THE WAY AND THE LOT
Numbers 33; Numbers 34
1. THE itinerary of Num 33:1-49 is one of the passages definitely
ascribed to Moses. It opens with the departure from Rameses in Egypt
on the morrow after the passover, when the children of Israel "went
out with a high hand in the sight of all the Egyptians." The exodus
is made singularly impressive in this narrative by the addition that
it took place "while the Egyptians were burying all their firstborn,
which the Lord had smitten among them." The Divine salvation of
Israel begins when the dark shadow of loss and judgment rests on
their oppressors. The gods of Egypt are discredited by the triumph
of Jehovah’s people. They can neither save their own worshippers nor
prevent the servants of another from obtaining liberty.
From Rameses, the place of departure, to Abel-shittim, in the plains
of Moab, forty-two stations in all are given at which the Israelites
pitched. Of these about twenty-four are named either in Exodus, in
other parts of the Book of Numbers, or in Deuteronomy. Some
eighteen, therefore, are mentioned in this passage and nowhere else.
Of the whole number, comparatively few have as yet been identified.
The Egyptian localities, at least Rameses and Succoth, are known.
With the exit from Egypt, at the crossing of the Red Sea difficulty
begins. Our passage says that the Israelites went three days’
journey into the wilderness of Etham; Exodus calls it the wilderness
of Shur. Then Marah and Elim bring the travellers, according to
chapter 33, to the Red Sea, the Yam S’uph. Ordinarily, this is
supposed to be the Gulf of Suez, alongside which the route would
have lain from the day it was crossed. There are, however, the best
reasons for believing that this "Red Sea" is the eastern gulf, the
Elanitic, as it must be Num 14:25, where, after the evil report of
the spies, the Divine command is given: "Tomorrow turn ye, and get
you into the wilderness by the way to the Red Sea." From this
identification of the Yam Suph many things follow. And one is the
rejection of the ordinary opinion regarding the position of Sinai.
The mountain of the law-giving is always described as situated in
Midian. Now, Midian is beyond Elath, on the eastern side of the Yam
Suph, not in the peninsula between the Gulfs of Suez and Akabah.
Elim and Elath, or Eloth, appear to be names for the same place, at
the head of the Gulf of Akabah. We have therefore to look for Sinai
either among the southern hills of Seir or those lying more
southward still, towards the desert. In Deborah’s song (Jdg 5:4-5)
occur the following verses:
"Lord, when Thou wentest out of Seir, When Thou marchedst out of the
field of Edom, The earth trembled, the heavens also dropped, Yea,
the clouds dropped water; The mountains flowed down at the presence
of the Lord, Even yon Sinai at the presence of the Lord. the God of
Israel."
In the same direction the "Prayer of Habbakkuk" points: {Hab 3:3;
Hab 3:7}
"God came from Teman, And the Holy One from Mount Paran. His glory
covered the heavens, And the earth was full of His light… I saw the
tents of Cushan in affliction, The curtains of the land of Midian
did tremble."
The tradition which places Sinai in the south of the peninsula
between the two gulfs "is of later origin than the lifetime of St.
Paul, and can claim no higher authority than the interested fancies
of ignorant cenobites. It throws into confusion both the geography
and the history of the Pentateuch, and contradicts the definite
statements of the Old Testament." So the most recent inquiry.
If Mount Sinai was somewhere to the south of Edom, the journey
thence to Kadesh by way of Kibroth-hattaavah and Hazeroth,
localities mentioned both in Num 11:11 ; Num 11:33, may have had
other stations; and these may be named in Num 33:19 of our passage
and onward. But identification of the places is exceedingly doubtful
till we come to Ezion-geber, in the Arabah, and Mount Hor.
