Deeper Commentary
Num 33:1 These are the journeys of the children of Israel, when
they went forth out of the land of Egypt by their armies under the hand of
Moses and Aaron-
Israel moved only 33 times in the first 39 years of wandering,
meaning that they stayed on average for over a year in each of their
resting places. Yet in the fortieth, final year, Israel moved nine times-
and at least eight of those moves were in the last seven months of the
fortieth year (:38). The tempo of God's activity increases towards the end
of our lives and in the final entry period into God's Kingdom during the
tribulation. The temp is also strong at the start of our journey- the
first nine stops on the journey were relatively soon after leaving Egypt,
within the first year.
Num 33:2 Moses wrote their goings out according to their journeys by the
commandment of Yahweh, and these are their journeys according to their
goings out-
Heb.: "Moses recorded the starting points of their various marches as
directed by the Lord; their marches, by starting point, were as follows".
Each stage of the journey [Heb. 'departure'] was a starting point- each
day is the first day of the rest of our lives. Israel perhaps wanted to
move on from a sense of boredom, a desire for something new- just as many
do today, kidding themselves that this is a spiritual 'journey'. For those
truly on a journey to the Kingdom, our moving on is "at the commandment of
the Lord" (Ex. 17:1).
Moses kept this record of their journeys in the
spirit of how God commanded His people to each one remember the way by
which God had brought them out from Egypt to Canaan (Dt. 8:2). We need to
keep at least a mental diary of how God has led us in our lives, to look
back with feelings of gratitude and grace as we see how He has led us, how
life for us is no mere succession of chance events, but has a definite
direction and end point in entering the Kingdom.
"Goings out"[AV] suggests that each stage of our journey, even if it at times seems two steps back and three forward, is in fact a 'going out' from Egypt. And yet we know from Acts 7 and Ez. 20 that Israel took the idols of Egypt with them and in their hearts turned back to Egypt (Acts 7:39), even though the external journey was a going out, away from Egypt. And so our church life can have the same semblance, whilst in our hearts we have turned back.
The Hebrew word is used about the entire ‘going out’
of Israel from Egypt to the promised land. Our total journey from the
world through the Red Sea of baptism to the Kingdom of God involves much
wandering, backwards and forwards (32:13). But it’s all under God’s
control and part of our total exodus from Egypt to the Kingdom. Although
humanly the journey was a zigzag and circular route, it is described in
Ps. 107:7 as a “right” or ‘straight’ way- from God’s perspective.
God wanted Moses to record the journey so that Israel could recount it when they entered the land: "You shall remember [Heb. 'to recount', to mark] all the way which Yahweh your God has led you these forty years in the wilderness, that He might humble you, to prove you, to know what was in your heart, whether you would keep His commandments or not" (Dt. 8:2). The command to recount the way was perhaps a command to recite Numbers 33. In the type, it may well be that in the Kingdom age we look back on this brief life so that we never forget 'how we got here'. What may seem now an endless chasing of our tails in a desert we will then perceive to have been purposeful strides towards the Kingdom. There is meaning attached to event in our lives, even if we will only perceive that meaning when the record is written up.
Num 33:3 They travelled from Rameses in the first month, on the fifteenth
day of the first month; on the next day after the Passover the children of
Israel went out with a high hand in the sight of all the Egyptians-
Israel crossing the Red Sea is one of the most well-known types of baptism
/ the new creation (1 Cor. 10:1). They were being chased by the Egyptians,
and were trapped against the sea. The only way of escape was for that
water to open and allow them to go through it. If any Israelite had
refused to go through, there would have been no salvation.
The people of Israel as a body were going through the death and resurrection experience of the Lord Jesus, through the process of the Passover and Exodus through the Red Sea. Israel ate Passover (Ex. 12:6) [14th Abib], as the Lord died on the cross as the Passover lambs were slain; Israel left Egypt the next day (Num. 33:3) [15th Abib] and journeyed three days (Ex. 8:27) [15th-17th Abib], and the Lord Jesus was three days in the tomb. Israel then came through the Red Sea [17th Abib], connecting with the Lord's being resurrected. As we come out of the baptismal water, we really are united with the resurrected Lord- a new creation. His newness of life, His deliverance and successful exodus from the world- all this becomes ours.
