiel filius Surisaddai. 20. And over the host of the tribe of the children of Gad was Eliasaph the son of Denel. 20. Et super exercitum tribus filiorum Gad erat Eliasaph filius Deuel. 21. And the Kohathites set forward, bearing the sanctuary; and the other did set up the tabernacle against they came. 21. Et progredi eccperunt Cehathitae portantes sanctuarium: erexerunt autem tabernaculum donec venerint ipsi. 22. And the standard of the camp of the children of Ephraim set forward, according to their armies: and over his host was Elishmna the son of Ammihud. 22. Postea profectum est vexilium castrorum filiorum Ephraim per exercitus suos: et super exercitum ejus erat Elisama filius Ammihud. 23. And over the host of the tribe of the children of Manasseh was Gamaliel the son of Pedahzur. 23. Super exercitum vero tribus filiorum Manasse erat Gamliel filius Pedahsur. 24. And over the host of the tribe the children of Benjamin was Abidan the son of Gideoni. 24. Et super exercitum tribus filiorum Benjamin erat Abidan filius Gidoni. 25. And the standard of the camp of the children of Dan set forward, which was the rere-ward of all the camps throughout their hosts: and over his host was Ahiezer the son of Ammishaddai. 25. Profectum est insuper vexillum castrorum filiorum Dan, recolligens onmia castra per exercitus suos: et, super exercitum ejus erat Ahiezer filius Ammisaddai. 26. And over the host of the tribe of the children of Asher was Pagiel the son of Ocran. 26. Super exercitum tribus filiorum Aser erat Pagiel filius Ochran. 27. And over the host of the tribe of the children of Naphtali was Ahira the son of Enan. 27. Et super exercitum tribus filiorum Nephthali erat Ahira filius Enan. 28. Thus were the journeyings of the children of Israel, according to their armies, when they set forward. 28. Istm sunt profectiones filiorum Israel per exercitus suos: ac ita profecti sunt. 11. And it came to pass on the twentieth day Moses records that after leaving Mount Sinai, the camp was first pitched in the wilderness of Paran; and although the distance was not great, -- being, as we shall soon see, a three days' journey, -- still the fatigue was sufficient to harass and weary the people. It is mentioned in praise of their obedience that they were expeditious in setting forth "according to the commandment of God;" but presently, through failure of the spirit of perseverance, their levity and inconstancy betrayed itself. When it is said that "they journeyed by their journeyings," (profectos esse per suas profectiones,) it refers to their whole progress through the desert. As to the word, I know not why Jerome translated it turmas, (troops,) for its root; is the verb ns nasang, which is used with it; and according to its constant use in Scripture, it plainly means stations, [427] or halting-places. We say in Frealch journees, or gistes. 14. In the first place went the standard of the camp The actual order of march is here described. The whole people, with the exception of the Levites, is divided into four hosts, or parts, since four of the tribes were set over the others, so as to have two under the command of each. And this was the mode of proceeding, that whenever they halted anywhere, the four standards encompassed the sanctuary and the Ark of the Covenant from the four quarters of the world; whilst on the march, the Levites carrying the tabernacle, according to the burdens respectively imposed upon them, were mixed with the several bands. The Ark, borne upon the shoulders of the Levites, preceded the whole army, in order that all might more confidently follow, God thus manifestly shewing them the way. Nahshon, of the tribe of Judah, led the first host; Elizur, of the tribe of Reuben, the second; Elishama, of the tribe of Ephraim, the third; and Ahiezer, of the tribe of Dan, the fourth. It is obvious that in the precedency given to the tribe of Judah, God in some degree afforded an anticipation of the prophecy of Jacob; for the Reubenites, being descended from the first-born, would not have willingly abandoned their position, unless that right had been transferred to the tribe of Judah by God's decree, pronounced through the mouth of Jacob. Not that the sovereignty and royal power was actually his before the time of David, but because God would have a single spark to shine in the midst of the thick darkness, whereby He might cherish the hope of the promised salvation in every heart; and that thus the dignity of this tribe might at length more readily reduce all to obedience. Herein, however, it appeared how perverse and intractable was the spirit of that greater portion of them who strove against the divine decree in their rejection of David. Reuben occupied the second place, as an alleviation of his disgrace. Again, by the subjection of the tribe of Manasseh to the posterity of Ephraim, in this respect, too, the prophecy of the same patriarch was fulfilled. Nor does there seem to be any other reason why the fourth standard should have been given to the tribe of Dan, except because Jacob had declared, "Dan shall judge his people." (Genesis 49:16,) by which expression his pre-eminence was denoted. Although it may be that the four standard-bearing tribes were chosen from their strength and the numbers of their people, still, unless the children of Reuben and Manasseh had been thoroughly persuaded that their degradation was in accordance with the command of God, their jealousy would never have suffered them calmly to submit themselves to others, whose superiors they were by the ordinary rules of nature. Their self-restraint, therefore, was praiseworthy, in that voluntary subjection kept them within bounds, without the application of any power of compulsion; and at the end, Moses records that it was not once only that they thus advanced, but that they observed the same order and regulations during the whole course of their travel, and that their camp was always so arranged that no contention arose to disturb them. Footnotes: [427] "Stationibus, vel auspiciis;" the latter being evidently a misprint for hospitiis. -- Lat. "Gistum, hospitium, susceptio; Gall, giste; jus, quod dominis feudalibus competebat in vassallorum suorum praediis, qui staffs ae condietis vicibus eos in domibus suis hospitio, et conviviis excipere tenebantur. Quod quidem jus Mansionaticum sub prima et secunda Regum Francorum stirpe, sub tertia vero Gistum, Procuratio, Coenaticum, Comestio, Pastus, Prandium dictum suis locis observamus." -- Adelung's Du Cange.

