TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Numbers 1:1–16. His three-level outline is real structure in the source text, so it is rendered as structure.
I.We have here a commission issued out for the numbering of the people of Israel; and David, long after, paid dearly for doing it without a commission. Here is,
1.The date of this commission, Num 1:1.
(1.)The place: it is given at God's court in the wilderness of Sinai, from his royal palace, the tabernacle of the congregation.
(2.)The time: In the second year after they came up out of Egypt; we may call it the second year of that reign. The laws in Leviticus were given in the first month of that year; these orders were given in the beginning of the second month.
2.The directions given for the execution of it, Num 1:2, Num 1:3.
(1.)None were to be numbered but the males, and those only such as were fit for war. None under twenty years old; for, though some such might have bulk and strength enough for military service, yet, in compassion to their tender years, God would not have them put upon it to bear arms.
(2.)Nor were any to be numbered who through age, or bodily infirmity, blindness, lameness, or chronical diseases, were unfit for war. The church being militant, those only are reputed the true members of it that have enlisted themselves soldiers of Jesus Christ; for our life, our Christian life, is a warfare.
(3.)The account was to be taken according to their families, that it might not only be known how many they were, and what were their names, but of what tribe and family, or clan, nay, of what particular house every person was; or, reckoning it the muster of an army, to what regiment every man belonged, that he might know his place himself and the government might know where to find him. They were numbered a little before this, when their poll-money was paid for the service of the tabernacle, Exo 38:25, Exo 38:26. But it should seem they were not then registered by the house of their fathers, as now they were. Their number was the same then that it was now: 603,550 men; for as many as had died since then, and were lost in the account, so many had arrived to be twenty years old, and were added to the account. Note, As one generation passeth away another generation cometh. As vacancies are daily made, so recruits are daily raised to fill up the vacancies, and Providence takes care that, one time or other, in one place or other, the births shall balance the burials, that the race of mankind and the holy seed may not be cut off and become extinct.
3.Commissioners are named for the doing of this work. Moses and Aaron were to preside (Num 1:3), and one man of every tribe, that was renowned in his tribe, and was presumed to know it well, was to assist in it - the princes of the tribes, Num 1:16. Note, Those that are honourable should study to be serviceable; he that is great, let him be your minister, and show, by his knowing the public, that he deserves to be publicly known. The charge of this muster was committed to him who was the lord-lieutenant of that tribe. Now,
II.Why was this account ordered to be taken and kept? For several reasons.
1.To prove the accomplishment of the promise made to Abraham, that God would multiply his seed exceedingly, which promise was renewed to Jacob (Gen 28:14), that his seed should be as the dust of the earth. Now it appears that there did not fail one tittle of that good promise, which was an encouragement to them to hope that the other promise of the land of Canaan for an inheritance should also be fulfilled in its season. When the number of a body of men is only guessed at, upon the view, it is easy for one that is disposed to cavil to surmise that the conjecture is mistaken, and that, if they were to be counted, they would not be found half so many; therefore God would have Israel numbered, that it might be upon record how vastly they were increased in a little time, that the power of God's providence and the truth of his promise may be seen and acknowledged by all. It could not have been expected, in any ordinary course of nature, that seventy-five souls (which was the number of Jacob's family when he went down into Egypt) should in 215 years (and it was no longer) multiply into so many hundred thousands. It is therefore to be attributed to an extraordinary virtue in the divine promise and blessing.
2.It was to intimate the particular care which God himself would take of his Israel, and which Moses and the inferior rulers were expected to take of them. God is called the Shepherd of Israel, Psa 80:1. Now the shepherds always kept count of their flocks, and delivered them by number to their under-shepherds, that they might know if any were missing; in like manner God numbers his flock, that of all which he took into his fold he might lose none but upon a valuable consideration, even those that were sacrificed to his justice.
