This was the order of march for the Israelite divisions as they set out. Sermons
The blowing of the silver trumpets by Aaron and his sons has generally been taken to denote the preaching of the gospel. But the interpretation is a mistaken one, and arises from confounding the trumpet of jubilee ( Leviticus 25:9; Luke 4:16) with the silver trumpet. Although bearing the same name in the English Bible, these are quite different instruments, and are called by different Hebrew names. The former is the shophar or cornet, which, as its name implies, was of horn, or at least horn-shaped; whereas the latter, the chatsotser, was a long' straight tube of silver with a bell-shaped mouth. The true intention of the silver trumpets is distinctly enough indicated in the law before us. They were to be to the children of Israel for a memorial before their God (verse 10); the promise was that when the trumpets were blown, the people should be remembered before the Lord their God, and he would save them from their enemies (verse 9). In other words, the blowing of the silver trumpets was a figure of PRAYER (cf. Acts 10:4). An exceedingly striking and suggestive figure it is. I. IT PRESENTS CERTAIN ASPECTS OF PRAYER WHICH CAN HARDLY BE TOO MUCH REMEMBERED. For one thing, it admonishes us that prayer ought to be an effectual fervent exercise (James 5:16). A trumpet-tone is the opposite of a timid whisper. There is a clear determinate ring in the call of a silver trumpet. This is not meant to suggest that there ought to be loud and vehement speaking in prayer. But it does mean that we are to throw heart into our prayers and put forth our strength. The spirit of adoption cries, Abba Father (see 2 Chronicles 13:14). When we call on God we ought to stir ourselves up to take hold of him (Isaiah 64:7.) Moreover, the silver trumpet emits a ringing, joyous sound. In almost every instance in which the blowing of these trumpets is mentioned in Scripture, it is suggestive of gladness, hope, exultation. And ought not a note of gladness, hope, exultation to pervade our prayers? When we pray we are to use a certain holy boldness; we are to draw near; we are to speak in full assurance of faith. This, I confess, may be pressed too far. There was nothing of the trumpet-tone in the publican's prayer. There may be acceptable prayer in a sigh, in a cry of anguish, in the groaning of a prisoner. But it is not the will of God that his children's ordinary intercourse with him should be of that sort. They are to call on him with a gladsome confidence that he is able and ready to help them. And many of them do this. There are Christian people whose prayers are always rising into the ringing' tones of the silver trumpet. I have spoken first of the general design or spiritual intention of this ordinance of the silver trumpets. Let us now note THE PARTICULARS: - 1. It belonged to the priest's office (verse 8). It is not to be confounded with the Levitical service of song, instituted long after by David. 2. It served a variety of secular uses. Public assemblies were convened by the sounding of the trumpets, as they are convened among us by the ringing of bells (verses 2, 3, 7). And they were the bugles by which military signals were given (verses 4-6). That it was the priests who blew the trumpets on all such occasions reminds us that Israel was, in a special sense, "an holy nation;" and may also carry forward our minds to the time when "holiness to the Lord" will be written on the life of all Christian nations in all their relations. 3. The blowing of the silver trumpets found place chiefly in the service of the sanctuary. The particulars are noted in verse 10, and are of uncommon interest for the Christian reader. (1) The trumpets were to be blown over the sacrifices. How this was done appears from the example related in 2 Chronicles 29:26-28. The intention was as much as to say, "O thou that dwellest in the heavens, give ear to us when we cry; remember all our offerings and accept our burnt sacrifice. Grant us the wish of our heart, and fulfill all our counsel." (2) The sacrifices particularly named as to be thus signalized are the burnt offering and the peace offering. Not the sin offering. The omission can hardly have been accidental. When I have fallen into some notable sin, I am to humble myself before God with shame. The cry of the publican is what befits me, rather than trumpet-toned exultation. The sin offering is most acceptably presented without blowing of trumpets. As for the burnt offering, which denotes dedication; and the peace offering, which speaks of communion with God and of our communion with each other in the Lord; these are most acceptable when they are attended with gladness and thankful exultation in God. (3) The blowing of the silver trumpets was especially to abound at the great solemnities. That is to say, at the new moons, at the three great festivals, the "solemn days" of the Jewish year, and on all days of special gladness (cf. 2 Chronicles 5:12; 2 Chronicles 7:6; Ezra 3:10; Nehemiah 12:35). (4) Above all other solemn days, the first day of the seventh month was to be thus distinguished. The seventh month was that in which the Feast of Tabernacles happened - at the full moon, in the end of September or beginning of October, after the Lord had crowned the year with his goodness. The new moon of this month was the Feast of the Blowing of Trumpets (cf. Leviticus 23:24); and fitly ushered in the Feast of Ingathering, the most joyous of all the festivals of the year. - B. The standard of the camp. There are few things in which we are more prone to fail than in the maintenance of the Divine standard when human failure has set in. Like David, when the Lord made a breach upon Uzza, because of his failure in putting his hand to the ark, "He was afraid of God that day, saying, How shall I bring the ark of God home to me?" ( 1 Chronicles 13:12). It is exceedingly difficult to bow to the Divine judgment, and, at