Deuteronomy 10 places the scene of Aaron’s death at Mosera, which
seems to be the same as Moseroth, and is there given along with
other stations named in the itinerary-Bene-jaakan, Gudgodah (Hor-haggidgad),
Jot-bathah. And this seems to prove that these localities were in or
near the Arabah, Moseroth being in the region of Mount Hor. But
where Kadesh is to be found between Rithmah and Moseroth, and under
what name, it is impossible to say. Keil argues for Rithmah itself.
Palmer reckons twenty stations to the first arrival at Kadesh. His
map, however, shows a Mount Sheraif, which may be the same as
Shepher, not far from Gadis, which he identifies with Kadesh. For
the rest we are left in great ignorance, relieved only by this, that
at the most there are but eighteen stations given, more probably
thirteen, for the whole thirty-seven years between the first arrival
at Kadesh and the death of Aaron at Mount Hor; and five or six of
these were on the Arabah. During the whole of that long period there
were only a few removals of the tabernacle, and those apparently
within a limited area near Kadesh.
A list of names with only three historical notes appears a singular
memorial of the forty years. Time was, no doubt, when the places
named were all well known, and any Israelite desiring to satisfy
himself as to the route by which his forefathers went could make it
out by help of this passage. To us the interest of the subject is
partly the same as that which might have been found by a Hebrew,
say, of the time of Hezekiah, for whom the verification of the
wilderness journey might be a help to faith. But the impossibility
of identifying the localities shows that there are matters in the
history of Israel which are of no particular importance now. There
is more danger in seeking to gratify mere curiosity, than profit in
any possible discoveries. Why should not the mountain of the
law-giving be hid in the shadows as well as the grave in which Moses
was laid? Why should not the places at which Israel encamped be to
us mere names, since, if we could identify them, it might only be to
add fresh difficulties instead of clearing away those that exist?
The Israelites who entered Canaan had not seen all the way by which
Jehovah led His people. When they crossed the Jordan, present duty
was to engage them, not the mere names that belonged to the past.
They were to forget the things behind, and stretch forward to the
things which were before. And duty is the same still. Our backward
glance, especially on the actual path from one spot of earth to
another by which men have gone in trial and anticipation, must not
hinder the efforts called for by the circumstances of our own time.
The way of the desert, especially, may well lie half obliterated in
the distance, since we know the spiritual fruit of the dealings of
God with Israel, and can bear it with us as we follow our own road.
The ideas of change and urgency are in our passage. The wilderness
journey was taken by a people on whom Divine influences had laid
hold, who of themselves would have remained content in Egypt, but
were not suffered, because God had some greater thing in store for
them. The urgency throughout was His. And so is that which we
ourselves feel hurrying us from change to change, from place to
place. We may not be in the wilderness, but in a spot of shelter and
comfort; and it may be no house of bondage, but a vantage-ground for
generous effort. Even when we are thus happily settled, as we
imagine, the call comes, and we must strike our tents. At other
times our own anxiety anticipates the command. But we know that
always, whether we pass into sterner conditions of life or escape to
more pleasant circumstances, the times and changes that happen to us
are of God’s appointing, that His providence urges us toward a goal.
And this means that our reaching the goal must be by His way,
although properly we endeavour to find it for ourselves.
The number of the stations at which Israel encamped in the course of
forty years can scarcely be taken as representing the number of
changes from dwelling to dwelling any pilgrim through this world
shall have to make. But if we think of halting-places and movements
of thought, we shall have a fruitful parallel. From the twentieth to
the sixtieth year-may we not say?-is the time of journeying that
takes the mind from its first freedom to comparative rest. Not far
on the Divine law-giving impresses itself on the conscience; and
hence a direct road may appear to lead into the peace of obedience.
