First, the standard of the camp of the children of Judah went forward according to their armies. Nahshon the son of Amminadab was over his army. Nethanel the son of Zuar was over the army of the tribe of the children of Issachar. Eliab the son of Helon was over the army of the tribe of the children of Zebulun. The tabernacle was taken down; and the sons of Gershon and the sons of Merari, who bore the tabernacle, went forward. The standard of the camp of Reuben went forward according to their armies. Elizur the son of Shedeur was over his army. Shelumiel the son of Zurishaddai was over the army of the tribe of the children of Simeon. Eliasaph the son of Deuel was over the army of the tribe of the children of Gad.
The Kohathites set forward, bearing the sanctuary. The others set up the tabernacle before they arrived.
The standard of the camp of the children of Ephraim set forward according to their armies. Elishama the son of Ammihud was over his army. Gamaliel the son of Pedahzur was over the army of the tribe of the children of Manasseh. Abidan the son of Gideoni was over the army of the tribe of the children of Benjamin.
The standard of the camp of the children of Dan, which was the rear guard of all the camps, set forward according to their armies. Ahiezer the son of Ammishaddai was over his army. Pagiel the son of Ochran was over the army of the tribe of the children of Asher. Ahira the son of Enan was over the army of the tribe of the children of Naphtali. Thus were the travels of the children of Israel according to their armies; and they went forward.
Moses said to Hobab, the son of Reuel the Midianite, Moses’ father-in-law, “We are journeying to the place of which Yahweh said, ‘I will give it to you.’ Come with us, and we will treat you well; for Yahweh has spoken good concerning Israel.”
Geneva Bible translators 1599 · Public Domain On vv17, 21, 25, 28, 29 With all the appertainances thereof.
With all the appertainances thereof.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv25, 29 Num 10:25 And the standard of the camp of…
Num 10:25 And the standard of the camp of the children of Dan set forward, [which was] the rereward of all the camps throughout their hosts: and over his host [was] Ahiezer the son of Ammishaddai.
Ver. 25. The rearward of all the camp.] Called the gathering host. {Jos 6:9} Because to their charge was committed the care of gathering together the lame, faint, and feeble, and to look that nothing was lost, or left behind. And to this David seems to allude. {Psa 27:10} Compare Isa 58:8; Isa 52:12.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv21, 29 The other, i.e. the Gershonites and Merarites, as is…
The other, i.e. the Gershonites and Merarites, as is evident both from their work and office, which was to take down and set up the tabernacle, Num 3:25,26; 4:22-33; and from Num 10:17, who therefore marched after the first camp, a good distance kern and before the Kohathites, that they might prepare the tabernacle for the reception of its utensils, which the Kohathites brought some time after them.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v29 Here is, I. An account of what passed between…
Here is, I. An account of what passed between Moses and Hobab, now upon this advance which the camp of Israel made towards Canaan. Some think that Hobab was the same with Jethro, Moses's father-in-law, and that the story, Ex. 18, should come in here; it seems more probable that Hobab was the son of Jethro, alias Reuel, or Raguel (Exo 2:18), and that when the father, being aged, went to his own land (Exo 18:27), he left his son Hobab with Moses, as Barzillai left Chimham with David; and the same word signifies both a father-in-law and a brother-in-law. Now this Hobab staid contentedly with Israel while they encamped at mount Sinai, near his own country; but, now that they were removing, he was for going back to his own country and kindred, and his father's house. Here is, 1. The kind invitation Moses gives him to go forward with them to Canaan, Num 10:29. He tempts him with a promise that they would certainly be kind to him, and puts God's word in for security: The Lord hath spoken good concerning Israel. As if he had said, "Come, cast in thy lot among us, and thou shalt fare as we fare; and we have the promise of God that we shall fare well." Note, Those that are bound for the heavenly Canaan should invite and encourage all their friends to go along with them, for we shall have never the less of the treasures of the covenant, and the joys of heaven, for others coming in to share with us. And what argument can be more powerful with us to take God's people for our people than this, that God hath spoken good concerning them? It is good having fellowship with those that have fellowship with God (Jo1 1:3), and going with those with whom God is, Zac 8:23. 2. Hobab's inclination, and present resolution, to go back to his own country, Num 10:30. One would have thought that he who had seen so much of the special presence of God with Israel, and such surprising tokens of his favour to them, would not have needed much invitation to embark with them. But his refusal must be imputed to the affection he had for his native air and soil, which was not overpowered, as it ought to have been, by a believing regard to the promise of God and a value for covenant blessings. He was indeed a son of Abraham's loins (for the Midianites descended from Abraham by Keturah), but not an heir of Abraham's faith (Heb 11:8), else he would not have given Moses this answer. Note, The things of this world, which are seen, draw strongly from the pursuit of the things of the other world, which are not seen. The magnetic virtue of this earth prevails with most people above the attractives of heaven itself. 3. The great importunity Moses used with him to alter his resolution, Num 10:31, Num 10:32. He urges, (1.) That he might be serviceable to them: "We are to encamp in the wilderness" (a country well known to Hobab), "and thou mayest be to us instead of eyes, not to show us where we must encamp, nor what way we must march" (which the cloud was to direct), "but to show us the conveniences and inconveniences of the place we march through and encamp in, that we may make the best use we can of the conveniences, and the best fence we can against the inconveniences." Note, It will very well consist with our trust in God's providence to make use of the help of our friends in those things wherein they are capable of being serviceable to us. Even those that were led by miracle must not slight the ordinary means of direction. Some think that Moses suggests this to Hobab, not because he expected much benefit from his information, but to please him with the thought of being some way useful to so great a body, and so to draw him on with them, by inspiring him with an ambition to obtain that honour. Calvin gives quite another sense of this place, very agreeably with the original, which yet I do not find taken notice of by any since. "Leave us not, I pray thee, but come along, to share with us in the promised land, for therefore hast thou known our encampment in the wilderness, and hast been to us instead of eyes; and we cannot make thee amends for sharing with us in our hardships, and doing us so many good offices, unless thou go with us to Canaan. Surely for this reason thou didst set out with us that thou mightest go on with us." Note, Those that have begun well should use that as a reason for their persevering, because otherwise they lose the benefit and recompence of all they have done and suffered. (2.) That they would be kind to him: What goodness the Lord shall do to us, the same we will do to thee, Num 10:32. Note, [1.] We can give only what we receive. We can do no more service and kindness to our friends than God is pleased to put it into the power of our hand to do. This is all we dare promise, to do good as God shall enable us. [2.] Those that share with God's Israel in their labours and hardships shall share with them in their comforts and honours. Those that are wiling to take their lot with them in the wilderness shall have their lot with them in Canaan; if we suffer with them we shall reign with them, Ti2 2:12; Luk 22:28, Luk 22:29.
