Numbers

Numbers 21:21-35
Two Foes to Be Destroyed

On the day I typed this sermon, I got to verse 27 and needed an analogy concerning the type of literature that is being presented. The Marine Corps hymn came to mind, and so I did a search to pull it up. Ironically, an article concerning the hymn was published that same morning.

The commandant of the Marines directed that instead of coming to attention and remaining silent when the hymn is played, all Marines are to now sing it out loud. Due to the irony of these two things coming about on the same day, I decided that we should hear the hymn read so that we can, like Israel did, remember the history of our Marine warriors.

From the Halls of Montezuma
To the shores of Tripoli
We fight our country’s battles
On the lands, and on the sea

First to fight for right and freedom
And to keep our honor clean
We are proud to claim the title
Of United States Marine

Our flag’s unfurled to every breeze
From dawn to setting sun
We have fought in every clime and place
Where we could take a gun

In the snow of far-off northern lands
And in sunny tropic scenes
You will find us always on the job
The United States Marines

Here’s health to you and to our Corps
Which we are proud to serve
In many a strife we’ve fought for life
And never lost our nerve

If the Army and the Navy
Ever look on Heaven’s scenes,
They will find the streets are guarded
By United States Marines

From the Halls of Montezuma
To the shores of Tripoli
We fight our country’s battles
On the lands, and on the sea

First to fight for right and freedom
And to keep our honor clean
We are proud to claim the title
Of United States Marine

Text Verse: “Then I looked, and I heard the voice of many angels around the throne, the living creatures, and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands, ¹² saying with a loud voice:
“Worthy is the Lamb who was slain
To receive power and riches and wisdom,
And strength and honor and glory and blessing!” Revelation 5:11, 12

Whether singing a song about the deeds of the heroes of a nation, or of the greatness of God, we remember these things because they stir our souls and remind us of past deeds which carry future significance.

Someday, the redeemed of the Lord will shout out together the words of Revelation 5:12 – all hailing the great deed which was done and which will have not just future, but eternal significance.

But there is nothing wrong with calling out those words today. The words of our text verse were put to music by George Frideric Handel in his most esteemed work, Messiah. In fact, it is the 53^rd and last portion of the work. It encompasses Scene 4 and is entitled “Worthy is the Lamb.”

So, in preparation for the marvelous day when the saints of God together sing out to the Lamb, maybe you will, from time to time, take advantage of listening to the words of Handel’s Messiah. And certainly, because I know you read your Bible daily, you will come to Revelation 5 at least a couple times each year.

When you get there, you can ponder on the great things that Christ has done for His people. Someday, Israel will be on that same page with us. That was seen last week, but it continues to be seen this week. It’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Sihon King of the Amorites (verses 21-28)

²¹ Then Israel sent messengers

va’yishlakh yisrael malakim – “and sent Israel messengers.” The word “messengers” is malak, a word often translated as “angel.” In the Hebrew, as in the Greek, the idea of an angel is a divine messenger. The word itself is simply one that signifies being dispatched as a messenger.

^{21 (con’t)} to Sihon king of the Amorites, saying,

Sihon, or Sikhon, is introduced here. The name will be referred to many times in the Old Testament, even as late as the time of Jeremiah. His name will be directly associated with the land he rules. The name comes from a root which signifies “to sweep away,” or “to strike down.” Thus his name may signify anything from “Tempestuous” to “Warrior.”

He is defined further as melekh ha’emori, or “king of the Amorite.” We saw in last week’s verses that Amorite comes from amar, meaning to utter or say. Therefore, the name signifies being spoken of, and thus “Renowned.” Israel is sending messengers to this king with a petition which is not at all unreasonable.

During an acrostics search of Chapter 21, our friend Sergio found that in the words, “Then Israel sent messengers to king Sihon,” there is a forward running acrostic which says ve-yemasam which means — “and rejected them.” This is the forward acrostic. The same words also form a backward running acrostic which says khen la’melekh, or “Favor to the King.”

Together, they show what happens in the passage. Israel extends favor to the king and the king rejects their request. It is rather astonishing. This is especially so because the length of the first acrostic is rather long which is quite unusual.

²² “Let me pass through your land.

This first sentence is one of appeal. There is no presumption in it, and there is no hint of threat. It is simply a request. But more…

^{22 (con’t)} We will not turn aside into fields or vineyards; we will not drink water from wells.

There is the promise of respect for the property of the Amorites, signifying that they have the right to the land, and that right will not be violated in any way. Instead…

^{22 (con’t)} We will go by the King’s Highway until we have passed through your territory.”

derek ha’melekh, or “Way of the King,” signifies a public road paid for at the cost of the king’s treasury. It would be kept in proper order at all times for the king and his army to set out on in times of either offensive or defensive battles. It would pass through the heart of the land, meaning that Israel would be completely under the eye of the Amorites, and at their mercy. They would, in essence, be leaving themselves open to the forces of Sihon.

The entire appeal is similar to that found in Numbers 20 when speaking to the king of Edom –

“Please let us pass through your country. We will not pass through fields or vineyards, nor will we drink water from wells; we will go along the King’s Highway; we will not turn aside to the right hand or to the left until we have passed through your territory.” Numbers 20:17

²³ But Sihon would not allow Israel to pass through his territory.