Num 33:4 while the Egyptians were burying all their firstborn, whom
Yahweh had struck among them. On their gods also Yahweh executed
judgments-
Each of the plagues targeted a specific Egyptian god, and it seems
that on Passover night something dramatic happened to all the gods- maybe
the idols to them fell over or were destroyed. Yet Israel still took the
gods of Egypt with them through the Red Sea and worshipped them on the
wilderness journey (Ez. 20:7; Acts 7:43). The pull of idolatry is against
all reason, and yet there is such a strong tendency within us not to
devote ourselves to only one God.
"Against all the gods of Egypt I will execute judgment: I am Yahweh”
(Ex. 12:12; 15:11; Num. 33:4). The “gods” are spoken of for a moment as
real and existing, in order to show Yahweh’s total superiority over them
to the point that they didn’t exist. Note how it was the Egyptian people
who were judged (Gen. 15:14); their idols (“gods”) are used by metonymy to
stand for those who believed in them. Likewise “demons” is sometimes put
by metonymy for those who believed in them (e.g. Mk. 2:32,34). The
judgment upon Egypt’s gods is brought out by an otherwise obscure
reference in Ex. 7:19 to how “there shall be blood in all the land of
Egypt on wood and in stone”. “Wood and stone” is a term usually used in
the Bible for idols; and “the Egyptian priests used
Num 33:5 The children of Israel travelled from Rameses, and encamped in
Succoth-
The distance was about 120 miles. It would appear there was no
stopping place. The longest segment of their journey was immediately after
they left Egypt and had started upon the salvation journey. It's tempting
to imagine that Rameses was the city which they were employed building by
slave labour, and it was named after the Pharaoh called Rameses. But
Egyptology and Egyptian chronology is hopelessly confused. But we note the
similarity between "Rameses" and "Meses", the Egyptian name for Moses. And
thus we perceive how the two men were set up in antithesis to each other-
Moses / Meses, the one drawn out by Yahweh, and Ra-Meses, the man drawn
out to Ra, the Egyptian sun god.
Num 33:6 They travelled from Succoth, and encamped in Etham, which is in
the edge of the wilderness-
It could be that Etham is a form of Khetam, fortress, which was part
of the great wall of Egypt. In this case, there was another deliverance or
miracle involved in that the people were allowed through it.
Num 33:7 They travelled from Etham, and turned back to Pihahiroth, which
is before Baal Zephon: and they encamped before Migdol-
The "turning back" is typical of how our path towards the Kingdom
makes no sense in secular terms. There are points at which we turn back
upon ourselves, and wonder why we weren't led more directly to the
destination. We shall never be able to fully attach meaning to event in
this life, and only in the Kingdom will we realize how there could have
been no other way.
Num 33:8 They travelled from before Hahiroth, and passed through the midst
of the sea into the wilderness; and they went three days’ journey in the
wilderness of Etham, and encamped in Marah-
Their dramatic passage through the Red Sea is described in the same
way as any other stage on their journey; our baptism into Christ is our
Red Sea crossing (1 Cor. 10:1,2), but the other stages of our journey are
no less led by God and part of our final deliverance into His Kingdom.
Num 33:9 They travelled from Marah, and came to Elim. In Elim were twelve
springs of water, and seventy palm trees, and they encamped there-
There were twelve wells- one for each of the tribes. The lesson was that God had foreseen Israel's need for water long ago, and arranged those wells for them. As for us in our wilderness journeys.
Yet 70 is the number of the Gentile nations in Gen. 10. They were being
shown that God's intention was to combine Israelites and Gentiles within a
new multiethnic people of God. Perhaps this arrangement of 12 springs and
70 palms was to help Israel to better incorporate the "mixed multitude"
amongst them, as being equally God's people. Hence "Elim" implies "holy
trees", or "trees of God", as if to remind Israel that He accepted the
mixed multitude of Gentiles as equally His redeemed people.