3.It was to put a difference between the true born Israelites and the mixed multitude that were among them; none were numbered but Israelites: all the world is but lumber in comparison with those jewels. Little account is made of others, but the saints God has a particular property in and concern for. The Lord knows those that are his (Ti2 2:19), knows them by name, Phi 4:3. The hairs of their head are numbered ; but he will say to others, "I never knew you, never made any account of you." 4. It was in order to their being marshalled into several districts, for the more easy administration of justice, and their more regular march through the wilderness. It is a rout and a rabble, not an army, that is not mustered and put in order.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Therefore, the soul says: Aminadab has placed me in the chariot (Song of Solomon VI, 11). Therefore, the soul is the chariot that sustains a good charioteer. If the chariot is the soul, it has horses, either good or bad. Good horses are the virtues of the soul, while bad horses are the passions of the body. Therefore, a good charioteer restrains and recalls the bad horses, while inciting the good ones. The good horses are four: prudence, temperance, fortitude, and justice. Bad horses have anger, desire, fear, and injustice. Sometimes the horses themselves disagree with each other, and either anger prevails or fear, and they hinder each other and slow down their pace. But good horses fly, and they rise from the ground to higher things, and uplift their soul: especially if they have a pleasant yoke and a light burden, as the one saying: Take my yoke upon you; for my yoke is easy, and my burden is light (Matthew, XI, 29). He himself is the charioteer who knows how to govern his own horses, so that the race is equal for all. If prudence is faster, justice slower, he urges with his own whip the slower one; if temperance is more mild, fortitude harder, he knows how to yoke the discordant ones, lest they may scatter their own chariot. Therefore, it is allowed to see with an intelligible spectacle each soul being lifted up to heaven with the greatest struggle, the hastening horses that they may be the first to reach the reward of Christ, to which the palm may be placed on their necks first. These are horses subjected to the yoke of faith, bound by the bond of charity, restrained by the reins of justice, and held back by the restraints of sobriety. Beautifully, therefore, it says: Aminadab has set me in his chariot, that is, the father of the people: but he himself who is the father of the people, is also the father of Naasson, that is, of serpents. Now recall who, like a serpent, suffered on the cross for the salvation of all, and you will understand that soul to be peaceful, to whom God the Father is a guardian, and Christ is the guide; for it is written, and this name is ours: Father, father, the guide of Israel (2 Kings 2:12).
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Summary
Numbers 1:7 precisely identifies Nahshon, the son of Amminadab, as the designated prince of the tribe of Judah. This seemingly concise detail is a crucial component of the meticulously recorded census of Israel, conducted at Mount Sinai under divine command. It underscores God's profound commitment to order and structure within His covenant people, highlighting the foundational importance of tribal identity, the establishment of delegated leadership, and the preeminent role that Judah was destined to play in the unfolding narrative of salvation history.
Context
Literary Context
Numbers 1:7 is situated within the opening chapter of the Book of Numbers, which marks a significant transition in Israel's journey. Following the detailed instructions for the Tabernacle's construction and the laws of worship in Exodus and Leviticus, Numbers begins with God's command to Moses and Aaron to conduct a comprehensive census. This divine directive, given "in the wilderness of Sinai, in the tabernacle of the congregation, on the first day of the second month, in the second year after they were come out of the land of Egypt" Numbers 1:1, establishes the precise temporal and geographical setting. The census specifically targets all Israelite men twenty years old and upward, "all that are able to go forth to war in Israel" Numbers 1:3. Verses 5-16 then systematically list the appointed "princes" or heads of each ancestral tribe who were to assist Moses and Aaron in this monumental task. Nahshon's mention here is integral to this systematic enumeration, laying the groundwork for the orderly encampment, march, and military organization of the Israelite nation.
Historical & Cultural Context
The census described in Numbers 1 was a pivotal moment for the nascent nation of Israel, approximately one year after their miraculous exodus from Egyptian bondage. Having received the Law at Sinai and established the Tabernacle as the center of their worship, Israel was transitioning from a loosely organized multitude into a divinely ordered, unified community poised for military action. This census served multiple critical purposes: it was a military registration to prepare for the impending journey to and conquest of Canaan, an administrative organization for their encampment and marching order, and a tangible demonstration of God's meticulous care and foresight for His people. Each tribe, functioning as a distinct socio-political and military unit, was to be counted and represented by a designated leader, a "prince" (נָשִׂיא, nāsî'), who wielded significant authority and responsibility. The appointment of such leaders, like Nahshon for Judah, ensured that the vast population could be effectively managed and mobilized for their divinely appointed mission, reflecting a structured and purposeful movement under God's guidance, a theme prevalent throughout the early chapters of Numbers.
