EXPOSITION
THE ACTUAL DEPARTURE FROM SINAI (Numbers 10:33-4).
And they departed. These words mark the moment of actual departure, which has been anticipated in the general statement of Numbers 10:12. It was one of the supreme moments in the life of Israel—one of those beginnings or "departures" which lead to untold gain or loss; it was, in fact, although they knew it not, the commencement of a march which for almost all of them should know no end except within a hasty grave. No doubt, during the months spent at Sinai, every preparation had been made for the onward journey; but none the less it was a stupendous enterprise to march that vast host, so largely composed of women and children, so little inured to such fatigue, and so impatient of such discipline, for three consecutive days into a wilderness. Three days' journey. This expression is apparently a general one, and not to be strictly pressed (cf. Genesis 30:36; Exodus 3:18; Exodus 15:22). At the same time it implies
(1) that the host twice halted for the night during the journey, and
(2) that the whole journey was regarded as one and in some sense as complete in itself.
The terminus ad quem of this three days' journey is given us in Numbers 10:12; it was to take them across the intervening belt of sand, and to land them fairly within the "wilderness of Paran." During this journey no doubt the march would be pushed on as steadily as possible, but it is not likely that it would cover so much as thirty miles. A modern army, unencumbered with non-combatants, does not make more than ten miles a day over difficult country, nor can cattle be driven faster than that. Even to accomplish that rate, and to keep the whole multitude together, as the narrative implies, required supernatural aid and strength. For the direction of the march see notes on Numbers 13:1-4. The ark of the covenant of the Lord went before them. It is obvious that what is apparently affirmed here is apparently at variance with Numbers 2:17 and Numbers 2:21 of this chapter, which speak of the holy things—of which the ark was the most holy—as carried by the Kohathites in the very midst of the long line of march. Three opinions have been held on the subject.
1. That the ark was really carried with the other "holy things," and only "went before" metaphorically, as a general may be said to lead his troops, although he may not be actually in front of them; to which it is obvious to reply that if the ark did not actually precede the host, there was no possible way in which it could direct their movements; the cloud alone would be the visible expression of the Divine guidance.
2. That the "holy things" generally were ordered to be carried in the midst of the host by the Kohathites, but that God reserved the place of the ark itself to his own immediate disposition. A general does not include himself in his own marching orders, however minute; and the ark was the outward symbol of God's own personal presence and guidance. It is, therefore, not at all surprising that the first intimation of the position of the ark on the march should be given at the moment when the march actually commenced.
3. That the usual place for the ark was no doubt with the sanctuary, as implied in the orders, but that o a this special occasion the ark went to the front in consequence of some Divine intimation, just as it did at the crossing of Jordan and at the taking of Jericho. Certainly there is much reason in this view, considering how momentous and formidable was their first assay at marching from their temporary home towards that unknown land beyond the northern horizon. If the deep waters of Jordan might fright them, or the walls of Jericho defy them, well might they shrink from plunging into the broken, stony, and intractable country into which the ark and the cloud now led them. We shall probably think that either habitually or at least occasionally the ark did go before, and that the feet of them that bare it were supernaturally directed, either by the movements of the cloud, or by some more secret intimation, towards the destined place of rest. It is allowed by all that the cloud preceded and directed the march, and it would be strange indeed if these twin symbols of the Divine presence had been so far separated from one another; for the accustomed place of the cloud was above the tabernacle, i.e; above the ark, yet outside of the tabernacle, so as to be visible to all.
The cloud of the Lord was upon them by day. It would seem as if the cloud, which was luminous by night, dense and dark by day, spread itself upwards and backwards from over the ark, overshadowing the host as it followed—a refreshment at any rate to those who were near, perhaps to all, and a guiding beacon to those who were afar. To what extent the people at large were able to enjoy this shade amidst the burning heats of the desert we cannot possibly tell, but there is no doubt that it dwelt in the memory of the nation, and gave meaning to such expressions as the "shadow of the Almighty" (Psalms 91:1), and "the shadow of a cloud" (Isaiah 25:4, Isaiah 25:5).
