A LEAVEN FREE MESSIANIC TORAH COMMENTARY

By Glenn McWilliams of TK TORAH KEEPERS

www.tktorahkeepers.com 

THE OVERVIEW

 Knowing where one has been may help in knowing where one is going!  In this week’s portion Moses writes down an itinerary of forty-two campsites visited by the children of Israel over their forty-two year journey from Egypt to the promised land.  Moses also revisits the means by which the land will be divided among the children of Israel and warns them of the necessity of purging the land of ALL its current pagan occupants.  This portion, as we shall see, serves as more than merely a travel itinerary or journal for the children of Israel.

 THE OUTLINE

 The overall portion can be broken down into two sections: 1) the travel itinerary and 2) final instructions.  Each of these sections can be further broken down as follows:

• Numbers 33:1-49 The Travel Itinerary
  • Numbers 33:1-15                    Egypt to Sinai
  • Numbers 33:16-36                  Sinai to Kadesh
  • Numbers 33:37-49                  Kadesh to the Steppes of Moab

 

• Numbers 33:50-56 Final Instructions
  • Numbers 33:50-53, 55-56       Instructions concerning the purging of the land
  • Numbers 33:54                       Instructions concerning the dividing of the land

  

SUGGESTED STUDY QUESTIONS

1. How many generations does the book of Numbers cover?
2. Into how many sections is the book of Numbers divided?
3. Into how many sections is the travel itinerary in our portion divided?
4. What can be learned from this division?
5. What message about life and faith is taught by the itinerary?
6. Who wrote the itinerary?
7. Why does the itinerary appear at this point in the Torah?
8. What three major purposes does the itinerary serve?
9. What direction does the itinerary face?

10.  What is the meaning of the Hebrew word massa?

11.  Can we identify all the places mentioned in the itinerary today?

12.  Is every campsite listed in the itinerary?

13.  What is the pattern of the itinerary?

14.  What major events break the pattern?

15.  When did the children of Israel leave Egypt?

16.  How did the children of Israel leave Egypt?

17.  What is meant by “with an high hand in the sight of all the Egyptians”?

18.  Why does Moses recall this detail?

19.  What is significant about Elim?

20.  What event is recalled at Kadesh?

21.  Why is Aaron’s death recalled?

22.  What commission is given to the children of Israel?

23.  What two things is Israel to do to the land?

24.  What is the consequence of failure?

THE TEXT

Bemidbar 33:1-56 These are the journeys of the children of Israel, which went forth out of the land of Egypt with their armies under the hand of Moses and Aaron.  ²And Moses wrote their goings out according to their journeys by the commandment of YHWH: and these are their journeys according to their goings out.  ³And they departed from Rameses in the first month, on the fifteenth day of the first month; on the morrow after the passover the children of Israel went out with an high hand in the sight of all the Egyptians.  ⁴For the Egyptians buried all their firstborn, which YHWH had smitten among them: upon their elohim also YHWH executed judgments.  ⁵And the children of Israel removed from Rameses, and pitched in Succoth.  ⁶And they departed from Succoth, and pitched in Etham, which is in the edge of the wilderness.  ⁷And they removed from Etham, and turned again unto Pihahiroth, which is before Baalzephon: and they pitched before Migdol.  ⁸And they departed from before Pihahiroth, and passed through the midst of the sea into the wilderness, and went three days’ journey in the wilderness of Etham, and pitched in Marah.  ⁹And they removed from Marah, and came unto Elim: and in Elim were twelve fountains of water, and threescore and ten palm trees; and they pitched there.  ¹⁰And they removed from Elim, and encamped by the Red sea.  ¹¹And they removed from the Red sea, and encamped in the wilderness of Sin.  ¹²And they took their journey out of the wilderness of Sin, and encamped in Dophkah.  ¹³And they departed from Dophkah, and encamped in Alush.  ¹⁴And they removed from Alush, and encamped at Rephidim, where was no water for the people to drink.  ¹⁵And they departed from Rephidim, and pitched in the wilderness of Sinai.  ¹⁶And they removed from the desert of Sinai, and pitched at Kibrothhattaavah.

 ¹⁷And they departed from Kibrothhattaavah, and encamped at Hazeroth.  ¹⁸And they departed from Hazeroth, and pitched in Rithmah.  ¹⁹And they departed from Rithmah, and pitched at Rimmonparez.  ²⁰And they departed from Rimmonparez, and pitched in Libnah.  ²¹And they removed from Libnah, and pitched at Rissah.  ²²And they journeyed from Rissah, and pitched in Kehelathah.  ²³And they went from Kehelathah, and pitched in mount Shapher.  ²⁴And they removed from mount Shapher, and encamped in Haradah.  ²⁵And they removed from Haradah, and pitched in Makheloth.  ²⁶And they removed from Makheloth, and encamped at Tahath.  ²⁷And they departed from Tahath, and pitched at Tarah.  ²⁸And they removed from Tarah, and pitched in Mithcah.  ²⁹And they went from Mithcah, and pitched in Hashmonah.  ³⁰And they departed from Hashmonah, and encamped at Moseroth.  ³¹And they departed from Moseroth, and pitched in Benejaakan.  ³²And they removed from Benejaakan, and encamped at Horhagidgad.  ³³And they went from Horhagidgad, and pitched in Jotbathah.  ³⁴And they removed from Jotbathah, and encamped at Ebronah.  ³⁵And they departed from Ebronah, and encamped at Eziongaber.  ³⁶And they removed from Eziongaber, and pitched in the wilderness of Zin, which is Kadesh.  ³⁷And they removed from Kadesh, and pitched in mount Hor, in the edge of the land of Edom.  ³⁸And Aaron the priest went up into mount Hor at the commandment of YHWH, and died there, in the fortieth year after the children of Israel were come out of the land of Egypt, in the first day of the fifth month.  ³⁹And Aaron was an hundred and twenty and three years old when he died in mount Hor.  ⁴⁰And king Arad the Canaanite, which dwelt in the south in the land of Canaan, heard of the coming of the children of Israel.  ⁴¹And they departed from mount Hor, and pitched in Zalmonah.  ⁴²And they departed from Zalmonah, and pitched in Punon.  ⁴³And they departed from Punon, and pitched in Oboth.  ⁴⁴And they departed from Oboth, and pitched in Ijeabarim, in the border of Moab.  ⁴⁵And they departed from Iim, and pitched in Dibongad.  ⁴⁶And they removed from Dibongad, and encamped in Almondiblathaim.  ⁴⁷And they removed from Almondiblathaim, and pitched in the mountains of Abarim, before Nebo.  ⁴⁸And they departed from the mountains of Abarim, and pitched in the plains of Moab by Jordan near Jericho.  ⁴⁹And they pitched by Jordan, from Bethjesimoth even unto Abelshittim in the plains of Moab.  ⁵⁰And YHWH spake unto Moses in the plains of Moab by Jordan near Jericho, saying,

⁵¹Speak unto the children of Israel, and say unto them, When ye are passed over Jordan into the land of Canaan; ⁵²then ye shall drive out all the inhabitants of the land from before you, and destroy all their pictures, and destroy all their molten images, and quite pluck down all their high places: ⁵³and ye shall dispossess the inhabitants of the land, and dwell therein: for I have given you the land to possess it.  ⁵⁴And ye shall divide the land by lot for an inheritance among your families: and to the more ye shall give the more inheritance, and to the fewer ye shall give the less inheritance: every man’s inheritance shall be in the place where his lot falleth; according to the tribes of your fathers ye shall inherit.  ⁵⁵But if ye will not drive out the inhabitants of the land from before you; then it shall come to pass, that those which ye let remain of them shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein ye dwell.  ⁵⁶Moreover it shall come to pass, that I shall do unto you, as I thought to do unto them. (Numbers 33:1-56 KJV)

In previous portions we noted Dennis Olson’s division of the book of Numbers into two sections, which seem to mirror one another.