Key Themes
Numbers 1:7 contributes to several overarching themes within the Book of Numbers and the Pentateuch. Firstly, it highlights Divine Order and Sovereignty, demonstrating God's meticulous planning and control over every aspect of His people's lives, from their organization to their journey. Secondly, the verse underscores the theme of Delegated Leadership, showing God's method of working through chosen human agents to accomplish His purposes. Leaders like Nahshon were crucial for maintaining cohesion and direction among the tribes. Thirdly, it emphasizes Tribal Identity and Inheritance, as each tribe's unique lineage and future role are affirmed through its designated leader. The specific mention of Judah, a tribe already marked for future prominence in Genesis 49:8-10, foreshadows its significant role in Israel's history and the coming messianic line. This verse, therefore, is not merely an administrative detail but a foundational piece in the grand narrative of God's covenant relationship with Israel and His unfolding redemptive plan.
Exposition and Analysis
Key Word Analysis
From the root "yada" (to praise), Judah refers to the fourth son of Jacob and Leah, and subsequently, the powerful tribe descended from him. In this context, it identifies the specific tribal affiliation for which Nahshon serves as prince. The name itself, meaning "celebrated" or "praise," foreshadows the tribe's future preeminence and its central role in God's redemptive plan, particularly as the lineage from which the Davidic kings and the Messiah would emerge.
Derived from a root meaning "enchanter," Nahshon is identified as an Israelite, specifically the son of Amminadab and the prince of the tribe of Judah. While the literal meaning of his name might seem incongruous with his role, his significance in Numbers 1:7 lies in his historical and genealogical importance. He is a pivotal figure in the lineage leading to King David and, ultimately, to Jesus Christ, making his inclusion in this census far more than a mere administrative entry; it is a foundational link in the unfolding messianic narrative.
This name, meaning "people of liberality" or "my kinsman is noble," identifies Nahshon's father. As the patriarch of this immediate family unit, Amminadab provides the necessary lineage for Nahshon, establishing his credentials and authority within the tribal structure. The name itself may subtly reflect the esteemed character or standing of the family line from which such a significant leader was drawn, reinforcing the importance of family and lineage in ancient Israelite society.
Verse Breakdown
"Of Judah;"
This opening phrase immediately establishes the tribal identity and affiliation of the individual being named. In the context of the census and the subsequent listing of tribal princes, it designates Nahshon as the divinely appointed leader or representative for the tribe of Judah. This highlights the highly structured, tribal-centric organization of Israel, where identity, responsibility, and role were intrinsically linked to one's ancestral lineage and tribal designation.
"Nahshon the son of Amminadab."
This clause provides the specific identity of the appointed leader for Judah. It names Nahshon personally and identifies him through his patrilineal descent, "the son of Amminadab." This standard ancient Near Eastern method of identification emphasizes lineage, family honor, and the continuity of leadership. Though brief, this identification is a foundational link in the genealogical chain that would later connect directly to King David and, ultimately, to the Messiah, Jesus Christ, underscoring the verse's profound long-term significance.
Literary Devices
The concise nature of Numbers 1:7 belies its profound literary depth. Nomenclatural Significance is paramount, as the names Nahshon, Amminadab, and especially Judah, carry inherent meanings and historical weight that contribute to the broader theological tapestry of the Pentateuch. The very act of listing these names, particularly in a genealogical format ("Nahshon the son of Amminadab"), employs Genealogy as a crucial literary and theological tool. This seemingly dry enumeration serves not merely as a record-keeping exercise but as a deliberate construction of lineage, hinting at future developments and divine promises. Furthermore, the selection and mention of Nahshon, a figure who will later appear prominently in the messianic line, demonstrates Foreshadowing or Typology, subtly pointing towards God's long-term plan of salvation that unfolds through specific individuals and families within the preeminent tribe of Judah. The verse is a small but significant piece in the grand narrative, demonstrating God's meticulousness and purposeful design in preparing His people and their lineage for the fulfillment of His redemptive promises.
