Psalms 12

 

This psalm purports to be “A Psalm of David,” and there is no reason to doubt that it was composed by him. On what occasion it was composed is now unknown. All the expressions in the psalm are of a general character and there is nothing in the psalm itself to enable us to determine on what occasion it was composed.  

The inscription: To the Precentor, on the Octave, a Psalm of David points us to the time when the Temple music was being established, in the time of David.

Psa_12:1-8 appropriately follows Psa_11:1-7, which is of a kindred character: a prayer for the deliverance of the poor and miserable in a time of universal moral corruption, and more particularly of prevailing faithlessness and boasting. In both psalms the psalmist seeks his help from God. In Psalm 11, the psalmist trusts in the Lord, that He judges everything from His heavenly throne Psa 11:1  To the chief Musician, A Psalm of David. In the LORD put I my trust: how say ye to my soul, Flee as a bird to your mountain? Psalms 11:4  The LORD is in his holy temple, the LORD'S throne is in heaven: his eyes behold, his eyelids try, the children of men. In Psalm 12, the psalmist trusts in the Lord through the words of God Psalms 12:6  The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times. Psa 12:7  Thou shalt keep them, O LORD, thou shalt preserve them from this generation for ever.  

In Psalm 11, the false deeds of the wicked are lamented and in Psalm 12 the false words of the wicked are lamented.

Psalm 12 is a lament over the demoralization of men and the corruption of social life. Neither faith nor law are left; falsehood, duplicity, and hypocrisy succeed everywhere, and the honest men are so lost in the mass of wickedness that they seem to have disappeared altogether. We find similar complaints in Micah Mic 7:2  The good man is perished out of the earth: and there is none upright among men: they all lie in wait for blood; they hunt every man his brother with a net.  Isaiah Isa 57:1  The righteous perisheth, and no man layeth it to heart: and merciful men are taken away, none considering that the righteous is taken away from the evil to come. and Jeremiah Jer 5:1  Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it. But God has not left Himself without a witness. Prophetic voices have been raised in noble assertion of truth and justice, and the psalmist recalls one such voice, proclaiming the coming and the establishment of a righteous kingdom upon earth, the hope of which had already become the consolation and stay of the faithful.

In Psalm 12, the psalmist, destitute of human comfort, craves help from God, Psa_12:1; gives the character of those who surrounded him, and denounces God’s judgments against them, Psa_12:2-5; confides in the promises of God, and in his protection of him and all good men, Psa_12:6-8.

Psa 12:1  To the chief Musician upon Sheminith, A Psalm of David. Help, LORD; for the godly man ceaseth; for the faithful fail from among the children of men. 

To the chief Musician upon Sheminith - is the same as that of the sixth Psalm, except that the words “On Neginoth,” used there, are here omitted.

To the chief Musician upon Sheminith - The word "sheminith" is used in the title of Psa_6:1, and signifies "eighth"; and intends either the eighth note, to which the psalm was sung, or rather the harp of eight chords, to which it was set, as the Targum interprets it. Some Jewish writers understand it of the times of the Messiah; and the one old manuscript (the Syriac) entitles the psalm, "an accusation of the wicked, and a prophecy concerning the coming of the Messiah:'' Another ancient manuscript (the Arabic version) states: “it is concerning the end of the world, which shall be in the eighth day; and concerning the coming of the Messiah”.

To the chief musician upon the eighth - With respect to the word eighth, there are two opinions among interpreters. According to some, it means a musical instrument; while others are rather inclined to think that it is a tune. It was intended to point out how the psalm was to be sung.

Help, Lord - The psalmist saw that those on whom reliance was usually placed for the promotion of the cause of truth and virtue now failed, and hence, he invites the divine interposition.

For the godly man - A godly man is one that has received grace and mercy of the Lord; as pardoning mercy, justifying and adopting grace; and who has principles of grace, goodness, and holiness, wrought in him; who fears the Lord, and serves him acceptably, with reverence and godly fear, and sorrows for sin, after a godly sort; who loves the Lord, and hopes and believes in him; who is regenerated and sanctified by the Spirit of God, and is a true worshipper of God.

For the godly man - The word used here properly denotes the “merciful” man. It is a term applied to the righteous, because it is a prominent trait in the character of a pious man that he is merciful, kind, benign. Hence, the general character is often denoted by the special characteristic; in the same way as we speak of a pious man as a good man, a just man, a righteous man. The idea suggested by the use of the term here is, that it is always a characteristic of a pious man that he is merciful. Compare Psa_4:3; Psa_32:6, where the same word is rendered “godly;” Psa_30:4; Psa_31:23; Psa_37:28; Psa_50:5; Psa_52:9; Psa_79:2; Psa_85:8, where it is rendered saints; and Deu_33:8; Psa_16:10; Psa_86:2; Psa_89:19, where it is rendered “holy.”

For the faithful - Those who profess faith; those who are bound by their vows to be faithful to God and to his cause. The word is equivalent to the believing, and is properly expressive of trust or faith in God.

Fail from among the children of men - Fail, as above noted, by their misconduct; by being false to the trust committed to them. Men have lost serious piety, that even truth and honesty in their conversation and dealings with men are lost.

It seemed to David, as it did to Elijah years later, that the godly had almost become extinct in Israel (cf. Psalms 11:2-3; 1 Kings 19:10). Liars and double-minded flatterers had gradually replaced people who were true to their word and commitments. This is hyperbolic language, but David used it to remind God indirectly of His covenant promises to bless the godly. David placed great confidence in the promises of God to deliver those who look to Him for salvation.

Children of men - a designation of an earthborn, degenerate race, as opposed to “sons of God.”

Truthfulness is important for the children of God. Exo 20:16  Thou shalt not bear false witness against thy neighbour. Eph 4:15  But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: No Christian may do anything other than speak the truth. Scripture specifically promises Revelation 21:8  But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. 

Psa 12:2  They speak vanity every one with his neighbour: with flattering lips and with a double heart do they speak. 

They speak vanity everyone with his neighbor - That which is false and a lie, either doctrinal or practical; what was not according to the word of God, and was vain and empty, frothy, filthy, and corrupt; and which no godly and faithful man would do.

They speak vanity - That is, emptiness; their words are devoid of meaning, because they do not truly represent any thing, the speaker having no intention of fulfilling what is promised, or of stating things as they really exist.

They speak vanity - They are false and hollow; they say one thing while they mean another; there is no trusting to what they say. There was a disregard of truth; that no confidence could be placed on the statements of those who professed to be pious; that they dealt falsely with their neighbors. The word “vanity” here is equivalent to “falsehood.” What they spoke was a vain and empty thing, instead of being the truth. It had no reality, and could not be depended on.

With flattering lips - The meaning is, that no confidence could be placed in the statements made. There was no certainty that they were founded on truth; none that they were not intended to deceive. Flattery is the ascribing of qualities to another which he is known not to possess - usually with some sinister or base design. Pro 26:24  He that hateth dissembleth with his lips, and layeth up deceit within him; 

With a double heart do they speak — They speak as if they had two hearts, the one inclining them to hate their neighbor, and form designs against him, and the other to prompt the tongue to pretend a friendship for him.