Num 33:10 They travelled from Elim, and encamped by the Red Sea-
This stop next to the Red Sea was perhaps to help them reflect
further upon the wonder of their deliverance through that sea. And God
arranges our wanderings likewise.
Num 33:11 They travelled from the Red Sea, and encamped in the wilderness
of Sin-
This was the point at which they murmured against Moses and were
given manna (Ex. 16:1,2). But there's no mention of that, nor of other
events on the journey which we might consider significant. And so it is
with our own journeys to the Kingdom. There are things we might consider
highly significant towns along the way; but in God's spiritual mapping of
our lives they weren't that significant. And what we considered
insignificant was to His mind highly significant.
Ex. 15:22 adds: "Moses led Israel onward from the Red Sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water". "Shur" means 'the wall', and may refer to the wall built to define the boundary of Egypt by an earlier dynasty. Num. 33:8 defines the part of the wilderness as being near Etham, where there was a garrison of Egyptians (see on Ex. 13:20). It had been God's intention that they would go three days journey from Egypt into the wilderness and then worship Him (Ex. 8:27). But they didn't. It seems God purposefully didn't provide water for them- because this great trial was intended to lead them to worship and faith. But instead they rebelled, and His intention they would worship Him then didn't come to fruition. How many billions of such plans are made and frustrated each day by human short-sightedness... We note that very soon after their baptism (1 Cor. 10:1,2), they ran into testing. Just as the Lord did, and as we do.
Num 33:12 They travelled from the wilderness of Sin, and encamped in
Dophkah-
Dophkah means to knock, beat or hit hard. Clearly enough a message
that the school of hard knocks is required to lead us to the Kingdom.
Through much tribulation we shall enter the kingdom (Acts 14:22).
Num 33:13 They travelled from Dophkah, and encamped in Alush-
The exodus through the Red Sea represented our baptism into Christ,
and so the wilderness journey to the Kingdom represents our journey there
(1 Cor. 10:1,2). We can therefore legitimately look for meaning in the
names of the places they camped in. But the 42 stopping places may connect
as well with the 42 generations to the birth of Jesus recorded in
Matthew's genealogy. This means that the wilderness journey looks ahead
somehow to Israel's intended journey to the Lord Jesus.
Num 33:14 They travelled from Alush, and encamped in Rephidim, where there
was no water for the people to drink-
The events of Ex. 17 are the basis for Ps. 95. This is largely a Psalm
of praise for what God did for Israel in the wilderness, whilst also
commenting on the way they tragically put God to the test, and complained
about His care for them. Now the words of Ps. 95:7- 11 are directly quoted
in Heb. 3:7- 11 concerning the experience of the new Israel. The simple
conclusion from this is that we are really intended to see the events of
Ex. 17 as directly relevant for us.
Num 33:15 They travelled from Rephidim, and encamped in the wilderness of
Sinai-
Ex. 19:2 adds: "When they had departed from Rephidim, and had come to
the wilderness of Sinai, they encamped in the wilderness; and there Israel
encamped before the mountain". We are intended to connect this with how
they had arrived in Rephidim and rebelled (Ex. 17:1). They moved on from
there apparently repentant, and now encamp before Yahweh in the mountain.
The impression is of a repentant people, now suitably humble to receive
God's law. At least that is the idealized picture given. For God fell in
love with Israel in the wilderness and spread His skirt over them at
Sinai, accepting them as His wife, despite all their idolatry and
weakness.
Num 33:16 They travelled from the wilderness of Sinai, and encamped in
Kibroth Hattaavah-
No mention is made of the giving of the law and entry into covenant
with Yahweh. We could conclude that this itinerary actually focuses upon
their weaknesses, building up the impression that this is an account of
God's patience and grace which had led them all the way to the Kingdom.