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 Exo 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.

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.

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 (Num. 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.

Here is, I. A general account of the removal of the camp of Israel from mount Sinai, before which mountain it had lain now about a year, in which time and place a great deal of memorable business was done. Of this removal, it should seem, God gave them notice some time before (Deu 1:6, Deu 1:7): You have dwelt long enough in this mountain, turn you and take your journey towards the land of promise. The apostle tells us that mount Sinai genders to bondage (Gal 4:24), and signifies the law there given, which is of use indeed as a schoolmaster to bring us to Christ, yet we must not rest in it, but advance towards the joys and liberties of the children of God, for our happiness is conferred not by the law, but by promise. Observe, 1. The signal given (Num 10:11): The cloud was taken up, and we may suppose it stood for some time, till they were ready to march; and a great deal of work it was to take down all those tents, and pack up all those goods that they had there; but every family being employed about its own, and all at the same time, many hands made quick work of it. 2. The march began: They took their journey according to the commandment of the Lord, and just as the cloud led them, Num 10:13. Some think that mention is thus frequently made in this and the foregoing chapter of the commandment of the Lord, guiding and governing them in all their travels, to obviate the calumny and reproach which were afterwards thrown upon Israel, that they tarried so long in the wilderness, because they had lost themselves there, and could not find the way out. No, the matter was not so; in every stage, in every step, they were under divine direction; and, if they knew not where they were, yet he that led them knew. Note, Those that have given up themselves to the direction of God's word and Spirit steer a steady course, even when they seem to be bewildered. While they are sure they cannot lose their God and guide, they need not fear losing their way. 3. The place they rested in, after three days' march: They went out of the wilderness of Sinai, and rested in the wilderness of Paran. Note, All our removals in this world are but from one wilderness to another. The changes which we think will be for the better do not always prove so; while we carry about with us, wherever we go, the common infirmities of human nature, we must expect, wherever we go, to meet with its common calamities; we shall never be at rest, never at home, till we come to heaven, and all will be well there. II. A particular draught of the order of their march, according to the late model. 1. Judah's squadron marched first, Num 10:14-16. The leading standard, now lodged with that tribe, was an earnest of the sceptre which in David's time should be committed to it, and looked further to the captain of our salvation, of whom it was likewise foretold that unto him should the gathering of the people be. 2. Then came those two families of the Levites which were entrusted to carry the tabernacle. As soon as ever the cloud was taken up, the tabernacle was taken down, and packed up for removing, Num 10:17. And here the six wagons came laden with the more bulky part of the tabernacle. This frequent removing of the tabernacle in all their journeys signified the movableness of that ceremonial dispensation. That which was so often shifted would at length vanish away, Heb 8:13. 3. Reuben's squadron marched forward next, taking place after Judah, according to the commandment of the Lord, Num 10:18-20. 4. Then the Kohathites followed with their charge, the sacred furniture of the tabernacle, in the midst of the camp, the safest and most honourable place, Num 10:21. And they (that is, says the margin, the Gershonites and Merarites) did set up the tabernacle against they came; and perhaps it is expressed thus generally because, if there was occasion, not those Levites only, but the other Israelites that were in the first squadron, lent a hand to the tabernacle to hasten the rearing of it up, even before they set up their own tents. 5. Ephraim's squadron followed next after the ark (Num 10:22-24), to which some think the psalmist alludes when he prays (Psa 80:2), Before Ephraim, Benjamin, and Manasseh, the three tribes that composed this squadron, stir up thy strength (and the ark is called his strength, Psa 78:61), and come and save us. 6. Dan's squadron followed last, Num 10:25-27. It is called the rearward, or gathering host, of all the camps, because it gathered up all that were left behind; not the women and children (these we may suppose were taken care of by the heads of their families in their respective tribes), but all the unclean, the mixed multitude, and all that were weak and feeble, and cast behind in their march. Note, He that leadeth Joseph like a flock has a tender regard to the hindmost (Eze 34:16), that cannot keep pace with the rest, and of all that are given him he will lose none, Joh 17:11.