But the stations successively reached, Kibroth-hattaavah, Hazeroth,
Rithmah, and the rest, represent each a peculiar difficulty
encountered, a barrier to our steady progress towards the settled
mind. St. Paul indicates one he found when he says: "I had not known
coveting, except the law had said, Thou shalt not covet." Another
halt is imposed when it is found that the law appears to forbid what
is according to nature; still another when obedience requires
separation from those who have been valued friends and pleasant
companions. These hindrances left behind as the soul, still
confiding and hopeful, is urged on towards the goal, a great trial
like that of Kadesh follows. We are not far from the frontier of
promise; and anticipations are formed of many delights for heart and
life. Is not obedience to bring felicity, an easy salvation from
doubt and fear? But it becomes plain that there are enemies to faith
and peace beyond the border as well as in the region already
crossed. Complete conformity to the Divine will has not been
achieved. Will it ever be achieved? We begin to doubt the result of
law-keeping. There is perhaps a backward look to Sinai, implying a
question whether God spoke there, or beyond Sinai, to the old
traditional way of life. And so another term of difficult inquiry
begins.
In this way many find themselves held for a long period of middle
life. Their minds move from one point to another without seeming to
make any progress. But neither does rest come. It is seen that
partial obedience, a measure of nearness to the perfection once
dreamed of, will not suffice. Then arises the question whether
obedience can ever save. There is return almost to Sinai itself, at
least to a place from which its peak is seen and the mind is
confirmed as to the inexorability of law. So the urgency of the
Divine will is felt, and the way is fixed. If the soul would make
its own way into peace, it is driven back. For, perhaps, it would
have the difficulty solved by taking the way of a Church, accepting
a creed-as Israel would have passed through the territory of Edom.
This also is forbidden. Trusted helpers fall by the way, as Aaron
died at Hor, and there is sorrowful delay. But movement is enforced;
and, finally, it is by a road that reveals Sinai and the law in
quite another aspect, showing vital faith, not mere obedience, to be
the means of salvation, our progress is made. Round the borders of
Edom, not by trust in creed or Church, but by confidence in God
Himself, the soul must advance. Then strength comes. Point after
point is reached and passed. Self-righteousness, pride, and
Phatisaism-Amorites of the mountain land-are overcome. At length
through the faith of Christ peace is found, the peace that is
possible on this side of the river.
It is our high privilege to be urged and led on thus by Him who
knows the way we should take, who tries us that we may come forth
purified as gold. Without Divine pressure we should content
ourselves in the desert and never see the real good of life. So many
lose themselves because they will not admit that to be of the truth
is necessary to salvation. There is a way of thinking, or rather
refusing to think, of spiritual verities which keeps the soul
unaware of the purpose God would carry into effect, or indifferent
to it. The mind refuses its duty; and in the midway of life the
spiritual goal fades from view. To guard against this taking place
in the case of any one is the office of the Gospel ministry. If
evangelical preaching does not keep thought awake and attentive to
Divine inspirations, if it does not speak to those who are in every
stage of perplexity, at every possible camping-ground, it fails of
its high purpose.
2. Commandment is given that when the Israelites pass over Jordan
they shall use effectual means for establishing themselves as the
people of Jehovah in Canaan. They are, for one thing, to drive out
before them all the inhabitants of the land. Nothing is here said of
putting them all to the sword; only they are not to be left even in
partial occupation. The plan of Israel’s settlement in its new
territory requires that it shall be subject to no alien influence,
and shall have the field entirely to itself for the development of
customs, civilisation, and religion. And in this there is nothing
either impossible or, as the ideas of the time went, strange and
cruel. We do not need to take refuge in the command of God and
defend it by saying that He had absolute right over the lives of the
Canaanites. The tides of war and population were continually flowing
and receding. When the Israelites reached Canaan, they had the same
right as others to occupy it, provided they could make their right
good at the point of the sword. Yet for their own special
consciousness the command given by Moses in Jehovah’s name was most
important. It was only as His people they were to advance, and as
His people they were to dwell separate in Canaan.
To drive out all the inhabitants of the land was, however, a
difficult task; and even Moses might not intend the order to be
literally obeyed. We have seen that he did not require the
destruction of the Midianites to be absolute. In the wars of
conquest in Canaan cases of a similar kind would necessarily arise.
