|Matthew Henry's Concise Commentary|
10:29-32 Moses invites his kindred to go to Canaan. Those that are bound for the heavenly Canaan, should ask and encourage their friends to go with them: we shall have none the less of the joys of heaven, for others coming to share with us. It is good having fellowship with those who have fellowship with God. But the things of this world, which are seen, draw strongly from the pursuit of the things of the other world, which are not seen. Moses urges that Hobab might be serviceable to them. Not to show where they must encamp, nor what way they must march, the cloud was to direct that; but to show the conveniences of the place they marched through, and encamped in. It well consists with our trust in God's providence, to use the help of our friends.
Verse 31. - Forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes. It is an obvious conclusion, from the reasons here urged by Moses, that the many and wonderful promises of Divine guidance and Divine direction did not supersede in his eyes the use of all available human aids. It is not indeed easy to say where any room was left for the good offices and experience of Hobab; the cloud of the Divine Presence seemed to control absolutely the journeying and encamping of the people; yet if we really knew in detail the actual ordering of that wondrous march, we should doubtless find that the heavenly guidance did but give unity and certainty to all the wisdom, caution, and endeavour of its earthly leaders. Indeed if we recall to mind that the host is calculated at more than two millions of people, it is quite evident that even during the march to Kadesh (and much more in the long wanderings which followed) it must have been extremely difficult to keep the various divisions together. In the broken and difficult country which they were to traverse, which had been familiar to Hobab from his youth, there would be scope enough for all his ability as a guide. And it would seem that it was just this prospect of being really useful to the people of Israel that prevailed with Hobab. He must indeed have felt assured that a wonderful future awaited a nation whose past and present were, even within his own knowledge, so wonderful. But that alone could not move him to leave his own land and his own kindred, a firing so unspeakably repugnant to the feelings and traditions of his age and country. Doubtless to the child of the desert, whose life was a never-ending struggle with the dangers and vicissitudes of the wilderness, the land of promise, flowing with milk and honey, watered with the rain of heaven, seemed like the garden of Eden. Yet the offer of an heritage within that land moved him not so much, it would appear, as the claim upon his own good offices in helping the chosen people to reach their own abode. The Septuagint translation, or rather paraphrase, of this verse is, "Leave us not, forasmuch as thou wast with us in the wilderness, and thou shalt be an elder among us." This seems, on the one hand, to identify Hobab with Jethro; on the other, to imply that he was shortly afterwards one of the seventy elders upon whom the spirit came. This, however, is not likely. Hobab does indeed seem to have gone with the people, but his descendants were not incorporated into Israel; they were with them, but not of them.
Gill's Exposition of the Entire Bible
And he said,.... That is, Moses, he replied to Hobab, unwilling to take him at his word and go without him:
leave us not, I pray thee; or "not now"; as the Targums of Onkelos and Jonathan; at this present time, under our present difficulties, while we are in the wilderness; though Jarchi says the particle signifies beseeching or supplication:
forasmuch as thou knowest how we are to encamp in the wilderness; that this will be our case, that we shall be obliged, before we get to the promised land, to pitch our tents in the wilderness, in our passage through it; and thou knowest which are the best and most convenient places for that purpose, and therefore must entreat thee to go with us:
and thou mayest be to us instead of eyes; not to show the way, as Aben Ezra notes, or guide and direct them in the road through the wilderness; for the cloud by day and the fire by night were of that use to them, as well as when it rested, it directed them when and where to pitch their tents; rather to assist with his advice in difficult matters, when they should be in pressing circumstances: the Targum of Jonathan is,"thou hast been dear unto us, as the apple of our eyes, and therefore we cannot part with thee.''
Jamieson-Fausset-Brown Bible Commentary
31. Leave us not, I pray thee … and thou mayest be to us instead of eyes—The earnest importunity of Moses to secure the attendance of this man, when he enjoyed the benefit of the directing cloud, has surprised many. But it should be recollected that the guidance of the cloud, though it showed the general route to be taken through the trackless desert, would not be so special and minute as to point out the places where pasture, shade, and water were to be obtained and which were often hid in obscure spots by the shifting sands. Besides, several detachments were sent off from the main body; the services of Hobab, not as a single Arab, but as a prince of a powerful clan, would have been exceedingly useful.
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