Numbers 10

Updated
2001-05-26; 14:32:12utc

This chapter can be divided in two parts, the dividing line running between the verses 10 and 11. The first part is a continuation of the theme that began in the previous chapter: Sanctification through Divine Guidance 10:1-10, and the second part marks the beginning of part two of the whole book of Numbers, which marks the failure of the nation of Israel to reach the goal God had set for them.D. Sanctification through Divine Guidance 10:1-10

This section introduces the two silver trumpets which were used to give the audible signal for departure at the moving of the cloud. The trumpets had other purposes also, as we will see below, but in the context of these verses the connection is, obviously, to the moving of the cloud.

The Pulpit Commentary says about the making of the trumpets: "Hebrew, khatsotserah. From the testimony of Josephus, from the representation on the arch of Titus, and from a comparison of ancient Egyptian trumpets, it is clear that these trumpets were straight, long, and narrow, with an expanded mouth. The shophãr, or trumpet of the Jubilee, on the other hand, was a buccina or cornet, either made of a ram's horn, or shaped like one."

In one of its Homilies, connected with this portion of Scripture, the Pulpit Commentary says the following about the use of the trumpets: "There is a manifest connection between the cloud and the trumpets. At Sinai there was 'a thick cloud upon the mount, and the voice of the trumpet exceeding loud' (Exod. xix. 16). This seems to have been a miraculous sound, but Jehovah now orders Moses to have two silver trumpets made for permanent use. Thus trumpets as well as cloud were remembrancers of Sinai. God uses sound along with light to signify his will to his people; he appeals not only to their eyes, but also to their ears. Though the cloud was there they were not ever watching it. The longer it rested, the less conscious of its presence they became. Therefore God added the sound of the trumpets, a sudden, startling sound, to stop each one in his work, or raise him out of his sleep."

As this Homily suggests, the silver trumpets were a copy of the one God used on the day He came down upon Mount Sinai. The sound of the trumpet at that day was a supernatural phenomenon, that can not be explained by any natural means. The sound the two silver trumpets produced is an expression of a divine reality, by using earthly matter. In that sense the making of the trumpets corresponded to the making of the tabernacle and all its furniture, in that it expressed in material form a heavenly reality.

The trumpets had a multiple use. One was to give an audible signal for the order to march, just as the moving of the cloud was the visible one. The trumpets complete the picture of the manner in which God guides His people: there was the moving of the cloud, the ministry of Moses and the sound of the trumpets.

The various signals the trumpets could give are not spelled out in detail in these verses; guidance was given by their sound, but they were also used to call the people together or to call the leaders of the people. The trumpets were to be used in times of war, not only to assemble the army, but to catch God's attention. God assures the people that when they sound the trumpets in time of need: "Then you will be remembered by the LORD your God and rescued from your enemies" (vs. 9).

And, finally, the trumpets were to announce certain festivities, of which, specifically, the New Moon festivals are mentioned. The section ends with the statement: "I am the LORD your God."

The first use of the trumpets was to call the people together. This was indicated by the sound of both trumpets at the same time. The nation of Israel was God's church, His ekklesia, the ones He called out of this world to be set apart for Him. At the first revelation of God's presence on top of Mount Sinai, God had said to Israel: "Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation."[ 1 ] The trumpet blast was a reminder to the people of the call of God upon them. God's call is loud and clear and those who do not hear it have a serious hearing problem. It is the same call with which God called Adam after he sinned. We read in the Genesis account: "Then the man and his wife heard the sound of the LORD God as he was walking in the garden in the cool of the day, and they hid from the LORD God among the trees of the garden. But the LORD God called to the man, 'Where are you?' "[ 2 ]

The second signal is the sound of one trumpet only. When this was heard, the leaders of the tribes had to gather together for a conference with Moses. So the sound of one trumpet pertains to the horizontal level of relationships men and men, but the sound of both trumpets to the vertical relationship between God and men.