            Numbers 1-25                                                            Numbers 26-36

The Old Generation of Rebellion                              The New Generation of Hope

1–census of 12 tribes                                                  26–census of 12 tribes

3–census of the Levites                                               26–census of the Levites

5–legal discourse involving women                             27–legal discourse involving women

6–laws concerning vows                                             30–law concerning vows

7, 15–lists and laws concerning offerings                  28, 29–lists and laws concerning offerings

9–celebration of Passover                                           28–instructions for future Passovers

10:8-9–concerning priests and trumpets                   31:6–priests blow trumpets

13–list of spies from each tribe                                   34–list of tribal leaders

13-14–spy story Israel’s rebellion and death              32:6-15–spy story recalled, new generation

10-25– scattered geographical notions                       33–summary of places Israel encamped

18:21-32–provisions for the Levites                            35–Levite cities

21:21-35–victory over Og, capture of Jordan              32–assignment of land of Og to tribes[1]

In this twofold division of the book of Numbers, the focus upon and contrast between two distinct generations become quite obvious.  Chapters 1 through 25 of the book focus upon the generation of Israelites that came out of Egypt under the leadership of Moses and the Cohen Gadol Aaron.  Chapters 26-36 focus exclusively upon the generation that will enter the promised land under the leadership of Joshua the son of Nun and the Cohen Gadol Eleazar, the son of Aaron.  A quick comparison of these chapters reveals that they are very much alike in content but very different in outcome.

The exodus generation of Numbers 1-25 was a generation that murmured, rebelled, and constantly looked back toward Egypt.

And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness?  Wherefore hast thou dealt thus with us, to carry us forth out of Egypt?  ¹²Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians?  For it had been better for us to serve the Egyptians, than that we should die in the wilderness. (Exodus 14:11-12 KJV)

 

And the children of Israel said unto them, Would to Elohim we had died by the hand of YHWH in the land of Egypt, when we sat by the flesh pots, and when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger. (Exodus 16:3 KJV)

 

And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst? (Exodus 17:3 KJV)

 

And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would Elohim that we had died in the land of Egypt!  Or would Elohim we had died in this wilderness!  ³And wherefore hath YHWH brought us unto this land, to fall by the sword, that our wives and our children should be a prey?  Were it not better for us to return into Egypt? (Numbers 14:2-3 KJV) 

In defense of the exodus generation, let us recall that their forefathers repeatedly went down to Egypt because of the terrible famines in the land of Canaan.

And there was a famine in the land: and Abram went down into Egypt to sojourn there; for the famine was grievous in the land. (Genesis 12:10 KJV) 

 

And there was a famine in the land, beside the first famine that was in the days of Abraham.  And Isaac went unto Abimelech king of the Philistines unto Gerar. (Genesis 26:1 KJV)

 

And the sons of Israel came to buy corn among those that came: for the famine was in the land of Canaan. (Genesis 42:5 KJV)

We should note that it was YHWH’S plan for this generation to be born in the land of Egypt.  In the Covenant of the Pieces (Genesis 15), YHWH’S prophetic promise that Abraham’s descendants would one day possess and inhabit the land of Canaan included the proclamation that the Israelites would live and be enslaved in the land of Egypt.

And He said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; ¹⁴and also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.  ¹⁵And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.  ¹⁶But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. (Genesis 15:13-16 KJV)

 

And Elohim spake unto Israel in the visions of the night, and said, Jacob, Jacob.  And he said, Here am I.  ³And He said, I am Elohim, the Elohim of thy father: fear not to go down into Egypt; for I will there make of thee a great nation. (Genesis 46:2-3 KJV)

 

Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for Elohim did send me before you to preserve life. (Genesis 45:5 KJV)

 

And Joseph said unto them, Fear not: for am I in the place of Elohim?  ²⁰But as for you, ye thought evil against me; but Elohim meant it unto good, to bring to pass, as it is this day, to save much people alive. (Genesis 50:19-20 KJV)

It was clearly the will of the Sovereign One that the descendants of Abraham, Isaac, and Jacob would live for a considerable time in the land of Egypt.  YHWH made all the necessary provision for them.  The Sovereign One sent Joseph to Egypt before his brothers to prepare for their arrival.  We should note that the accommodations they were given were in the best of the land of Egypt.

And Pharaoh spake unto Joseph, saying, Thy father and thy brethren are come unto thee: ⁶the land of Egypt is before thee; in the best of the land make thy father and brethren to dwell; in the land of Goshen let them dwell: and if thou knowest any men of activity among them, then make them rulers over my cattle. (Genesis 47:5-6 KJV)

 

And Joseph placed his father and his brethren, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded. (Genesis 47:11 KJV)

 

The Israelites did indeed grow and multiply in the safe haven of Goshen in the land of Egypt.

And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them. (Exodus 1:7 KJV)

So plush and good were the accommodations that the children of Israel became reluctant to leave the land of Egypt.

And Israel dwelt in the land of Egypt, in the country of Goshen; and they had possessions therein, and grew, and multiplied exceedingly. (Genesis 47:27 KJV)

In English, the above verse seems innocuous enough, but the Hebrew is much more revealing.  In Hebrew, the verse reads:

And Israel dwelt in the land of Egypt in the land of Goshen, and (it) grasped them, and they were fruitful and grew and multiplied greatly. (Genesis 47:27)

Perhaps it was because of this great attachment to the land of Egypt that YHWH found it necessary to allow Pharaoh to persecute the children of Israel in order for them to finally desire to leave Egypt’s lush and fruitful lands and return to the promised land.  Let us also note that the exodus generation was born in Egypt and never knew the land of Canaan.  The last of the Israelites to see the promised land prior to the exodus were the direct descendants of Jacob.  Long after the famine was over, they returned to the land of Canaan to bury Jacob but then went back to the land of Egypt to resume their lives.  All the exodus generation knew of the promised land was the promise made to Abraham, Isaac, and Jacob.  While the land was promised, it was not home to this displaced generation; Egypt was.

Even in nature it is common that animals feeling the threat of some implicit danger will turn back to where they last knew themselves to be safe rather than running to possible or potential safety in the unknown before them.  Deer caught in the headlights of an oncoming vehicle are often hit and killed because they suddenly turn back into the path of the vehicle instead of continuing forward to safety.  The exodus generation seems to have acted in this same animal nature.  Confronted with the real and perceived threats of the wilderness, their instincts were to return to the place they last knew to be home.

The wilderness generation, on the other hand, was born in a time of great persecution and hardship in the land of Egypt and during the hardship, challenges, and dangers of the wilderness journey.  This second generation knew only of the potential safety of the promised land and, therefore, looked forward to having a homeland to call their own.  For the wilderness generation there was no turning back, only moving forward.

While the twofold division of the book of Numbers makes the contrast and comparison of these two generations visible, David L. Stubbs’ threefold division of the book of Numbers reveals the mechanism of transition between the two generations.

While not denying the clear, two-part division in the book of Bemidbar as pointed out by Olson, David L. Stubbs sees yet another subtle division of the book into three parts based upon an A-B-A pattern.  Stubbs breaks down the book of Bemidbar into the following three sections:

• A. Numbers 1:1-10:10 Summary of who Israel is called to be
• B. Numbers 10:11-25:18         Israel’s failure and rebellion
• A. Numbers 26:1-36:13           Renewing the vision and calling of Israel[2]

 

Stubbs rightly points out the central section of this tripartite division of the book.  While the two censuses do indeed mark the distinction between the two generations, it is the central section (B) that explains the reason for the first generation not reaching the promised land.  It was this failure and rebellion that necessitated there being a new generation to fulfill the promise of YHWH to Abraham, Isaac, and Jacob.