And with a double heart - that is, as it were, with two hearts, one that gives utterance to the words, and the other that retains a different sentiment. Thus, in Deu_25:13, the phrase in Hebrew, “a stone and a stone” means, as it is translated, “diverse weights” - one stone or weight to buy with, and another to sell with. So the flatterer. He has one heart to give utterance to the words which he uses toward his neighbor, and another that conceals his real purpose or design. No confidence, therefore, could be placed in such persons.

with flattering lips - as Cain did to Abel, Joab to Amasa, the Herodians to Christ, Judas to his Master, hypocrites to God himself, when they draw nigh to him only with their lips, and all formal professors to the churches of Christ, when they profess themselves to be what they are not. And this is a further proof of the justness of the above complaint;

Psa 12:3  The LORD shall cut off all flattering lips, and the tongue that speaketh proud things: 

The Lord shall cut off - It is the statement of a solemn truth, designed for warning, that all such persons would be punished.

Cut off all flattering lips - The meaning is, that he will cut off all “persons” who use flattery; that is, he will cut them off from the favors which he will show to his own people, or will punish them. The word used here is the common one to denote disowning or excommunicating, and derives its meaning from the act of separating offenders from a community.

The Lord shall cut off all flattering lips - This is either a prophecy or a prayer; that God either would or should cut off such who used flattery with their lips, by inflicting some judgment in this life, or everlasting punishment hereafter; by taking them away by death out of the world; or by casting them into hell, where all liars and deceitful persons will have their portion.

And the tongue that speaketh proud things - great things, or, great words, boasting what they have done, or declaring, or threatening what they will do, and what great things they will effect, namely, with their tongues, as they themselves explain it in the next verse. The more artificial and dissembling a man is, the more he affects a pompous formality in his discourse, that he may the better deceive. Jas 3:5  Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth! 

We see here two opposite characters, the dissembler (flattering lips) and the self-confident boaster (speaketh proud things), alike abominable to God.

Psa 12:4  Who have said, With our tongue will we prevail; our lips are our own: who is lord over us? 

Who have said - Who habitually say. This does not mean that they had formally and openly said this - for none would be likely to do so - but that they had practically and really said this by their conduct. They acted as if it were the real principle on which they framed their lives, that they might use their tongues as they pleased.

With our tongue - It was by the tongue that they expected to accomplish their purposes. It was not by direct power, or by violence, but by the power of speech. The tongue is often a more deadly weapon than the sword, and these boasters seem to have been aware of its envenomed power.

Will we prevail - literally, “We will do mightily;” that is, they would accomplish their purposes. They relied on the power of speech - on their ability in influencing others; in deceiving others; in persuading others to fall in with their plans.

Our lips are our own - That is, they may use them as they please; no one has a right to control them in the use of what properly belongs to themselves. It cannot be meant that they intended to assert this openly as a right, for there are perhaps none who will not admit in words that they are responsible for what they “say,” as well as for what they “do.” But their conduct was such that this was the fair interpretation to be placed on what they said. Many think, because they have the faculty of speaking, that therefore they may speak what they please.

Our lips are our own - They take as great a liberty in their speech as if they believed there was no God or man superior to them; because neither the fear of God, nor the reverence of men, can keep them from speaking whatsoever they please, or what they suppose makes for their interest. Mat 12:36  But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. 

Mat 12:37  For by thy words thou shalt be justified, and by thy words thou shalt be condemned. 

Our lips are our own - The sense is, as we say, so shall it be; our words are laws, and shall be obeyed, there is no standing against them; our edicts and decrees shall everywhere be regarded:

Who is lord over us - That is, who has a right to control us. There are many who practically avow this as a principle of conduct, and who seem to feel that they are not responsible for their words. There is usually a greater degree of recklessness among men in regard to their speech than in regard to their conduct; and many a man who would shrink from doing another wrong by an act of dishonesty in business, may be utterly reckless as to doing him wrong by an unkind remark.

who is Lord over us - which is the very language and conduct of antichrist, who opposes and exalts himself above all that is called God, 2Th_2:4; and is indeed the language of the hearts and lives of all wicked and ungodly men, sons of Belial, men without any yoke or restraint; who walk, and are resolved to walk, after the imagination of their own evil hearts; not knowing the Lord, and being unwilling to obey him, or to be restrained by him; see Exo_5:2.

Those must be possessed of great authority who think that, in the very falsehood to which they are addicted, they have enough of strength to accomplish their purposes, and to protect themselves. It is the utmost height of wickedness for persons to break out into such presumption, that they scruple not to overthrow all law and equity by their arrogant and boasting language; for, in doing this, it is just as if they openly declared war against God himself. The wicked persons spoken of being armed with their tongues, go beyond all bounds, and think they can accomplish by this means whatever they please.

Psa 12:5  For the oppression of the poor, for the sighing of the needy, now will I arise, saith the LORD; I will set him in safety from him that puffeth at him. 

For the oppression of the poor - That is, on account of the wrong done to the poor in the manner specified above - by the abuse of the power of speech. On account of the slanders uttered against them, or the frauds perpetrated on them by the abuse of this power. The reference is to the wrongs done when no confidence could be placed in men’s words; when they uttered words of “vanity” and “flattery” Psa_12:2; when promises were made only to be broken, and obligations assumed never to be fulfilled.

For the oppression of the poor - The servants and people of God are all standing in need of fresh supplies of grace; and being often afflicted, as the word signifies, are mean and despicable in the eyes of the men of this world, and so oppressed by them, as the people of Israel were oppressed by the Egyptians, so are the people of God by unbelievers, and by such haughty and insolent persons as before described; Mat 5:3  Blessed are the poor in spirit: for theirs is the kingdom of heaven. 

For the sighing of the needy  - The word “needy” here is synonymous with “poor.” It refers to those in humble circumstances, who were especially liable to be wronged by deceitful statements and promises.

Now I will rise – The same phrase is in Isa 33:10  Now will I rise, saith the LORD; now will I be exalted; now will I lift up myself. Similar phrases can be found in multiple places in the bible. Psa 44:26  Arise for our help, and redeem us for thy mercies' sake. 

Num 10:35  And it came to pass, when the ark set forward, that Moses said, Rise up, LORD, and let thine enemies be scattered; and let them that hate thee flee before thee. 

I will set him in safety - I will make him safe. I will save him from the evils which they thought to bring upon him. The general idea is, that God is the vindicator of the poor and the oppressed.

I will set him in safety - All God's people are put into the hands of Christ, and are preserved in him; there they are in safety, for out of his hands none can pluck them; and being built on him, the Rock, they are safe.

From him that puffeth at him - The language in the original is difficult. The word translated here as puffeth is a verb translated to breathe, to blow. The word is only used in poetic contexts in the Hebrew Bible. The word can have a positive or negative connotation. In the negative meaning, such as to snort at an enemy (Psa_10:5); to incite a city (Pro_29:8); or the Lord to blow out His anger (Eze_21:31). The injury referred to in the psalm was done by “words,” by the breath of the mouth - thus indicating that by a “word” or a “breath” they could destroy them.

From him that putteth at him - Many versions read, “I will set him in safety who panteth after it;” but it seems more in conformity with the meaning of the psalm to understand it as breathe, blow, puff, in the contemptuous sense of scorn.

Because of the spoiling of the needy. David now sets before himself as matter of consolation, the truth that God will not suffer the wicked thus to make havoc without end. The more effectually to establish himself and others in the belief of this truth, he introduces God himself as speaking. The expression is more emphatic when God is represented as coming forward and declaring with his own mouth that he is come to deliver the poor and distressed. There is also great emphasis in the adverb now, by which God intimates that, although our safety is in his hand, and, therefore, in secure keeping, yet he does not immediately grant deliverance from affliction; for his words imply that he had hitherto been, as it were, lying still and asleep, until he was awakened by the calamities and the cries of his people. When, therefore, the injuries, the extortions, and the devastations of our enemies leave us nothing but tears and groans, let us remember that now the time is at hand when God intends to rise up to execute judgment. This doctrine should also serve to produce in us patience, and prevent us from taking it ill, that we are reckoned among the number of the poor and afflicted, whose cause God promises to take into his own hand.