It is the same reaction as that of the king of Edom. There, it said, “You shall not pass through my land, lest I come out against you with the sword” (Numbers 20:18). After a second appeal, it then said that Edom came out against them. Here, no second appeal is recorded. Rather, it simply says…

^{23 (con’t)} So Sihon gathered all his people together and went out against Israel in the wilderness,

What is unrecorded in this account of Numbers, but what is stated in Deuteronomy 2, is that the Lord already knew what the outcome of sending these messengers would be. There we read –

“Rise, take your journey, and cross over the River Arnon. Look, I have given into your hand Sihon the Amorite, king of Heshbon, and his land. Begin to possess it, and engage him in battle. ²⁵ This day I will begin to put the dread and fear of you upon the nations under the whole heaven, who shall hear the report of you, and shall tremble and be in anguish because of you.’” Deuteronomy 2:24, 25

It is only after stating this that Moses then sent the messengers. The reason for telling him that they would be given to Israel in battle is twofold. First, the Amorites were set for destruction by the Lord because they were ripe for judgment. That is seen in Genesis 15 –

“But in the fourth generation they shall return here, for the iniquity of the Amorites is not yet complete.” Genesis 15:16

Abraham was told that the reason for his not receiving the land during his years was because the Amorites had not yet reached the full measure of their iniquity. That time has now come. Secondly, the verse in Deuteronomy explains that the nations would hear of what occurred and fear. Thus, this would give them the psychological advantage in future battles.

However, despite being told, in advance, that they would engage in battle, Moses followed the proper protocols in order to demonstrate that Sihon was the aggressor, and that when the land was won in battle, it rightly became the possession of Israel. If Israel had attacked without this diplomatic offer, then the validity of the land acquisition would be in question.

Further, it says that Sihon “went out against Israel in the wilderness.” Thus, Israel had not even entered into Sihon’s land. This was a war initiated by Sihon, and it was an attack outside of his jurisdiction. Therefore, Israel was wholly within their rights to assume the land as theirs. In Deuteronomy 2, it says this –

“But Sihon king of Heshbon would not let us pass through, for the Lord your God hardened his spirit and made his heart obstinate, that He might deliver him into your hand, as it is this day.” Deuteronomy 2:30

It says here that the Lord hardened Sihon’s heart. The question is, was this an active, or passive hardening. The answer is that it was passive. The fact that Israel had retreated from Edom led Sihon to a false conclusion that they were weak, but the Lord would not allow them to war against their own brother.

The same is true with Moab, as is recorded in Deuteronomy 2. But Sihon didn’t realize that the Lord had forbidden Israel to battle them either, having given the land to the descendants of Lot. Therefore, Sihon’s heart was passively hardened, making him think that Israel was a cowardly nation that could be easily plundered…

^{23 (con’t)} and he came to Jahaz and fought against Israel.

The name yahatz, or, Jahaz, comes from a root meaning “to stamp.” Thus, it signifies, “Trodden Down.” It appears that the name of the place is derived from what occurred during the battle. At this location, the Amorites were trodden down, and thus Israel gave the location its name as a memorial of the battle…

²⁴ Then Israel defeated him with the edge of the sword,

The Hebrew is more descriptive, saying, le-pi kharev, or “with the mouth of the sword.” The sword consumes the souls of men, devouring their existence. This sets up the next words…

^{24 (con’t)} and took possession of his land

The word translated as “took possession” speaks of inheritance. Through death, Sihon disinherited, and thus Israel is now the inheritor or possessor of the land that goes…

^{24 (con’t)} from the Arnon to the Jabbok, as far as the people of Ammon;

As seen last week, Arnon comes from ranan, which signifies to give a jubilant, ringing cry, and thus rejoicing. Therefore, it is the Roaring Stream. The yaboq, or Jabbok, has only been seen in Genesis 32:22 where Jacob wrestled with the Man in the night.

At that time, it was noted that Jabbok means, “Pouring out.” Like the name Israel, it carries a double entendre. There is a pouring out of God’s favor – love, grace, mercy and the like – even the Holy Spirit. But, there is also a pouring out of God’s wrath.

^{24 (con’t)} for the border of the people of Ammon was fortified.

These words explain why the land acquisition ended at the Jabbok, not the reason why Israel didn’t attack them. Because of the strong fortification of their border, Sihon’s territory only extended that far. However, Israel was given the reason for not conquering them. That is stated in Deuteronomy 2 –

“And when you come near the people of Ammon, do not harass them or meddle with them, for I will not give you any of the land of the people of Ammon as a possession, because I have given it to the descendants of Lot as a possession.” Deuteronomy 2:19

Ammon comes from the word am, or “people.” In this, the sense is that they are the people called “A People,” and thus inbred, having their source in the union of Lot and his younger daughter.

Like Moab, his brother Ammon, was not to be harassed. They were both sons of Lot through his two daughters. Both nations have individuals who entered into the line of the Messiah. The Lord’s plans in such things always have the purpose and intent of leading to, or revealing, the coming Lord Jesus. For Sihon, however, such was not to be the case…

²⁵ So Israel took all these cities, and Israel dwelt in all the cities of the Amorites, in Heshbon and in all its villages.

Israel took possession, and it is seen that certain tribes took favorably to the land and decided they wanted to stay there and make this their possession. That will be recorded later in Numbers. But for now, the account states this as a fact of the victory in battle. kheshvon, or “Heshbon” comes from khashav. It is a word which signifies to consider, calculate, or devise. Therefore, it signifies an explanation of things, or “Intelligence.”

This mentions both Heshbon and “all its villages.” The Hebrew reads, “all its daughters,” and so it means Heshbon is a mother city with small villages dependent upon the greater city. It would be comparable to the cities of Venice, Osprey, Nokomis, and so on found in the greater Sarasota area.

²⁶ For Heshbon was the city of Sihon king of the Amorites, who had fought against the former king of Moab, and had taken all his land from his hand as far as the Arnon.

This verse explains that the city of Heshbon once belonged to Moab, and that it was acquired during a battle with Moab, including all of the land up to the Arnon itself. Thus, it was not improper for Israel to take possession of the land.