It is interesting to note that the itinerary listed in Numbers 33:1-49 largely follows this same threefold division.

• Numbers 33:1-15                   Egypt to Sinai
• Numbers 33:16-36                 Sinai to Kadesh
• Numbers 33:37-49                 Kadesh to Steppes of Moab

 

The events of Moses’ travel itinerary in Numbers 33:16-36 largely coincide with the events of Numbers 10:11-25:18.  Note that central to both threefold outlines is the section containing the trials of the wilderness, which serve as the dividing vehicle between the generations.  In this regard we can define the wilderness experience as the refiner’s furnace.  There are several practical applications that can be gleaned from this pattern.

First, we should recognize that being an eye-witness to the miracles and wonders of YHWH does not assure genuine faith or obedience.  The generation that came out of Egypt witnessed all of the many signs, wonders, and miracles YHWH did to deliver them from Egypt and to reveal Himself to them and yet, for all of this, failed to gain enough faith and love for YHWH to trust Him or enter into the promised land.  In many respects we can compare this exodus generation to the rocky soil in Yeshua’s parable of the sower.

The same day went Yeshua out of the house, and sat by the sea side.  ²And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore.  ³And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; ⁴and when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: ⁵some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: ⁶and when the sun was up, they were scorched; and because they had no root, they withered away. (Matthew 13:1-6 KJV)

 

But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; ²¹yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. (Matthew 13:20-21 KJV)

The exodus generation received the good news YHWH came to deliver them with gladness.

And Moses and Aaron went and gathered together all the elders of the children of Israel: ³⁰and Aaron spake all the words which YHWH had spoken unto Moses, and did the signs in the sight of the people.  ³¹And the people believed: and when they heard that YHWH had visited the children of Israel, and that He had looked upon their affliction, then they bowed their heads and worshipped. (Exodus 4:29-31 KJV)

However, when Pharaoh responded to YHWH’S demand for liberation of the Israelites with harshness and greater persecution, the Israelites lost all faith.

And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage. (Exodus 6:9 KJV)

In His mercy and unconditional love, the Sovereign One continued to fulfill His promises to this faithless generation.  He brought them out of Egypt to Mount Sinai and ultimately to the promised land.  However, this generation that observed the miracles, signs, and wonders still could not believe.

Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto Myself. (Exodus 19:4 KJV)

 

And YHWH said unto Moses, How long will this people provoke Me?  And how long will it be ere they believe Me, for all the signs which I have shewed among them? (Numbers 14:11 KJV)

 

Because all those men which have seen My glory, and My miracles, which I did in Egypt and in the wilderness, and have tempted Me now these ten times, and have not hearkened to My voice; ²³surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked Me see it. (Numbers 14:22-23 KJV)

We observe the same reality still present among the children of Israel in the days of Yeshua the Messiah.  Many saw firsthand the miracles, signs, and wonders that Yeshua performed among the people, yet they still could not believe.  The people of Yeshua’s day constantly demanded yet another sign, but even when they witnessed the signs, they still did not believe.

If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? (John 3:12 KJV)

 

Then said Yeshua unto him, Except ye see signs and wonders, ye will not believe. (John 4:48 KJV)

 

They said therefore unto him, What sign shewest thou then, that we may see, and believe thee?  What dost thou work? (John 6:30 KJV)

 

Let Messiah the King of Israel descend now from the cross, that we may see and believe.  And they that were crucified with him reviled him. (Mark 15:32 KJV)

 

But I said unto you, that ye also have seen me, and believe not. (John 6:36 KJV)

 

But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in Him. (John 10:38 KJV)

 

But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils. (Matthew 12:24 KJV)

 

For there is no man that doeth anything in secret, and he himself seeketh to be known openly.  If thou do these things, shew thyself to the world.  ⁵For neither did his brethren believe in him. (John 7:4-5 KJV)

Clearly, belief does not come through “seeing” in the sensual realm.  Yeshua himself declared that faith is a gift of grace from the Father.

But ye believe not, because ye are not of my sheep, as I said unto you.  ²⁷My sheep hear my voice, and I know them, and they follow me. (John 10:26-27 KJV)

 

No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. (John 6:44 KJV)

The apostle Shaul likewise taught that faith is a gift from YHWH.

So then faith cometh by hearing, and hearing by the word of Elohim. (Romans 10:17 KJV)

 

For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as Elohim hath dealt to every man the measure of faith. (Romans 12:3 KJV)

 

For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; ⁹to another faith by the same Spirit; to another the gifts of healing by the same Spirit. (1 Corinthians 12:8-9 KJV)

 

But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith… (Galatians 5:22 KJV)

Drawing upon the words of YHWH through the prophet Isaiah, Yeshua revealed that unbelief can also come from the Father.

Therefore they could not believe, because that Esaias said again, ⁴⁰He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. (John 12:39-40 KJV)

 

Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. (Isaiah 6:10 KJV)

Here we see that the Sovereign One is indeed sovereign, even over our faith.  Let us recall from the Torah that it was YHWH who ultimately hardened Pharaoh’s heart and sealed his fate.  The Sovereign One had given Pharaoh ample opportunity to repent and release the children of Israel, but after Pharaoh continued to show stubbornness and refused to submit to the will of YHWH, He judged Pharaoh and removed from him any opportunity to repent.  YHWH conceded to Pharaoh’s refusal to repent and strengthened the hardness of Pharaoh’s heart, sealing his fate.

And YHWH hardened the heart of Pharaoh, and he hearkened not unto them; as YHWH had spoken unto Moses. (Exodus 9:12 KJV)

 

But YHWH hardened Pharaoh’s heart, so that he would not let the children of Israel go. (Exodus 10:20 KJV)

 

But YHWH hardened Pharaoh’s heart, and he would not let them go. (Exodus 10:27 KJV)

 

And YHWH said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, that I might shew these My signs before him. (Exodus 10:1 KJV)

 

And YHWH said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith YHWH Elohim of the Hebrews, Let My people go, that they may serve Me.  ¹⁴For I will at this time send all My plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like Me in all the earth. (Exodus 9:13-14 KJV)

The Torah declares that YHWH hardened the heart of King Sihon so that he too would be delivered into the hands of the Israelites.

But Sihon king of Heshbon would not let us pass by him: for YHWH thy Elohim hardened his spirit, and made his heart obstinate, that He might deliver him into thy hand, as appeareth this day. (Deuteronomy 2:30 KJV)

One of the primary Hebrew words used to describe YHWH hardening the heart of Pharaoh is the word chazak (chet, zayin, kof), which can mean “to strengthen.”  In other words, we should understand that YHWH did not cause Pharaoh to feel a certain way toward the Israelites; rather, He strengthened that which was already in Pharaoh’s heart to do.  This is the same type of “hardness of heart” Yeshua referred to in his teaching on divorce.

He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so. (Matthew 19:8 KJV)

Here Yeshua revealed that YHWH had incorporated the teaching on divorce into the Torah because He realized that the children of Israel would divorce their wives.  Let us clearly understand that our refusal to confess, repent, and restore the damage of our sinfulness could provoke the Sovereign One to strengthen our hearts in sin, which will ultimately lead to our destruction.