And it came to pass, on the twentieth day of the second month, in the second year,.... Which was the twentieth of the month Ijar, in the second year of the coming of the Israelites out of Egypt; who, as it appears from hence, compared with Exodus 19:1; had been in the wilderness of Sinai twelve months wanting ten days; so Jarchi and other Jewish writers (m), with whom Aben Ezra agrees, who says it was near a year: that the cloud was taken up from off the tabernacle of the testimony; that part of the tabernacle where the ark of the testimony stood, even the most holy place, over which the cloud was, the token of the divine Presence, and which it covered; but now was taken up from it, and went up higher above it, and was a signal for the motion of the camps of Israel to set forward in their journey towards Canaan's land. (m) Seder Olam Rabba, c. 8. p. 23. Abarbinel, &c.

And the children of Israel took their journeys out of the wilderness of Sinai,.... Each of their camps removed from thence, and so everyone took their journey: and the cloud rested in the wilderness of Paran; which was a signal for the camps to rest and pitch their tents; this was after they had gone three days journey, and were come to Taberah, which, it is probable, was in the wilderness of Paran; otherwise we read of their pitching in the wilderness of Paran, after they had been a month at Kibrothhattaavah, Numbers 11:34, and seven days at Hazeroth, Numbers 12:16; so they went from one wilderness to another; of this wilderness; see Gill on Genesis 21:21.

And they first took their journey, according to the commandment of the Lord,.... Which was virtually contained in and signified by the taking up of the cloud, see Numbers 9:18, by the hand of Moses; by his means and ministry, who had informed them, that it was the will of God, that when they saw the cloud taken up to set forward in their journey, and they were obedient thereunto.

In the first place went the standard of the camp of the children of Judah,.... Which tribe had the honour to go foremost and lead the van, the chief ruler, the Messiah being to come of it, as he did; who is King of Israel, and has gone forth at the head of them, fighting their battles for them: according to their armies: having, besides the army of the tribe of Judah, the armies of the tribes of Issachar and Zebulun under his standard: and over his host was Nahshon the son of Amminadab; he was captain general of the army of the tribe of Judah, as Nethaneel was over the host of the tribe of Issachar, Numbers 10:15; and Eliab over the host of the tribe of Zebulun, Numbers 10:16; the same commanders as were fixed at the time of settling the order of their encampment, Numbers 2:3.

And the tabernacle was taken down,.... By the Levites, as Aben Ezra, and which appears to be their work, from Numbers 1:51; this began to be done by them as soon as the cloud was perceived to move upwards, and the camp of Judah was preparing to march; and after Aaron and his sons had taken the holy vessels out of the holy and most holy place, and had packed up and covered them as directed, Numbers 4:5; this was an emblem of the taking down of the Jewish church state, the abolition of the service of the sanctuary, as well as of the changeable condition of the Gospel church in the wilderness, which is not always in one and the same place, but is moved from place to place, and that by the ministers of the word, signified by the Levites, who are sent and carry the Gospel here and there: and the sons of Gershon and the sons of Merari set forward, bearing the tabernacle; the former, the hangings and vail, and the latter the boards, pillars, sockets, &c. each of them having wagons for their assistance: these followed immediately after the camp of Judah.

And the standard of the camp of Reuben set forward according to their armies,.... Next proceeded the standard of Reuben, having under it the tribes of Simeon and Gad, Numbers 10:19; as "Reuben" signifies, "behold the son", and he had the tabernacle borne before him and the holy things behind him, which way soever this camp looked, it had in view what was a type of Christ the Son of God, the object of faith, the ark. and over his host was Elizur the son of Shedeur; over which respective armies were the same captains as in Numbers 2:10;

And over the host of the tribe of the children of Simeon was Shelumiel the son of Zurishaddai. See Gill on Numbers 10:18.

And the Kohathites set forward,.... After the standard of the camps of Reuben, and between that and the standard of the camp of Ephraim, to, which there is an allusion in Psalm 80:2, bearing the sanctuary, or the holy things, as Jarchi; the ark, as Aben Ezra; though not that only, which indeed might be eminently called so, it standing in the most holy place, over which were the mercy seat and cherubim, the residence of the divine Majesty; but all the holy things in the holy place, the candlestick, shewbread table, and the two altars, the altar of incense in the holy place, and the altar of burnt offerings in the court these they bore on their shoulders, and had no wagons allowed for their assistance: and the other did set up the tabernacle against they came; that is, the sons of Gershon and Merari, who went before between the standard of Judah and the standard of Reuben, carrying the heavier and more cumbersome parts of the tabernacle; which, when Judah pitched their tents, at the signal of the cloud, they immediately put together, and erected, and got it ready, by such time as the Kohathites came up to them, that so the ark and other holy things might be at once put into it, and set in their proper places.

And the standard of the camp of the children of Ephraim set forward according to their armies,.... Next followed the standard of the camp of Ephraim, under which were Manasseh and Benjamin, Numbers 10:23, and over his host was Elishama the son of Ammihud; over whom were the same captains, as in Numbers 2:18.

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

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

And over the host of the tribe of the children of Gad was Eliasaph the son of Deuel. See Gill on Numbers 10:18.

And over the host of the tribe of the children of Manasseh was Gamaliel the son of Pedahzur. See Gill on Numbers 10:22.

And over the host of the tribe of the children of Benjamin was Abidan the son of Gideoni. See Gill on Numbers 10:22.