We do not know how David received the assurance that God would deal with the liars that troubled him. It was a prophetic insight, and it may have come directly from God or through another prophet. However, in view of the verses that follow, the psalmist perceived it as an authoritative promise from God. This is the first of several psalms that contain an answering oracle from the Lord (Psalms 60, 81, 95).

Psa 12:6  The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times. 

The words of the Lord - In contrast with the words of the persons referred to in Psa_12:2-4. Their words were vanity, flattery, and falsehood; and no reliance could be placed on them. In contrast with these words, the words of the Lord were pure. They were to be relied on. All his sayings were true and faithful. The design is to bring his words into contrast with the sayings of such men, and to show how much more safety there is in relying on his promises than on the promises made by such men. Man failed, but God would not. 2Co 1:20  For all the promises of God in him are yea, and in him Amen, unto the glory of God by us. 

Are pure words - That is, they are without any mixture of falsehood - for this idea is implied in the comparison which the psalmist makes when he says that they are like silver purified in the furnace, that is, from which all the dross has been removed.

The words of the Lord are pure — Without the least mixture of falsehood, and therefore shall be infallibly fulfilled. Men often speak rashly, and promise what they cannot perform, and deceitfully, what they never intend to perform. But God’s words are different; they are pure from all manner of dross; from all folly, or fraud, or uncertainty. Psa 119:140  Thy word is very pure: therefore thy servant loveth it. His words are the perfect antidote to unbelief, sin and deceit.

The words of the Lord are pure words - The Scriptures are the words of God; and they are pure and holy, free from all human mixtures, and from all fraud and deceit; they are the Scriptures of truth. The promises are the words of God, and they are firm and stable, and always to be depended on, and are ever fulfilled. None of his promises shall fall to the ground; we can be assured of the salvation which he has promised through Christ. Pro 30:5  Every word of God is pure: he is a shield unto them that put their trust in him. 

As silver tried in a furnace of earth - The word here rendered “furnace” properly means a workshop. It evidently refers to some place where the metal was tried and purified. The words rendered “of earth” literally mean “on the earth,” or “in the earth.” The language does not mean that the “furnace” was “made” of earth, as would seem to be implied in our version, but that the “furnace” was erected on the earth, or in the earth. It may refer to something like a crucible placed on the ground, around which a fire of intense heat could be made.

As silver tried in a furnace of earth – Consider this, not only are His words pure, but they are also more valuable than the purest silver or gold, Psa 19:10  More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. 

Purified seven times - By passing it seven times - that is, very often - through the fire. The word “seven” in the Scriptures denotes a complete or perfect number, and is often used to denote frequency. The idea here would seem to be that the process was repeated until the silver became entirely pure. The sense is, that the words of the Lord are “perfectly pure.” There is no admixture of falsehood in his statements; there is no deception in his promises; there is no flattery in what he says. This was the ground of confidence on the part of the psalmist - that while men (even those who professed to be good men) so failed that no reliance could be placed on their statements, the most perfect trust could be reposed on all the statements of God.

Seven - Seven was the number the Israelites associated with the perfect work of God, going back to the creation of the cosmos in seven days. Seven times is a proverbial phrase for perfectly, completely.

Psa 12:7  Thou shalt keep them, O LORD, thou shalt preserve them from this generation for ever. 

Thou shalt keep them - That is, the persons referred to in Psa_12:5 - the poor and the needy who were suffering from the wrongs inflicted on them. The idea is, that God would guard and defend them. They were safe in his hands.

Thou shalt keep them - thou shalt preserve them - Instead of the pronoun ‘them’ in these clauses, several MSS., with the Septuagint, the Vulgate, and the Arabic, have ‘us’. Psa 12:7  Thou, O Lord, shalt keep us, and shalt preserve us, from this generation, and for ever. (Septuagint) Psa 12:7  (12:8) Thou, O Lord, wilt preserve us: and keep us from this generation for ever. (Douay-Rheims) The sense is equally good in both readings. God did bring forth the Israelites from Babylon, according to his word; he separated them from that generation. and reinstated them in their own land, according to his word; and most certainly he has preserved them from generation to generation to the present day, in a most remarkable manner.

Thou shalt keep them – Some commentators believe that “them” refers to His words or promises: these He will observe and keep, both now, and from this generation forever. Mat 5:18  For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. 

From this generation - This generation of detractors, flatterers, and oppressors. The idea is, that that entire generation was eminently wicked, and that none but God could deliver the poor and the needy from their designs.

Forever - constantly, or as long as they would need the divine protection. God would not interpose and save them from the present trouble, and then leave them to the designs of their enemies, but he would always interpose as often as there was any need of his help. That is, they were now, and would be at all times, entirely safe. They had nothing to fear, for God was their refuge and their help.

Psa 12:8  The wicked walk on every side, when the vilest men are exalted. 

The wicked walk on every side - They have full license, or seem to be wholly unrestrained. They fill all places, and go about boldly and securely, seeking to deceive, corrupt, and destroy others, being neither afraid nor ashamed to discover themselves;

when the vilest of men are exalted — The state of things is as if the vilest were exalted, or were honored. It seems to be the very exaltation of wickedness or depravity in the world. A state of things exists in which, from the prevalence of iniquity, the wicked seem to go unrestrained; in which no regard is paid to truth; in which falsehood and flattery abound; and it is as if honor were done to the worst forms of sin, and the most abandoned seem to be the most exalted. There was a state of widespread depravity and successful iniquity, as if all honor were conferred on wicked and abandoned men, while the virtuous were oppressed and degraded

when the vilest of men are exalted — To places of trust and power, who, instead of putting the laws in execution against vice and injustice, and punishing the wicked according to their deserts, patronize and protect them, or give them countenance and support by their own example. For when vile persons are exalted, so also are vile practices.

The sons of men – This phrase from Psalms 12:1 and repeated in this verse stresses the mortality of the wicked. David did not resolve the problem of evil, but he recognized that evil is under the full sovereignty of the Lord who will care for His children.

 

Psalms 149

This psalm has no title, but is one of the Psalms unofficially called Hallelujah Psalms, of which there are five, and conclude the book. Psalms 146–150 all begin and end in the same manner, with a Hallelujah. A worthy close to the Psalter. Ten times the summons to praise rings out in these 5 psalms, and ten is the number of perfection.

The psalm, therefore, consists of two parts:

I. The exhortation to praise, to joy, to rejoicing - as appropriate to their deliverance; to their safe return; to their re-establishment in their own land, Psa_149:1-5.

II. The exhortation to carry out the purposes of God in regard to the people who had them, and who wronged were still hostile to them: to inflict on them the punishment which was due to them, and which God designed to bring upon them - regarding themselves as called of God to be his instruments in executing that punishment, in token of the divine displeasure at the conduct of those who had oppressed and wronged them, Psa_149:6-9.

Who wrote it, and on which occasion is unknown. It does appear that the author of this psalm is the same as the author of the preceding psalm. Opinions vary on the occasion on which it was written. Some commentators believe that it was composed after the return from the captivity, and the rebuilding of the walls of the city and the second temple. Another suggests that it was written by David in the beginning of his reign, when he obtained victories over the Philistines, Edomites, Moabites, Ammonites, and Syrians; and refers to the times of the Messiah. Still others believe it is a prediction of great things done in the times of the Maccabees to heathens and their princes. It has been understood by some as predicting the success of the Gospel in the nations of the earth, concerning the new temple, by which the Christian Church is meant.