Because that, when they knew Elohim, they glorified Him not as Elohim, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.  ²²Professing themselves to be wise, they became fools. (Romans 1:21-22 KJV)

 

And even as they did not like to retain Elohim in their knowledge, Elohim gave them over to a reprobate mind, to do those things which are not convenient; ²⁹being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, ³⁰backbiters, haters of Elohim, despiteful, proud, boasters, inventors of evil things, disobedient to parents, ³¹without understanding, covenantbreakers, without natural affection, implacable, unmerciful: ³²who knowing the judgment of Elohim, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. (Romans 1:28-32 KJV)

 

To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Master Yeshua. (1 Corinthians 5:5 KJV)

Since the fall of Adam and Chava in the Garden of Eden, all humanity has lived predominantly under the influence and direction of the physical or carnal senses.  However, as we have just observed in the testimony of Scripture, seeing is not the origin of faith.  Faith is the gift and fruit of the Spirit of the Holy One imparted to those who dare to love Him.  As the spiritual children of Israel and disciples of our Master Yeshua, we are to live by FAITH, not by sight.

And Yeshua said unto him, Go thy way; thy faith hath made thee whole.  And immediately he received his sight, and followed Yeshua in the way. (Mark 10:52 KJV)

 

And Yeshua said unto him, Receive thy sight: thy faith hath saved thee. (Luke 18:42 KJV)

Let us note that in the story of the healing of the blind man, faith preceded the giving of sight.  It truly is as the apostle Shaul said:

For we walk by faith, not by sight. (2 Corinthians 5:7 KJV)

The second application we can glean from the travel itinerary is a practical one.  Note that in many ways, the exodus generation was a sensual or carnal generation, focused upon the flesh and what they would eat and drink.  We saw that this carnal first generation would not make it into the land of promise.  This is truly as our Master Yeshua taught us:

Yeshua answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of Elohim. (John 3:3 KJV)

 

Yeshua answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of Elohim. (John 3:5 KJV)

 

It is the Spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. (John 6:63 KJV)

Shaul confirmed this truth in his letter to the Corinthians:

And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.  ⁴⁶Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.  ⁴⁷The first man is of the earth, earthy: the second man is the Lord from heaven.  ⁴⁸As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.  ⁴⁹And as we have borne the image of the earthy, we shall also bear the image of the heavenly. (1 Corinthians 15:45-49 KJV)

Now this I say, brethren, that flesh and blood cannot inherit the kingdom of Elohim; neither doth corruption inherit incorruption.  ⁵¹Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, ⁵²in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.  ⁵³For this corruptible must put on incorruption, and this mortal must put on immortality.  ⁵⁴So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. (1 Corinthians 15:50-54 KJV)

We see this same truth in the dichotomy between the two generations of the book of Bemidbar.  The first generation was born of the flesh and was earthy and carnal.  They relied upon their senses and never found faith.  The second generation was born in the wilderness and learned to trust the Word of YHWH.  It was this faithful second generation that entered the land of promise.

Third, we should note that according to the threefold division of the book of Numbers, the wilderness journey stands between the two generations.  Given the above analogy between the first Adam and the last Adam, the carnal man and the spiritual man, we should understand that in many respects, the wilderness served the same purpose as the cross does for modern-day believers.  On a spiritual level, we understand from the book of Bemidbar that that which comes out of bondage to the flesh, the world, and its religious systems does not go directly into the kingdom.  Instead, there is a refining and purging process that takes place through the challenges and trials of the wilderness.  The old man must be put to death.

Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.  ⁷For he that is dead is freed from sin.  ⁸Now if we be dead with Messiah, we believe that we shall also live with him. (Romans 6:6-8 KJV)

 

That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; ²³and be renewed in the spirit of your mind. (Ephesians 4:22-23 KJV)

 

Lie not one to another, seeing that ye have put off the old man with his deeds; ¹⁰and have put on the new man, which is renewed in knowledge after the image of Him that created him. (Colossians 3:9-10 KJV)

And he that taketh not his cross, and followeth after me, is not worthy of me.  ³⁹He that findeth his life shall lose it: and he that loseth his life for my sake shall find it. (Matthew 10:38-39 KJV)

 

Then said Yeshua unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me.  ²⁵For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. (Matthew 16:24-25 KJV)

To be “born again,” as Yeshua taught was necessary to enter the Kingdom, implies that we must first be willing to die.  This is the purpose of the cross and the wilderness.  Let us recall that after the Spirit of the Holy One descended upon Yeshua, he was driven into the wilderness for forty days of testing.

And immediately the Spirit driveth him into the wilderness.  ¹³And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and messengers ministered unto him. (Mark 1:12-13 KJV)

When the Spirit of the Holy One comes upon us, we too should expect to be driven into the wilderness, where we will face testing and challenges and ultimately be purified and strengthened in our walk and faith.  As a refiner’s fire, the challenges and tests of the wilderness journey serve three major functions: 1) to reveal the dross; 2) to refine the metal; and 3) to strengthen the metal.  In the refining process heat is applied to the gold, silver, or other metal until all the dross and impurities are brought to the surface.  The purpose of revealing the dross is to separate it from the precious metal.  Finally, once all the impurities are removed, the metal is stronger and better.  So too, when we are led through the wilderness by the Spirit of the Holy One, it is often to reveal the dross in our lives.  This is the very process we witnessed in the wilderness with the children of Israel.

A fourth point we learn from our portion concerning the refining process is that YHWH does not purge us all at once.  Note from the travel itinerary listed in our portion that the process covers the time span of roughly forty-two years and, counting Rameses, lists forty-two different campsites.  The Hebrew word translated as “journey” in our portion is the word massa (mem, samech, ayin), which means “pulling up.”  In this context, we should understand it to be relating to the “pulling up” of the tent pegs at the breaking of the camp.  It can be understood from this word that Israel’s journey was accomplished by a pattern of moving and resting.  In other words, YHWH works on us daily, little by little.  YHWH may put us through a test and then give us a period of rest to recover and genuinely learn from our experience.  When the lesson is learned, we move on to the text testing.  Shaul taught that YHWH never gives us more than we can withstand.

There hath no temptation taken you but such as is common to man: but Elohim is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. (1 Corinthians 10:13 KJV)

Such is the love of the Father that He patiently tolerates us while the “cleansing” process is completed.  We should understand that this is precisely why we need the “covering” (atoning) blood of Messiah.  While the Spirit of the Holy One works within us to cleanse us and perfect us, the blood of Messiah protects us from the holiness of YHWH.

A fifth revelation we should glean from the travel itinerary is the fact that our faith is to be lived out on the go.  Let us recall that Israel did quite well the year they were encamped in isolation at the base of Mount Sinai.  The trouble began as soon as the children of Israel set out on their journey through the wilderness.  Again, the journey through the Red Sea can be seen as equivalent to a believer’s baptism.  Generally, believers are on a spiritual “high” immediately after their conversion, but the trouble begins as soon as their new-found faith meets the real world.  The same was true for the children of Israel.  Walking in faith is never easy.

With all these spiritual applications gleaned from our portion, we are still left with the question as to why Moses includes the travel itinerary at this point in the Torah.  To answer this question, we must understand the very purpose or purposes of the itinerary.  While we have already looked at five practical applications of the itinerary, we will now look at the three major purposes for the itinerary being included at this location in the Torah.

The first purpose of the itinerary is to root the whole of the story of Bemidbar in history.  We should note that this is the only place in the book of Numbers that actually declares Moses to be the author of the text.

And Moses wrote their goings out according to their journeys by the commandment of YHWH: and these are their journeys according to their goings out. (Numbers 33:2 KJV)

This clear statement of Moses’ authorship is not without its challengers.  As Jacob Milgrom and others point out, those scholars who hold to the “documentary theory” claim that this itinerary is the work of numerous authors and editors.