Num 33:17 They travelled from Kibroth Hattaavah, and encamped in Hazeroth-
"The graves of lust". It is a theme of the Bible that in essence, God
gives men their own desires, just as the prodigal son was given what he
wrongfully demanded. Here, Israel lusted (s.w. Ps. 78:29) and God gave
them what they lusted after. Those who lusted for meat were given it; yet
“they were not estranged from their lust” (Ps. 78:30 AV). Sin never
satisfies. Giving in to temptation will not lead to the craving being
permanently resolved. This is to point up the huge importance of our
innermost desires, our heart, our dominant passions- being upon the things
of God and His Kingdom. David could say that all his desire was for the
things of God (s.w. Ps. 38:9; Is. 26:8). More than anything else we should
desire to please Him and be in His Kingdom. And all who thus love the
Lord's appearing will be eternally with Him (2 Tim. 4:8).
Num 33:18 They travelled from Hazeroth, and encamped in Rithmah-
Num. 33:18 says that "They departed from Hazeroth, and pitched in
Rithmah", whilst Num. 12:16 has "the people travelled from Hazeroth, and
encamped in the wilderness of Paran". Rithmah was in the wilderness of
Paran, which covered a large area. The intellectual desperation of Bible
critics in raising this kind of supposed "contradiction" speaks more about
them than anything else. Such intellectual desperation is symptomatic of a
struggling, uneasy conscience.
Num 33:19 They travelled from Rithmah, and encamped in Rimmon Perez-
Rithmah is identified by some with Kadesh Barnea, to where the spies
returned with their evil report of the land. "Rithmah" means "juniper", a
symbol of bitterness and hard words (Job 30:4; Ps. 120:4). Perhaps because
this itinerary focuses upon their sins, it is given this name rather than
Kadesh Barnea, which means 'the sanctuary of the wandering son'. See on
:20.
Num 33:20 They travelled from Rimmon Perez, and encamped in Libnah-
Libnah is perhaps that of Josh. 10:29, between Kadesh-Barnea and
Gaza. This confirms the idea that Rithmah is Kadesh Barnea (:19).
Num 33:21 They travelled from Libnah, and encamped in Rissah-
The continued stress upon the word "encamped" is perhaps alluded to
in the later comment that believers are like the patriarchs and always on
the move, having "no continuing city" in this life (Heb. 13:14)- even if
we lived all our days in the same house in which we were born.
Num 33:22 They travelled from Rissah, and encamped in Kehelathah-
Kehelathah is 'place of gathering / assembly', and is the word
commonly used for how the congregation gathered themselves together before
the tent of meeting. Perhaps there was some significant gathering held at
this place. See on :25.
Num 33:23 They travelled from Kehelathah, and encamped in Mount Shepher-
The 42 stopping places were not necessarily the only places they
stopped at. In Revelation, the faithful are to be 42 months or three and a
half years in the wilderness (Rev. 11-13), and 42 is 12 [the number of
tribes, God's people] times three and a half. And 42 months are three and
a half years. This is clearly a period associated with testing and
tribulation. And so Israel's 42 stopping places in the wilderness are
likely selected in order to develop the number 42.
Num 33:24 They travelled from Mount Shepher, and encamped in Haradah-
"Haradah" is 'place of fear / trembling'. As the theme seems
to be the failures of Israel, this may refer to some place where they
greatly feared / trembled before God. Perhaps this is one of the many
scenes of failure the details of which aren't recorded in the other
records.
Num 33:25 They travelled from Haradah, and encamped in Makheloth-
'Makheloth' is a form of 'Kehelathah' (:22). It could mean that that
they returned to this point, having travelled in a circle. Just as our
wilderness journeys feature an element of going in circles. Although the
word means 'assembly / gathering', so perhaps these place names were both
memorializing some significant gathering of the people.
Num 33:26 They travelled from Makheloth, and encamped in Tahath-
Looking back on all these various moves and places, Moses in his
final maturity concluded that Yahweh "went before you in the way, to seek
you out a place to pitch your tents in, in fire by night to show you by
what way you should go, and in the cloud by day" (Dt. 1:33). "Pitch your
tents" is s.w. "encamped". The wanderings even of the condemned generation
were not random. All was part of God's progressive intention to bring the
body of His people to His Kingdom.