The rule of war is that land lost in a battle which one has initiated is no longer theirs. Instead, it transferred to Sihon, and from Sihon it transferred to Israel. Moab requires no explanation or payment for this transfer. This land will become a point of contention at the time of the Judges, and Jephthah will recount what occurred here to defend Israel’s rights to it.

Ia: Poem Part I – The Words of the Amorites

²⁷ Therefore those who speak in proverbs say:

The word, “Therefore,” is given to explain the previous verse. A proverbial saying had come about to reflect the Lord’s victory and how it stood in relation to what had happened in the past. In this is a new verb, mashal. It signifies “to represent,” or “to be like.”

Thus, it is speaking in proverbs and making a comparison of one thing to another. It is the basis for the noun, mashal, meaning “a proverb.” The reason for this being spoken as a proverb instead of a song is because the destruction of Heshbon by Sihon is now likened to the destruction of Sihon by Israel. The words forthcoming were commonly spoken or sung, just as we might, even today, sing the Marine Corps hymn.

^{27 (con’t)} “Come to Heshbon, let it be built;

bou kheshvon tibaneh – “Come to Heshbon; it shall be built.” The idea here is that Heshbon was destroyed during the battle by Sihon and must be rebuilt. The words here are a taunt to Moab concerning their defeat and Sihon’s great victory. In the rebuilding of Heshbon, it will be given a new title…

^{27 (con’t)} Let the city of Sihon be repaired.

v’tikonen ir sikhon – “and let be prepared the city of Sihon.” The city of Hesbon would henceforward also be known as the “city of Sihon.” This is similar to Jerusalem being called, the “City of David.” The conqueror receives the honor. In fact, this was so common that we read this in 2 Samuel 12:26-29 –

“Now Joab fought against Rabbah of the people of Ammon, and took the royal city. ²⁷ And Joab sent messengers to David, and said, ‘I have fought against Rabbah, and I have taken the city’s water supply. ²⁸ Now therefore, gather the rest of the people together and encamp against the city and take it, lest I take the city and it be called after my name.’ ²⁹ So David gathered all the people together and went to Rabbah, fought against it, and took it.”

²⁸ “For fire went out from Heshbon,

ki esh yaseah me-kheshvon – “For fire went out from Hesbon.” This is speaking of the fire of war which proceeded from Heshbon after Sihon had made it his own new capital city. From that staging point, war – symbolized by fire – went out further…

^{28 (con’t)} A flame from the city of Sihon;

lehavah miqirat sikhon – “A flame from the city of Sihon.” Another new word is seen here, qiryah, or “city.” That comes from a word signifying “to happen,” or “come to pass.” Thus, it is a place where events occur. From the city of Sihon, a flame went forth. It is a parallel statement to the previous clause.

A flame is shaped like a blade, or the head of a spear, and so it poetically is speaking of the blade of war going forth to consume, just as fire consumes. In this case…

^{28 (con’t)} It consumed Ar of Moab,

akelah ar moav – “It devoured Ar of Moab.” Deuteronomy 2:29 shows that the city of Ar was inhabited by Moab. Therefore, it could be that the words are comparable to saying, “We stomped on them all the way to Tokyo.” The city itself wasn’t taken, but the land right up to it was, and the people were crushed along the way.

^{28 (con’t)} The lords of the heights of the Arnon.

baale bamoth arnon – “The lords of the high places of Arnon.” This is parallel to the preceding clause. The “lords of the heights of the Arnon” is probably referring to the priests and people who worshiped their god in the high places. In verses 19 and 20, the location Bamoth was mentioned. It is the people of this area that were consumed by the war fire of Sihon.

Ib: Poem Part II – The Words of Israel

²⁹ Woe to you, Moab!

oy lekha moav – “Woe to you Moab!” Here, the familiar word oy is introduced. It signifies “woe.” Today, we hear Jews proclaim, Oy veh! This is something like, “Woe is me!” In this case, it is “Woe to you, Moab!” This is because…

^{29 (con’t)} You have perished, O people of Chemosh!

abadta am kemosh – “You are annihilated, people of Chemosh.” The people of Sihon are taunting the Moabites by taunting their god, Chemosh. The meaning of Chemosh can’t be definitively defined, but it seems to come from an unused root meaning “to subdue,” and thus it means something like “Vanquisher.”

The taunt then is all the more striking when it says, that the people of their god “Powerful” are powerless to ward off annihilation. And more taunts towards Chemosh are forthcoming…

^{29 (con’t)} He has given his sons as fugitives,

natan banav peletim – “Given sons as fugitives.” Those sons of Moab who trusted the failing god Chemosh that weren’t destroyed were taken from their people and given as fugitives to Sihon…

^{29 (con’t)} And his daughters into captivity,

u-benotav bashevit – “And daughters into exile.” The daughters of Chemosh have been separated from their people. Because of his inability to protect them, they were given away…

^{29 (con’t)} To Sihon king of the Amorites.

l’melekh emori sikhon – “to king of the Amorites, Sihon.” Sihon and his people had defeated Moab, the people of Chemosh. They were victorious in battle, and what belonged to Moab became the property of Sihon. However, something new has been added to the song of war, making it a proverbial song…

1c: Poem Part III – The Victory of Israel

³⁰ “But we have shot at them;

va-niram – “And we have shot at them.” In contrast to the great power of Sihon over Moab, the greater power of Israel over Sihon is seen. Thus, because the god of Moab gave up to the power of the Amorites, so the god of the Amorites could not withstand the power of the Lord.

^{30 (con’t)} Heshbon has perished as far as Dibon.

abad kheshvon ad divon – “Has perished Heshbon as far as Dibon.” Just as Hesbon had been taken from Moab, now those who took it have been destroyed, even as far as a place called Dibon. The name probably comes from duv, meaning “to pine away.” And thus Dibon would be “Pining.”