The prevailing view in biblical scholarship is that the wilderness itinerary of Numbers 33 is a composite.  To cite a recent analysis: verses 5-8 and 43-44 were taken from the Priestly narratives (see Exod. 12:37; 13:20; 14:2; 16:1; 17:1; 19:2; Num. 21:10-11); verse 8-9 from the Jahwist (see Exod. 15:23, 27); verses 17-18 from the Elohist (see Num. 11:34-35); and verses 30-33 from the Deuteronomist (see Deut. 10:6-7).  Furthermore, a number of verses are editorial glosses (vv. 1-2a, 3-4, 8-9, 38-40).  Only verses 12-14, 18-30, 34-35, and 41-42 contain names not found in any of the above-mentioned sources; these were drawn from a discrete source.[3]

Milgrom goes on, however, to demonstrate that the documentary theory, though prevalent among modern scholars, is not necessarily the correct position.

However, as early as A. Dillmann, serious objections to this theory have been raised, as follows: (1) Names that are common to both Numbers 33 and the narratives sometimes differ in form and in order…(2) A few names in the narratives do not appear in Numbers 33 (e.g., 11:3; 21:16, 19;…).  And (3) Conversely, many names in Numbers 33 do not appear in the narratives (e.g., vv. 18-30).  Thus, it is hardly likely that this chapter is a composite of place names drawn from other Pentateuchal sources.  To the contrary, it is more logical to assume that since so many names in Numbers 33 are unattested anywhere else, it represents the master list for the other sources.  In other words, the chapter is not a composite text but, in the main, an authentic, unified itinerary.[4]

Of even greater importance is the work of G.I Davies, which makes literary comparisons with other Ancient Near Eastern documents.

Recently, G.I. Davies has suggested a new approach, based on comparative literary grounds.  He notes that the style of the literary chain “they set out from A and encamped at B; they set out from B and encamped at C…” (whereby the B name in one link occupies the A position in the next link) is also exemplified in the records of military campaigns in the ancient Near East.  Thus, a letter of Shamshi-Adad I of Syria (18^th cent. B.C.E.) found in the Mari archive describes the following transport: “from Shubat-Enlil to Tilla, from Tilla to Ashihim, from Ashihim to Iyati, from Iyati to Lakushir, from Lakushir to Sagaratim” (ARM 1.26).  Here, just as in Numbers 33, the stations are repeated.

The correspondence, however, is not exact since the Mari account is verbless.  A more precise parallel is found in the records of the military campaigns of the Assyrian emperors of the ninth century.  These utilize the formula “From city A I departed, in city B I spent the night”; and in the next stage, B will occupy the A position.  Even more striking is the expansion of this formula as found in the campaign records of Ashurnasirpal II (883-859):

I spent the night in the city of Shadikanni.

The tribute of Shadikanni—silver, gold, lead, vessels of copper, and flocks—I received.

From the city of Shadikanni I departed.

The expansions in the Ashurnasirpal text deal not only with the receiving of tribute but also with military exploits, river crossings, and the finding of water.  What is significant about these expansions is that their content also informs the expansions in Numbers 33: Note the crossing of the sea (v. 8), the problem of water and provisions (vv. 9, 14), and the battle with the Canaanites (v. 40).  Thus, the allegation that these expansions are editorial glosses is refuted.  To the contrary, they are integral to the itinerary since, just as in the Assyrian analogue, they record notable events essential to the journey.

In Egyptian itineraries, place names are not repeated; instead, dates are used to sustain continuity.  Even though they display a form that differs from those of the Bible, they record as fact that which may be of significance for the biblical itineraries.  The annals of Thutmose III (15^th cent.) testify that his campaign records “are set down on a roll of leather in the temple of Amon today” (ANET, p. 237).  It was thus considered vital to preserve the account of the Pharaoh’s campaigns in the temple archives, testimony to the glory of the gods who bestowed victory upon Pharaoh.  It was incumbent upon the Egyptians to remember and extol them forever.  There is, therefore, not a priori reason to doubt the statement that Moses wrote down the itinerary (33:2).  By preserving the wilderness stations, Israel would always recall the many benefactions bestowed by the Lord while He brought them to the promised land…How are the discrepancies between Numbers 33 and the narrative itineraries to be explained?  F. M. Cross has observed that there are exactly twelve formulas in the narratives that correspond to the station list of Numbers 33, six which take Israel from Egypt to Rephidim, the stop before Sinai (Exod. 12:37; 13:20; 14:1-2; 15:22; 17:1), and six from Sinai to the plains of Moab (Exod. 19:2; Num. 10:12; 20:1; 20:22; 21:10-11; 22:1).  The scheme’s symmetry betrays its derivative nature; and Numbers 33 is its likely original source.  Cross makes a second plausible suggestion that the narrative itineraries only allude to the stations in the list of Numbers 33.  They do not cite them but subsume them under the general designation “wilderness X.”  Thus, for example, the wilderness of Paran (10:12) covers the stations Rithmah to Ezion-geber (33:19-35).[5]

While not every campsite visited by the children of Israel over the forty-two year period is listed in this itinerary, and while many of the sites listed are no longer known in modern times, the listing of names and places serves as an authenticating historical marker in time and space.  Since so many of the stories recorded in the books of Exodus and Numbers are miraculous, such as the parting of the Red Sea, the manna from heaven, the water from a rock, the earth swallowing rebels, and the victory of Israel over Pharaoh, Arad, Sihon, Og, and the kings of Midian, it may appear as though these stories are mere mythology.  By listing the actual times and places that these events took place, the stories are grounded in reality.  David L. Stubbs rightly points this out:

The itinerary also makes the point that Israel was on a real, historical, flesh-and-blood journey.  Moses wrote the itinerary (33:2)—the only direct claim of Mosaic authorship in Numbers.  Given the mythic proportions of the encounters between God and Israel narrated throughout the book, the itinerary helpfully anchors the journey of Israel squarely on the plane of history.  It is similar to the phrase in the apostles’ Creed, “crucified under Pontius Pilate,” and Luke’s famous sentence, “this was the first registration and was taken while Quirinius was governor of Syria” (Luke 2:2), which put the story of Jesus squarely in the context of the politics of his day.  There is little reason to doubt the itinerary’s ancient character.[6]

Once again, we are reminded that our faith is to be lived out in the real world in real time.

There is clearly also a kerygmatic[7] purpose for this travel itinerary, which can be seen even in the structure of the list.  We have already noted above the simple pattern of “they left A and went to B.”  There are also other patterns evident within the list that lend themselves to speculation.  Timothy R. Ashley writes:

Wenham has pointed out that the 42 names break down into six lists of seven names each, and that this looks like an intentionally chosen number (much as the names in Jesus’ genealogy in Matt. 1:1-17 are artificially structured into three groups of 14 names each).  Nevertheless, it is difficult, at this distance in time, to reconstruct the significance of the parallels to be derived from this list, and at this point Wenham indulges in speculation that may or may not capture the ancient purpose.  The artificial structure is there, but its exact significance eludes modern scholarship.[8]

Let us recall from E.W. Bullinger’s work cited in previous portions that the number six (less than completion) represents man, who was created on the sixth day, while seven represents spiritual perfection and can likewise represent the divine.[9]  As we shall soon see, these two numbers may well be intended to convey the idea that it was only by divine intervention that these less-than-perfect people made it to the promised land.