the same time, to hold fast the Divine ground. The temptation is to lower the standard, to come down from the lofty elevation, to take human ground. We must ever carefully guard against this evil, which is all the more dangerous as wearing the garb of modesty, self-distrust, and humility. Aaron and his sons, notwithstanding all that had occurred, were to eat the meat offering in the holy place. They were to do so, not because all had gone on in perfect order, but "because it is thy due," and "so I am commanded." Though there had been failure, yet their place was in the tabernacle; and those who were there had certain "dues" founded upon the Divine commandment. Though man had failed ten thousand times over, the word of the Lord cannot fail: and that word had secured certain privileges for all true priests, which it was their place to enjoy. Were God's priests to have nothing to eat, no priestly food, because failure had set in? Were those that were left to be allowed to starve, because Nadab and Abihu had offered "strange fire"? This would never do. God is faithful, and He can never allow any one to be empty in His blessed presence. The prodigal may wander, and squander, and come to poverty; but it must ever hold good that "in my Father's house is bread enough and to spare." () When Christ our Saviour intended to feed the multitude that had continued with Him to hear His word, He commanded His disciples to make all sit down in ranks by hundreds and fifties ( Mark 6:40), so that He would have all things, even the most common, done in order. For all disorder came into the world by Satan, and his chief employment is to make a breach into that order which God hath established. He shuffleth and mingleth all together, and seeketh to disturb and destroy what he can, and how he can. Again, order is a means to preserve every society; the want of it threateneth ruin to every society. This serveth, first, to reprove such as keep not their places, but break out of order, and will not be held within the compass that God hath set them. Every man hath his bounds set him, and is enclosed in them as in a circle, which he may not pass. No man hath any promise of blessing when he keepeth not the order God hath set him. Secondly, acknowledge from hence that the Church is a blessed company, it is the very school of good order, wherein all things are done in number, weight, and measure. When Balaam had seen the goodly order of this host of God, as the valleys that were spread forth, as gardens by the river's side, as the trees which the Lord had planted, and as cedar trees beside the waters, he cried out in admiration of this comely, decent, and seemly order, "How goodly are thy tents, O Jacob! and thy tabernacles, O Israel! "For who is it that ruleth in the Church? and who is it by whom it is guided? Is it not God, who is the God of order? No confusion cleaveth or can cleave to Him, He is not the God of confusion, He is light, and in Him is no darkness at all ( 1 John 1:5). He hath set an order among all His works. Thirdly, when we see this order interrupted in the works of God, know that it cometh not of God. Acknowledge therein the corruption of man and the work of Satan. Fourthly, whensoever we cannot sound the depth of God's works nor judge of them as we ought, when we see to our appearance much out of square, as soldiers out of their squadrons, we must not condemn the works of God, but accuse our own blindness and ignorance, "Forasmuch as God hath made all beautiful in his season" ( Ecclesiastes 3:11). When we behold how the wicked prosper for the most part, and are of great power ( Psalm 37:35), and on the other side the godly all the day long plagued and chastened every morning ( Psalm 73:14), we are ready to misjudge and misdeem of these works of God. Howbeit, the ways of God are not as our ways. This is therefore our weakness in judgment. Thus also was Jeremy troubled ( Jeremiah 12:1, 2), and no less the prophet Habbakuk ( Habakkuk 1:13). This which we esteem to be a confusion is indeed no confusion; and that is in order which we suppose to be out of order. For God is a God of long suffering, who "Will take vengeance on His adversaries, and He reserveth wrath for His enemies" ( Nahum 1:2), and therefore is the prophet (much perplexed in spirit) willed to wait by faith the issue that God will make," For the vision is yet for an appointed time, but at the end it shall speak and not lie: though it tarry, wait for it; because it will surely come, it will not tarry" ( Habakkuk 2:3). Lastly, from hence every man must learn to do the duties of his own calling. God hath set every man in a certain calling. We are apt, indeed, to break out into the callings of other men, as if we were pinned up in too narrow a room. This made Solomon to say, "I have seen servants on horses, and princes walking as servants upon the earth." And as God hath set every man in a calling, so must every man wait and attend upon that calling, whether it be in the Church, or in the family, or in the commonwealth. () People Aaron, Abidan, Ahiezer, Ahira, Ammihud, Amminadab, Ammishaddai, Asher, Benjamin, Dan, Deuel, Eliab, Eliasaph, Elishama, Elizur, Enan, Gad, Gamaliel, Gershon, Gershonites, Gideoni, Helon, Hobab, Issachar, Kohathites, Manasseh, Merari, Merarites, Moses, Nahshon, Naphtali, Nethaneel, Ocran, Pagiel, Pedahzur, Raguel, Reuben, Reuel, Shedeur, Shelumiel, Simeon, Zebulun, Zuar, ZurishaddaiPlaces Paran, SinaiTopics Armies, Divisions, Forward, Hosts, Israelite, Journey, Journeying, Journeyings, March, Moved, Order, Settings, Sons, Thus, TravelsOutline 1. The use of the silver trumpets
11. The Israelites move from Sinai to Paran
14. The order of their march
29. Hobab is entreated by Moses not to leave them
33. The blessing of Moses at the removing and resting of the ark
Dictionary of Bible Themes Numbers 10:25-28 7266 tribes of Israel Library November 17. "The Ark of the Covenant of the Lord Went Before Them" (Num. x. 33).