^{30 (con’t)} Then we laid waste as far as Nophah,

va-nashim ad nophakh – “And made desolate to Nophah.” Again, another taunt is raised concerning the greatness of the victory. The name Nophah comes from a word meaning “to breathe,” or “to blow.” It is what the Lord did to Adam on the day He created him. He “breathed into his nostrils the breath of life.” It is also what Ezekiel says will again happen to Israel in the Valley of Dry Bones when the breath is breathed again into the slain.

Therefore, the name probably means, “Windy Place.” An entire section of the land was destroyed from Heshbon to Nophah by the onslaught of Israel. And, it is Nophah…

^{30 (con’t)} Which reaches to Medeba.”

asher ad medeva – “Which extends to Medeba.” This would be the reading according to the text itself, but there is a special mark above the last letter of the word translated as “which.” If that letter does not belong, as the mark calls it into question, then the text would match what it says in the Greek translation of the passage, and so it would say, “With fire unto Medeba.”

That would then form a proper parallel to the previous clause – “We laid waste as far as Nophah, with fire unto Medeba.” It would also, then, correspond to the flame and the fire mentioned in verse 28. This is probably the correct reading. Either way, Medeba means something like, “Waters of Rest.”

In all, the poem calls out the superiority of Israel over the Amorites, and thus the greatness of Yehovah over the gods of both the Amorites and the Moabites. Because of this…

³¹ Thus Israel dwelt in the land of the Amorites.

This is stated, like was said earlier, to show Israel’s right to dwell in this area. Any future claim on the land by the children of Lot would be invalid because Israel had defeated those who had defeated Moab. It was, at the time of Israel’s battle, “the land of the Amorites.”

³² Then Moses sent to spy out Jazer; and they took its villages and drove out the Amorites who were there.

The next area of conquest is a place called yatser, or Jazer. This means something like, “Helpful” or “He Shall Help.” It was an area of the Amorites which was subsequently defeated and driven out. Jazer was a main mother city which had its own daughter villages.

This verse includes a new word in the Bible, lakad. It signifies to capture or seize. It will become a common word from this point on, both for and against Israel. After this, it says…

³³ And they turned and went up by the way to Bashan.

From Jazer, a turn is made and Israel ascended on the way to “the Bashan.” There is an article in front of Bashan. The name signifies something like “Place of fertile soil.” Another foe is now seen…

^{33 (con’t)} So Og king of Bashan went out against them, he and all his people, to battle at Edrei.

Og is said to be king of the Bashan. His name comes from uggah, which is a round baked cake. That comes from ug, to bake. Here, it says that he led his entire force out to meet Israel at Edrei. Edrei means something like “Mighty.” Despite the name, implying the great force which has arisen against them, the Lord is more powerful, and has good news for His people…

³⁴ Then the Lord said to Moses, “Do not fear him, for I have delivered him into your hand, with all his people and his land; and you shall do to him as you did to Sihon king of the Amorites, who dwelt at Heshbon.”

We will find out later that Og was one of the giants, a man of great stature, like Goliath. That, along with the large accompanying army, would have made them appear as a formidable foe, but as Hezekiah noted many years later against his own great foe, with Og was an arm of flesh; but with Israel is the Lord their God, to help them and to fight their battles. There was no need to fear such an impotent foe…

³⁵ So they defeated him, his sons, and all his people, until there was no survivor left him;

This requires an explanation found in Deuteronomy. In both the battle against Sihon and that of Og, every person was kharam, or devoted to destruction. As it says in Deuteronomy 2 & 3 –

“We took all his cities at that time, and we utterly destroyed the men, women, and little ones of every city; we left none remaining. ³⁵ We took only the livestock as plunder for ourselves, with the spoil of the cities which we took.” Deuteronomy 2:34

&

“And we utterly destroyed them, as we did to Sihon king of Heshbon, utterly destroying the men, women, and children of every city.” Deuteronomy 3:6

What may seem overly brutal to our sensibilities today is irrelevant to what the Lord determines. He creates, and He can dispense with His creation in whatever way He finds appropriate.

*^35 (fin) and they took possession of his land.

Again, this is a final statement which reveals Israel’s right to the land they have acquired. Both Sihon and Og came out against Israel, they were defeated by Israel, and Israel has the right to the land because of their victory. It is the standard procedure revealed throughout history concerning victory in such a battle.

Worthy is the Lamb who was slain
To receive power and riches and wisdom
Worthy is Lamb, so we say again
Glorious is the Lamb and we are His kingdom

Worthy is the Lamb who was slain
To receive strength and honor and glory and blessing
Worthy is the Lamb, so we say again
Let the song of the Lamb clothe you like dressing

Worthy is the Lamb who was slain
All honor is to be given to Him now and for always
Worthy is the Lamb, and so we say again
We shall sing of the glory of the Lamb for eternal days

II. A Look Ahead in Redemptive History

This is the last recorded event of the wilderness wanderings, just after all of the disobedient generation are dead, and just before the narrative dramatically changes, leading into an entirely different theme. Here, despite Israel as having been seen to receive the Spirit in the last sermon, there are two foes which must be defeated.

In the end times, there are two foes which need to be defeated, the Antichrist and the false prophet. How do you take an account of the future, where two foes are destroyed at the same time, and give details of them so that it is understood that each foe is who is being pictured? You give two separate stories in the same narrative.

Here we see Israel first tries to appease Sihon, asking to simply pass through his territory. Sihon means “Warrior,” He anticipates the Antichrist. He comes out to Jahaz to war against Israel. That means “Trodden Down.” It is what happens to Jerusalem in the end times where it says in Revelation 16:2, “And they will tread the holy city underfoot for forty-two months.”