We do not find any reply that Hobab here made to Moses, and therefore we hope that his silence gave consent, and he did not leave them, but that, when he perceived he might be useful, he preferred that before the gratifying of his own inclination; in this case he left us a good example. And we find (Jdg 1:16; Sa1 15:6) that his family was no loser by it.
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II. An account of the communion between God and Israel in this removal. They left the mount of the Lord (Num 10:33), that Mount Sinai where they had seen his glory and heard his voice, and had been taken into covenant with him (they must not expect that such appearances of God to them as they had there been blessed with should be constant); they departed from that celebrated mountain, which we never read of in scripture any more, unless with reference to these past stories; now farewell, Sinai; Zion is the mountain of which God has said. This is my rest for ever (Psa 132:14), and of which we must say so. But when they left the mount of the Lord they took with them the ark of the covenant of the Lord, by which their stated communion with God was to be kept up. For,
1. By it God did direct their paths. The ark of the covenant went before them, some think in place, at least in this removal; others think only in influence; though it was carried in the midst of the camp, yet the cloud that hovered over it directed all their motions. The ark (that is, the God of the ark) is said to search out a resting place for them; not that God's infinite wisdom and knowledge need to make searches, but every place they were directed to was as convenient for them as if the wisest man they had among them had been employed to go before them, and mark out their camp to the best advantage. thus Canaan is said to be a land which God spied out, Eze 20:6.
2. By it they did in all their ways acknowledge God, looking upon it as a token of God's presence; when that moved, or rested, they had their eye up unto God. Moses, as the mouth of the congregation, lifted up a prayer, both at the removing and at the resting of the ark; thus their going out and coming in were sanctified by prayer, and it is an example to us to begin and end every day's journey, and every day's work, with prayer.
(1.) Here is his prayer when the ark set forward: Rise up, Lord, and let thy enemies be scattered, Num 10:35. They were now in a desolate country, but they were marching towards an enemy's country, and their dependence was upon God for success and victory in their wars, as well as for direction and supply in the wilderness. David used this prayer long after (Psa 68:1), for he also fought the Lords' battles. Note, [1.] There are those in the world that are enemies to God, and haters of him: secret and open enemies; enemies to his truths, his laws, his ordinances, his people. [2.] The scattering and defeating of God's enemies is a thing to be earnestly desired, and believingly expected, by all the Lord's people. This prayer is a prophecy. Those that persist in rebellion against God are hasting towards their own ruin. [3.] For the scattering and defeating of God's enemies, there needs no more but God's arising. When God arose to judgment, the work was soon done, Psa 76:8, Psa 76:9. "Rise, Lord, as the sun riseth to scatter the shadows of the night." Christ's rising from the dead scattered his enemies, Psa 68:18.
(2.) His prayer when the ark rested, Num 10:36. [1.] That God would cause his people to rest. So some read it, "Return, O Lord, the many thousands of Israel, return them to their rest again after this fatigue." Thus it is said (Isa 63:14), The Spirit of the Lord caused him to rest. Thus he prays that God would give Israel success and victory abroad, and peace and tranquillity at home. [2.] That God himself would take up his rest among them. So we read it: Return to the thousands of Israel, the ten thousand thousand, so the word is. Note, First, The church of God is a great body; there are many thousands belonging to God's Israel. Secondly, We ought in our prayers to concern ourselves for this body. Thirdly, The welfare and happiness of the Israel of God consist in the continual presence of God among them. Their safety consists not in their numbers, though they are thousands, many thousands, but in the favour of God, and his gracious return to them and residence with them. These thousands are cyphers; he is the figure: and upon this account, Happy art thou, O Israel! who is like unto thee, O people!
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv14–29 In the first place went the standard of the…
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:
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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, Num 10:15; and Eliab over the host of the tribe of Zebulun, Num 10:16; the same commanders as were fixed at the time of settling the order of their encampment, Num 2:3.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv21, 29 The others - The Gershonites, and Merarites, who therefore…
The others - The Gershonites, and Merarites, who therefore marched after the first camp, a good distance from, and before the Kohathites, that they might prepare the tabernacle for the reception of its utensils, which the Kohathites brought some time after them.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv14, 29 Verse 14. The standard - of Judah] See this…
Verse 14. The standard - of Judah] See this order of marching explained at large on Nu 2:1-31. The following is the order in which this vast company proceeded in their march: -
JUDAH
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Issachar
Zebulun
Gershonites, and
Merarites carrying the tabernacle.
REUBEN
Simeon
Gad
The Kohathites with the sanctuary.