Theological and Thematic Connections
Numbers 1:7, while a concise administrative detail within a census, powerfully conveys several profound theological and thematic truths about God's character and His dealings with humanity. It underscores God's nature as a God of perfect order, intention, and foresight, who meticulously organizes His people for their sacred mission. The appointment of specific leaders like Nahshon for each tribe reveals God's commitment to delegated authority and the vital importance of human leadership in carrying out divine commands. Moreover, the emphasis on tribal identity, particularly that of Judah, highlights the significance of lineage in God's redemptive plan, foreshadowing the future preeminence of this tribe and its ultimate role in the messianic promise. This verse reminds us that even the most seemingly mundane details in Scripture are part of a larger, divinely orchestrated narrative, demonstrating God's sovereign hand in history and His provident care for His covenant people.
Reflection and Application
Numbers 1:7, though brief, offers profound insights for contemporary believers. It reminds us that God is a God of order, not chaos, and He delights in bringing structure and purpose to His people. Just as each tribe had a designated leader and a specific place in the encampment and journey, so too does God call each of us to find our unique role and function within the body of Christ. Our individual gifts and callings contribute to the collective mission of the church, enabling us to move forward effectively in God's grand plan. This verse encourages us to embrace our identity within God's family, to honor and support the leaders He has placed over us, and to recognize that even seemingly small details of our lives are part of His intricate and purposeful design. It challenges us to live with intentionality, knowing that our obedience and participation, however humble, contribute to the unfolding of God's kingdom and the advancement of His purposes in the world.
Questions for Reflection
FAQ
Who was Nahshon, and why is his mention in Numbers 1:7 significant?
Nahshon was the son of Amminadab and the appointed "prince" or leader of the tribe of Judah during the census of Israel recorded in Numbers 1. His mention is significant for several profound reasons. First, it highlights God's meticulous organization of His people, assigning specific leaders to each tribe for administrative, military, and spiritual purposes as they prepared for their wilderness journey and the conquest of Canaan. Second, and perhaps most importantly for the broader biblical narrative, Nahshon holds a crucial place in biblical genealogy. He is identified as an ancestor of King David and, ultimately, of Jesus Christ, as recorded in the genealogies of Ruth 4:20, Matthew 1:4, and Luke 3:32. Thus, this seemingly minor detail in Numbers 1:7 serves as a foundational link in the unfolding story of God's redemptive plan, connecting the tribal structure of ancient Israel to the coming of the promised Messiah.
Christ-Centered Fulfillment
Numbers 1:7, by naming Nahshon as the prince of Judah, serves as a crucial, albeit subtle, thread in the tapestry of Christ-centered fulfillment. The tribe of Judah was divinely designated for preeminence, prophesied by Jacob as the lineage from which the scepter would not depart until the coming of "Shiloh" Genesis 49:10. Nahshon, as the prince of this pivotal tribe, represents the very beginning of the royal line that would eventually lead to King David Ruth 4:20 and, ultimately, to Jesus Christ. The meticulous organization of Israel under tribal leaders, with Judah at the forefront, foreshadows the perfect order and ultimate leadership of Christ, who is the true King, the "Lion of the tribe of Judah" Revelation 5:5. Just as Nahshon led his people in preparation for their journey and warfare, Christ leads His church, His new Israel, through the wilderness of this world towards the promised eternal inheritance. His perfect leadership fulfills the imperfect, yet divinely appointed, roles of Old Testament figures like Nahshon, demonstrating that God's plan of salvation was meticulously woven through history, culminating in the person and work of the Lord Jesus Christ as the ultimate Prince and Savior.