Num 33:27 They travelled from Tahath, and encamped in Terah-
"Terah" could mean 'wild goat', and goats are associated with
rejection. Again we have the impression that this itinerary reflects the
guidance of God of His people, even through the history of their failures
and rejection.
Num 33:28 They travelled from Terah, and encamped in Mithkah-
"Mithkah" is 'place of sweetness', as if God was giving them some
respite in the otherwise harsh environment. In wrath with His people [for
their wanderings were a result of His judgment], He still remembered
mercy. We see here His essentially kind and gracious nature.
Num 33:29 They travelled from Mithkah, and encamped in Hashmonah-
'Hashmonah' can mean pleasant or fertile place; see on :28. It was a
sign of God's grace to them even in their experience of condemnation.
Num 33:30 They travelled from Hashmonah, and encamped in Moseroth-
'Moseroth' is 'place of correction'. As if it was God's intention
that the condemned generation would still be corrected, so that ultimately
they could be resurrected to eternal inheritance of the Kingdom.
Num 33:31 They travelled from Moseroth, and encamped in Bene Jaakan-
Dt. 10:6 comments about Moseroth that "There Aaron died and there he
was buried". "Moserah" means 'place of chastisement / correction'. Aaron and Moses
will be in the Kingdom despite their sin, but it needed Aaron's death for
them to be corrected. The punishment was therefore their correction, and
was not the angry lashing out of an offended Deity. Moses only mentions
this place name at the end of his life, indicating how he looked back and
perceived that indeed he had been corrected and learned his lesson, even
if it cost him his life.
Num 33:32 They travelled from Bene Jaakan, and encamped in Hor Haggidgad-
'Haggidgad' is literally 'water holes', and is called "Gudgodah" in
Dt. 10:7. "A land of brooks of water" is precisely the phrase used of
Canaan (Dt. 8:7). They were constantly given foretastes of the Kingdom
before entering it, just as we are on our wilderness journey
Num 33:33 They travelled from Hor Haggidgad, and encamped in Jotbathah-
Dt. 10:8 comments about Jotbathah that "At that time Yahweh set apart
the tribe of Levi to bear the ark of the covenant of Yahweh, to stand
before Yahweh to minister to Him and to bless in His name, to this day". Although the Levites had been set apart for Divine service
immediately after God's meeting with Israel at Sinai, as outlined in
Leviticus and Numbers, it seems that not until Aaron died at the end of
the 40 years wandering did they actually in practice begin to serve as
intended. This might imply that Jotbathah was visited near to the end of
the wanderings. Another option is that Jotbathah was visited twice,
because their condemnation involved wandering in circles. It could be that the reason was that the Levites were
ever slow to accept their responsibilities. And they generally failed in
their calling over Israel's history, climaxing in the priests arranging
the murder of God's own Son.
Num 33:34 They travelled from Jotbathah, and encamped in Abronah-
They went from "Jotbathah, a land of brooks of water (Dt. 10:7) to
"Abronah", which is from the root for word for 'Hebrew', 'the place of
crossing over'. So perhaps there was here some incident of crossing over
water, to prepare them for the later miraculous crossing of Jordan. God
continually works to prepare us for future stages in our wilderness walk.
Num 33:35 They travelled from Abronah, and encamped in Ezion Geber-
This was on the Red Sea. This was to remind them of the great work
God had done in bringing them across the Red Sea. Constantly God sought to
remind them of their spiritual history and beginnings, which were all of
His grace. He does the same with us.
Num 33:36 They travelled from Ezion Geber, and encamped in the wilderness
of Zin (the same is Kadesh)-
They appear to have visited Kadesh several times; just as we tend to
revisit the same places during our wilderness wanderings.
Num 33:37 They travelled from Kadesh, and encamped in Mount Hor, in the
edge of the land of Edom-
"Hor" and "mount" are the same word in Hebrew. Num. 20:20,21 comment:
"He said, You shall not pass through. Edom came out against him with many
people, and with a strong hand. Thus Edom refused to give Israel passage
through his border, so Israel turned away from him". We must put this
together with Ex. 15:15: "Then the chiefs of Edom were dismayed the way".