EPHRAIM
Manasseh
Benjamin
DAN
Asher
Naphtali.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv21, 29 Num 10:21. The others — The Gershonites and Merarites,…
Num 10:21. The others — The Gershonites and Merarites, who therefore marched after the first camp, a good distance from, and before the Kohathites, that they might prepare the tabernacle for the reception of its utensils, which the Kohathites brought some time after them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv14, 17, 29 According to their armies - Compare Num 1:3. There…
According to their armies - Compare Num 1:3. There were three tribal hosts in each camp; and each tribe had of course its subdivisions.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv17, 21, 23, 29 It. Hence it would appear, that part of the…
It. Hence it would appear, that part of the Levites followed Juda’s division, which was preceded by the priests bearing the ark, (ver. 33,) while the Caathites bore the sacred vessels after Ruben, (ver. 21,) and were followed by Ephraim and Gad. But Calmet observes, that the Levites, and the whole camp of the Lord, came in the middle of the four great divisions, immediately after Ruben, chap. ii. 9, 17. Salien thinks, that the ark and cloud led the way, and returned to the middle at the end of the journey, ver. 36. (Haydock) (Tirinus)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v29 Hobab, the son of Raguel the Midianite--called also Reuel…
Hobab, the son of Raguel the Midianite--called also Reuel (the same as Jethro [Exo 2:18, Margin]). Hobab, the son of this Midianite chief and brother-in-law to Moses, seems to have sojourned among the Israelites during the whole period of their encampment at Sinai and now on their removal proposed returning to his own abode. Moses urged him to remain, both for his own benefit from a religious point of view, and for the useful services his nomad habits could enable him to render.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv14, 17, 25, 29 14. In the first place — The following is…
14. In the first place — The following is the order in which the tribes marched:
FIRST DIVISION.
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Judah,
Issachar, Zebulun,
Gershonites and Merarites bearing the Tabernacle.
SECOND DIVISION.
Reuben,
Simeon,
Gad,
Kohathites with the Sanctuary.
THIRD DIVISION.
Ephraim,
Manasseh,
Benjamin.
FOURTH DIVISION.
Dan,
Ashur,
Naphtali.
For military reasons the advance and rear guards were stronger than the centre. See Num_2:4, note.
Standard — See Num_1:52, note.
Nahshon — See Num_1:1-15, note.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv14, 17, 21, 29 14–27. The group of tribes on the east of…
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 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.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv17, 28, 29 (17) And the tabernacle was taken down . .…
(17) And the tabernacle was taken down . . . —The order of precedence as regards the twelve tribes which were encamped on the four sides of the Tabernacle is clearly laid down in Numbers 2, where it is ordered that the camp of the Lervites should set forward “in the midst of the camps” (Num_10:17). The precise position which the three bodies of Levites were to occupy in the marches is defined in this chapter. The Gershonites, who had the charge of the curtains and hangings of the Tabernacle and the court (Num_4:25-26), with their two wagons, and the Merarites, who had the charge of the heavier and more bulky materials (Num_4:31-32), with their four wagons, were to set forward after the first or eastern camp, which was composed of the tribes of Judah, Issachar, and Zebulon, in order that they might have time to erect the Tabernacle before the arrival of the Kohathites, “bearing the sanctuary” (or sacred things). Next in order after the Gershonites and Merarites followed the southern camp, consisting of the three tribes of Reuben, Simeon, and Gad. Then followed the Kohathites in the centre of the procession, “bearing the sanctuary.” After them marched the three tribes of Ephraim, Manasseh, and Benjamin, who formed the western camp, and as the rereward, the three tribes of Dan, Asher, and Naphtali, which formed the northern camp. This arrangement serves to throw light upon Psa_80:2 : “Before Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv14, 17, 21, 25, 28, 29 According to their armies. In each camp, and under…
According to their armies. In each camp, and under each of the four standards, there were three tribal hosts, each an army in itself.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv14, 29 The standard of the camp.
Num_10:14-28
The standard of the camp.
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The Divine standard to be maintained
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). 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.)
God would have order observed among His people at all times
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 (Mar_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 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). 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). When we behold how the wicked prosper for the most part, and are of great power (Psa_37:35), and on the other side the godly all the day long plagued and chastened every morning (Psa_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 (Jer_12:1-2), and no less the prophet Habbakuk (Hab_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 (Nah_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 (Hab_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. (W. Attersoll.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v29 THE Kenites, an Arab tribe belonging to the region…
HOBAB THE KENITE
Num_10:29-36
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THE Kenites, an Arab tribe belonging to the region of Midian, and sometimes called Midianites, sometimes Amalekites, were already in close and friendly relation with Israel. Moses, when he went first to Midian, had married a daughter of their chief Jethro, and, as we learn from Exodus 18, this patriarch, with his daughter Zipporah and the two sons she had borne to Moses, came to the camp of Israel at the mount of God. The meeting was an occasion of great rejoicing; and Jethro, as priest of his tribe, having congratulated the Hebrews on the deliverance Jehovah had wrought for them, "took a burnt offering and sacrifices for God," and was joined by Moses, Aaron, and all the elders of Israel in the sacrificial feast. A union was thus established between Kenites and Israelites of the most solemn and binding kind. The peoples were sworn to continual friendship.
While Jethro remained in the camp his counsel was given in regard to the manner of administering justice. In accordance with it rulers of thousands, hundreds, fifties, and tens were chosen, "able men, such as feared God, men of truth, hating covetousness"; and to them matters of minor importance were referred for judgment, the hard causes only being brought before Moses. The sagacity of one long experienced in the details of government came in to supplement the intellectual power and the inspiration of the Hebrew leader.
It does not appear that any attempt was made to attach Jethro and the whole of his tribe to the fortunes of Israel. The small company of the Kenites could travel far more swiftly than a great host, and, if they desired, could easily overtake the march. Moses, we are told, let his father-in-law depart, and he went to his own place. But now that the long stay of the Israelites at Sinai is over and they are about to advance to Canaan, the visit of a portion of the Kenite tribe is made the occasion of an appeal to their leader to cast in his lot with the people of God. There is some confusion in regard to the relationship of Hobab with Jethro or Raguel. Whether Hobab was a son or grandson of the chief cannot be made out. The word translated father-in-law (Num_10:29), means a relation by marriage. Whatever was the tie between Hobab and Moses, it was at all events so close, and the Kenite had so much sympathy with Israel, that it was natural to make the appeal to him: "Come thou with us, and we will do thee good." Himself assured of the result of the enterprise, anticipating with enthusiasm the high destiny of the tribes of Israel, Moses endeavours to persuade these children of the desert to take the way to Canaan.