Israel defeated Sihon and, as it says, took possession of the land. The word used speaks of inheritance. What belonged to the Antichrist and his master, the devil, is regained for Israel. At that time, it says that they have inherited the land from the Arnon to the Jabbok.

Arnon comes from ranan, which signifies to give a jubilant, ringing cry, and thus rejoicing. The yaboq, or Jabbok, means, “Pouring out.” There was a pouring out of God’s favor – love, grace, mercy and the like – even the Holy Spirit – on Israel. But there is also a pouring out of God’s wrath on the Antichrist.

In this, kheshvon, or “Heshbon” is highlighted. It comes from khashav. It is a word which signifies to consider, calculate, or devise. Therefore, it signifies an explanation of things, or “Intelligence.” It is in the acquisition of Heshbon that the poetic offset was introduced.

Sihon had taken it from the former king of Moab, but Israel took it from Sihon. The poem looks to the state of the world that will continue until Christ’s final rule. Paul speaks of it in 1 Corinthians 1:19 –

“I will destroy the wisdom of the wise;

the intelligence of the intelligent I will frustrate.” (NIV)

The wisdom and intelligence of God, meaning the gospel, represented by Heshbon, was unavailable to Israel. The spirit of Antichrist is that which denies the Son (1 John 4:3). Sihon’s defeat of Heshbon looked to Antichrist’s defeat by Israel. The sons were fugitives, and the daughters were captives to Sihon.

But, in Israel’s calling out to Christ came the return of Christ and the destruction of Antichrist. The supposed wisdom of the wise was destroyed. That is why the land is said to be laid waste “as far as Dibon … as far as Nophah, which reaches to Medeba.” Dibon means “Pining.” Nophah signifies “Windy Place.” Medeba, means “Waters of Rest.”

The intelligence of this world is gone, and with it everything that stands against the knowledge of the breath of life which reaches to the waters of rest. This will be fully realized when the Antichrist is defeated. After this, Moses sent to spy out Jazer. It signifies, “He Shall Help.” It looks to the Lord as their Helper, as Israel no longer trusts in self.

The second foe to be defeated is the false prophet, represented by Og. The account says they went by the way of ha’bashan, or “the Bashan,” a place of fertile soil.

Og is said to be king of the Bashan. His name comes from uggah, which is a round baked cake. That comes from ug, to bake. The picture we see is one set in opposition to Israel and who is to be destroyed. The uggah, or baked cake, is seen seven times in the Bible. It is that which nourishes and sustains life.

Thus Og, who is king over the fertile place of soil, pictures the False Prophet who denies the people of God the truth and nourishment of the word. The battle of Israel against him was at Edrei which signifies “Mighty.” Despite the mighty place chosen for this final battle, it is the Lord, through Israel, who defeats Og.

As the passage finishes, it says that they were defeated until there were no survivors left. Both Sihon and Og were devoted to destruction, along with all of their people. That is well represented by the destruction of the armies gathered together against the Lord who has come back to defend Israel in Revelation 19 –

“Then the beast was captured, and with him the false prophet who worked signs in his presence, by which he deceived those who received the mark of the beast and those who worshiped his image. These two were cast alive into the lake of fire burning with brimstone. ²¹ And the rest were killed with the sword which proceeded from the mouth of Him who sat on the horse. And all the birds were filled with their flesh.” Revelation 19:20, 21

The history of Israel, from their exile due to rejecting Christ, all the way through until the time just prior to the millennial kingdom, found in Revelation 20, has been beautifully represented in type and picture since Numbers 14. The symbolism is perfectly clear.

As asked earlier, how does one present an account of history, before it happens, so that the things will be understood when they come about, but without simply giving all of the details in clear text? It is done through typology. The Lord uses real events of history, recording those which will match later events, so that the overall picture becomes evident. The majority of the typology has already been seen in the coming of Christ, and in the completion of the writing of the New Testament, but some of the things revealed in the New are yet to come about – things like the rapture, Israel’s coming to Christ, the second coming of Christ, and the millennium.

By knowing what the Bible clearly reveals about the future, we can then look for and identify the typology that was given to foreshadow it. This gives us a double-assurance that what is prophesied to yet come about is all the more certain.

If only Israel could look at the past, compare it with themselves, their current state, and what lies ahead, they would avoid many troubles in the days to come. We should pray for them, and hope that they will open their eyes and see what the Lord is shouting out to them from His word.

And the same is true with us. The things we are looking at aren’t novel stories, but real examples of God’s care over redemptive history. In the word of God, we have a sure word. And that word, above all, tells us of Jesus. It reveals His love for this world, and His love for Israel, despite their current rejection of Him. He who is ever-faithful will never forget His promises.

Let us trust in this, and let us be confident of it as we continue our walk down life’s path. Let us be grounded in Christ, and in this, we will never be led astray from His goodness.

Closing Verse: “That which has been is what will be,
That which is done is what will be done,
And there is nothing new under the sun.” Ecclesiastes 1:9

Next Week: Numbers 22:1-21 What is the story of Balaam about? Stay tuned and we shall see… (Curse This People for Me) (43^rd Numbers Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It may seem at times as if you are lost in a desert, wandering aimlessly. But the Lord is there, carefully leading you to the Land of Promise. So follow Him and trust Him and He will do marvelous things for you and through you.