The third signal is called "a trumpet blast." The KJV calls it "an alarm." The Hebrew word is * The Pulpit Commentary says here: "This seems to signify a continuous peal, easily distinguished, wherever audible, from the blowing in short, sharp tones." The word "alarm" has a connotation of panic in modern English, which is, evidently, not the intention in this context. This trumpet blast was the signal for the breaking up of the camp. This puts the use of the trumpets in the context of divine guidance, which was the reason why they were introduced at this place in Scripture. Only two trumpet blasts are mentioned here: one for the breaking up of the eastern section, which included Judah, Issachar and Zebulun, and one for the breaking up of the southern group, including Reuben, Simeon and Gad. Whether the trumpets were sounded for the departure of the other two section of the camp, we do not know. It could be that, once the first two groups were set in motion, the others would follow naturally, or the fact that the trumpets would sound again was considered so self-explanatory, that it was not worth mentioning it. It could also be that this part of the original text was lost. The Pulpit Commentary mentions that: "The Septuagint inserts in ver. 6, 'And ye shall sound a third alarm, and the camps which are pitched westwards shall move; and ye shall sound a fourth alarm, and the camps which are pitched northwards shall move.' " This would suggest that the Hebrew text we know now is incomplete.

The task of blowing the trumpets is given to the sons of Aaron, that is to the priests, as "a lasting ordinance." The priest were, probably, also the guardians of the trumpets, which were kept in the sanctuary. The Pulpit Commentary says about the phrase "an ordinance for ever," which is the KJV's rendering: "The accustomed formula for some sacred institution which was to have a permanent character and an eternal meaning (cf. Exod. xii. 24). The truth of these words cannot be exhausted by an actual use of 1500 years, followed by complete disuse for 1800 years. The 'ordinance' of the silver trumpets must be perpetuated 'for ever' in the gospel, or else the Divine word has failed."

The linking of the use of the trumpets with the proclamation of the Gospel of our Lord Jesus Christ, which is a legitimate application of Old Testament truth to a New Testament period, promotes the ones who are "in Christ" to the rank of priests; which is what the New Testament clearly teaches. It is up to the believers in Christ, to sound the trumpet.

We are also to expect the sound of the trumpet, as the signal of the Lord's return. Jesus, Himself, said: "At that time the sign of the Son of Man will appear in the sky, and all the nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky, with power and great glory. And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other."[ 3 ] The apostle Paul connects the sounding of the trumpet with the Lord's return. He says: "Listen, I tell you a mystery: We will not all sleep, but we will all be in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed."[ 4 ] And elsewhere: "For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first."[ 5 ] And: "For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first."[ 6 ] And, finally, seven trumpets are sounded by seven angels at different intervals in the book of Revelation, when various scenes of the end times, probably the great tribulation, enfold before us.[ 7 ]

All the above reference speak about the use of trumpets by angels, but the trumpets in our text are sounded by men. This reinforces the thought that the trumpets on earth are a copy of the heavenly instruments; an expression in silver and sound of a spiritual reality.

Once the people of Israel arrived in the promised land, the trumpets lost a good deal of their practical use. There was no longer any need for a convocation of the nation at the entrance of the tabernacle, or for the breaking up of camp. The only reference to the use of the trumpets after the arrival of the people in Canaan is in vs. 9 and 10. The first mention is in connection with a war and the second for the celebration of the Feast of the New Moon and other festivities, which are not specified. The Pulpit Commentary says here: "The practical use of the trumpets ceased with the years of wandering; the ceremonial use was continued as long as the people dwelt in 'their land;' the spiritual use remains an 'ordinance for ever,' as long as the church is militant here on earth. That the use of the two silver trumpets was ceremonial, and not practical, after the conquest of Canaan is evident from the purpose and effect ascribed to that use. Whether in war or in worship, that purpose was not to convoke the people, nor to give signals to the host, but to put God in mind of his promises, and to invoke his covenanted grace. Indeed, two trumpets, as here prescribed, could not be otherwise than ceremonially used after the nation was spread abroad over the whole face of Canaan; and there is no direction to make more than two such trumpets. The use of trumpets in subsequent times is indeed often mentioned both in war and in holy festivities, and it was undoubtedly founded upon this Divine ordinance; but it was not in literal compliance with it, for the obvious reason that many trumpets were used instead of two only (see I Chron. xv. 24; 2 Chron. v. 12; Neh. xii. 35)."