There was a fascination in the movement of that people who, rescued from bondage by their Heavenly Friend, were on their journey to the land of His promise. This fascination Hobab and his followers appear to have felt; and Moses counted upon it. The Kenites, used to the wandering life, accustomed to strike their tents any day as occasion required, no doubt recoiled from the thought of settling even in a fertile country, still more from dwelling in any walled town. But the south of Canaan was practically a wilderness, and there, keeping to a great extent their ancestral habits, they might have had the liberty they loved, yet kept in touch with their friends of Israel. Some aversion from the Hebrews, who still bore certain marks of slavery, would have to be overcome. Yet, with the bond already established, there needed only some understanding of the law of Jehovah, and some hope in His promise to bring the company of Hobab to decision.
And Moses had right in saying, "Come with us, and we will do thee good; for Jehovah hath spoken good concerning Israel." The outlook to a future was something which the Kenites as a people had not, never could have in their desultory life. Unprogressive, out of the way of the great movements of humanity, gaining nothing as generations went by, but simply reproducing the habits and treasuring the beliefs of their fathers, the Arab tribe might maintain itself, might occasionally strike for righteousness in some conflict, but otherwise had no prospect, could have no enthusiasm. They would live their hard life, they would enjoy freedom, they would die - such would be their history. Compared with that poor outlook, howgood it would be to share the noble task of establishing on the soil of Canaan a nation devoted to truth and righteousness, in league with the living God, destined to extend His kingdom and make His faith the means of blessing to all. It was the great opportunity of these nomads. As yet, indeed, there was no courage of religion, no brightness of enthusiasm among the Israelites. But there was the ark of the covenant, there were the sacrifices, the law; and Jehovah Himself, always present with His people, was revealing His will and His glory by oracle, by discipline and deliverance.
Now these Kenites may be taken as representing a class, in the present day to a certain extent attracted, even fascinated, by the Church, who standing irresolute are appealed to in terms like those addressed by Moses to Hobab. They feel a certain charm, for in the wide organisation and vast activity of the Christian Church, quite apart from the creed on which it is based, there are signs of vigour and purpose which contrast favourably with endeavours directed to mere material gain. In idea and in much of its effort the Church is splendidly humane, and it provides interests, enjoyments, both of an intellectual and artistic kind, in which all can share. Not so much its universality nor its mission of converting the world, nor its spiritual worship, but rather the social advantages and the culture it offers draw towards it those minds and lives. And to them it extends, too often without avail, the invitation to join its march.
Is it asked why many, partly fascinated, remain proof against its appeals? why an increasing number prefer, like Hobab, the liberty of the desert, their own unattached, desultory, hopeless way of life? The answer must partly be that, as it is, the Church does not fully commend itself by its temper, its enthusiasm, its sincerity and Christianity. It attracts but is unable to command, because with all its culture of art it does not appear beautiful, with all its claims of spirituality it is not unworldly; because, professing to exist for the redemption of society, its methods and standards are too often human rather than Divine. It is not that the outsider shrinks from the religiousness of the Church as overdone; rather does he detect a lack of that very quality. He could believe in the Divine calling and join the enterprise of the Church if he saw it journeying steadily towards a better country, that is a heavenly. Its earnestness would then command him; faith would compel faith. But social status and temporal aims are not subordinated by the members of the Church, nor even by its leaders. And whatever is done in the way of providing attractions for the pleasure-loving, and schemes of a social kind, these, so far from gaining the undecided, rather make them less disposed to believe. More exciting enjoyments can be found elsewhere. The Church offering pleasures and social reconstruction is attempting to catch those outside by what, from their point of view, must appear to be chaff.
It is a question which every body of Christians has need to ask itself-Can we honestly say to those without, Come with us, and we will do you good? In order that there may be certainty on this point, should not every member of the Church be able to testify that the faith he has gives joy and peace, that his fellowship with God is making life pure and strong and free? Should there not be a clear movement of the whole body, year by year, towards finer spirituality, broader and more generous love? The gates of membership are in some cases opened to such only as make very clear and ample profession. It does not, however, appear that those already within have always the Christian spirit corresponding to that high profession. And yet as Moses could invite Hobab and his company without misgiving because Jehovah was the Friend and Guide of Israel and had spoken good concerning her, so because Christ is the Head of the Church, and Captain of her salvation, those outside may well be urged to join her fellowship. If all depended on the earnestness of our faith and the steadfastness of our virtue we should not dare to invite others to join the march. But it is with Christ we ask them to unite. Imperfect in many ways, the Church is His, exists to show His death, to proclaim His Gospel and extend His power. In the whole range of human knowledge and experience there is but one life that is free, pure, hopeful, energetic in every noble sense, and at the same time calm. In the whole range of human existence there is but one region in which the mind and the soul find satisfaction and enlargement, in which men of all sorts and conditions find true harmony. That life and that region of existence are revealed by Christ; into them He only is the Way. The Church, maintaining this, demonstrating this, is to invite all who stand aloof. They who join Christ and follow Him will come to a good land, a heavenly heritage.
The first invitation given to Hobab was set aside. "Nay," he said, "I will not go; but I will depart to my own land and to my kindred." The old ties of country and people were strong for him. The true Arab loves his country passionately. The desert is his home, the mountains are his friends. His hard life is a life of liberty. He is strongly attached to his tribe, which has its own traditions, its own glories. There have been feuds, the memory of which must be cherished. There are heirlooms that give dignity to those who possess them. The people of the clan are brothers and sisters. Very little of the commercial mingles with the life of the desert; so perhaps family feeling has the more power. These influences Hobab felt, and this besides deterred him, that if he joined the Israelites he would be under the command of Moses. Hobab was prospective head of his tribe, already in partial authority at least. To obey the word of command instead of giving it was a thing he could not brook. No doubt the leader of Israel had proved himself brave, resolute, wise. He was a man of ardent soul and fitted for royal power. But Hobab preferred the chieftainship of his own small clan to service under Moses; and, brought to the point of deciding, he would not agree.