When the ark set forward. These words, taken in connection with the words "when it rested," in the following verse, confirm the belief that at this time (at any rate) the ark went before the host; for if it had remained in the midst, it would not have stirred until half the tribes had moved off, nor would it have halted until half the camp was pitched, whereas it is evident that its setting forward and standing still were the decisive moments of the day. They had, as it were, a sacramental character; they were visible signs, corresponding to invisible realities, as the movements of the hands on the dial correspond to the action of the machinery within. When the ark and the cloud set forward, it was the Almighty God going on before to victory; when the ark and the cloud rested, it was the all-merciful God returning to protect and cherish his own. This is clearly recognized in the morning and evening prayer of Moses. The typical and spiritual character of that setting forward and that resting could not well have been lost upon any religious mind—that God going before us is the certain and abiding pledge of final victory, that God returning to us is the only hope of present safety. Rise up, Lord, and let thine enemies be scattered. The sixty-eighth Psalm, which we have learnt to associate with the wonders of Pentecost and the triumphs of the Church on earth, seems to be an expansion of Moses' morning prayer.
Return, O Lord, unto the many thousands (literally, myriad thousands; see Numbers 1:16) of Israel. שׁוּבָה being construed with the accusative is of somewhat doubtful interpretation. It may be as in the beautiful and familiar rendering of the A.V; than which nothing could be more obviously in harmony with the circumstances, and the feelings which gave rise to the prayer. Or it may be necessary to translate it by a transitive verb, and then it will be either, with many moderns, "Restore, O Lord, the myriad thousands of Israel," i.e; to their promised home; or, with the Septuagint, "Convert, O Lord (ἐπίστρεφε, Κύριε), the thousand myriads of Israel." If the ordinary reading be (as it appears) grammatically defensible, it is unquestionably to be preferred. Only Moses, as he looked upon that huge multitude covering the earth far and wide, could rightly feel how unutterably awful their position would be if on any day the cloud were to rise and melt into the evening sky instead of poising itself above the sanctuary of Israel. The Septuagint transposes Numbers 10:34 from its proper place to the end of the chapter, apparently in order to keep together the verses which speak of the movements of the ark. Many Hebrew MSS. mark Numbers 10:35, Numbers 10:36 with inverted nuns, ,נ but the explanations given are fanciful, and the meaning uncertain.
HOMILETICS
THE HEAVENWARD MARCH
Spiritually, we have here the journey of the Church of God, or of the faithful soul, towards heaven under the guidance of the Saviour. For the ark, whereon rested the Shechinah, and in which was carried the law, is the type of Jesus, in whom dwelt the whole fullness of the Godhead bodily (cf. 2 Corinthians 3:18; 2 Corinthians 4:6 b; Colossians 2:9), and in whom as manifested to us is found the new law of love and liberty. Therefore we have here Jesus going before his own,
(1) to guide them in the daily path,
(2) to lead them to their rest when the journey is over (cf. John 10:4; John 14:2).
In the cloud, again, we have the refreshment of the Holy Spirit ("another Comforter"), when we face the burden and heat of life. Lastly, we have the devout prayers of the faithful for the help of God in their spiritual warfare, for the presence of God with their souls. Consider, therefore, on Numbers 10:33, Numbers 10:34—
I. THAT THE HOUR OF DEPARTURE FROM HOREB, SO LONG DELAYED, AND THE PLUNGE INTO THE STONY DESERT, SO OFTEN ANTICIPATED, CAME AT LAST. Many may have thought it would never really arrive, but it did; and in a few hours the mount, which had been the scene of such wondrous events, was hidden for ever from their eyes. Even so we cannot abide on the heights of contemplation (with Moses), or in the plains of instruction (with the people). There is a time to receive marching orders; there is a much longer and more trying time to march accordingly amidst hard trials and difficult undertakings—and this time will surely come to each and all (Matthew 10:38; Acts 14:22 b; 2 Timothy 2:12; 2 Timothy 3:12).
II. THAT THE ISRAELITES WERE NOT REQUIRED TO FIND THEIR OWN WAY, OR TRUST TO HUMAN GUIDANCE: THE ARK WENT BEFORE THEM. They only had to follow as best they might. Even so Jesus goes before his own; once for all, by his death, resurrection, and ascension; daily, by his example and encouragement. As he has gone before us all into heaven to prepare a "rest" for the people of God, so he goes before each weary soul in life and death to find out resting-places and places of refreshment for it (Psalms 23:4; John 8:12; John 12:26; John 14:2, John 14:6).
