Leaving Sinai
10: 11-36
Leaving Sinai DIG: As the Israelites begin their journey from Sinai to the Promised Land, what impressions do you get about the journey from this passage? Who’s in charge? How well do they mobilize the people for this trip? Despite such preparations, what problems are they likely to encounter in the wilderness?
REFLECT: Isra’el had been comfortable at Sinai, but God soon said to move on. In what area of your life are you comfortable, but you sense God is telling you to move on? What adventure has God prepared and mobilized you to do? How have you prepared for this? What problems do you anticipate?
Let the march begin.
Newlyweds spent a year together before going to war (Deuteronomy 24:5), so Isra’el remained at Mount Sinai for nearly twelve months. They arrived there in the third month after their deliverance from Egypt (Exodus 19:1), and it was now the second month of the second year. During that time, the Torah had been announced and the Tabernacle had been constructed and dedicated. Moshe had also dedicated the priests and the Levites, counted the soldiers, and organized the tribes. Isra’el was now a nation ready for action.164
Throughout these early chapters of Numbers there is a topical presentation rather than a chronological arrangement of the material. They have been telling us the story of the Israelite’s preparations to leave Mount Sinai. In the first four chapters of Numbers, they took a census (to see link click An – The Levitical Census) and assigned the Levites to their various tasks (see Ar – The Four Camps of Levites). Numbers 7-10 is a flashback and relates how Isra’el was ready to depart from Mount Sinai. Chapters 9 and 10 tell of the final preparation before the departure from Sinai as a flashback on the twentieth of the second month of the second year (10:11); the observance of the second Passover six days earlier (9:1-14); the pillar of cloud and fire as a guide (9:15-23); the trumpet signals for assembling the people and its leaders and for breaking camp (10:1-10); the order of march (10:11-28), and a narrative relating a different marching order (10:29-36).165
These verses describe the actual inauguration of Isra’el’s march and the events of the first three days. The holy camp of God’s people sets out for the first time in the wilderness of Sinai to the wilderness of Paran. The first three days of the journey go smoothly and without incident. All seems to be moving according to God’s plan and desire. But, the favorable impression will linger only for a short time, ending abruptly when we come to Chapter 11.166
The march begins (10:11-13): The silver trumpets (see Bl – Two Silver Trumpets) were meant to create a sense of awe and splendor, like the court of a great king. In fact, as the children of Isra’el finally broke camp and left Mount Sinai, the entire scene is layered in dramatic pomp and pageantry. The fire-cloud (see Bk – The Pillar of Cloud and Fire), the silver trumpets, the camps, the banners were all intended to evoke images of the great and regal procession of a royal host. We are meant to imagine the Sh’khinah glory , a fire by night, a pillar of cloud by day, rising from the Tabernacle. We are meant to hear the staccato blasts of the silver trumpets, clear and inspiring, like the fanfare of a king. We are meant to imagine each camp breaking and setting out in order, each beneath its own splendid, tribal banner. On the twentieth day of the second month of the second year since the Exodus, five days after the Second Passover (see Bi – Pesach in the Wilderness). So, they had been at Mount Sinai for eleven months and twenty days. The fire-cloud was taken up from over the Tabernacle. Here we have the first movement of the Sh’khinah glory since it had come over the Tabernacle in Exodus 40 (see the commentary on Exodus Hh – The Glory of the LORD Filled the Tabernacle). And the people of Isra’el moved out in stages from the Sinai Desert. The fire-cloud stopped in the Paran Desert, at the border of the Promised Land, as we will see later in 12:16. So, they set out on their first journey, in keeping with ADONAI’s order through Moshe. As they set out, they moved as the army of ADONAI.167
The grand procession of tribes and Levites (10:14-28): In the lead was Moshe, Aaron and the priests, and the banner of the camp of the descendants of Judah, whose companies moved forward; over his company was Nachshon the son of ‘Amminadav (see Am – The Camp of the Twelve Tribes of Isra’el). Over the company of the tribe of the descendants of Issachar was Nethan’el the son of Tzu‘ar. Over the company of the descendants of Zebulun was Eli’av the son of Helon (10:14-16).