Finally, the trumpets sounded as a celebration of time. The peal of heavenly music was to accompany various feast, also the ones that were not specified; but the New Moon festivals are mentioned. "Blow the trumpet [ 8 ] at the new moon, at the full moon, on our feast day.[ 9 ]

Time is a mysterious element in our existence on earth. Our times are determined by the position of our globe in our solar system. The sun governs our daily and yearly schedule and the moon marks the months of the year. We little realize, as Einstein did, that time is relative. The calculation of time in other galaxies must be different from ours on earth. The size of our planet and our distance to the sun and moon are defining factors. Heaven has its own time, and it is called "Eternity." God wants His people to celebrate time and rejoice in His creation of the solar system, evidently, with the purpose also of remembering eternity. Moses said, not without gloom: "Teach us to number our days aright, that we may gain a heart of wisdom."[ 10 ] The context in which Moses spoke those words was, probably, during the forty years wandering in the desert, when the only prospect the Israelites had was to die. The two silver trumpets teach us that there is another way to "number our days aright," and that it to celebrate time as part of God creation, and to redeem the time. Celebration of time should, however, not close our eyes for the present reality of evil. Paul says: "Look carefully then how you walk, not as unwise men but as wise, making the most of the time, because the days are evil."[ 11 ]Part Two: The Failure of the Old Generation to Inherit the Promised Land (10:11-25:18)

I. The Failure of Israel En Route to Kadesh 10:11-12:16

A. Israel Departs Mount Sinai 10:11-36

This brings us to the second major division of the book of Numbers. Unfortunately, the dividing line falls in the middle of the chapter.

This part of the chapter describes the first breaking up of camp after the construction of the tabernacle, and the beginning of that part of the desert crossing which, in God's plan, would have been the last leg of the journey. It occurred approximately one year and one week after the exodus from Egypt. The twentieth day of the seconds month corresponds to May 6 on our calendar, according to The Pulpit Commentary. Evidently, this departure did not take place on the actual anniversary of the exodus, because of the Passover celebration, and the possible postponement of one month, mentioned in ch. 9:1.

For the first time, the cloud of the presence of the Lord lifted from the tabernacle, and the two silver trumpets sounded, and the marching orders were passed on from Moses to the tribal leaders and to the people. Although the part about the trumpets is not specifically mentioned, we may assume that all the instructions given before were now put into practice.

Vs. 12 mentions that the cloud came to rest in the desert of Paran. The KJV renders this verse with: "And the children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran." The NIV allows for more flexibility by saying: "Then the Israelites set out from the Desert of Sinai and traveled from place to place until the cloud came to rest in the Desert of Paran," and the RSV, probably more correctly, says: "and the people of Israel set out by stages from the wilderness of Sinai; and the cloud settled down in the wilderness of Paran." Comparing this statement with the one in ch. 12:16, where we read: "After that, the people left Hazeroth and encamped in the Desert of Paran," we understand that there must have been one or more intermediate stops. Evidently, the phrase describes one whole leg of the journey, after which a period of rest of one day or more was observed. This corresponds with what we read in vs. 33: "So they set out from the mountain of the LORD and traveled for three days. The ark of the covenant of the LORD went before them during those three days to find them a place to rest."