III. THAT THE ISRAELITES WERE IN PART SHIELDED FROM THE FIERCE AND FATAL HEATS OF THE DESERT MARCH BY THE CLOUD WHICH OVERSHADOWED THEM FROM ABOVE THE ARK. For that luminous cloud which rested permanently over the ark was spread over the following host when on the march. St. Paul says that the Jews were "baptized unto Moses in the cloud and in the sea" (1 Corinthians 10:2), whence it appears that as the passage of the sea represented in a figure the baptism of water which separates outwardly unto Christ (the Moses of the better covenant), so did the overhanging cloud with its moist coolness represent the baptism of the Spirit, which is all abiding refreshment to tire faithful while (but only while) they follow Christ. And thus the old hymn, Veni Sanctus Spiritus—
Thou of Comforters the best;
Thou the soul's most welcome guest;
Sweet refreshment here below;
In our labour rest most sweet;
Grateful coolness in the heat,
Solace in the midst of woe.
Even so, therefore, the overshadowing presence (cf. Luke 1:35) of the Holy Ghost is the blessed solace, comfort, and refreshment of the faithful in fiery trials, fierce temptations, and weary disappointments; and this overshadowing Presence reaches us only from and through the glorified humanity of Jesus (our Ark), and only while we walk in faith and patience (cf. John 7:39; John 16:7; Romans 8:14; 1 John 2:20; 1 Peter 4:14). Note, that the unrecorded sufferings and vexations of such a host on such a march must have been beyond description; but this much appears, that the nearer they kept to the ark the more they were sheltered by the cloud: if any staid in camp, he had no shade. The more closely we follow Jesus, the more comfort of the Spirit shall we have amidst the unavoidable sorrows and sufferings of life. And note, that there are in the Old Testament very few symbols of the Holy Spirit, whereas there are an endless number of types of Christ—and this, no doubt, in accordance with the deep saying of John 7:39. (οὔπω γὰρ ἤν πνεῦμα ἅγιον). When therefore, we find one which is recognized in the New Testament, It is the more precious. Consider, again, on John 7:35, John 7:36—
I. THAT EVERY DAY OF THE MARCH HAD FOR MOSES ITS TWO SUPREME MOMENTS, OF SETTING OUT AND OF SETTLING DOWN, AND EACH HAD ITS OWN DANGERS AND ANXIETIES. Even so every day in a Christian's life has its morning and evening, its opening and closing; its going forth to work, to business, to converse with the outer world, to manifold encounter with the strange, the unexpected, the difficult, perhaps the terrible; its coming in to rest, to ease, to unguarded relaxation, to the little circle where self is paramount, where the individual is all important. These two points are the critical points in the Christian's daily life.
II. THAT MOSES MADE HIS MORNING PRAYER FOR DIVINE DEFENCE AND AID AGAINST THE FOE. He knew that many enemies were hovering round (like the Amalekites) who might attack them at any time, even when least expected, and might find them, humanly speaking, an easy prey. He prayed that God would undertake their cause, and put to flight their foes. Even so the faithful soul, looking forward to the active hours of the day, knows from sad experience that spiritual foes will dog its path to assail it by temptation and overthrow it by sin when least prepared. Therefore, before it ventures forth, it beseeches God to be its succour and defense against all the craft and subtlety of its foes.
III. THAT MOSES MADE HIS EVENING PRAYER FOR THE CONTINUANCE OF THE DIVINE PRESENCE IN THEIR MIDST. He knew that the people were helpless, and moreover stiff-necked and hard-hearted, and that mischief would breed in the camp as readily as it might meet them on the march, and that they must perish miserably if left to themselves. He prayed that God would stay with them, and be their worship, and remain the center of their life ab intra, as well as their defense ab extra. Even so the Christian's evening prayer is, "Abide with us." The faithful soul, when it ceases from outward cares and is most thrown upon itself, feels most how lost would be its state without the abiding Presence and grace of God; and then it beseeches him—whom it has more or less offended—to return to it, because without him it were empty, desolate, and destroyed. Note, that if we read with some, "Restore the many thousands of Israel," i.e; to their promised land, then it is the voice of the faithful, recognizing at each pause in life that we are still strangers and wanderers here, and beseeching God to bring us to our true and only rest (cf. 2 Corinthians 5:4; Philippians 3:11; Revelation 6:10, Revelation 6:11). And cf. the ancient prayer, "Beseeching thee shortly to accomplish the number of thine elect, and to hasten thy kingdom, that we with all those that are departed in the true faith of thy holy name, may have our perfect consummation and joy in thy eternal and everlasting glory." Or, if we read with the Septuagint, "convert the many thousands of Israel," then it is the voice of the faithful in the intervals of labour supplicating God for all who in any wise belong to the Israel of God, that the grace of a true and entire conversion—which is the one thing needful—may be granted unto them (cf. Luk 22:32 b; 2 Corinthians 13:9 b; 1 Thessalonians 3:10 b).