Then the Tabernacle was taken down; and the descendants of Gershon (see Au – The Clan of Gershon) and the descendants of Merari (see Av – The Clan of Merari) set out, carrying the Tabernacle (10:17). When the fire-cloud stopped, they would have time to set up the Tabernacle so that the Kohathites could set the holy things in it.
Next, the banner of the camp of Reuben moved forward by companies; over his company was Elitzur the son of Sh’de’ur. Over the company of the tribe of the descendants of Simeon was Shlumi’el the son of Tzurishaddai. Over the company of the descendants of Gad was Elyasaf the son of De‘u’el (10:18-20).
Then the Kohathits set out (see At – The Clan of Kohath), carrying the holy objects so that [at the next camp] the Tabernacle would already be set up before the Kohathites arrived to set up the holy objects (10:21).
Next, the banner of the camp of the descendants of Ephraim moved forward by companies; over his company was Elishama the son of ‘Ammihud. Over the company of the tribe of the descendants of Manaseh was Gamli’el the son of P’dahtzur. Over the company of the descendants of Benjamin was Avidan the son of Gid‘oni 10:22-24).
The banner of the camp of the descendants of Dan, forming the rearguard for all the camps, moved forward by companies; over his company was Achi‘ezer the son of ‘Ammishaddai. Over the company of the tribe of the descendants of Asher was Pag‘i’el the son of ‘Okhran. Over the company of the descendants of Naphtali was Achira the son of ‘Enan. Then Moshe gives the summary: This is how the people of Isra’el traveled by companies; thus, they moved forward (10;25-28).
Hobab the Midianite (10:29-32): Here a new person is suddenly introduced. His presence is very instructive because he offers us a solid glimpse of the Gentile in the midst of Isra’el. His name was Hobab. He was Moshe’s brother-in-law (Hebrew: chothen) and the son of Reuel the Midianite (also known as Jethro, which is a title like king or pharaoh, in Exodus 3:1, 4:18). By that time it very well could have been that Jethro could have died, and if so, Habab would have been the patriarch of the Kenite branch of the Midianites. Apparently, after Jethro left for Midian (see the commentary on Exodus Cw – Moses and Jethro), Hobab had stayed with Moses until the present time. Now although the Sh’khinah glory would lead the people through the wilderness, Hobab with expert knowledge of the wilderness lands of Sinai, would be a significant aid in locating water and pastures in regions unknown to Moshe. As a result, here we have a great example of divine leadership and human wisdom.
Therefore, Moshe said to Hobab, “We are traveling to the place about which ADONAI said: I will give it to you. Come with us, and we will treat you well, because ADONAI has promised good things to Isra’el.” Paul says the same thing in Romans 11 with regard to the olive tree (see the commentary on Romans Cz – The Illustration of Isra’el’s Future). Even though the B’rit Chadashah is made with Isra’el, it doesn’t mean that it is only for Isra’el: For Messiah Himself has brought peace to us. He united Jews and Gentiles into one people when, in His own body on the cross, He broke down the wall of hostility that separated us (Ephesians 2:14 NLT). Hence, the New Covenant is not two Covenants, one with Isra’el and one with the Church. It is only one Covenant, but with two “participants,” Isra’el and the Church (see the commentary on Jeremiah Eo – The Days are Coming, declares the LORD, When I Will Make a New Covenant with the People of Isra’el: The Church’s Relationship to the B’rit Chadashah). Gentiles are not absorbed into any tribe, in other words, they don’t become Jews (see Galatians Ak – The Hebrew Roots Movement: A Different Gospel).168
But Hobab replied, “I will not go; I would rather go back to my own country (not far from Mount Sinai) and my own kinsmen.” Moshe continued, “Please don’t leave us, because you know that we have to camp in the desert, and you can serve as our guide. If you do go with us, then whatever good ADONAI does for us, we will do the same for you.” In a sense this urging was an act of evangelism. Hobob did not come easily. But subsequent biblical texts indicate that at last, he did come. In that regard, he was just like Ruth, who, leaving all behind, joined Naomi in route to the Promised Land with the promise of something ahead that was of more value than anything left at home. To come with Moses was not just to change Hobob’s address, but to change his family. To come with Moshe was to gain a New Land. To come with Moses was to believe in the God of Abraham, Isaac, and Jacob (see Ruth An – Your People Will Be My People and Your God My God).