Freedom, habit, the hopes that have become part of life-these in like manner interpose between many and a call which is known to be from God. There is restraint within the circle of faith; old ideas, traditional conceptions of life, and many personal ambitions have to be relinquished by those who enter it. Accustomed to that Midian where every man does according to the bent of his own will, where life is hard but uncontrolled, where all they have learned to care for and desire may be found, many are unwilling to choose the way of religion, subjection to the law of Christ, the life of spiritual conflict and trial, however much may be gained at once and in the eternal future. Yet the liberty of their Midian is illusory. It is simply freedom to spend strength in vain, to roam from place to place where all alike are barren, to climb mountains lightning-riven, swept by interminable storms. And the true liberty is with Christ, who opens the prospect of the soul, and redeems the life from evil, vanity, and fear. The heavenward march appears to involve privation and conflict, which men do not care to face. But is the worldly life free from enemies, hardships, disappointments? The choice is, for many, between a bare life over which death triumphs, and a life moving on over obstacles, through tribulations, to victory and glory. The attractions of land and people, set against those of Christian hope, have no claim. "Every one," says the Lord, "that hath left houses, or brethren, or sisters, or father, or mother, or children, or lands, for My sake, shall receive a hundredfold, and shall inherit eternal life."
Passing on, the narrative informs us that Moses used another plea: "Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou shalt be to us instead of eyes." Hobab did not respond to the promise of advantage to himself; he might be moved by the hope of being useful. Knowing that he had to deal with a man who was proud, and in his way magnanimous, Moses wisely used this appeal. And he used it frankly, without pretence. Hobab might do real and valuable service to the tribes on their march to Canaan. Accustomed to the desert, over which he had often travelled, acquainted with the best methods of disposing a camp in any given position, with the quick eye and habit of observation which the Arab life gives, Hobab would be the very adjutant to whom Moses might commit many details. If he joins the tribes on this footing it will be without pretence. He professes no greater faith either in Israels destiny or in Jehovahs sole Godhead than he really feels. Wishing Israel well, interested in the great experiment, yet not bound up in it, he may give his counsel and service heartily so far as they avail.
We are here introduced to another phase of the relation between the Church and those who do not altogether accept its creed, or acknowledge its mission to be supernatural, Divine. Confessing unwillingness to receive the Christian system as a whole, perhaps openly expressing doubts of the miraculous, for example, many in our day have still so much sympathy with the ethics and culture of Christianity that they would willingly associate themselves with the Church, and render it all the service in their power. Their tastes have led them to subjects of study and modes of self-development not in the proper sense religious. Some are scientific, some have literary talent, some artistic, some financial. The question may be, whether the Church should invite these to join her ranks in any capacity, whether room may be made for them, tasks assigned to them. On the one hand, would it be dangerous to Christian faith? on the other hand, would it involve them in self-deception? Let it be assumed that they are men of honour and integrity, men who aim at a high moral standard and have some belief in the spiritual dignity man may attain. On this footing may their help be sought and cordially accepted by the Church?
We cannot say that the example of Moses should be taken as a rule for Christians. It was one thing to invite the co-operation with Israel for a certain specified purpose of an Arab chief who differed somewhat in respect of faith; it would be quite another thing to invite one whose faith, if he has any, is only a vague theism, to give his support to Christianity. Yet the cases are so far parallel that the one illustrates the other. And one point appears to be this, that the Church may show itself at least as sympathetic as Israel. Is there but a single note of unison between a soul and Christianity? Let that be recognised, struck again and again till it is clearly heard. Our Lord rewarded the faith of a Syrophoenician woman, of a Roman centurion. His religion cannot be injured by generosity. Attachment to Himself personally, disposition to hear His words and accept His morality, should be hailed as the possible dawn of faith, not frowned upon as a splendid sin. Every one who helps sound knowledge helps the Church. The enthusiast for true liberty has a point of contact with Him whose truth gives freedom. The Church is a spiritual city with gates that stand wide open day and night towards every region and condition of human life, towards the north and south, the east and west. If the wealthy are disposed to help, let them bring their treasures; if the learned devote themselves reverently and patiently to her literature, let their toil be acknowledged. Science has a tribute that should be highly valued, for it is gathered from the works of God; and art of every kind-of the poet, the musician, the sculptor, the painter-may assist the cause of Divine religion. The powers men have are given by Him who claims all as His own. The vision of Isaiah in which he saw Tarshish and the isles, Sheba and Seba offering gifts to the temple of God did not assume that the tribute was in all cases that of covenant love. And the Church of Christ has broader human sympathy and better right to the service of the world than Isaiah knew. For the Churchs good, and for the good of those who may be willing in any way to aid her work and development, all gifts should be gladly received, and those who stand hesitating should be invited to serve.
But the analogy of the invitation to Hobab involves another point which must always be kept in view. It is this, that the Church is not to slacken her march, not divert her march in any degree because men not fully in sympathy with her join the company and contribute their service. The Kenite may cast in his lot with the Israelites and aid them with his experience. But Moses will not cease to lead the tribes towards Canaan, will not delay their progress a single day for Hobabs sake. Nor will he less earnestly claim sole Godhead for Jehovah, and insist that every sacrifice shall be made to Him and every life kept holy in His way, for His service. Perhaps the Kenite faith differed little in its elements from that which the Israelites inherited. It may have been monotheistic; and we know that part of the worship was by way of sacrifice not unlike that appointed by the Mosaic law. But it had neither the wide ethical basis nor the spiritual aim and intensity which Moses had been the means of imparting to Israels religion. And from the ideas revealed to him and embodied in the moral and ceremonial law he could not for the sake of Hobab resile in the least. There should be no adjustment of creed or ritual to meet the views of the new ally. Onward to Canaan, onward also along the lines of religious duty and development, the tribes would hold their way as before.