David L. Stubbs writes:

While speculative, if one divides the forty-two stages into seven parts, each with six stages, there are interesting results.  At the end of the first part Israel is camped at Elim, with its suggestive mention of twelve springs and seventy palm trees.  They cross the Red Sea and arrive at Mount Sinai in the twelfth stage.  Immediately after this come the places associated with the first rebellion (11:1-2).  The seventh group starts with Oboth, the first place mentioned (21:10) after the turning point of the narrative in 21:1-9.  Given the association of rest with the seventh day, the Sabbath, and God’s statement in Deut. 12:9 and Ps. 95:11 that “they [the exodus generation] shall not enter my rest,” perhaps the seven divisions can be associated with the seven days of the week, ending with the Sabbath.  Then, the final group of stages—associated with the final third of the book—is fittingly concerned with the preparation to enter into the rest of the promised land.[10]

The allegorical and speculative details of the travel itinerary point directly to the second reason for this itinerary, which is to recall the past.  For the children of Israel standing on the border of their inheritance, this itinerary looks backwards and recalls the whole journey from Egypt to the present moment.  We should note that the A to B pattern is interrupted three times with specific details about a particular site.  The first of the interruptions is that of Passover and the exodus.

And they departed from Rameses in the first month, on the fifteenth day of the first month; on the morrow after the passover the children of Israel went out with an high hand in the sight of all the Egyptians.  ⁴For the Egyptians buried all their firstborn, which YHWH had smitten among them: upon their elohim also YHWH executed judgments. (Numbers 33:3-4 KJV)

While the details contained within this narrative clearly serve to anchor the miraculous event in real time (the fifteenth day of the first month) and in real space (in the land of Egypt) with real witnesses (in the sight of all the Egyptians), the retelling of the story is designed to remind the wilderness and subsequent generations of what YHWH did to bring them to the land of promise.

The second interruption to the story is that of the stay at Elim.

And they removed from Marah, and came unto Elim: and in Elim were twelve fountains of water, and threescore and ten palm trees; and they pitched there. (Numbers 33:9 KJV)

It was at Elim that the children of Israel were encouraged to give themselves wholly unto YHWH and to submit to His Word.  In the details of this story, the children of Israel were shown their place and calling in the world.

And said, If thou wilt diligently hearken to the voice of YHWH thy Elohim, and wilt do that which is right in His sight, and wilt give ear to His commandments, and keep all His statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am YHWH that healeth thee.  ²⁷And they came to Elim, where were twelve springs of water, and threescore and ten palm trees: and they encamped there by the waters. (Exodus 15:26-27 KJV)

We should recall from previous portions[11] that the twelve springs represent the twelve tribes.  Water represents the Torah.  The twelve springs of water represent the twelve tribes pouring out or teaching Torah.  The number seventy is associated with the seventy nations of the world after the flood.  That the Torah tells us these were date palm trees tells us that the trees were in fruit.  The proclamation of Elim is very powerful.  If the children of Israel diligently hearken to the voice of YHWH their Elohim and live the Torah, they will be a light to the nations, and even the nations will bear fruit in the Kingdom!

The third interruption in the narrative is the death of Aaron.

And Aaron the priest went up into mount Hor at the commandment of YHWH, and died there, in the fortieth year after the children of Israel were come out of the land of Egypt, in the first day of the fifth month.  ³⁹And Aaron was an hundred and twenty and three years old when he died in mount Hor.  ⁴⁰And king Arad the Canaanite, which dwelt in the south in the land of Canaan, heard of the coming of the children of Israel. (Numbers 33:38-40 KJV)

While the first two interruptions speak of victories, this one speaks of death.  Together, these three interruptions proclaim a powerful message.  Israel was delivered from Egypt for a purpose (the first interruption).  The purpose was made clear in the story of Elim – Israel is to teach the nations the Torah (the second interruption).  Finally, the death of Aaron reminds the children of Israel of what will happen when they fail to keep the covenant and fulfill their purpose.  They will die in their sin and never enter the Kingdom, and the nations they were to teach will turn on them and attack them.

It is clear that the second purpose for this itinerary is kerygmatic in nature.  The second purpose can be further broken down into to subcategories or sub-stories.  We should note that almost every place name recalls an encounter with the Holy One of Israel.

• Egypt recalls the miracles of Passover and the exodus.
• Pihahiroth and Baalzephon recall the pillar of fire that separated the Israelites from the approaching Egyptians.
• The Red Sea recalls the miracle of deliverance from the Egyptians.
• Marah recalls the bitter waters made sweet.
• Elim recalls the twelve wells of water and the seventy date palm trees.
• Rephidim recalls the miraculous provision of water that came from a rock.
• Sinai recalls the powerful and unique making of the covenant and the giving of the stone tablets.  This is where the children of Israel heard the voice of YHWH for themselves.
• Kadesh recalls the victory over King Arad the Canaanite.
• Moab recalls the victories over King Sihon, Og, and the five Midianite kings.

 

So we should see in this abbreviated travel itinerary not only a historical listing of places visited by the children of Israel on their journey but also a means of bringing to remembrance all of the many miraculous gestures and acts of grace and mercy on the part of YHWH.  By recalling these places and the miraculous events associated with them, YHWH’S character and faithfulness are revealed.  The list of the forty-two campsites in the Torah serves the clear, kerygmatic purpose of proclaiming YHWH’S love, grace, and mercy toward Israel.

However, the miraculous story of YHWH is just half of the narrative told by the itinerary.  We should also recognize that these place names likewise serve as a sort of confession on the part of the children of Israel concerning their lack of faith, their murmuring, and their rebellion.

• At Pihahiroth and Baalzephon, the children of Israel cried out in fear of the Egyptians.
• At Marah, the children of Israel murmured because the water was bitter.
• At Rephidim, the children of Israel murmured for water and questioned Moses’ leadership and YHWH’S intention.
• In the wilderness of Sin, the children of Israel murmured about bread, kept manna overnight, and tried to gather manna on the Sabbath.
• At Kibrothhattaavah, the children of Israel again murmured for flesh.
• At Hazeroth, Miriam and Aaron challenged Moses.
• In the wilderness of Kadesh, Moses and Aaron sinned by striking the rock a second time.
• At Mount Hor, Aaron died.

 

There is no way to remember the incredible grace and mercy of YHWH without also recalling the numerous shortcomings of the children of Israel.  So we should understand that this itinerary not only proclaims the grace of YHWH but also the reality of Israel’s sinfulness.  In this regard, the itinerary explains why the exodus generation is not entering the land while at the same time why the wilderness generation is.  The exodus generation is not entering the land because of their sin, while the wilderness generation is entering the land by the grace and mercy of YHWH.  This is exactly what YHWH declared earlier in the curse on those who brought back a negative report of the land.

Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun.  ³¹But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised.  ³²But as for you, your carcases, they shall fall in this wilderness. (Numbers 14:30-32 KJV)

So the second purpose for the itinerary being in the Torah at this point is to recall the past sins of Israel that prevented a whole generation from entering the land of promise and, at the same time, to recall the great grace of YHWH that brought the present generation to the promised land.  Clearly the itinerary points backwards toward the past as a means of explaining and building continuity with the present.  Strangely, this itinerary, with all of its historical data, also points to the future.

The third purpose of the itinerary is clearly to point to the future.  Like the second purpose, the third purpose can also be divided into two subsections.  We should recognize that Moses includes this quick history lesson right before the wilderness generation enters into the land of their inheritance.  The location of this list recalling the past is clearly meant to serve as both an encouragement and a warning to the children of Israel.  By recalling all the many wonderful and miraculous acts of YHWH’S grace toward the children of Israel, the wilderness generation should be encouraged by the very character and nature of YHWH revealed in these acts.  This may be why so much attention is given to the story of Passover and the exodus from Egypt.  We are reminded that Israel came out of Egypt with hands raised high in victory.