Judges 1:16 indicates that Hobab accepted Moses’ requests to be the “eyes” for the Israelites in the wilderness, as his descendants received a share in the Land. But he himself did not share in the Promised Land. Presumably, the sadness of Isra’el’s impending rebellion against ADONAI included Hobab in judgment (see Bz – Faith and Obedience). He experienced God’s goodness in the same way that the rest of the Israelites did, in the providential care that YHVH gave His erring people in the inhospitable wilderness of their banishment. Hobab must have been an invaluable aide to Moshe. However, the anticipated journey of a few weeks turned out to be a lifetime for him.
The three-day procession behind the Ark (10:33-36): So, they set out from ADONAI’s mountain and traveled for three days. Ahead of them on this three-day journey went the ark of ADONAI’s covenant, searching for a new place to stop. The contradiction with 10:21 and 2:17 is obvious. Probably during the initial stage, the ark did precede the marchers because the people feared the dangers of the wilderness. The Sh’khinah glory of ADONAI was over them during the day as they set out from the camp (10:33-34). Eleven months earlier the people of Isra’el had emerged as a rag-tag group of former slaves, gathered in the wilderness in the first rush of deliverance, but unorganized and unruly. Now they were prepared for the march, the battle, and the anticipated victory.169
The ark of the covenant led them into battle. These words function as a conclusion to the whole passage concerning departure and, in a sense, to the whole Sinai narrative (Exodus 19 to Numbers 10). This passage functions in a way parallel to the Aaronic blessing (see Bb – The Aaronic Blessing). Its language is elevated prose at the least with a good deal of parallelism.170
Introductory prose line (five Hebrew words): When the ark moved forward, Moshe made a call for God to rise up and scatter His enemies: Arise, ADONAI! May your enemies be scattered! Let those who hate you flee before you!” This was essentially a war cry. It was as if he was the general shouting on behalf of the Commander-in-Chief to all of His enemies, “Here we come, you better run for your life!”
Introductory prose line (five Hebrew words): When Moses stopped, he called for God to rise up and bless His people: Return, ADONAI of the countless thousands of Isra’el (10:35-36)!171 When “the battle” was finished, the general was able to tell his Commander-in-Chief that because of His brilliantly orchestrated victory, He may now rest peacefully in the victorious camp of His army. The ark going forward at the head of Isra’el’s tribes typified Ha’Shem in front of His people protecting them, helping them, and leading them on to final victory (see the commentary on Deuteronomy Ag – The Problem of Holy War in the TaNaKh).
Thus, in these words of Moses we have a shout of victory based solidly on the faithfulness of ADONAI to His covenantal promise to the patriarchs. The people were on their way to Canaan; soon Canaan would be the land of Isra’el, or so they thought, based on these words of high-spirited confidence in YHVH. Significantly, David used these same words of Moshe in the beginning of his triumphal song in Psalm 68.172
Dear Heavenly Father, Praise You for your wisdom in guiding me. Sometimes after being in one place in life for a while, it gets comfortable and I don’t want to move on; but it is very reassuring to know that when You tell me to move, You have already gone ahead of me to prepare the situation and You go with me! All praise and glory to Your gracious presence and guidance of all the details of my life! In Messiah Yeshua holy Name and His power of His resurrection. Amen
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