Psa 149:1  Praise ye the LORD. Sing unto the LORD a new song, and his praise in the congregation of saints. 

Praise ye the Lord - Or "hallelujah"; hence the title of this group of psalms.

Sing unto the Lord a new song - As if there was a new and a special occasion for praise.

sing unto the Lord a new song - for a new mercy received, a new victory obtained, or a new salvation wrought; more particularly the new song of redeeming grace through Jesus Christ.

And his praise in the congregation of saints - In the assembly of the people of God. The Israelites, who were, by profession and by injunction, a holy people. Looking ahead to the Christian saints who are partakers of the blessings of divine goodness; are separated and distinguished from others by the grace of God; are sanctified and brought into a Gospel church state; and who gather and assemble together to worship God, and attend upon him in his word and ordinances, and in such assemblies the praises of God are to be sung. Thus Gospel churches are called upon to sing the praises of God among themselves, Ephesians 5:19  Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;  and have Christ for an example going before them, Psalms 22:22  I will declare thy name unto my brethren: in the midst of the congregation will I praise thee. 

And his praise in the congregation of saints - The children of Zion have not only to bless the God who made them, but to rejoice in him, as having created them in Christ Jesus unto good works Ephesians 2:10  For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. The Lord takes pleasure in his people; they should rejoice in Him. When the Lord has made sinners feel their wants and unworthiness, he will adorn them with the graces of his Spirit, and cause them to bear his image, and rejoice in his happiness for ever. Let his saints employ their waking hours upon their beds in songs of praise. Let them rejoice, even upon the bed of death, assured that they are going to eternal rest and glory.

Psa 149:2  Let Israel rejoice in him that made him: let the children of Zion be joyful in their King.

Rejoice in him that made him - Him, who has made the people what they are. All that they have and are is to be traced to him, as really as the universe of matter is to be traced to his power. Their condition is not one of development, or one which is the result of their own wisdom, grace, or power. Psalms 100:3  Know ye that the LORD he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture. 

Colossians 1:16  For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: 

Be joyful in their King - In God as their king.

(a) That they have a king, or that there is one to rule over them;

(b) That they have such a king; one so wise, so powerful, so good;

(c) That he administers his government with so much efficiency, impartiality, equity, wisdom, goodness.

Let Israel rejoice in him that made him - Let them remember in their exultations to give all glory to the Lord; for he is the Author of their being and their blessings. And let them know that he is their King also; that they should submit to his authority, and be guided and regulated in their hearts and conduct by his laws.

Let Israel rejoice in him that made him - Ecclesiastes 12:1  Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them;  therefore had reason to rejoice in him; and so have all the children of God, whom he has chosen, redeemed, and called; every Israelite indeed, all who are the workmanship of God, the people he has formed for himself, and to show forth his praise: these should rejoice in God the Father, who has chosen them in Christ, blessed them with all spiritual blessings in him, sent him to redeem them, has justified them by his righteousness, pardoned their sins through his blood, adopted them and made them heirs of glory; and in the Son of God their Redeemer, they should rejoice in his person, in his righteousness, sacrifice, and fulness; and in the Holy Spirit, who has regenerated and sanctified them, is their Comforter, and the earnest of their future glory;

let the children of Zion be joyful in their King - in his Son, the King Messiah, who is King of Zion; and therefore the children of God, the church, who are born again through the ministry of the word; such should rejoice in Christ, the King of saints; that they have such a King over them, who is the greatest of Kings, the King of kings, and Lord of lords; Every appearance of Christ's kingdom is matter of joy to saints; his first coming was as a King, though in a mean and lowly manner; yet joyful to Zion and her children, Zechariah 9:9  Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. his ascension to heaven, when he was declared Lord and Christ; the pouring forth of his Spirit, and the success of his Gospel in the Gentile world, to the overthrow of Paganism in it, Revelation 12:10  And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. ; and especially it will be an occasion of great joy to his subjects, when he takes to himself his great power, and reigns, Rev_11:15.

Psa 149:3  Let them praise his name in the dance: let them sing praises unto him with the timbrel and harp. 

Let them praise his name in the dance - The Hebrew word here - mâchôl - is rendered dancing in Psa_30:11; dance, as here, Psa_150:4; Jer_31:13; Lam_5:15; dances, Jer_31:4. It does not elsewhere occur. Such a movement cannot be proved to be wrong in worship.

Let them praise his name in the dance - In a chorus of saints, joining together in their expressions of joy, by words and gestures; an ancient practice that went along with singing praises, Exo_15:20. The dance is connected with other terms, expressive of the great joy of the occasion.

The harp -  kinnôr. In modern Hebrew, it is considered a lyre, the national instrument of modern Israel. In the bible, it is translated as both harp and lyre, its form uncertain. It is however, a stringed instrument. Another Hebrew word, nevel or nebel, not used in this psalm, has been translated as psaltery or lyre in the bible but in modern Hebrew nevel refers to a small harp.

The harp -  kinnôr. This is a often mentioned stringed instrument in the bible, employed commonly in sacred music. It is often mentioned as having been used to express the pious feelings of David; Psalms 33:2  Praise the LORD with harp: sing unto him with the psaltery and an instrument of ten strings.

Psalms 43:4  Then will I go unto the altar of God, unto God my exceeding joy: yea, upon the harp will I praise thee, O God my God. 

Psalms 49:4  I will incline mine ear to a parable: I will open my dark saying upon the harp. 

 It is early mentioned as having been invented by Jubal; Genesis 4:21  And his brother's name was Jubal: he was the father of all such as handle the harp and organ. It is supposed usually to have had ten strings. It was played by the hand; 1 Samuel 16:23  And it came to pass, when the evil spirit from God was upon Saul, that David took an harp, and played with his hand: so Saul was refreshed, and was well, and the evil spirit departed from him. The “root” of the word kinnôr, is unknown. The word “kinnor” is used in all the languages cognate to the Hebrew, and is recognized even in the Persian. It is probable that the instrument here referred to was common in all the middle eastern nations, as it seems to have been known before the Flood, and of course the knowledge of it would be extended far.

The harp - kinnôr - is not only mentioned as having been invented by Jubal, but it is also mentioned by Laban in the description which be gives of various solemnities, in regard to which he assures the fleeing Jacob that it had been his wish to accompany him with all the testimonials of joy Genesis 31:27  Wherefore didst thou flee away secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp?  In the first age it was consecrated to joy and exultation. Hence, it is referred to as the instrument employed by David to drive away the melancholy of Saul 1Sa_16:16-22, and is the instrument usually employed to celebrate the praises of God; Psa_33:1-2; Psa_43:4; Psa_49:5; Psa_71:22-23. 1 Chronicles explains that the harp was among the instruments played by the Levites for temple music 1 Chronicles 15:16  And David spake to the chief of the Levites to appoint their brethren to be the singers with instruments of musick, psalteries and harps and cymbals, sounding, by lifting up the voice with joy.

But the harp was not only used on sacred occasions. Isaiah also mentions it as carried about by courtesans Isa_23:16, and also refers to it as used on occasions of gathering in the vintage, and of increasing the joy of the festival occasion. So also it was used in military triumphs. Under the reign of Jehoshaphat, after a victory which had been gained over the Moabites, they returned in triumph to Jerusalem, accompanied with playing on the harp 2 Chronicles 20:28  And they came to Jerusalem with psalteries and harps and trumpets unto the house of the LORD. The harp was generally used on occasions of joy. Only in one place, in Isaiah Isa_16:11, is it referred to as having been employed in times of mourning. It was an instrument made of sounding wood, and furnished with strings. Josephus says that it was furnished with ten strings, and was played with the plectrum. David made it out of the berôsh, or fir, and Solomon out of the almug.