So when Edom "refused to give Israel passage through his border" (Num.
20:21), their refusal was because they were "dismayed" and terrified, not
because they had some nonchalant confidence against Israel. This is an
example of where we must place scripture together to get an accurate
picture. Soon after this incident, Israel were commanded not to despise an
Edomite (Dt. 23:7)- although this is just what Edom had done to them. We
aren’t to treat others as they treat us, but leave their judgment with
God. These incidents took place in the 40th year of their wanderings (Num.
33:38), and the commands of Deuteronomy were given at the same time. Moses
could have reasoned that "the elder (Esau) shall serve the younger
(Jacob)" (Gen. 25:23) and engaged him in battle. But the way of wisdom is
to always walk away from conflict with our brethren, even if they are
unreasonable.
Num 33:38 Aaron the priest went up into Mount Hor at the commandment of
Yahweh and died there in the fortieth year after the children of Israel
had come out of the land of Egypt, in the fifth month, on the first day of
the month-
"Come out" is s.w. "brought forth". Israel were "brought forth" from
Egypt by God; they had been unwilling to leave Egypt, preferring to serve
the Egyptians rather than Yahweh (Ex. 14:12). God had as it were forced
through His project of saving Israel by bringing them out of Egypt. And He
had done so largely for the sake of Moses, by whose faith the Red Sea
parted and they were delivered (Heb. 11:28,29). Therefore Yahweh's
bringing Israel out of Egypt was what He did for Moses, and only thereby
for His people. We too are brought out of this world towards God's Kingdom
by His grace alone, with His consistently taking the initiative in our
hearts and life circumstances, in accord with the loving intercession of
the Lord Jesus [represented by Moses]. Thus Yahweh brought Israel out of
Egypt (Ex. 18:1; 19:1; Lev. 23:43; 25:55; Num. 26:4; 33:1,3,38; Dt.
4:45,46), but Moses did (Ex. 3:10,11).
Num 33:39 Aaron was one hundred and twenty-three years old when he died in
Mount Hor-
The death of Aaron was typical of the end of the Mosaic system and
priesthood, able to only bring Israel to see the Kingdom, but unable to
enable them to enter it. That was the work of Joshua / Jesus. Eleazar
could be seen then as the priest who replaced Aaron, and also a type of
the Lord Jesus. Aaron, an apparently Egyptian name with no clear meaning
and not used about any other Biblical character, was replaced by Eleazar,
'helped by God' or 'helper of God', seeing that God was ultimately
Israel's saviour. The numerical value [gematria] of "Eleazar the priest"
is the same as "Joshua", the Greek form of which is "Jesus".
Num 33:40 The Canaanite, the king of Arad, who lived in the South in the
land of Canaan, heard of the coming of the children of Israel-
Num. 21:1 adds that "he fought against Israel, and took some of them
captive".
Again we have the impression that this itinerary focuses upon their
failures, and God's grace. The promise that an obedient Israel would make their enemies flee
before them was not operational here. The conclusion is surely that Israel
had sinned and therefore were defeated. These words are frequently used about Israel's judgment at the hand of their enemies because of their sinfulness. All this lends weight to the conclusion that this was another attempt by Israel to enter Canaan as happened immediately after the news of their rejection (Dt. 1:44). Those rejected from the Kingdom at judgment day will likewise desperately want to be there, nobody will be passive in that day, nor shrugging their shoulders as people do today when encountering the possibility that they may not be there. The wilderness journey speaks of our lives after baptism. It's not a story of glorious victory after glorious victory. There are defeats and failures, partly from our failures, and partly because God in His wisdom knows that this too is part of our path towards the Kingdom.
The initial defeat was required in order to make the people trust in
Yahweh for victory (Num. 21:2); and we have multiple such experiences in life.