HOMILIES BY D. YOUNG
THE PRAYERS AT THE MOVING AND RESTING OF THE ARK
Here are two petitions—one as the cloud rose to point the way, the other as it settled down again to indicate the time for rest. The morning and the evening prayer cannot be the same; there is one set of needs to be supplied during the day, and another during the night.
THE FIRST PETITION. It was fixed on the one thing needed, as the Israelites journeyed on into unknown territory. Moses needed not to pray for guidance. They were being guided, and had nothing to do but follow. Behind the ark and the cloud there was the evident duty of obedience, but what was there in front? Moses could make some guess from what he had already experienced. Before the Israelites had been three months out of Egypt, they were met by Amalek at Rephidim, blocking the way to Sinai. Moses, therefore, recognizes the great likelihood of more enemies in front, now they have left Sinai. The great bulk of his followers doubtless thought more of the present than the future, and both present and future they wanted to be like the past in Egypt, full of good things for their sinful cravings. But Moses, with a different spirit, felt there were enemies in the way. Getting into Canaan meant not only journeying but fighting. It is a serious defect in us that we do not think enough of the spiritual enemies in front. There are examples to warn: Peter overrating natural courage; Demas, overcome by the allurements of the present age. Notice that, in its own way, the New Testament is every whit as warlike in its spirit as the old (Matthew 10:34; Romans 7:23 : 2Co 7:5; 2 Corinthians 10:3-47; Ephesians 6:10-49; 1 Timothy 1:18; Hebrews 4:12; Revelation 1:16 : indeed the Revelation is full of spiritual war and conquest). These enemies in front are considered also as God's enemies. "Thine enemies." As men attack one another through their property, so God's enemies attack him through his people. God in the blessedness and security of his own nature is unassailable, but in the workings of his manifold creation the powers of evil may attack him, maintaining a long and bitter struggle (‘Paradise Lost,' B. 2:310-370). Do not think of these powers as aiming simply at our destruction. This is but a means to an end. There is a far sublimer and more encouraging view, that they are aiming to destroy the government of God. We never find out the purpose of a battle by looking at the conflicts of the private soldiers and inferior officers. We must come to the supreme authorities. It is they who inspire and direct everything. So there may be a struggle going on in the universe of which we, with our little horizon, can form but a feeble conception. Lastly, it is prayed that these enemies should be decisively dealt with. It is an awful thing to think of, but we must not shut our eyes to plain and solemn facts, that as we look backwards from this point to the beginning of the Scriptures, we find the Almighty, in three instances, acting against the iniquity of the world in a most decisive and comprehensive way. The deluge was a scattering, so was the destruction of Sodom, so was the overwhelming of Pharaoh and his hosts, which last great punitive act of God, Moses had seen with his own eyes, and celebrated with his own laps. There is enough to assure his people that he will make a final scattering in his own time.
THE SECOND PETITION.
1. It was a welcome to the conqueror. God was doing something for his people in conquest every day. We may be sure there was no day in all these long forty years but something was done to undermine the huge and threatening' powers that opposed advancing Israel. As the huge tree is slowly hollowed and eaten away, leaving a mere shell to come down at last with a crash, so the strongholds of iniquity are effectually sapped, little by little. Jericho seemed to fall as in a day before the trumpet blasts of Israel; in reality it had been nodding to its fall for years. So we may be constantly welcoming Jesus as the Captain of our salvation (Exodus 15:2; Luke 4:14, Luke 4:15; Acts 14:26-44).
2. It indicated the use to be made of the victory. The enemies of God were scattered and dispossessed in order that his own people may come in and exercise a faithful stewardship for him. His victories open up regions which could not otherwise be attained. E.g; the risen Saviour, having triumphed over sin, death, and the grave, returned to his disciples in Galilee, telling them that all power was given to him in heaven and on earth, and thence he drew this consequence in the way of duty for them, that they were to go and disciple all nations, etc. (Matthew 28:18-40). If the risen Lord be indeed with us, then, because he is risen, we, having still our fight with sin and death to accomplish, are nevertheless assured of ultimate victory.—Y.