Judah is the first of the tribes to set out and under its banner traveled Issachar and Zebulun. There appears to have been four standards, each one covering three tribes. After the Judah-section leaves the tabernacle is taken down, and, probably the parts that constitute the frame and covering are carried of by cart, in order to be erected at the next stop as a resting place for the furniture that was carried afterward by the Levites responsible for this task. We gather this from vs. 21, which reads: "Then the Kohathites set out, carrying the holy things. The tabernacle was to be set up before they arrived."

The rear guard is made up by the tribe of Dan, under whose banner are also the tribes of Asher and Naphtali. The Pulpit Commentary says about this rear guard: "Literally, 'the collector,' or 'the gatherer, of all the camps. The word is applied by Isaiah to God himself (Isa. lii. 12; lviii. 8) as to him that gathereth the outcasts of Israel.' Dan may have been the collector of all the camps simply in the sense that his host closed in all the others from behind, and in pitching completed the full number. Under any ordinary circumstances, however .... the work of the rear-guard in collecting stragglers and in taking charge of such as had fainted by the way must have been arduous and important in the extreme."

Pondering all these facts, we are, again, amazed at the efficiency with which this huge group of people traveled through the wilderness. With God Himself as the supreme commander, His children marched from the land of slavery to the land of promise, "like a mighty army." The fact that the people traveled under the guidance of a supernatural being and that they were sustained in a supernatural way, did, in no way, eliminate the need for attention to the details of all the logistics. From a human viewpoint, this transport of over two million people through an area that is characterized as "that vast and dreadful desert,"[ 12 ] equals the best organized military operation in history. Living a life on a supernatural level is not the equivalent of a haphazard, disorganized existence.

The following intermezzo in vs. 29-32 emphasizes even more this interplay between the supernatural and the natural. Moses invites Hobab, his brother-in-law to travel with them to Canaan. Evidently, Hobab was an expert in desert traveling. Moses says to him: "Please do not leave us. You know where we should camp in the desert, and you can be our eyes."

Who this Hobab was cannot be established with certainty. Some take him to be the same person as Jethro, Moses' father-in-law, others the son of Jethro. His name only appears here and in the book of Judges where Hobab is also called Moses' brother-in-law, and is indicated as the father of the Kenites.[ 13 ] The words "father-in-law," "brother-in-law" and "son-in-law" have a very wide meaning in Hebrew and indicate nothing more than "related by marriage." Some commentators identify Hobab with Jethro, but this seems very unlikely, since we read that Jethro returned to his country at a much earlier stage, even before the giving of the law. After having chaperoned his daughter, Zipporah, Moses' wife, and having given some sound advice to his son-in-law, we read: "Then Moses sent his father-in-law on his way, and Jethro returned to his own country."[ 14 ] If we would take this report in Exodus to be identical to Moses' conversation with Hobab here, we run into serious problems with the chronology of the accounts.

More interesting for the purpose of our study is the fact that, beside the supernatural guidance God provides for the travel of His people through the desert, Moses also seeks the help of human experience. The Pulpit Commentary says about Hobab's services: "It is not indeed easy to say where any room was left for the good offices and experience of Hobab; the cloud of the Divine Presence seemed to control absolutely the journeying and encamping of the people; yet if we really knew in detail the actual ordering of that wondrous march, we should doubtless find that the heavenly guidance did but give unity and certainty to all the wisdom, caution, and endeavour of its earthly leaders. Indeed if we recall to mind that the host is calculated at more than two millions of people, it is quite evident that even during the march to Kadesh (and much more in the long wanderings which followed) it must have been extremely difficult to keep the various divisions together. In the broken and difficult country which they were to traverse, which had been familiar to Hobab from his youth, there would be scope enough for all his ability as a guide."

We do not read here that Hobab accepted Moses' offer, but the quote from Judges indicates that he did settle in Canaan, since we find his offspring, the Kenites, living in the land.