The tabret - This was one of the instruments which were struck with the hands. It is more easy to determine its form and use than it is of most of the instruments used by the Hebrews. It was an instrument of wood, hollowed out, and covered over with leather and struck with the hands - a species of percussion instrument. It was sometimes made by merely stretching leather over a wooden hoop, and thus answered to the instrument known among us as the tambourine. Laban wished to accompany Jacob with its sound; Genesis 31:27  Wherefore didst thou flee away secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp?  Miriam, the sister of Moses, and the females with her, accompanied the song of victory with this instrument; Exodus 15:20  And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances. 

Job was acquainted with it Job_17:6; Job_21:12, and David employed it in the festivities of religion; 2 Samuel 6:5  And David and all the house of Israel played before the LORD on all manner of instruments made of fir wood, even on harps, and on psalteries, and on timbrels, and on cornets, and on cymbals. The occasions on which it is mentioned as being used are joyful occasions, and for the most part those who play on it are females, and on this account they are called ‘drum-beating women’ Psa_68:25 - in our translation, ‘damsels playing with timbrels,’ In our translation it is rendered “tabret,” Isa_5:12; 1Sa_10:5; Gen_31:26; Isa_24:8; Isa_30:32; 1Sa_18:6; Eze_38:13; Jer_31:4; Job_17:6; “tabering,” Nah_2:7; and “timbrel,” Psa_81:2; Exo_15:20; Job_21:12; Psa_149:3; Psa_150:4; Jdg_11:34; Psa_68:25. It is no where mentioned as employed in war or warlike transactions. It was in the form of a sieve, and is often found on ancient monuments. In the Middle East, there is now no instrument more common than this.

Psa 149:4  For the LORD taketh pleasure in his people: he will beautify the meek with salvation. 

For the Lord taketh pleasure in his people - Let them rejoice on this account. He loves them; he approves their conduct; he bestows his favors upon them. All this should add to their joy, and fill their hearts with gladness. The Hebrew word here rendered “taketh pleasure” means to delight, to take pleasure, to treat favorably, to favor, to accept. It is the opposite of being pained or offended. God takes pleasure in his people. He delights in their welfare; he delights in doing them good.

He will beautify the meek with salvation - The word here rendered beautify means to adorn, to honor, as the sanctuary, Isa_60:7 (rendered glorify); and it here means that the salvation which God would bestow upon them would be of the nature of an ornament, as if they were clothed with costly or splendid raiment. God brings beauty and glory to His chosen people.

He will beautify the meek with salvation - who are humble in heart. Who have been truly humbled under a sense of sin; brought to submit to the righteousness of Christ, and to depend upon the grace of God for salvation; are subject to the yoke of Christ, and patiently submit to the will of God.  They have not external adorning, but God will give them an honor and beauty in salvation which no outward adorning could impart. The humble soul can be exalted, by Jesus, as the redeeming Savior.

For the Lord taketh pleasure in his people - Not all mankind; though they are all his people by creation, and are under the care of his providence; yet they are not all acceptable to him; some are abhorred by him for their sins and transgressions: but these are a special and peculiar people, whom he has foreknown and chosen, taken into the covenant of his grace, and provided in it blessings for them; whom he has given to Christ, and he has redeemed; and who are called by the Spirit and grace of God, whereby they appear to be his people. John 1:12  But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 

Psa 149:5  Let the saints be joyful in glory: let them sing aloud upon their beds. 

Let the saints be joyful in glory - In the favor of God; in the honor which he bestows upon them. Let them rejoice in this; let them shout and triumph over this. Other men rejoice in honor; in wealth; in houses, lands, parks, libraries, works of art: let the saints rejoice in the glory of being the friends of God; in the hope of heaven.

Let the saints be joyful in glory - In the glory put upon them now, being beautified with salvation; in the righteousness of Christ on them, and the grace of Christ in them, which makes them all glorious within; and in the glory they expect to have hereafter, both upon their bodies and souls, and in the hope of that, Romans 5:2  By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. 

Let them sing aloud upon their beds - The idea is, that in the meditations of the night, when darkness is around them, when alone with God, they may find occasion for exultation and praise. Their hearts may be full of joy, and alone they may give expression to their joy in songs of praise.

let them sing aloud upon their beds - while others are taking their rest and ease, let them meditate on the word of God; commune with their own hearts about their state and condition; remember the Lord, and his goodness to them; all which give an occasion to give thanks unto him, and sing aloud his praise, Psalms 63:6  When I remember thee upon my bed, and meditate on thee in the night watches. 

Psa 149:6  Let the high praises of God be in their mouth, and a twoedged sword in their hand; 

Let the high praises of God be in their mouth - Or "throats"; loudly declared by them. The word "praises" is not in the text, and so may be read, "the high things of God":

And a two-edged sword in their hand - literally, a sword of edges; that is, a sword with an edge on both sides of the blade. They were made for piercing as well as for striking. The word of God is compared to such a sword in Hebrews 4:12  For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. And in Revelation, Jesus returns with a sword to smite His enemies. Revelation 19:15  And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. 

And a two-edged sword in their hand - Perhaps there is an allusion here to the manner in which the Jews were obliged to labor in rebuilding the walls of Jerusalem: Nehemiah 4:17  They which builded on the wall, and they that bare burdens, with those that laded, every one with one of his hands wrought in the work, and with the other hand held a weapon. 

And a two-edged sword in their hand - which is no other than the word of God Ephesians 6:17  And take the helmet of salvation, and the sword of the Spirit, which is the word of God: One of its edges is the law, which sharply reproves and menaces for sin, lays open the corruption of their nature, and working wrath in the conscience; it wounds and kills, and is therefore called the letter that kills, 2 Corinthians 3:6  Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.  The other edge is the Gospel, the defensive weapon in the armor of God that Christians are to arm oneself with. It teaches one to deny ungodliness and worldly lusts; it is useful to refute errors, and defend truth: it is a part of the weapons of our spiritual warfare, and it is mighty, but only through God;

Psa 149:7  To execute vengeance upon the heathen, and punishments upon the people; 

To execute vengeance upon the heathen - To inflict punishment upon them as a recompence for their sins. The allusion is, doubtless, to those who had oppressed and injured the Hebrew. They were now to receive the punishment due for the wrongs which they had done to Israel; a just recompence at the hand of God, and by the instrumentality of those whom they had wronged.

To execute vengeance upon the heathen - This may refer simply to their purpose of defending themselves to the uttermost, should their enemies attack them: and they had every reason to believe that God would be with them; and that, if their enemies did attack them, they should be able to inflict the severest punishment upon them.

And punishments upon the people - The people of those lands. Those who had waged war with the Hebrew nation. The destruction of the incorrigibly wicked attends the propagation of God’s truth, so that the military successes of the Jews typified the triumphs of the Gospel.

Punishments upon the people - The unfaithful and treacherous Jews: it appears that many of them had formed alliances with those heathens, which were contrary to the law.

Psa 149:8  To bind their kings with chains, and their nobles with fetters of iron; 

To bind their kings with chains - To make them prisoners and captives. This is but carrying out the idea in the previous verses, of inflicting punishment upon them for the wrongs which they had done to the people of God. The whole idea is in accordance with what is so often expressed in the Psalms - that of inflicting just punishment on the wicked.

And their nobles with fetters of iron - To make them prisoners. That is, to subdue them. Captives in war, even those of elevated rank, were often led in chains to grace the triumph of conquerors.