When a tribe was driven out of its cities many would be left behind,
some of whom would conceal themselves and gradually venture from
their hiding-places. The command was general, and could scarcely be
supposed to require the putting to death of all children. And again,
as we know, there were fortresses which for a long time defied
attempts to reduce them. The Israelites were not so faithful to God
that Moses could expect their success to be insured by supernatural
aid. It is the constant purpose they are to have in view, to sweep
the land clear of those presently in occupation. As they establish
themselves, this will be carried out; and if they fail, allowing any
of the tribes to remain, these will be as pricks in their eyes and
as thorns in their sides:
The will of God that Israel, called to special duty in the world,
was to keep itself separate, is here strongly emphasised. It was the
only way by which faith could be preserved and made fruitful. For
the Canaanites, already civilised and in many of the arts superior
to the Hebrews, had gross polytheistic beliefs imbedded in their
customs, and a somewhat elaborate cultus which was observed
throughout the whole land. "Figured stones," which by their shape or
incised emblems conveyed religious ideas; molten images, probably of
bronze, like those found at Tel el Hesy, which were for household
use, or of a larger size for tribal adoration; "high places" crowned
by altars and sacrificial stones, were especially to be destroyed.
The tendency to polytheism required to be carefully guarded against,
for the gods of Canaan represented the powers of nature, and their
rites celebrated the fruitfulness of earth under the lordship of
Baal or Bel, and the mysterious processes of life associated with
the influence of Astarte, the moon. The divinities of Egypt also
appear to have had their worshippers; and, indeed, the mixed
population of the land had drawn from every neighbouring region
symbols, rites, and practices supposed to propitiate the unseen
powers on whose favour human life must depend. Israel could prosper
only by rejecting and extirpating this idolatry. Allowed to survive
in any degree, it would be the cause of physical suffering and
spiritual decay.
The command thus ascribed to Moses was again one which he must have
known the Israelites would find difficult to carry out, even if they
were cordially disposed to obey it. The sacred places of a country
like Canaan tend to retain their reputation even when the rites fall
into disuse; and however expeditiously the work of sweeping away the
original inhabitants might be done, there was no small danger that
knowledge of the cult as well as veneration for the high places
would be learned by the Hebrews. The command was made clear and
uncompromising so that every Israelite might know his duty; but the
difficulty and the peril remained. And as we know from the Book of
Judges and subsequent history, the law, especially in regard to the
demolition of high places, became practically a dead letter. Jehovah
was worshipped at the ancient places of sacrifice; and so far were
even pious Israelites of the next few centuries from thinking they
did wrong in using those old altars, that Samuel fell in with the
custom. It was true in regard to this commandment as it is with
regard to many others, -the high mark of duty is presented, but few
aim at it. Expediency rules, the possible is made to suffice instead
of the ideal. There is reason to believe, not only that the images
and stone symbols of Canaan were venerated, but that Jehovah Himself
was worshipped by many of the Hebrews under the form of some animal.
And the Canaanites became to those who fraternised with them as
pricks in their eyes. Spiritual vision failed; faith fell back on
the coarse emblems used by the old inhabitants of the land. Then the
vigour of the tribes decayed and they were judged and punished.
3. The boundaries of the land in which the Israelites were to dwell
are laid down in chapter 34; but, as elsewhere, there is difficulty
in following the geography and identifying the old names. The south
quarter is to be "from the wilderness of Zin along by the side of
Edom"-that is to say, it is to include the region of Zin near Kadesh
and extend to the mountains of Seir. The "ascent of Akrabbim" is
apparently the Ghor rising southwards from the Dead Sea. The line
then runs along the Arabah for some distance, say fifty miles,
across by the south of the Azazimeh hills and of Kadesh Barnea
towards the stream called the river or brook of Egypt, which it
followed to its debouchment in the Mediterranean. The western
boundary was the Mediterranean or Great Sea for a distance of
perhaps one hundred and sixty miles. The northern boundary is
exceedingly obscure. They were to keep in view a "mount Hor" as a
landmark; but no two geographers can be said to agree where it was.