And they departed from Rameses in the first month, on the fifteenth day of the first month; on the morrow after the passover the children of Israel went out with an high hand in the sight of all the Egyptians.  ⁴For the Egyptians buried all their firstborn, which YHWH had smitten among them: upon their elohim also YHWH executed judgments. (Numbers 33:3-4 KJV)

If YHWH could defeat Pharaoh and his chariots, then surely He can deliver the Canaanites into the hands of Israel’s developing army.  We should also recognize, however, that there is a powerful word of warning being given to the wilderness generation by this same list.  Let us be clear to understand that the exodus generation came out of Egypt with their hands raised high in the air before the eyes of all the Egyptians.  Yet, in spite of this great and gracious deliverance from the oppression of their enemies, the exodus generation did NOT make it into the promised land.  Connected with the story of Aaron’s death, this clearly serves to remind the wilderness generation not to assume too much upon the grace and mercy of YHWH.  It is clear from the subtle reminders contained within the itinerary that disobedience has its consequences.  By including this historical list, Moses clearly hopes to provide the wilderness generation with encouragement and confidence in YHWH’S faithfulness but, at the same time, warn them of the grave dangers of disobedience.

This encouragement and warning is further emphasized in the closing verses of the portion.

And YHWH spake unto Moses in the plains of Moab by Jordan near Jericho, saying, ⁵¹Speak unto the children of Israel, and say unto them, When ye are passed over Jordan into the land of Canaan; ⁵²then ye shall drive out all the inhabitants of the land from before you, and destroy all their pictures, and destroy all their molten images, and quite pluck down all their high places: ⁵³and ye shall dispossess the inhabitants of the land, and dwell therein: for I have given you the land to possess it.  ⁵⁴And ye shall divide the land by lot for an inheritance among your families: and to the more ye shall give the more inheritance, and to the fewer ye shall give the less inheritance: every man’s inheritance shall be in the place where his lot falleth; according to the tribes of your fathers ye shall inherit. (Numbers 33:50-54 KJV)

Note that these final verses are made up of two distinct yet connected commands.  The first command given directs the children of Israel to purge from the land of Israel all the images, idols, and high places used by the heathen in the worship of their elohim.  Israel has been repeatedly warned against the worship of any other elohim but YHWH.  Israel is not to incorporate any pagan practices in their worship of YHWH.  Radical monotheism is the very heart of Israel’s worship and testimony.

Thou shalt have no other elohim before Me. (Exodus 20:3 KJV)

 

Ye shall not make with Me elohim of silver, neither shall ye make unto you elohim of gold. (Exodus 20:23 KJV)

 

And in all things that I have said unto you be circumspect: and make no mention of the name of other elohim, neither let it be heard out of thy mouth. (Exodus 23:13 KJV)

 

Thou shalt not bow down to their elohim, nor serve them, nor do after their works: but thou shalt utterly overthrow them, and quite break down their images.  ²⁵And ye shall serve YHWH your Elohim, and He shall bless thy bread, and thy water; and I will take sickness away from the midst of thee. (Exodus 23:24-25 KJV)

 

Thou shalt make no covenant with them, nor with their elohim.  ³³They shall not dwell in thy land, lest they make thee sin against Me: for if thou serve their elohim, it will surely be a snare unto thee. (Exodus 23:32-33 KJV)

 

Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their elohim, and do sacrifice unto their elohim, and one call thee, and thou eat of his sacrifice; ¹⁶and thou take of their daughters unto thy sons, and their daughters go a whoring after their elohim, and make thy sons go a whoring after their elohim.  ¹⁷Thou shalt make thee no molten elohim. (Exodus 34:15-17 KJV)

 

Turn ye not unto idols, nor make to yourselves molten elohim: I am YHWH your Elohim. (Leviticus 19:4 KJV)

 

Thou shalt have none other elohim before Me. (Deuteronomy 5:7 KJV)

 

Ye shall not go after other elohim, of the elohim of the people which are round about you; ¹⁵(for YHWH thy Elohim is a jealous Elohim among you) lest the anger of YHWH thy Elohim be kindled against thee, and destroy thee from off the face of the earth. (Deuteronomy 6:14-15 KJV)

 

And when YHWH thy Elohim 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: ³neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son.  ⁴For they will turn away thy son from following Me, that they may serve other elohim: so will the anger of YHWH be kindled against you, and destroy thee suddenly.  ⁵But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire. (Deuteronomy 7:2-5 KJV)

 

The graven images of their elohim shall ye burn with fire: thou shalt not desire the silver or gold that is on them, nor take it unto thee, lest thou be snared therein: for it is an abomination to YHWH thy Elohim. (Deuteronomy 7:25 KJV)

 

And it shall be, if thou do at all forget YHWH thy Elohim, and walk after other elohim, and serve them, and worship them, I testify against you this day that ye shall surely perish. (Deuteronomy 8:19 KJV)

 

Take heed to yourselves, that your heart be not deceived, and ye turn aside, and serve other elohim, and worship them; ¹⁷and then YHWH’S wrath be kindled against you, and He shut up the heaven, that there be no rain, and that the land yield not her fruit; and lest ye perish quickly from off the good land which YHWH giveth you. (Deuteronomy 11:16-17 KJV)

 

Ye shall utterly destroy all the places, wherein the nations which ye shall possess served their elohim, upon the high mountains, and upon the hills, and under every green tree: ³and ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and ye shall hew down the graven images of their elohim, and destroy the names of them out of that place.  ⁴Ye shall not do so unto YHWH your Elohim. (Deuteronomy 12:2-4 KJV)

Take heed to thyself that thou be not snared by following them, after that they be destroyed from before thee; and that thou enquire not after their elohim, saying, How did these nations serve their elohim?  Even so will I do likewise.  ³¹Thou shalt not do so unto YHWH thy Elohim: for every abomination to YHWH, which He hateth, have they done unto their elohim; for even their sons and their daughters they have burnt in the fire to their elohim.  ³²What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it. (Deuteronomy 12:30-32 KJV)

We should recall from earlier portions in the wilderness that the camp of YHWH must be tahor – acceptable, useful, and appropriate for manifesting the image of YHWH.  It is for this reason that the tamei, by reason of tsara’at, zav, and death, are put out of the camp.

And YHWH spake unto Moses, saying, ²Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is defiled by the dead: ³both male and female shall ye put out, without the camp shall ye put them; that they defile not their camps, in the midst whereof I dwell. (Numbers 5:1-3 KJV)

We should likewise recall that all those who return from war, as well as their spoils, must undergo purging before they are allowed to return to the camp of YHWH.

And do ye abide without the camp seven days: whosoever hath killed any person, and whosoever hath touched any slain, purify both yourselves and your captives on the third day, and on the seventh day.  ²⁰And purify all your raiment, and all that is made of skins, and all work of goats’ hair, and all things made of wood.  ²¹And Eleazar the priest said unto the men of war which went to the battle, This is the ordinance of the law which YHWH commanded Moses; ²²only the gold, and the silver, the brass, the iron, the tin, and the lead, ²³every thing that may abide the fire, ye shall make it go through the fire, and it shall be clean: nevertheless it shall be purified with the water of separation: and all that abideth not the fire ye shall make go through the water.  ²⁴And ye shall wash your clothes on the seventh day, and ye shall be clean, and afterward ye shall come into the camp. (Numbers 31:19-24 KJV)

We must also remember that it was specifically the perversity of the pagan practices of the heathen in the land of Canaan that caused YHWH to evict them from the chosen land in the first place.