To bind their kings with chains, and their nobles with fetters of iron – If these kings, governors of provinces, and chiefs among the people, had attacked them, God would have enabled them to defeat them, take their generals prisoners, and lead them in triumph to Jerusalem.

Psa 149:9  To execute upon them the judgment written: this honour have all his saints. Praise ye the LORD. 

To execute upon them the judgment written - Either, that which is written in the law in general as what is threatened to wicked men; or, that which was written for their particular case, or which they were specifically commanded to do. Most probably the reference is to some particular command in this case.

To execute upon them the judgment written - In Deu_7:1, etc., God promises his people complete victory over all their enemies, and over the heathen. God repeatedly promises such victories to his faithful people; and this is, properly speaking, the judgment written, foretold. Deuteronomy 7:1  When the LORD thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou; 

Deuteronomy 7:2  And when the LORD thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor shew mercy unto them: 

This honor have all his saints - It is an honor which pertains to “all the saints” - to all who love and fear God - to be engaged in carrying out or executing his plans. In their own way, and in their own sphere - it may, indeed, be a very humble sphere - but each and all in their own sphere, are engaged in executing the purposes of God. In the duties of a family; in kindness to the poor; in the office of a teacher or a magistrate; in clearing a farm; in cultivating the land; in building a schoolhouse; in founding a church, a college, to provide for the blind, the dumb, the lame, the insane; in contributing to send the gospel abroad over our own land, or among the pagan, or in going to carry that gospel to a benighted world - in some of these ways all who are truly the friends of God, or who are entitled to be enrolled among the “saints of the Lord” are, in fact, carrying out the purposes of the Lord - the “judgments written” to guide mankind; and man’s highest honor here, as it will be in heaven, is to carry out the purposes of the Lord.

This honor have all his saints - They shall all be supported, defended, and saved by the Lord. Israel had this honor, and such victories over their enemies, while they continued faithful to their God. When they relapsed into iniquity, their enemies prevailed against them; they were defeated, their city taken, their temple burnt to the ground, more than a million of themselves slaughtered, and the rest led into captivity; and, scattered through the world.

Praise ye the Lord - Hallelu-jah. It is a subject of praise and thanksgiving, it should lead us to shout Hallelujah, that we are permitted to be employed in any way, however humble, in carrying out the divine plans, or in accomplishing those great designs which he contemplates toward His people.

this honour have all his saints - which is spoken of throughout the psalm; as to be acceptable unto God, and well pleasing in his sight; to be adorned with grace, and beautified with salvation; to have the high praises of God in their mouths, and a two edged sword in their hands, and to do His service.

 

 

Numbers Index

Numbers Overview

Numbers 1
Numbers 2
Numbers 3

Numbers 2

Numbers 2

This chapter contains the order of the encampment and march of the tribes of Israel in their proper places about the tabernacle; the general direction for the same is in Num_1:1; the particulars follow; on the east of the tabernacle the camp of Judah was to pitch, and under his standard the tribes of Issachar and Zebulun, Num_1:3; on the south side of it the camp of Reuben, and under his standard the tribes of Simeon and Gad, Num_1:10; then the tabernacle, with the camp of the Levites round it, were next, to stand or set forward, Num_1:17; and on the west side the camp of Ephraim, and under his standard the tribes of Manasseh and Benjamin, Num_1:18; and on the north side the camp of Dan, and under his standard the tribes of Asher and Naphtali, Num_1:25; the sum total of the numbers of which camps are given, exclusive of the camp of Levi, Num_1:32; and the chapter is concluded with observing, that all was done according to the commandment of God, Num_1:34.

Num 2:1  And the LORD spake unto Moses and unto Aaron, saying, 

the Lord spake unto Moses, and unto Aaron - Very probably after the number of the children of Israel was taken.

Num 2:2  Every man of the children of Israel shall pitch by his own standard, with the ensign of their father's house: far off about the tabernacle of the congregation shall they pitch. 

There is the persistent yet erroneous view that the Hebrew word degel, translated as standard means "company, or companies." There is no justification for that interpretation. It is a masculine noun denoting a flag, banner, standard. It depicted banners or standards to identify the various tribes of Israel.

Neither the Mosaic law, nor the Old Testament generally, gives us any hint as to the form or character of the standard (degel). According to rabbinical tradition, the banner of Judah bore the image of a lion; that of Reuben the picture of a man or of a human head; that of Ephraim the image of an ox; that of Dan the emblem of an eagle; so that on these four standards the four creatures which are united in the cherubic figures given by Ezekiel Eze 1:10  As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. are said to have been represented. Other Jewish traditions associated the same figures to different tribes, along with colors associated with the standards, linked to the stones of each tribe on the breastplate of the High Priest. These traditional views linked to the encampments in the wilderness are not supported by scripture.

The early Christians used these same symbols to represent the four Gospels. They used a lion to stand for Matthew, an ox for Mark, a man for Luke, and an eagle for John. These animals symbolize aspects of the life and ministry of Jesus Christ that each evangelist stressed. That imagery is also present in Revelation 4:4-16, specifically Rev 4:7  And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. 

Order of the Twelve Tribes in the Camp and on the March. The twelve tribes were to encamp each one by his standard, by the signs of their fathers' houses, opposite to the tabernacle (at some distance) round about, and, according to the more precise directions given afterwards, in such order that on every side of the tabernacle three tribes were encamped side by side and united under one banner, so that the twelve tribes formed four large camps. Between these camps and the court surrounding the tabernacle, the lineages of the three sons of Levi were to be encamped on three sides, and Moses and Aaron with the sons of Aaron (i.e., the priests) upon the fourth, i.e., the front or eastern side, before the entrance (Num 3:21-38).

Every man of the children of Israel shall pitch by his own standard - Or banner, of which there were four, as appears from the following account, under each of which were placed three tribes; and so every man of each tribe was to pitch his tent in the tribe he belonged to, and by the standard under which his tribe was marshalled.

with the ensigns of their father's house - which were either lesser standards or banners, somewhat different from the great standard or banner, which belonged to the camp consisting of three tribes, and which were peculiar to their several families and houses, and distinguished one from another, like flags in different regiments; or these were signs, or marks in the standards or banners, which, distinguished one from another;

far off about the tabernacle of the congregation shall they pitch - Partly out of reverence to God and his worship, and the portion allotted to it, and partly for caution, lest their vicinity to it might tempt them to make too near approaches to it. The distance apart is not mentioned although it has been thought to be a mile from it, according to one Jewish scholar, or two thousand cubits, which is supposed to be a sabbath day's journey, Act_1:12; and this distance is gathered from Jos_3:4, and is not improbable. Given that distance, the area of the camp might be about three square miles:

pitch by his own standard, with the ensign of their father’s house — Standards were visible signs of a certain recognized form for directing the movements of large bodies of people. As the Israelites were commanded to encamp “each by his own standard, with the ensign of their father’s house,” the direction has been considered as implying that they possessed three varieties: (1) the great tribal standards, which served as rallying points for the twelve large clans of the people; (2) the standards of the subdivided portions; and, (3) those of families or houses. The latter must have been absolutely necessary, as one ensign only for a tribe would not have been visible at the extremities of so large a body. We possess no authentic information as to their forms, material, colors, and devices. But it is probable that they might bear some resemblance to those of Egypt, only stripped of any idolatrous symbols. These were of an umbrella or a fanlike form, made of ostrich feathers, shawls, etc., lifted on the points of long poles.

Num 2:3  And on the east side toward the rising of the sun shall they of the standard of the camp of Judah pitch throughout their armies: and Nahshon the son of Amminadab shall be captain of the children of Judah. 