In modern alliances with the Church a danger is involved, sufficiently apparent to all who regard the state of religion. History is full of instances in which, to one company of helpers and another, too much has been conceded; and the march of spiritual Christianity is still greatly impeded by the same thing. Money contributed, by whomsoever, is held to give the donors a right to take their place in councils of the Church, or at least to sway decision now in one direction, now in another. Prestige is offered with the tacit understanding that it shall be repaid with deference. The artist uses his skill, but not in subordination to the ideas of spiritual religion. He assumes the right to give them his own colour, and may even, while professing to serve Christianity, sensualise its teaching. Scholarship offers help, but is not content to submit to Christ. Having been allowed to join itself with the Church, it proceeds, not infrequently, to play the traitors part, assailing the faith it was invoked to serve. Those who care more for pleasure than for religion may within a certain range find gratification in Christian worship; they are apt to claim more and still more of the element that meets their taste. And those who are bent on social reconstruction would often, without any thought of doing wrong, divert the Church entirely from its spiritual mission. When all these influences are taken into account, it will be seen that Christianity has to go its way amid perils. It must not be unsympathetic. But those to whom its camp is opened, instead of helping the advance, may neutralise the whole enterprise.
Every Church has great need at present to consider whether that clear spiritual aim which ought to be the constant guide is not forgotten, at least occasionally, for the sake of this or that alliance supposed to be advantageous. It is difficult to find the mean, difficult to say who serve the Church, who hinder its success. More difficult still is it to distinguish those who are heartily with Christianity from those who are only so in appearance, having some nostrum of their own to promote. Hobab may decide to go with Israel; but the invitation he accepts, perhaps with an air of superiority, of one conferring a favour, is really extended to him for his good, for the saving of his life. Let there be no blowing of the silver trumpets to announce that a prince of the Kenites henceforth journeys with Israel; they were not made for that! Let there be no flaunting of a gay ensign over his tent. We shall find that a day comes when the men who stand by true religion have-perhaps through Kenite influence-the whole congregation to face. So it is in Churches. On the other hand, Pharisaism is a great danger, equally tending to destroy the value of religion; and Providence ever mingles the elements that enter into the counsels of Christianity, challenging the highest wisdom, courage, and charity of the faithful.
The closing verses of Num_10:33-36, belonging, like the passage just considered, to the prophetic narrative, affirm that the ark was borne from Sinai three days journey before the host to find a halting-place. The reconciliation between this statement and the order which places the ark in the centre of the march, may be that the ideal plan was at the outset not observed, for some sufficient reason. The absolute sincerity of the compilers of the Book of Numbers is shown in their placing almost side by side the two statements without any attempt to harmonise. Both were found in the ancient documents, and both were set down in good faith. The scribes into whose hands the old records came did not assume the role of critics.
At the beginning of every march Moses is reported to have used the chant: "Rise up, O Jehovah, and let Thine enemies be scattered; and let them that hate Thee flee before Thee." When the ark rested he said: "Return, O Jehovah, unto the ten thousands of the thousands of Israel." The former is the opening strain of Psalms 68, and its magnificent strophes move towards the idea of that rest which Israel finds in the protection of her God. Part of the ode returns upon the desert journey, adding some features and incidents, omitted in the narrations of the Pentateuch-such as the plentiful rain which refreshed the weary tribes, the publishing by women of some Divine oracle. But on the whole the psalm agrees with the history, making Sinai the scene of the great revelation of God, and indicating the guidance He gave through the wilderness by means of the cloudy pillar. The chants of Moses would be echoed by the people, and would help to maintain the sense of constant relation between the tribes and their unseen Defender.
Through the wilderness Israel went, not knowing from what quarter the sudden raid of a desert people might be made. Swiftly, silently, as if springing out of the very sand, the Arab raiders might bear down upon the travellers. They were assured of the guardianship of Him whose eye never slumbered, when they kept His way and held themselves at His command. Here the resemblance to our case in the journey of life is clear; and we are reminded of our need of defence and the only terms on which we may expect it. We may look for protection against those who are the enemies of God. But we have no warrant for assuming that on whatever errand we are bound we have but to invoke the Divine arm in order to be secure. The dreams of those who think their personal claim on God may always be urged have no countenance in the prayer, "Rise up, O Jehovah, and let Thine enemies be scattered." And as Israel settling to rest after some weary march could enjoy the sense of Jehovahs presence only if the duties of the day had been patiently done, and the thought of Gods will had made peace in every tribe, and His promise had given courage and hope-so for us, each day will close with the Divine benediction when we have "fought a good fight and kept the faith." Fidelity there must be; or, if it has failed, the deep repentance that subdues wandering desire and rebellious will, bringing the whole of life anew into the way of lowly service.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
Alexander MacLaren 1905 · Public Domain On v29
Numbers
HOBAB
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Num 10:29.
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 want common-sense for, when we have God’s Spirit? What do we want experience and counsel for, when we have divine guidance promised to us? The two things work in together. The cloud led the march, but it was very well to have a man that knew all about the oases and the wells, the situation of which was known only to the desert-born tribes, and who could teach the helpless slaves from Goshen the secrets of camp life. So Moses pressed Hobab to change his position, to break with his past, and to launch himself into an altogether new and untried sort of life.
And what does he plead with him as the reason? ‘We will do thee good, for the Lord hath spoken good concerning Israel.’ Probably Hobab looked rather shy at the security, for I suppose he was no worshipper of Jehovah, and he said, ‘No; I had rather go home to my own people and my own kindred and my father’s house where I fit in, and keep to my own ways, and have something a little more definite to lay hold of than your promise, or the promise of your Jehovah that lies behind it. These are not solid, and I am going back to my tribe.’ But Moses pressed and he at last consented, and the following verses suggest that the arrangement was made satisfactorily, and that the journeyings began prosperously. In the Book of Judges we find traces of the presence of Hobab’s descendants as incorporated among the people of Israel. One of them came to be somebody, the Jael who struck the tent-peg through the temples of the sleeping Sisera, for she is called ‘the wife of Heber the Kenite.’ Probably, then, in some sense Hobab must have become a worshipper of Jehovah, and have cast in his lot with his brother-in-law and his people. I do not set Hobab up as a shining example. We do not know much about his religion. But it seems to me that this little glimpse into a long-forgotten and unimportant life may teach us two or three things about the venture of faith, the life of faith, and the reward of faith.