Verse 33 marks the actual departure for the Promised Land. This is the third highlight in the history of salvation, which is portrayed in the exodus of Israel. The first being the actual deliverance from slavery, the second the "festival of the Lord in the desert," and this departure: the reaching for the goal. This day, the twentieth day of the second month of the second year, would have become a day to be commemorated in the history of the people, were it not for the fact that they failed to reach their goal because of their disobedience. The three day's march brings this huge nation to the desert of Paran, which, according to The Pulpit Commentary may have meant the covering of about 30 miles. The implication is that every day they trekked about 10 miles and then stopped for the night.

The phrase: "The ark of the covenant of the LORD went before them during those three days to find them a place to rest," is an intriguing one. It sounds as if the Lord would have to search for places, and by looking around, determine which one would be good enough for the people. This, of course, is inconsistent with the doctrine of God's omniscience. We should, therefore, consider the phrase to be an attempt to give expression of God's care and tenderness for His children. The place to which He leads us, is the one He has chosen for us. The principle is the same as in the image David uses to indicate God's care and comfort, by saying: "He makes me lie down in green pastures, he leads me beside quiet waters, he restores my soul. He guides me in paths of righteousness for his name's sake. Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me."[ 15 ]

In reality, it must have been the combination of Hobab's practical knowledge of the terrain and God's guidance of the people, which determined the place where Israel would pitch camp for a period to replenish and rest.

Moses' cry: "Rise up, O LORD! May your enemies be scattered; may your foes flee before you," when the cloud lifted and: "Return, O LORD, to the countless thousands of Israel," when it came down to rest was, probably, the standard formula for every instance when the cloud moved. It is obvious that the moving of the cloud was not caused by Moses' words, but that the phrases expressed the approbation of the people at the moving of the cloud. The moving of the cloud was God's initiative; what Moses said was just and "Amen" to God's act. The Pulpit Commentary says here: "When the ark and the cloud set forward, it was the Almighty God going on before in victory; when the ark and the cloud rested, it was the all-merciful God returning to protect and cherish his own. This is clearly recognised in this morning and evening prayer of Moses. The typical and spiritual character of this setting forward and that resting could not well have been lost upon any religious mind - that God going before us is the certain and abiding pledge of final victory, that God returning to us is the only hope of present safety."

In this "morning and evening prayer of Moses," as The Pulpit Commentary calls it, we see an identification of the cause of the people with the cause of God. The enemies of the people of Israel are God's enemies and visa-versa. God's principle enemy is Satan. Moses' words contain the recognition that the people of Israel are not contending with flesh and blood primarily, but with the armies of the Evil One. God leads His people to glory through enemy territory.

The last words of the chapters: "Return, O LORD, to the countless thousands of Israel," could also be translated: "Return, O Lord, the myriad thousands of Israel" that is to their promised home, as suggested by The Pulpit Commentary. The latter does not seem to fit into the context which deals with the lifting and descending of the cloud upon the ark.

In the larger context of the Christian pilgrimage, every Christian ought to adopt Moses' "morning and evening prayer." Christians are men and women who "follow the Lamb wherever he goes."[ 16 ] They are being led to glory by the Son of God.[ 17 ] And they pray expectantly for the return of the Lord, saying: "Amen. Come, Lord Jesus!"[ 18 ]

[ 1 ] Ex. 19:5,6

[ 2 ] Gen. 3:8,9

[ 3 ] Matt. 24:30,31

[ 4 ] I Cor. 15:51,52

[ 5 ] I Thes. 4:16

[ 6 ] I Thes. 4:16

[ 7 ] See Rev. 8:2-11:15

[ 8 ] Not "the ramshorn" as the NIV translates it

[ 9 ] Ps. 81:3 (RSV)

[ 10 ] Ps. 90:12

[ 11 ] Eph. 5:15,16 (RSV)

[ 12 ] Deut. 1:19

[ 13 ] Judges 4:11

[ 14 ] Ex. 18:27

[ 15 ] Ps. 23:2-4

[ 16 ] Rev. 14:4

[ 17 ] Heb. 2:10

[ 18 ] Rev. 22:20