Two Foes to Be Destroyed

Then Israel sent messengers to Sihon king of the Amorites, saying
“Let me pass through your land
We will not turn aside into fields or vineyards
We will not drink water from wells, please understand

We will go by the King’s Highway until we…
Have passed through your territory 

But Sihon would not allow Israel to pass through his territory
So Sihon gathered all his people together and went
———-as the record does tell
Out against Israel in the wilderness
And he came to Jahaz and fought against Israel 

Then Israel defeated him with the edge of the sword
And took possession of his land from the Arnon to the Jabbok
———-yes on that side
As far as the people of Ammon
For the border of the people of Ammon was fortified 

So Israel took all these cities
And Israel dwelt in all the cities of the Amorites
In Heshbon and in all its villages
Having sunny days and sleepy nights 

For Heshbon was the city of Sihon king of the Amorites
Who had fought against the former king of Moab
———-so it was this way
And had taken all his land from his hand as far as the Arnon
Therefore those who speak in proverbs say:

“Come to Heshbon, let it be built;
Let the city of Sihon be repaired.
“For fire went out from Heshbon,
A flame from the city of Sihon;
It consumed Ar of Moab,
The lords of the heights of the Arnon.
Woe to you, Moab!
You have perished, O people of Chemosh!
He has given his sons as fugitives,
And his daughters into captivity,
To Sihon king of the Amorites.
“But we have shot at them;
Heshbon has perished as far as Dibon.
Then we laid waste as far as Nophah,
Which reaches to Medeba.”

Thus Israel dwelt in the land of the Amorites
Then Moses sent to spy out Jazer; probably at early dawn
And they took its villages and drove out
———-the Amorites who were there
And they turned and went up by the way to Bashan

So Og king of Bashan went out against them, so we see
He and all his people, to battle at Edrei 

Then the Lord said to Moses —-
“Do not fear him, for I have delivered him into your hand
With all his people and his land

And you shall do to him as you did to Sihon king of the Amorites
Who dwelt at Heshbon, so we understand
So they defeated him, his sons, and all his people
———-until there was no survivor left him
And they took possession of his land

Lord God, we are even now in a wilderness
And we are wanting to be led by You
Without You to direct, our lives would be a mess
And so be our guide, O God; You who are faithful and true

We long for the water in this barren land
May it flow forth from the Rock, our souls to satisfy
Give us this refreshing, spiritual hand
And may we take it, and to our lives daily it apply

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to you for all of our days

Hallelujah and Amen…

Numbers 21:10-20
Filling Wineskins

I admit that I had no idea what this passage was about until I sat down on 25 March and did the study. Glad I did.

If anybody here is old enough to remember Johnny Horton, or at least his music, he was a singer during the 1950s who did some great tunes, a couple of which were about wars. One of them was The Battle of New Orleans. It was based on a battle between the Americans and the British about 100 years before his birth.

It was such an obscure battle that people in England didn’t even realize that it was real until they researched the contents of the song that they heard on the radio. His words are in a poetic fashion, and the meaning of them is almost obscure to someone who isn’t aware of the lingo he used. For example, in part of it, he says…

We held our fire

‘Till we see’d their faces well
Then we opened up our squirrel guns
And really gave ’em – well we…
Fired our guns and the British kep a-comin’
There wasn’t nigh as many as there was a while ago
We fired once more and they begin to runnin’
On down the Mississippi to the Gulf of Mexico

Unless you were aware of the nuances of the language, the shortness offered at one point for the sensitivity of the people’s ears, and the locations mentioned, it wouldn’t make much sense. He had another great war song called Sink the Bismark. It was a marvelous remembrance of an event that occurred just a few years before, and which he put to music.

In the verses today there is a reference to the Book of the Wars of the Lord. Because of the name of it, and because of the references in it, critical scholars, specifically liberal critical scholars, have argued that this must be a book that had nothing to do with Moses.

Some argue that it was actually written by the Ammonites about the conflicts of Baal in which the feats of their heroes, like Sihon and others, were celebrated in poetry. Others say that it must be a book dating from the time of Jehoshaphat and which contains early history of Israel from the time of the patriarchs to the time of around Joshua.

Others make up other, ridiculous, theories about it, completely disregarding the fact that it is recorded here in the Books of Moses, and that it speaks of things that Israel of the time was intimately familiar with.

There is no reason to assume it was written at some point many centuries later, and it is the height of stupidity to credit the book to the Ammonites when it is specifically said to be sepher mikhamot Yehovah, or the “Book of the Wars of Yehovah.” Liberal scholars are, please forgive the forthrightness, idiots.

Text Verse: Then David lamented with this lamentation over Saul and over Jonathan his son, ¹⁸ and he told them to teach the children of Judah the Song of the Bow; indeed it is written in the Book of Jasher:

¹⁹ “The beauty of Israel is slain on your high places!
How the mighty have fallen!
²⁰ Tell it not in Gath,
Proclaim it not in the streets of Ashkelon—
Lest the daughters of the Philistines rejoice,
Lest the daughters of the uncircumcised triumph.
²¹ “O mountains of Gilboa,
Let there be no dew nor rain upon you,
Nor fields of offerings.
For the shield of the mighty is cast away there!
The shield of Saul, not anointed with oil.
²² From the blood of the slain,
From the fat of the mighty,
The bow of Jonathan did not turn back,
And the sword of Saul did not return empty.
²³ “Saul and Jonathan were beloved and pleasant in their lives,
And in their death they were not divided;
They were swifter than eagles,
They were stronger than lions.
²⁴ “O daughters of Israel, weep over Saul,
Who clothed you in scarlet, with luxury;
Who put ornaments of gold on your apparel.
²⁵ “How the mighty have fallen in the midst of the battle!
Jonathan was slain in your high places.
²⁶ I am distressed for you, my brother Jonathan;
You have been very pleasant to me;
Your love to me was wonderful,
Surpassing the love of women.
²⁷ “How the mighty have fallen,
And the weapons of war perished!” 2 Samuel 1:17-27

That is certainly the longest text verse I have ever used, and maybe that will stand as a permanent record. Either way, David wrote the Song of the Bow and it is recorded in the Book of Jasher. That was a book known as far back as the time of Joshua, maybe further, as we will see today.

