14 27<\/strong>. The group of tribes on the east of the Tabernacle having marched first, the hangings and structure of the Tent and the court were then carried by the Gershonites and Merarites. They were followed by the tribes on the south side; and then the sacred furniture and utensils were carried by the Kohathites. Next came the tribes on the west side, and those on the north side brought up the rear.<\/p>\n According to their armies – <\/B>Compare Num 1:3<\/span>. There were three tribal hosts in each camp; and each tribe had of course its subdivisions.<\/P> <\/p>\n Num 10:14-28<\/span><\/p>\n The standard of the camp.<\/em><\/p>\n <\/em><\/p>\n The Divine standard to be maintained<\/strong><\/p>\n 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? (1Ch 13:12<\/span>). 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 Gods 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 Fathers house is bread enough and to spare. (C. H. Mackintosh.<\/em>)<\/p>\n<\/p>\n God would have order observed among His people at all times<\/strong><\/p>\n When <\/em>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 (Mar 6:40<\/span>), 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 rivers 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 (1Jn 1:5<\/span>). 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 Gods 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 (Ecc 3:11<\/span>). When we behold how the wicked prosper for the most part, and are of great power (Psa 37:35<\/span>), and on the other side the godly all the day long plagued and chastened every morning (Psa 73:14<\/span>), 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 (Jer 12:1-2<\/span>), and no less the prophet Habbakuk (Hab 1:13<\/span>). 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 (Nah 1:2<\/span>), 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 (Hab 2:3<\/span>). 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 <\/strong>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. (W. Attersoll.<\/em>)<\/p>\n Verse 14<\/span>. The standard – of Judah<\/B><\/I>] See this order of marching explained at large on Nu 2:1-31<\/span>. The following is the order in which this vast company proceeded in their march: – <\/P> JUDAH<\/P> Issachar<\/P> Zebulun<\/P> Gershonites, and<\/P> Merarites carrying the tabernacle.<\/P> REUBEN<\/P> Simeon<\/P> Gad<\/P> The Kohathites with the sanctuary.<\/P> EPHRAIM<\/P> Manasseh<\/P> Benjamin<\/P> DAN<\/P> Asher<\/P> Naphtali. <\/P> <\/p>\n In the first [place] went the standard of the camp of the children of Judah<\/strong>,…. 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:<\/p>\n according to their armies<\/strong>: having, besides the army of the tribe of Judah, the armies of the tribes of Issachar and Zebulun under his standard:<\/p>\n and over his host [was] Nahshon the son of Amminadab<\/strong>; he was captain general of the army of the tribe of Judah, as Nethaneel was over the host of the tribe of Issachar, Nu 10:15<\/span>; and Eliab over the host of the tribe of Zebulun, Nu 10:16<\/span>; the same commanders as were fixed at the time of settling the order of their encampment, Nu 2:3<\/span>.<\/p>\n Verses 14-17:<\/strong><\/p>\n First in the line of march was <\/strong>the group under the standard or flag of Judah, <\/strong>consisting of the tribes of Judah, Issachar, and Zebulun, Nu 2:3-9. Each tribe was under the command of its prince, Nu 1:7-9.<\/p>\n The “armies” refers to the three tribes in each “host” or division, each an army within itself.<\/strong><\/p>\n Following the first “host,” in the line of march, were the Levitical families of Gershon and Merari, <\/strong>transporting the boards, curtains, and other heavy appurtenances of the Tabernacle. These were loaded on the six wagons which Israel’s princes had provided for that purpose, Nu 7:1-8.<\/p>\n The general provision of chapter 2:17 was that the Tabernacle was to occupy the position between the second and third divisions in the line of march. <\/strong>However, it appears God allowed flexibility in implementing these instructions.<\/p>\n The chart in the comments on chapter 2 will be helpful in understanding the arrangement of the various tribal groupings.