Num 33:41 They travelled from Mount Hor and encamped in Zalmonah-
Num. 21:4 again makes it clear that this was a time of spiritual
weakness for the people: "They travelled from Mount Hor by the way to the
Red Sea, to compass the land of Edom; and the soul of the people was much
discouraged because of the way". "Much discouraged" is Heb. 'reaped down',
the same word used about how they felt in Egypt (Ex. 6:9). They adopted
the same attitude they had in Egypt, ever searching for something better,
and now not wanting to accept what God had planned for them, not looking
at the end of their journey but just caught up in the immediacy of their
daily feelings. Yet they had just had the exhilaration of having made a
vow to God about the cities of Canaan, obeying it, and seeing God answer
them. Before that, they had sinned (see on :1). And now, they were again
discouraged and low. This is the yo-yo path through the wilderness we all
experience. It's not going to be entirely positive. They likely reasoned
that God should have spared them this awful part of the journey because
they had just been obedient to Him. But that's not how the path to the
Kingdom is.
Their route took them back on themselves at this
point, heading back towards Egypt. This may have been the psychological
trigger for their desire to be back in Egypt (Num. 21:5). We must try to avoid
things and situations which may stimulate a desire to leave the way to the
Kingdom and return to the world.
Num 33:42 They travelled from Zalmonah, and encamped in Punon-
"Punon" means 'perplexity'; there should have been no such perplexity
as they were now approaching Canaan. Again, we are left with the
impression that this list of places in Num. 33 focuses upon incidents of
their spiritual weakness.
Num 33:43 They travelled from Punon, and encamped in Oboth-
"Oboth" is 'water skins'. Perhaps here too we have a hint at their
problems with water, which would have been provided by God. But they used
water skins perhaps to preserve what they saw as more tasty water at this
place.
Num 33:44 They travelled from Oboth, and encamped in Iye Abarim, in the
border of Moab-
Iyeabarim means heaps or ruins. Perhaps now as they approached the
promised land, they were being encouraged that once mighty civilizations
all rise and fall, so nothing is invincible- even if at one stage it may
appear that way. We too are constantly given encouragement, even if
apparently obliquely, along the route of our journey towards the Kingdom.
Num 33:45 They travelled from Iyim, and encamped in Dibon Gad-
Dibon was settled by Gad but this territory was lost to them in the
long term (Is. 15:2; Jer. 48:18,22). Their short termist desire for land
other than that God planned to give them in His Kingdom didn't have long
term blessing. And it will be the same for us.
Num 33:46 They travelled from Dibon Gad, and encamped in Almon Diblathaim-
Diblathaim, 'place of the holy cakes', clearly has idolatrous
associations. The word is used for the cakes of raisins used in idol
rituals (Hos. 3:1). And it is from this word for "cakes", dibla, the raisin cakes used in the Baal cult, from which the word
Diblaim comes, the father of Gomer. Again we have the3 sense of weakness
at every point of their journey to the Kingdom.
Num 33:47 They travelled from Almon Diblathaim, and encamped in the
mountains of Abarim, before Nebo-
Moses seeing the Kingdom but being unable to enter it, nor himself
lead God's people into it, points forward to how the law of Moses gave a
vision of the Kingdom, but was unable to bring us into it. That required
the work of Joshua / Jesus. "Abarim" means 'the regions beyond'. Moses and
his law gave an insight into the Kingdom, the region beyond him. For the
culture of grace and kindness, centered around the sacrificed future
Messiah, the Lord Jesus, was the outcome of the law. But it was
unattainable by weak men.
Num 33:48 They travelled from the mountains of Abarim, and encamped in the
plains of Moab by the Jordan at Jericho-
"By" is "beyond" (Num. 22:1). To describe the Israelite encampment as beyond Jordan implies the
author is west of Jordan. Moses' writing here may well have been edited
under inspiration later. It was at this point that the apostacy connected
with Balaam happened; and again we see how their faith was deeply weak and
compromised at every point of their journey, right up to entrance to the
Kingdom. They only entered the land by grace alone.
Num 33:49 They encamped by the Jordan, from Beth Jeshimoth even to Abel
Shittim in the plains of Moab-
Beth Jeshimoth is an example of how some of the places they had known
in their wilderness journeys (cp. our life now after baptism, which is
like crossing the Red Sea, 1 Cor. 10:1,2) were revisited and taken by
Joshua (Josh. 12:3), and incorporated into God's Kingdom. Perhaps
situations and places we know in this life will then become eternally ours
when we possess them in God's Kingdom.