"The ark of the covenant of the Lord went before them" (Num. x. 33). God does give us impressions but not that we should act on them as impressions. If the impression be from God, He will Himself give sufficient evidence to establish it beyond the possibility of a doubt. How beautifully we read, in the story of Jeremiah, of the impression that came to him respecting the purchase of the field of Anathoth, but Jeremiah did not act upon this impression until after the following day, when his uncle's …
Rev. A. B. Simpson—Days of Heaven Upon Earth Hobab
'And Moses said unto Hobab ... Come thou with us, and we will do thee good: for the Lord hath spoken good concerning Israel.'--NUM. x. 29. There is some doubt with regard to the identity of this Hobab. Probably he was a man of about the same age as Moses, his brother- in-law, and a son of Jethro, a wily Kenite, a Bedouin Arab. Moses begs him to join himself to his motley company, and to be to him in the wilderness 'instead of eyes.' What did Moses want a man for, when he had the cloud? What do we …
Alexander Maclaren—Expositions of Holy Scripture The Hallowing of Work and of Rest
'And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let Thine enemies be scattered; and let them that hate Thee flee before Thee. 36. And when it rested, he said, Return, O Lord, unto the many thousands of Israel.'--Num. x. 35, 36. The picture suggested by this text is a very striking and vivid one. We see the bustle of the morning's breaking up of the encampment of Israel. The pillar of cloud, which had lain diffused and motionless over the Tabernacle, gathers itself …
Alexander Maclaren—Expositions of Holy Scripture The Publication of the Gospel
The Lord gave the word: great was the company of those that published it [or of the preachers] P erhaps no one Psalm has given greater exercise to the skill and patience of commentators and critics, than the sixty-eighth. I suppose the difficulties do not properly belong to the Psalm, but arise from our ignorance of various circumstances to which the Psalmist alludes; which probably were, at that time, generally known and understood. The first verse is the same with the stated form of benediction …
John Newton—Messiah Vol. 2 Letter Lv. Replies to Questions of Januarius.
Or Book II. of Replies to Questions of Januarius. (a.d. 400.) Chap. I. 1. Having read the letter in which you have put me in mind of my obligation to give answers to the remainder of those questions which you submitted to me a long time ago, I cannot bear to defer any longer the gratification of that desire for instruction which it gives me so much pleasure and comfort to see in you; and although encompassed by an accumulation of engagements, I have given the first place to the work of supplying …
St. Augustine—The Confessions and Letters of St How the Humble and the Haughty are to be Admonished.
(Admonition 18.) Differently to be admonished are the humble and the haughty. To the former it is to be insinuated how true is that excellence which they hold in hoping for it; to the latter it is to be intimated how that temporal glory is as nothing which even when embracing it they hold not. Let the humble hear how eternal are the things that they long for, how transitory the things which they despise; let the haughty hear how transitory are the things they court, how eternal the things they …
Leo the Great—Writings of Leo the Great The Second Coming of Christ.
^A Matt. XXIV. 29-51; ^B Mark XIII. 24-37; ^C Luke XXI. 25-36. ^b 24 But in those days, ^a immediately after the { ^b that} ^a tribulation of those days. [Since the coming of Christ did not follow close upon the destruction of Jerusalem, the word "immediately" used by Matthew is somewhat puzzling. There are, however, three ways in which it may be explained: 1. That Jesus reckons the time after his own divine, and not after our human, fashion. Viewing the word in this light, the passage at II. Pet. …
J. W. McGarvey—The Four-Fold Gospel The Country of Jericho, and the Situation of the City.
Here we will borrow Josephus' pencil, "Jericho is seated in a plain, yet a certain barren mountain hangs over it, narrow, indeed, but long; for it runs out northward to the country of Scythopolis,--and southward, to the country of Sodom, and the utmost coast of the Asphaltites." Of this mountain mention is made, Joshua 2:22, where the two spies, sent by Joshua, and received by Rahab, are said to "conceal themselves." "Opposite against this, lies a mountain on the other side Jordan, beginning from …
John Lightfoot—From the Talmud and Hebraica And thou, Bethlehem Ephratah, too little to be among the thousands of Judah
"And thou, Bethlehem Ephratah, too little to be among the thousands of Judah, out of thee shall come forth unto Me (one) [Pg 480] to be Ruler in Israel; and His goings forth are the times of old, the days of eternity." The close connection of this verse with what immediately precedes (Caspari is wrong in considering iv. 9-14 as an episode) is evident, not only from the [Hebrew: v] copulative, and from the analogy of the near relation of the announcement of salvation to the prophecy of disaster …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution …
John Edgar McFadyen—Introduction to the Old Testament Links Numbers 10:28 NIV
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