It is only a person with a set and perverse agenda who would willingly deny that the Book of the Wars of the Lord, like the Book of Jasher, wasn’t recorded exactly as the surrounding text states. The burden of the proof of such ludicrous claims rests solely on those making them, and they ain’t got it.

Be careful who you believe. Check all things. Hold fast to what is good. This is a wonderfully precious and sacred word we have been given. It is filled with marvelous wonder and delight. Yes, great things are to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Arise, O Well! (verses 10-20)

¹⁰ Now the children of Israel moved on and camped in Oboth.

The first three verses of the chapter detailed a battle between Israel and the Canaanites under the king of Arad. The Israelites prevailed, and it says that they called the place of the destruction which occurred Hormah. After that were the six verses concerning the bronze serpent. However, no location was named in that account.

The words now say that Israel has “moved on and camped in Oboth.” Because it doesn’t give a starting point, and only the destination is recorded, we can’t tell if the accounts have actually been chronological or not. However, we can tell the record of movement from the detailed list found in Numbers 33 –

“Now the king of Arad, the Canaanite, who dwelt in the South in the land of Canaan, heard of the coming of the children of Israel.

⁴¹ So they departed from Mount Hor and camped at Zalmonah. ⁴² They departed from Zalmonah and camped at Punon. ⁴³ They departed from Punon and camped at Oboth. ⁴⁴ They departed from Oboth and camped at Ije Abarim, at the border of Moab.” Numbers 33:40-44

As is seen here, this location, Oboth, is the third stop since leaving Mount Hor, where Aaron died and was buried. Nothing has been said of Punon yet, and this is the first time the name Oboth is found in Scripture. This tells us that everything seen in these accounts is recorded in a specific order by the Lord in order to show us hints of redemptive history.

The name Ovoth is simply the plural of ov, which signifies a skin for holding water or wine. Therefore, it means, “Water Skins,” or “Wine Skins.” It could be that the Israelites were able to fill their skins with either water or wine at this location, and thus the name was given because of this. However, ov also signifies a ghost or a necromancer. To understand the connection will take a moment.

Ov comes from the same as av, or father, as in someone prattling a father’s name, like saying dah dah instead of daddy, and so it is then a mumble. A waterskin will resonate from its hollow sound. When one blows into it, out comes the familiar hoooooooo that we get when we blow into a bottle. Hence it leads to the idea of a necromancer or ghost who utters hollow sounds, as a ventriloquist might.

It is this, for example, which is used to speak of the witch of En Dor in 1 Samuel 28, and also of the familiar spirit which Saul asks to be brought forth in that same passage. For such a simple two-letter word, ov, there is much to be considered. Oboth is located in the land of Edom.

¹¹ And they journeyed from Oboth and camped at Ije Abarim,

From Oboth, with all of the highly interesting meaning associated with the name of that place, Israel is said to travel next to Ije Abrarim. The Hebrew actually says, iye ha’avarim, or “Iye of the Abarim.” Iye comes from iy, meaning “a ruin.” Avarim comes from avar, meaning “to pass through.” Thus, iye ha’avarim means something like “Ruins of the Passers,” or “Ruins of the Crossing-over.” This location is said to be…

^{11 (con’t)} in the wilderness which is east of Moab, toward the sunrise.

The location of the wilderness is twice described. The Hebrew does not say “east of Moab.” It says, “against the face of Moab.” This is then further defined as mimizrakh ha’shamesh, or “toward the rising of the sun.” Thus, by default, it is on the east edge of Moab.

The name Moab comes from two words – mi which means “who” and ab which means “dad.” In modern language, we’d call him “Who’s your daddy?” The answer comes from the story of how he was born to the union of Lot and one of his daughters, and so the name has a secondary meaning of “From Father.”

¹² From there they moved and camped in the Valley of Zered.

After leaving Ije Abarim, Israel then picked up stakes and camped in nakhal zared, or “The Valley of Zared.” The word nakhal is not a valley as one would think of it today. It signifies a wadi where water would flow through during the seasons of rain. That word comes from nakhal meaning, “to take possession,” or “inherit.”

It is well translated as the “Valley of Zared,” rather than the “Brook of Zared,” because one doesn’t camp in a brook. Rather, they camped in the valley, whether water was running at that time or not. However, it is likely it was as Deuteronomy 2 implies.

Zared comes from an unused root meaning to be exuberant in growth of foliage. According to Deuteronomy 2, this location represents a significant milestone in the travels of Israel, as will be explained in the next verse…

¹³ From there they moved and camped on the other side of the Arnon,

Israel is said to have left the Valley of Zared and their next travel took them to the side of the Arnon. The translation which says, “the other side of the Arnon” is not correct. The Hebrew says, me’ever. It simply means, “on the side,” and can speak of either side. However, Deuteronomy 2:24 and Judges 11:18 both indicate that they had not crossed over the Arnon into Moab. It should simply say that they camped “on the side of Arnon.”

The name Arnon comes from ranan, a word which has only been seen once, at the dedication of the sanctuary. When the Lord consumed the offering on the brazen altar, the people ranan, or shouted, and fell on their faces. It signifies to give a jubilant, ringing cry, and thus rejoicing. Therefore, this is the Roaring Stream. It is that river…

^{13 (con’t)} which is in the wilderness that extends from the border of the Amorites;

The encampment by the Arnon is next described as being in the wilderness which extends from the border of the Amorites. The name ha’emori, or “the Amorite,” comes from amar, meaning to utter or say. Therefore, the name signifies being spoken of, and thus “Renowned.”

^{13 (con’t)} for the Arnon is the border of Moab, between Moab and the Amorites.

The Arnon is the dividing line between the two territories, one belonging to Moab and the other to the Amorites. The river itself comes out of the mountains of Moab, crosses between these two nations, and finally falls into the Dead Sea.