The "entering in of Hamath" is also a locality greatly disputed.
Most likely it was some well-known part of the road leading along
the Leontes valley to that of the Orontes. If we take the mount Hor
here indicated to be Hermon, a line running west and striking the
Mediterranean somewhere north of Tyre would be a natural boundary,
and would correspond fairly with the actual partition and occupation
of the country. It is certain, however, that both the Philistines
and Phoenicians, especially the latter, were so strongly established
in the southern and northern parts of the seaboard that any attempt
to dispossess them was soon discovered to be futile. And even in the
limited central range from Kedesh Naphtali to Beersheba the
settlement was only effected gradually.
The Canaan of the Divine promise marked out, yet never fully
possessed, is a symbol of the region of this life which those who
believe in God have assigned to them, but never entirely enjoy.
There are boundaries within which there is abundant room for the
development of the life of faith. It is not, as the world reckons, a
district of great resources. As Canaan had neither gold nor silver,
neither coal nor iron mines, as its seaboard was not well supplied
with harbours, nor its rivers and lakes of great use for inland
navigation, so we may say the life open to the Christian has its
limitations and disabilities. It does not invite those who seek
pleasure, wealth, or dazzling exploits. Within it, discipline is to
be found rather than enjoyment of earthly good. The "milk and honey"
of this land are spiritual symbols, Divine sacraments. There is room
for the development of life in every branch of study and culture,
but in subordination to the glory of God, and for the testimony that
should be borne to His majesty and truth.
Many of us affect to despise so narrow a range of thought and
endeavour, and persist in believing that something more than
discipline may be looked for in this world. Is there not a proper
kingdom of humanity better than any kingdom of Cod? May not the race
of men, apart from any service paid to an Unseen God, attain dignity
of its own, power, gladness, magnificence? It is supposed that by
rejecting all the limitations of religion and refusing the outlook
to another life the united labour of men will make this life free
and this earth a paradise. But it remains true that men must limit
their hopes with regard to their own future here as individuals and
the future of the race. We must accept the boundaries God has fixed,
on one side the swift Jordan, on the other the Great Sea. There are
seemingly rich fields beyond, wide regions that invite the tastes
and senses, but these are no part of the soul’s inheritance; to
explore and reduce them would bring no real gain.
The range that lies open to us as servants of God, and affords ample
space for the discipline of life, is often not used and therefore
not enjoyed. When people will not accept the inevitable fixed limits
within which their time and vigour can be occupied to the best
advantage, when they look covetously to districts of experience not
meant for them, as Israel did at certain periods of her history,
their life is spoiled. Discontent begins, envy follows. Where in
seeking and reaching moral gains, purity, courage, love, there would
have been a continual sense of adequate result and encouraging
prospect, there is now no gain, no pleasure. The appointed lot is
despised, and all it can yield held in contempt. How many there are
who, with a full river of Divine bounty on one side their life, and
the great ocean of the Divine faithfulness ebbing and flowing on the
other, with the pastures and olive-groves of the Word of God to
nourish their soul, with access to His city and sanctuary, and an
outlook from summits like Tabor and Hermon to a transfigured life in
the new heavens and earth, speak nevertheless with scorn and
bitterness of their heritage! They might be reaching "the measure of
the stature of the fulness of Christ," but they remain graceless and
discontented to the end. Israel, understanding its destiny and using
its opportunities aright, might well say-and so may every one who
knows the truth as it is in Jesus Christ-"the lines are fallen unto
me in pleasant places; yea, I have a goodly heritage." But this
gladness of heart has its root in believing content. The restricted
land is full of God’s promise: "Thou maintainest my lot." The
security of Jehovah’s word encompasses the man of faith.
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