And thou shalt not let any of thy seed pass through the fire to Molech, neither shalt thou profane the name of thy Elohim: I am YHWH.  ²²Thou shalt not lie with mankind, as with womankind: it is abomination.  ²³Neither shalt thou lie with any beast to defile thyself therewith: neither shall any woman stand before a beast to lie down thereto: it is confusion.  ²⁴Defile not ye yourselves in any of these things: for in all these the nations are defiled which I cast out before you: ²⁵and the land is defiled: therefore I do visit the iniquity thereof upon it, and the land itself vomiteth out her inhabitants.  ²⁶Ye shall therefore keep My statutes and My judgments, and shall not commit any of these abominations; neither any of your own nation, nor any stranger that sojourneth among you: ²⁷(for all these abominations have the men of the land done, which were before you, and the land is defiled;) ²⁸that the land spue not you out also, when ye defile it, as it spued out the nations that were before you.  ²⁹For whosoever shall commit any of these abominations, even the souls that commit them shall be cut off from among their people.  ³⁰Therefore shall ye keep Mine ordinance, that ye commit not any one of these abominable customs, which were committed before you, and that ye defile not yourselves therein: I am YHWH your Elohim. (Leviticus 18:21-30 KJV)

Let us note that the commission given to the wilderness generation in our portion is likewise followed by a very strong and poignant warning.

But if ye will not drive out the inhabitants of the land from before you; then it shall come to pass, that those which ye let remain of them shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein ye dwell.  ⁵⁶Moreover it shall come to pass, that I shall do unto you, as I thought to do unto them. (Numbers 33:55-56 KJV)

We already observed how quickly the children of Israel fell to the seduction of the Midianite women.

And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab.  ²And they called the people unto the sacrifices of their elohim: and the people did eat, and bowed down to their elohim.  ³And Israel joined himself unto Baalpeor: and the anger of YHWH was kindled against Israel. (Numbers 25:1-3 KJV)

Twenty-four thousand Israelite men died by a divine plague because of this incident.

And those that died in the plague were twenty and four thousand. (Numbers 25:9 KJV)

YHWH warns the children of Israel that if they do not completely purge the land of every idol and idolater, those they allow to remain in their incomplete obedience will surely lure their children away from the covenant and bring them pain and suffering.  Let us draw from the experience of our father Abraham to demonstrate this point.  Abraham was told to leave his country, his kinsmen, and his father’s house.

Now YHWH had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee. (Genesis 12:1 KJV)

Abraham disobeyed, however, and allowed his nephew Lot to travel with him.

So Abram departed, as YHWH had spoken unto him; and Lot went with him: and Abram was seventy and five years old when he departed out of Haran. (Genesis 12:4 KJV)

Because of Abraham’s incomplete obedience, there was strife within his family and his blessing was delayed.

And Lot also, which went with Abram, had flocks, and herds, and tents.  ⁶And the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together.  ⁷And there was a strife between the herdmen of Abram’s cattle and the herdmen of Lot’s cattle: and the Canaanite and the Perizzite dwelled then in the land. (Genesis 13:5-7 KJV)

It was not until after Abraham separated himself from Lot, fulfilling the command to leave his kindred, that YHWH affirmed the promise of a land for seed.

And YHWH said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: ¹⁵for all the land which thou seest, to thee will I give it, and to thy seed for ever. (Genesis 13:14-15 KJV)

If the children of Israel fail to completely obey YHWH’S commandment to purge the land of all defilement from idols and the worship of other elohim, then the blessing YHWH intends for Israel will be turned into a curse.  We should note that if Israel embraces the practices and elohim of the heathen, YHWH will judge them as He judges the heathen.

Moreover it shall come to pass, that I shall do unto you, as I thought to do unto them. (Numbers 33:56 KJV)

It is sad to note that in spite of this strong warning, Israel fails to fulfill this commandment and allows pagans and paganism to plague the land of Israel until Israel is expelled from the land.  Let us recall the story of Rahab and her family, who are spared destruction because of the assistance she renders to the Israelite spies at Jericho.  We should also remember the story of the Gibeonites, who deceive Joshua and the elders of Israel into swearing an allegiance with them, thereby preventing Israel from destroying them or purging them from the land.  It is because of this willingness to tolerate the remaining heathen that YHWH declares to Israel:

And a messenger of YHWH came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break My covenant with you.  ²And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed My voice: why have ye done this?  ³Wherefore I also said, I will not drive them out from before you; but they shall be as thorns in your sides, and their elohim shall be a snare unto you. (Judges 2:1-3 KJV)

Because of their incomplete obedience, Israel continually struggles with the calling to radical monotheism.  Because of their incomplete obedience, Israel repeatedly suffers the powerful chastisements and curses of YHWH.

However, all is not negative in these final verses.  Dividing the commandment to purge the land and the warning against incomplete obedience is the instruction on dividing the land.

And ye shall divide the land by lot for an inheritance among your families: and to the more ye shall give the more inheritance, and to the fewer ye shall give the less inheritance: every man’s inheritance shall be in the place where his lot falleth; according to the tribes of your fathers ye shall inherit. (Numbers 33:54 KJV)

The instruction to divide the land by lot was already given earlier.

Notwithstanding the land shall be divided by lot: according to the names of the tribes of their fathers they shall inherit.  ⁵⁶According to the lot shall the possession thereof be divided between many and few. (Numbers 26:55-56 KJV)

The redundant inclusion of this instruction in our passage, especially in the midst of the teaching warning about idolatry, is to serve as an assurance that the wilderness generation will be the generation to inhabit the land.  The inclusion of this teaching on the division of the land is to further emphasize what is stated in the instructions on purging the land.

And YHWH spake unto Moses in the plains of Moab by Jordan near Jericho, saying, ⁵¹Speak unto the children of Israel, and say unto them, When ye are passed over Jordan into the land of Canaan; ⁵²then ye shall drive out all the inhabitants of the land from before you, and destroy all their pictures, and destroy all their molten images, and quite pluck down all their high places: ⁵³and ye shall dispossess the inhabitants of the land, and dwell therein: for I have given you the land to possess it. (Numbers 33:50-53 KJV)

These words are clearly meant to be a great encouragement and assurance to the children of Israel, who have traveled so far and so long in the wilderness.  They have seen from where they have come and now look toward to where they are going.  By recalling the journey before this generation, Moses provides them with both assurances and warnings to strengthen their faith and resolve to complete the journey the Sovereign One has been leading them on to prepare them to receive their inheritance.

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[1] Numbers (Interpretation, a Bible Commentary for Teaching and Preaching), Dennis T. Olson, John Knox Press, Pg. 5

[2] Brazos Theological Commentary on the Bible, Numbers, David L. Stubbs, Brazos Press, Pg. 22

[3] The JPS Torah Commentary: Numbers, Jacob Milgrom, Jewish Publication Society, Pg. 497

[4] Ibid.

[5] The JPS Torah Commentary: Numbers, Jacob Milgrom, Jewish Publication Society, Pp. 497-498

[6] Brazos Theological Commentary on the Bible, Numbers, David L. Stubbs, Brazos Press, Pg. 238

[7] Kerygmatic is derived from the Greek word kerygma or “message.”  It is the proclamation of salvation through Yeshua the Messiah as taught in the Gospels.

[8] The New International Commentary on the Old Testament, The Book of Numbers, Timothy R. Ashley, William B. Eerdmans Publishing Company, Pp. 623-624

[9] Number in Scripture, E.W. Bullinger, Kregel Publications, Pp. 150ff. and 158ff.

[10] Brazos Theological Commentary on the Bible, Numbers, David L. Stubbs, Brazos Press, Note 9, Pg. 237

[11] See my commentaries Y2 P57 6009 The Journey Begins and Y3 P120 6010 The Offerings.