<\/p>\n <\/strong><\/p>\n 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. <\/p>\n 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.” (Gen 49:16<\/span>,) by which expression his pre-eminence was denoted. <\/p>\n 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. <\/p>\n 14<\/strong>. <\/strong> In the first place <\/strong> The following is the order in which the tribes marched:<\/p>\n FIRST DIVISION. <\/p>\n <\/strong><\/p>\n Judah, <\/p>\n Issachar, Zebulun, <\/p>\n Gershonites and <\/em> Merarites bearing the Tabernacle.<\/p>\n <\/em><\/p>\n SECOND DIVISION. <\/p>\n <\/strong><\/p>\n Reuben, <\/p>\n Simeon, <\/p>\n Gad, <\/p>\n Kohathites w ith the Sanctuary.<\/p>\n <\/em><\/p>\n THIRD DIVISION. <\/p>\n <\/strong><\/p>\n Ephraim, <\/p>\n Manasseh, <\/p>\n Benjamin.<\/p>\n FOURTH DIVISION. <\/p>\n <\/strong><\/p>\n Dan, <\/p>\n Ashur, <\/p>\n Naphtali.<\/p>\n For military reasons the advance and rear guards were stronger than the centre. See Num 2:4<\/span>, note. <\/p>\n Standard <\/strong> See Num 1:52<\/span>, note. <\/p>\n Nahshon <\/strong> See Num 1:1-15<\/span>, note.<\/p>\n The Troops in the Van ( Num 10:14-16<\/strong><\/span><\/strong> ). <\/p>\n Num 10:14-16<\/strong><\/span><\/p>\n <\/strong><\/p>\n ‘And in the first place the standard of the camp of the children of Judah set forward according to their hosts, and over his host was Nahshon the son of Amminadab. And over the host of the tribe of the children of Issachar was Nethanel the son of Zuar. And over the host of the tribe of the children of Zebulun was Eliab the son of Helon.’ <\/p>\n In the lead went the tribe of Judah accompanied by Issachar and Zebulun as described earlier (Num 2:3-9<\/span>). They marched under their respective chieftains. The standard of the tribe of Judah led the way behind the Ark of the Covenant, which was at the forefront of the march, the Ark being borne by the sons of Korath and covered in its blue cloth (Num 10:35-36<\/span>). <\/p>\n I must not suffer the Reader to go through this account of the order, in which Israel took their journeys, without detaining him to observe, that Judah takes the lead. Doth the Reader ask wherefore? Let him recollect that our LORD sprang out of Judah. The sceptre was to be in Judah, and to him the gathering of the people. Hence our LORD is emphatically called the Lion of the tribe of Judah. LORD JESUS! do thou go before me, and may thy HOLY SPIRIT grant me power to follow thee. See those scriptures, Gen 49:8-10<\/span> ; Heb 7:14<\/span> ; Rev 5:1-10<\/span> .<\/p>\n the first place. For the order of the twelve tribes, see App-45. <\/p>\n camp. Note distinction between “camp” and “host”. Compare Num 2:3. <\/p>\n Nahshon. Compare Num 1:7; Num 2:3. <\/p>\n Num 2:3-9, Num 26:19-27, Gen 49:8 <\/p>\n the first place: The following is the order in which this vast company marched: <\/p>\n JUDAH Issachar, Zebulun, Gershonites, and Merarites, bearing the tabernacle. REUBEN Simeon, Gad, Kohathites, with the sanctuary. EPHRAIM Manasseh, Benjamin. DAN Asher, Naphtali. <\/p>\n Among other things, it should be remarked, that, according to a well-known rule of military tactics, the advanced, and rear-guards, were stronger then the centre. <\/p>\n Nahshon: Num 1:7, Num 7:12 <\/p>\n Reciprocal: Num 1:4 – General Num 1:16 – the renowned Num 2:2 – shall pitch Num 2:9 – These shall Num 4:5 – And when Num 17:2 – all their princes 1Ch 2:10 – Nahshon 1Ch 27:3 – the chief Mat 1:4 – Naasson Rev 7:5 – tribe of Juda<\/p>\n 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 27. The group of tribes on the east of the Tabernacle having marched first, the hangings and structure of the Tent and the court were … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 10:14”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4011","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4011","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=4011"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4011\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4011"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4011"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4011"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"