And on the east side - Judah encamped foremost. It was fit the lion should lead the way. This order in their march showed the principality that should continue in this tribe till Shiloh came. Judah herein also was a type of Christ, who is "the Captain of the Lord’s host," Jos 5:14 and "of our salvation," Heb 2:10  For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. 

On the east - in front of the door of the tabernacle. Nearest to the tents of Moses and Aaron and the priests, and situated toward the sunrise, was Judah.

Nahshon, the son of Amminadab - shall be captain of the children of Judah; who had been assisting in numbering the people, and who afterwards offered to the dedication of the altar, Num_1:2. Both names are in the genealogy of Christ

Nahshon — It appears that the twelve men who were called to superintend the census were also appointed to be the captains of their respective tribes - a dignity which they owed probably to the circumstances, formerly noticed, of their holding the hereditary office of head or “prince.”

God evidently arranged the tribes in this order because of their ancestry.

1) Judah, Issachar, Zebulun         Descendants of Leah

2) Reuben, Simeon, Gad  Descendants of Leah and her maid Zilpah

3) Ephraim, Manasseh, Benjamin            Descendants of Rachel

4) Dan, Asher, Naphtali    Descendants of the maids Bilhah and Zilpah

The first side mentioned is the east side. On the east side is the entrance to the tabernacle and it is the side where the sun rises. These two aspects we can apply to (1) entering the sanctuary and (2) looking forward to the coming of the Lord Jesus. The placement on the east is very significant in cultures of that time, including Israel. For Israel the place of pride was on the east. Hence there we find the triad of tribes headed by Judah, Jacob’s fourth son and father of the royal house that leads to the Messiah.

Genesis devotes much attention to the notion of ’the east,’ a theme that also appears important in the arrangement of the tribes. The land prepared by God for man was in the east. Gen 2:8  And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed. After the Fall, Adam and Eve, and then Cain, were cast out of God’s good land ’toward the east’ Gen 3:24  So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life. 

Gen 4:16  And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden. Furthermore, Sodom was ’east’ of the Promised Land Gen 13:11  Then Lot chose him all the plain of Jordan; and Lot journeyed east: and they separated themselves the one from the other. The Messiah’s return is linked to the east. Mat 24:27  For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.  Ezekiel contains many references to an eastern gate. Eze 10:19  And the cherubims lifted up their wings, and mounted up from the earth in my sight: when they went out, the wheels also were beside them, and every one stood at the door of the east gate of the LORD'S house; and the glory of the God of Israel was over them above. 

Eze 11:23  And the glory of the LORD went up from the midst of the city, and stood upon the mountain which is on the east side of the city. 

Eze 43:1  Afterward he brought me to the gate, even the gate that looketh toward the east: 

Eze 43:2  And, behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory. 

Eze 43:3  And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city: and the visions were like the vision that I saw by the river Chebar; and I fell upon my face. 

Eze 43:4  And the glory of the LORD came into the house by the way of the gate whose prospect is toward the east. 

We note here that while Reuben as the firstborn headed the list in chapter 1, here Judah takes the lead, as they will also in the final invasion Judges 1:2  And the LORD said, Judah shall go up: behold, I have delivered the land into his hand. 

Judah was the tribe whence the Messiah was expected, and therefore justly preferred to lead the way to Canaan; as Christ his offspring was to set the captives free. Eph 4:8  Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. 

Num 2:4  And his host, and those that were numbered of them, were threescore and fourteen thousand and six hundred. 

Num 2:5  And those that do pitch next unto him shall be the tribe of Issachar: and Nethaneel the son of Zuar shall be captain of the children of Issachar. 

the tribe of Issachar - Who with Zebulun, after mentioned, as placed with him under the same standard, were the brethren of Judah, by the same mother Leah. And with Judah they would march ahead of the column behind the.

Num 2:6  And his host, and those that were numbered thereof, were fifty and four thousand and four hundred. 

Num 2:7  Then the tribe of Zebulun: and Eliab the son of Helon shall be captain of the children of Zebulun. 

Num 2:8  And his host, and those that were numbered thereof, were fifty and seven thousand and four hundred. 

Num 2:9  All that were numbered in the camp of Judah were an hundred thousand and fourscore thousand and six thousand and four hundred, throughout their armies. These shall first set forth. 

186,400 men - The sum total of the three tribes, which formed that camp: this was the largest camp of them all, being near 30,000 more than Dan's, Num_2:31, which was the next in number unto it, and therefore placed foremost, and as the vanguard to the tabernacle:

these shall first set forth - in a march, when about to journey; when they saw the cloud remove, the priests blew with the trumpets, and then the camp of Judah moved first, and when they went out to fight, Judah went up first, Jdg 1:1  Now after the death of Joshua it came to pass, that the children of Israel asked the LORD, saying, Who shall go up for us against the Canaanites first, to fight against them? 

Jdg 1:2  And the LORD said, Judah shall go up: behold, I have delivered the land into his hand. 

These shall first set forth - as the vanguard and the first division of the mighty army of the Lord, the position of Judah as the champion of his brethren thus being brought out, Genesis Gen 49:8  Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee. Gen 49:9  Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? Gen 49:10  The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. 

These shall first set forth - Literally, pull up (stakes) first:

From the Hebrew word nasa, translated set forth, meaning to pull up, especially the tent pins, that is, start on a journey: - cause to blow, bring, get, (make to) go (away, forth, forward, onward, out), (take) journey, march, remove, set aside (forward), be on his (go their) way.

Num 2:10  On the south side shall be the standard of the camp of Reuben according to their armies: and the captain of the children of Reuben shall be Elizur the son of Shedeur. 

the camp of Reuben - This camp consisted of the tribes of Reuben, Simeon, and Gad, which was divided into lesser bodies, regiments, or companies, called armies; and this was placed to the south of the tabernacle.

Num 2:11  And his host, and those that were numbered thereof, were forty and six thousand and five hundred. 

Num 2:12  And those which pitch by him shall be the tribe of Simeon: and the captain of the children of Simeon shall be Shelumiel the son of Zurishaddai. 

the tribe of Simeon - Under his standard, and on one side of it; Reuben and Simeon being brothers by the mother as well as the father's side.

Num 2:13  And his host, and those that were numbered of them, were fifty and nine thousand and three hundred. 

Num 2:14  Then the tribe of Gad: and the captain of the sons of Gad shall be Eliasaph the son of Reuel. 

the son of Reuel - who is called Deuel, Num_1:14. The letters "resh" and "daleth" being similar, are sometimes put one for the other, of which there are other instances, as appears by comparing Genesis 10:3, with 1 Chronicles 1:6; Genesis 36:26,Genesis 36:38, with 1 Chronicles 1:41,1 Chronicles 1:50. There is good authority for reading Deuel here, as in Numbers 1:14; Numbers 7:42; Numbers 10:20.

the son of Reuel - Here Eliasaph’s father is named Reuel (‘friend of God’), contrast Deuel (‘one who knows God’) in Numbers 1:0. This may be an alternative spelling of his name (compare Paul and Saul).

Num 2:15  And his host, and those that were numbered of them, were forty and five thousand and six hundred and fifty. 

And his host - That is, the host of Gad, as distinct from those of Reuben and Simeon, which together formed the camp:

Num 2:16  All that were numbered in the camp of Reuben were an hundred thousand and fifty and one thousand and four hundred and fifty, throughout their armies. And they shall set forth in the second rank. 

they shall set forth in the second rank - they in journeying moving next to the camp of Judah, and before the tabernacle; for though, while encamped, the camp of Reuben lay on the south, or right side of it, yet, when marching, went before it.