I. The venture of faith.
I have already said that Hobab had nothing in the world to trust to except Moses’ word, and Moses’ report of God’s Word. ‘We will do you good; God has said that He will do good to us, and you shall have your share in it.’ It was a grave thing, and, in many circumstances, would have been a supremely foolish thing, credulous to the verge of insanity, to risk all upon the mere promise of one in Moses’ position, who had so little in his own power with which to fulfil the promise; and who referred him to an unseen divinity, somewhere or other; and so drew bills upon heaven and futurity, and did not feel himself at all bound to pay them when they fell due, unless God should give him the cash to do it with. But Hobab took the plunge, he ventured all upon these two promises-Moses’ word, and God’s word that underlay it.
Now that is just what we have to do. For, after all talking about reasons for belief, and evidences of religion, and all the rest of it, it all comes to this at last-will you risk everything on Jesus Christ’s bare word? There are plenty of reasons for doing so, but what I wish to bring out is this, that the living heart and root of true Christianity is neither more nor less than the absolute and utter reliance upon nothing else but Christ, and therefore on His word. He did not even condescend to give reasons for that reliance, for His most solemn assurance was just this, ‘Verily, verily, I say unto you.’ That is as much as to say, ‘If you do not see in Me, without any more argument, reason enough for believing Me, you do not see Me at all.’
Christ did not argue-He asserted, and in default of all other proof, if I might venture to say so, He put His own personality into the scales and said, ‘There, that will outweigh everything.’ So no wonder that ‘they were astonished at His doctrine,’-not so much at the substance of it as at the tone of it, ‘for He taught them with authority.’
But what right had He to teach them with authority? What right has He to present Himself there in front of us and proclaim, ‘I say unto you, and there is an end of it’? The heart and essence of Christian faith is doing, in a far sublimer fashion, precisely what this wild Arab did, when he uprooted himself from the conditions in which his life had grown up, and flung himself into an unknown future, on bare trust in a bare word. Jesus Christ asks us to do the same by Him. Whether His word comes to us revealing, or commanding, or promising, it is absolute, and, for His true followers, ends all controversy, all hesitation, all reluctance. When He commands it is ours to obey and live. And when He promises it is for us to twine all the tendrils of our expectations round that faithful word, and by faith to make ‘the anchor of the soul, sure and steadfast.’ The venture of faith takes a word for the most solid thing in the universe, and the Incarnate Word of God for the basis of all our hope, the authority for all our conduct, ‘the Master-light of all our seeing.’
II. Hobab suggests to us, secondly-
The sort of life that follows the venture of faith. The hindrances to his joining Moses were plainly put by himself. He said in effect, ‘I will not come; I will depart to mine own land and to my kindred. Why should I attach myself to a horde of strangers, and go wandering about the desert for the rest of my life, looking out for encampments for them, when I can return to where I have been all my days; and be surrounded by the familiar atmosphere of friends and relatives?’ But he bethought himself that there was a nobler life to live than that, and because he was stirred by the impulse of reliance on Moses and his promise, and perhaps by some germ of reliance on Moses’ God, he finally said, ‘The die is cast. I choose my side. I will break with the past. I turn my back on kindred and home. Here I draw a broad line across the page, and begin over again in an altogether new kind of life. I identify myself with these wanderers; sharing their fortunes, hoping to share their prosperity, and taking their God for my God.’ He had perhaps not been a nomad before, for there still are permanent settlements as well as nomad encampments in Arabia, as there were in those days, and he and his relatives, from the few facts that we know of them, seem to have had a fixed home, with a very narrow zone of wandering round it. So Hobab, an old man probably, if he was anything like the age of his connection by marriage, Moses, who was eighty at this time, makes up his mind to begin a new career.
Now that is what we have to do. If we have faith in Christ and His promise, we shall not say, ‘I am going back to my kindred and to my home.’ We shall be prepared to accept the conditions of a wanderer’s life. We shall recognise and feel, far more than we ever have done, that we are indeed ‘pilgrims and sojourners’ here. Dear Christian friends, we have no business to call ourselves Christ’s men, unless the very characteristic of our lives is that we are drawn ever forward by the prospect of future good, and unless that future is a great deal more solid and more operative upon us, and tells more on our lives, than this intrusive, solid-seeming present that thrusts itself between us and our true home. That is a sure saying. The Christian obligation to live a life of detachment, even while diligent in duty, is not to be brushed aside as pulpit rhetoric and exaggeration, but it is the plainest teaching of the New Testament. I wish it was a little more exemplified in the daily life of the people who call themselves Christians.
If I am not living for the unseen and the future, what right have I to say that I am Christ’s at all? If the shadows are more than the substance to me; if this condensed vapour and fog that we call reality has not been to our apprehension thinned away into the unsubstantial mist that it is, what have the principles of Christianity done for us, and what worth is Christ’s word to us? If I believe Him, the world is-I do not say, as the sentimental poet put it, ‘but a fleeting show, for man’s illusion given’;-but as Paul puts it, a glass which may either reveal or obscure the realities beyond; and according as we look at, or look through, ‘the things seen and temporal,’ do we see, or miss, ‘the things unseen and eternal.’ So, then, the life of faith has for its essential characteristic-because it is a life of reliance on Christ’s bare word-that future good is consciously its supreme aim. That will detach us, as it did Hobab, from home and kindred, and make us feel that we are ‘pilgrims and sojourners.’
III. Lastly, our story suggests to us-
The rewards of faith.
‘Come with us,’ says Moses; ‘we are journeying unto the place of which the Lord said, I will give it you. Come thou with us, and we will do thee what goodness the Lord shall do unto us.’ He went, and neither he nor Moses ever saw the land, or at least never set their feet on it. Moses saw it from Pisgah, but probably Hobab did not even get so much as that.