Num 33:50 Yahweh spoke to Moses in the plains of Moab by the Jordan at
Jericho, saying-
We wonder why the command to destroy idols etc. is here defined as
specifically concerning the territory on the west of Jordan. We wonder why
the same commandment wasn't given regarding the territory on the east of
Jordan which the two and a half tribes had claimed. It was of course
implicit in earlier statements that they were to do so there too. But the
lack of specific commandment and reminder was perhaps another example of
where inheritance east of Jordan wasn't God's ideal intention for Israel,
and so they were making their path to eternal inheritance of the land that
much harder. Any short cut to the Kingdom ends up actually making the
journey far more difficult.
Num 33:51 Speak to the children of Israel, and tell them, When you pass
over the Jordan into the land of Canaan-
Despite the very long list of places where they had failed and
sinned, God urges them to inherit the Kingdom and always speaks as if they
are going to make it ultimately. He is similarly positive with us.
Num 33:52 then you shall drive out all the inhabitants of the land from
before you, destroy all their stone idols, destroy all their molten images
and demolish all their high places-
We must compare this command to drive out all the inhabitants of the
land with the fact God takes no pleasure in the death of the wicked, and
apparently offered the local inhabitants the chance of covenant
relationship with Him. Perhaps the people in view were those who had
rejected that; or had refused to become tributary in the terms of Dt.
20:10,11. Or perhaps they are peoples other than the seven nations of
Canaan specifically mentioned elsewhere. Or again, maybe there were some
they should slay, and others they should "drive out" beyond the borders of
Canaan. Or maybe Israel and the local inhabitants were given this range of
outcomes- because it was God's desire they accept covenant relationship
with Him. If they refused, they were to be forced to leave the land, and
if they refused that, then they were to be totally destroyed as in Dt.
20:16. The Mosaic law continually assumes the presence of Gentiles within
Israel on a permanent basis. So we have to really conclude that this
driving out was of those who refused to repent and accept covenant with
Yahweh. For it is mentioned along with the need to destroy idolatry.
Num 33:53 You shall take possession of the land and dwell therein; for I
have given the land to you to possess it-
They were to possess the land
because God had given them the land- we are to inherit
the Kingdom because God has given it to us to inherit. Believing that God
has really given us the Kingdom and accepting this is so hard to do.
Num 33:54 You shall inherit the land by lot according to your families; to
the more you shall give the more inheritance, and to the fewer you shall
give the less inheritance. Wherever the lot falls to any man, that shall
be his. You shall inherit according to the tribes of your fathers-
They were not to seek to exchange or ammend
the lot given them. There is an element to which our lives, our talents,
our portion of intended service and inheritance is from God- and yet we
so often seek to change this.
Num 33:55 But if you do not drive out the inhabitants of the land
from before you, then those you let remain of them will be as pricks in
your eyes and as thorns in your sides, and they will harass you in the
land in which you dwell-
What can appear mere harmless associations with the world can in the
end destroy us. Whilst we are to be in this world in the same sense as the
Lord Jesus was, mixing and identifying with them to bring them too to God,
the basic principle of separation from unbelievers must never be
forgotten.
Num 33:56 It shall happen that as I thought to do to them, so will I do to
you-
That is, drive them out of the land. And this is what happened to
Israel. There is a theme in the Bible that the judgments of this world
will come upon the unfaithful amongst the children of God; there’s a need
to be radically different from this world or else we will share this
world’s condemnation (1 Cor. 11:32; Rev. 18:4).
God has had various intentions which He ‘thought’ to do, but because of human weakness they don’t actually become reality. He told Israel about His plan / intention / logos of driving out the Canaanites: “If ye will not drive out the inhabitants of the land… I shall do unto you, as I thought to do unto them” (Num. 33:55,56). He ‘thought’ to do things to them through the agency of His people; but those ‘thoughts’ never became flesh. The extent to which Jesus made the word flesh needs some reflection.
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