Num 2:17  Then the tabernacle of the congregation shall set forward with the camp of the Levites in the midst of the camp: as they encamp, so shall they set forward, every man in his place by their standards. 

The Tabernacle and sacred things were in the middle of the camp and of the line of march. God desired to be at the center of the nation, the center of the hearts of these people. The Lord is ever present among His people. That symbolism holds true for Christians today. Psa 46:4  There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High. Psa 46:5  God is in the midst of her; she shall not be moved: God shall help her, and that right early.

in the midst of the camp - between the camps of Judah and Reuben, before mentioned, and those of Ephraim and Dan, which are after spoken of: the order in which they moved was this; the Gershonites and Merarites marched between the standard of Judah and the standard of Reuben; and the Kohathites marched, and with them Aaron and his sons, between the standard of Reuben and the standard of Ephraim:

in the midst of the camp - The camp of the Levites is fully described in Numbers 3:14-39. The tabernacle itself, transported by the Gershonites and Merarites, had not its position in the column behind Reuben, but immediately in the rear of Judah, so as to be set up early for the reception of the sacred vessels and furniture, carried by the Kohathites in this central position in the rear of Reuben, for their better protection.  

Once the two powerful groups had gone forward the Levites would go forward after them, carrying the Tent of Meeting and its furniture. The Ark, however, would have gone forward with the leading group (Numbers 10:33-36), once the cloud had indicated that it was time to move (Numbers 9:15-23). The Ark was the symbol of the God of battle, God active on their behalf, the guarantee against dangers ahead. The Tent of Meeting was the Lord’s earthly Dwelling while at rest, but would be folded up while on the march. Concentration would then be on the Ark in its blue (heavenly) covering.

Num 2:18  On the west side shall be the standard of the camp of Ephraim according to their armies: and the captain of the sons of Ephraim shall be Elishama the son of Ammihud. 

On the west side - The west side is closest to the ark of the testimony.  It was in the rear or behind the tabernacle, consisting of his tribe, and of the tribes of Manasseh and Benjamin. Ephraim is preferred before his brother, according to the prophecy, Gen 48:20  And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Ephraim before Manasseh. 

These three tribes, Ephraim, Manasseh, and Benjamin, are mentioned in Psalm Psa 80:2  Before Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us. This is an indication of their ability as an army.

Num 2:19  And his host, and those that were numbered of them, were forty thousand and five hundred. 

Num 2:20  And by him shall be the tribe of Manasseh: and the captain of the children of Manasseh shall be Gamaliel the son of Pedahzur. 

the tribe of Manasseh - Who though the elder brother to Ephraim, yet Ephraim was preferred to him, this being agreeably to the prophecy of Jacob.

Num 2:21  And his host, and those that were numbered of them, were thirty and two thousand and two hundred. 

Num 2:22  Then the tribe of Benjamin: and the captain of the sons of Benjamin shall be Abidan the son of Gideoni. 

Then the tribe of Benjamin - This tribe appears at this early period associated with the tribes of Ephraim and Manasseh. This was natural, considering the full consanguinity of their ancestors, Joseph and Benjamin, and this association continued in the early period of the occupation of Canaan.

Num 2:23  And his host, and those that were numbered of them, were thirty and five thousand and four hundred. 

thirty and five thousand and four hundred - 35,400 men. The least number of all the tribes, excepting the tribe of Manasseh.

Num 2:24  All that were numbered of the camp of Ephraim were an hundred thousand and eight thousand and an hundred, throughout their armies. And they shall go forward in the third rank. 

an hundred thousand and eight thousand and an hundred - 108,100 men. Which was the smallest of all the camps, and near eighty thousand fewer than the camp of Judah, Num_2:9,

they shall go forward in the third rank - and which was the first following the tabernacle. On the march they followed behind the Levites who were bearing the Tent of Meeting and its furniture.

Num 2:25  The standard of the camp of Dan shall be on the north side by their armies: and the captain of the children of Dan shall be Ahiezer the son of Ammishaddai. 

the camp of Dan - it consisted of the tribes of Dan, Asher, and Naphtali. All three are the sons of maids, Bilhah and Zilpa.

Dan does not have a good report. Jacob calls him in his blessing “a serpent” Gen 49:17  Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward.  by which he links Dan to the devil. The descendants of Dan, the Danites, were the first to introduce idolatry to Israel after they got to the promised land Jdg 18:30  And the children of Dan set up the graven image: and Jonathan, the son of Gershom, the son of Manasseh, he and his sons were priests to the tribe of Dan until the day of the captivity of the land. 

Num 2:26  And his host, and those that were numbered of them, were threescore and two thousand and seven hundred. 

Num 2:27  And those that encamp by him shall be the tribe of Asher: and the captain of the children of Asher shall be Pagiel the son of Ocran. 

Num 2:28  And his host, and those that were numbered of them, were forty and one thousand and five hundred. 

Num 2:29  Then the tribe of Naphtali: and the captain of the children of Naphtali shall be Ahira the son of Enan. 

Num 2:30  And his host, and those that were numbered of them, were fifty and three thousand and four hundred. 

Num 2:31  All they that were numbered in the camp of Dan were an hundred thousand and fifty and seven thousand and six hundred. They shall go hindmost with their standards. 

All they that were numbered - 157,600 men. Consisting of his own tribe, and those of Asher and Naphtali, which make the largest camp next to Judah:

they shall go hindmost with their standards - for though, while encamped, they lay to the north, or the left side of the tabernacle, yet, when marching, they brought up the rear, and were the rear guard to the tabernacle; so that it had in its van and rear the two largest camps.

The Camp of Dan — The strongest camp next after Judah, and therefore he comes in the rear, as Judah marched in the front, that the tabernacle might be best guarded where there was most danger.

Num 2:32  These are those which were numbered of the children of Israel by the house of their fathers: all those that were numbered of the camps throughout their hosts were six hundred thousand and three thousand and five hundred and fifty. 

These are those that were numbered of the children of Israel - As the number was taken by Moses and Aaron, assisted by twelve princes of the tribe, who were now constituted captains over them, as so many hosts or armies:

Num 2:33  But the Levites were not numbered among the children of Israel; as the LORD commanded Moses. 

But the Levites were not numbered among the children of Israel - At this time, not among the Israelites, but by themselves, they being a camp of themselves: They were exempt from general military service. This has been stressed previously (Numbers 1:47-49). Here the fact is doubly emphasized. Their responsibility was to guard and serve the tabernacle at all times.

Num 2:34  And the children of Israel did according to all that the LORD commanded Moses: so they pitched by their standards, and so they set forward, every one after their families, according to the house of their fathers. 

And the children of Israel did according to all that the Lord commanded Moses - Formed themselves into camps, so many tribes to a camp, and over each tribe or host appointed a captain, and erected a standard to each camp, by which they pitched as directed, which is next particularly observed:

To get a complete picture of the encampment of the Israelites, one must imagine a small rectangle representing the Tabernacle. On the right, that is, on the east, of this was the place of Moses, Aaron, and the priests, and beyond them that of the armies under the leadership of Judah; below, on the south, were the 8,000 Kohathites, and beyond them the divisions under the leadership of Reuben; to the left, on the west, were the 7,500 Gershonites, and beyond them the divisions under the leadership of Ephraim; and above, on the north, were the 6,200 Merarites, and beyond them the divisions under the leadership of Dan.

Israel did according to all that the LORD commanded  - Again it is stressed that Israel did exactly as the Lord had commanded Moses. At this stage they were fully obedient.