So he had all his tramping through the wilderness, and all his work, for nothing, had he? Had he not better have gone back to Midian, and made use of the present reality, than followed a will-of-the-wisp that led him into a bog, if he got none of the good that he set out expecting to get? Then, did he make a mistake? Would he have been a wiser man if he had stuck to his first refusal? Surely not. It seems to me that the very fact of this great promise being given to this old-dare I call Hobab a ‘saint’? -to this old saint, and never being fulfilled at all in this world, compels us to believe that there was some gleam of hope, and of certainty, of a future life, even in these earliest days of dim and partial revelation.
To me it is very illuminative, and very beautiful, that the dying Jacob bursts in his song into a sudden exclamation, ‘I have waited for Thy salvation, O Lord!’ It is as if he had felt that all his life long he had been looking for what had never come, and that it could not be that God was going to let him go down to the grave and never grasp the good that he had been waiting for all his days. We may apply substantially the same thoughts to Hobab, and to all his like, and may turn them to our own use, and argue that the imperfections of the consequences of our faith here on earth are themselves evidences of a future, where all that Christ has said shall be more than fulfilled, and no man will be able to say, ‘Thou didst send me out, deluding me with promises which have all gone to water and have failed.’
Hobab dying there in the desert had made the right choice, and if we will trust ourselves to Christ and His faithful word, and, trusting to Him, will feel that we are detached from the present and that it is but as the shadow of a cloud, whatever there may be wanting in the results of our faith here on earth, there will be nothing wanting in its results at the last. Hobab did not regret his venture, and no man ever ventures his faith on Christ and is disappointed. ‘He that believeth shall not be confounded.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v29 Called Reuwl, Exo 2:18.
Raguel
Called Reuwl, Exo 2:18.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v29 Hobab Persuaded to Join the Host
Hobab Persuaded to Join the Host
v. 29. And Moses said unto Hobab, the son of Raguel, the Midianite, Moses’ father-in-law, (Hobab thus being the brother-in-law of Moses, but the manner of his coming into the camp is not related,) We are journeying unto the place of which the Lord said, I will give it you; come thou with us, and we will do thee good; in being associated with the people of the Lord, Hobab and his tribe would become a partaker of the spiritual blessings which the Lord had promised to His people; for the Lord hath spoken good concerning Israel, Gen 32:12; Exo 19:5-6.
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v. 30. And he said unto him, I will not go; but I will depart to mine own land and to my kindred. There were strong ties which bound Hobab to the place where his people lived, but the prospect of partaking in the glorious destiny that Jehovah had promised to His people was a mighty persuasive factor.
v. 31. And he (Moses)said, Leave us not, I pray thee, forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes. The cloud which went ahead of the army showed only the general direction of the way, whereas Hobab could act as the guide of the people in showing them the best roads and in planning their camps, since he had lived under wilderness conditions all his life and was familiar with the entire country.
v. 32. And it shall be, if thou go with us, yea, it shall be, that what goodness the Lord shall do unto us, the same will we do unto thee. By joining the people of the Lord, Hobab and his people would share in all the temporal and spiritual benefits which the Lord had promised to His chosen nation. The words of Moses apparently did not lack in persuasive power at this time, for it seems that Hobab joined the host with his tribe, Jdg 1:16. The passage contains a fine hint in regard to missionary methods which might be applied to this day.
v. 33. And they departed from the mount of the Lord three days’ journey, during which time nothing of interest happened, the people seemingly being satisfied with everything that the Lord did; and the Ark of the Covenant of the Lord went before them in the three days’ journey, to search out a resting-place for them, a suitable camping-ground for the entire army. It seems that the ark alone was taken from the rest of the Sanctuary appointments and carried at the head of the host, as near as possible beneath the cloud.
v. 34. And the cloud of the Lord was upon them by day, like a sheltering presence, covering the whole army, when they went out of the camp, concentrating itself into a pillar as the journey was resumed.
v. 35. And it came to pass, when the ark set forward, at the beginning of the day’s march, that Moses said, Rise up, Lord, and let Thine enemies be scattered; and let them that hate Thee flee before Thee. This was said with reference to the ark and the cloud as guaranteeing the merciful presence of Jehovah, before whom all enemies must be confounded and flee in disgrace.
v. 36. And when it rested, when the cloud sank to the earth upon reaching a new station, and the ark was deposited on the spot where the Tabernacle was to be erected in the midst of the camp, he said, Return, O Lord, unto the many thousands of Israel! Cf Psa 68:1-3. This is an expression of the bold confidence of faith, a prayer which is sure of being heard in advance, a watchword with which the Church of Christ at all times has overcome and vanquished the forces of darkness. And every individual Christian knows that God guards and keeps him in all his ways and defends him from all harm and danger even in the night season.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv14, 17, 21, 25, 29 The camp under the banner of Judah's descendants
The camp under the banner of Judah's descendants
This camp includes the three tribes under the division of Judah: Judah, Issachar, and Zebulun.
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went out first
They packed up their camp and they left that place before all the others left. (See: Ordinal Numbers)
Nahshon son of Amminadab
See how you translated this man's name in Numbers 1:7.
Nethanel son of Zuar
See how you translated this man's name in Numbers 1:8.
Eliab son of Helon
See how you translated this man's name in Numbers 1:9.
translationWords
Judah
descend
son
Issachar
tribe
Zebulun
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v29 10:29-32 After the trek toward Paran had begun, Moses…
10:29-32 After the trek toward Paran had begun, Moses took the practical step of asking his brother-in-law, Hobab (cp. Judg 4:11), to join the Israelites as their guide (literally to serve as Israel’s eyes) and so to share in their promised blessings. As a Midianite shepherd, Hobab knew the routes and possible sources of food and water in this region of the Sinai Peninsula. • Reuel the Midianite: See “Jethro (Reuel)” Profile. • my own land and family: Midian was probably in northwestern Arabia. Judges 1:16 suggests that Hobab accepted the appeal.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.