In crossing this valley where the river is, a milestone which was anticipated for thirty-eight years had been reached. In Deuteronomy 2, it says –

“’Now rise and cross over the Valley of the Zered.’ So we crossed over the Valley of the Zered. ¹⁴ And the time we took to come from Kadesh Barnea until we crossed over the Valley of the Zered was thirty-eight years, until all the generation of the men of war was consumed from the midst of the camp, just as the Lord had sworn to them. ¹⁵ For indeed the hand of the Lord was against them, to destroy them from the midst of the camp until they were consumed.” Deuteronomy 2:13-15

Upon entering this area, the final trek before leading into Canaan is seen. It will be in a short time that Moses will speak out the words of Deuteronomy, climb to the top of Mount Nebo, see the land of promise, and then die. As Deuteronomy 1:2 says, it is an eleven-day journey from Horeb, meaning Mount Sinai, to Kadesh Barnea.

That is where Israel was told to enter into Canaan and subdue it. But the people rebelled. Because of this failure on their part, they were told to depart that area and wander until all of that wicked generation was dead.

From there, Deuteronomy 2, that I just read, said that they wandered for thirty-eight years, until all of that generation was dead. What is implied is that the last person under sentence is Moses himself. In thirty-eight years, and in just a few recorded stops, hundreds of thousands of people, or more, met their end and were buried in the wilderness.

With the crossing of the Arnon, all but Moses were gone. Only Joshua and Caleb would be left of that generation after that. Instead of eleven days, and then the beginning of a victorious entry into Canaan, there were thirty-eight years of death, defeat, heartache, and woe. That time is now complete, and the new generation is set to begin anew without their faithless fathers. With this crossing, a particular record is made, and which is recorded for Israel…

¹⁴ Therefore it is said in the Book of the Wars of the Lord:

There is great speculation as to what the “Book of the Wars of the Lord” is. What seems likely, but without being overly dogmatic – because dogs snarl and fight, but they don’t conduct war – is that this would be a collection of songs or psalms which celebrated the great acts of the powerful deliverances the Lord’s people experienced through His personal action.

It may or may not even be what is later called the Book of Jasher, or the Upright One, which is seen in Joshua 10:13 and again in 2 Samuel 1:18.

From the coming words, it is likely that it is such a book of songs, and it probably even included the Song of Moses from Exodus 15. It is difficult to be adamant, but it seems certain because of the words which begin with…

^{14 (con’t)} “Waheb in Suphah,

va’hev b’suphah. Of the words here, and through verse 15, Adam Clarke says that the words are “impenetrably obscure.” And it is true that there are as many opinions on what is said here as there are people who have sat down to evaluate them. The Hebrew is complicated, but remember Johnny Horton’s song. This is to be expected.

However, the KJV, which basically plagiarized the Geneva Bible, and which itself followed from the Latin Vulgate, gives a general thought in these translations which appears to make the most sense.
And so, the word v’hev would be translated as “And He did.” The next word, b’suphah, would then be “in the Red Sea.” In Hebrew, the Red Sea is called yam suph, or the “Sea of the Ending,” meaning the end of the land in reference to Israel. And so the words here would say, “And He did in the Red Sea.” Next, it says…

^{14 (con’t)} The brooks of the Arnon,

v’eth ha’nekhalim arnon – “And unto the brooks of the Arnon.” In other words, it would then be an all-encompassing thought which goes from the majestic display of power in bringing Israel through the Red Sea, even unto delivering them, finally, at the brooks of the Arnon as they were ready to begin their battles for the conquest of Canaan.

Thus, it would make sense that the Song of Moses, which highlighted the magnificent power of the Lord would be included in this book. One would imagine it would also have included a song concerning the battle against Amalek in Exodus 17, and the battle against the king of Arad in this same chapter, Numbers 21.

The great acts of the Lord would have been put to poetry for future generations to remember what He had done for Israel. It may even be that such a book was started at the time before the exodus, as the plagues came upon Egypt.

Here, it speaks of the “brooks” of the Arnon, poetically using the plural for the singular, and maybe speaking of the many streams which led into the greater river.

¹⁵ And the slope of the brooks

v’eshed ha’nekhalim – “And the spring of the brooks.” The word eshed is found only here in Scripture. It indicates “an outpouring.”

^{15  (con’t)} That reaches to the dwelling of Ar,

asher natah l’shevet ar – “Which inclines to the dwelling of Ar.” Ar is a place in Moab, but it simply means “city.” A city is a place of habitation where there is a constant guarded watch over it. Here, the city is poetically personified by saying, “the dwelling of Ar.”

^{15  (con’t)} And lies on the border of Moab.”

v’nishan ligvul moav – “And rests on the border of Moab.” It is this river which is the dividing line mentioned in Deuteronomy 2 and which brings to an end the last of the rebellious generation who perished for their disobedient conduct.

The reason for this poetic inclusion, then, is that it is as a record of all that happened between these two major events – from the crossing of the Red Sea until now. Only this portion is included in Scripture, but it is to show that the Lord was with Israel all the way through their time in the wilderness, and what He did for them is recorded in those songs, even unto the camp at the Arnon.

Despite having been consigned to their fate, which was that the older generation was to die in the wilderness, the Lord had remained with them and had watched over them every step of the way. From this point on, only Joshua, Caleb, and Moses would be left of them, and Moses is also soon to meet his end…

¹⁶ From there they went to Beer,

u-misham beerah – “And from there to Beer.” Beer means “Well.” The name of the place is given based on the well which is there. If the well is given a name, then the location may have the name of the well, such a Beersheba. In this case, it is simply, “Well.” But, something important is recorded at Beer…

^{16 (con’t)} which is the well where the Lord said to Moses, “Gather the people together, and I will give them water.”

It is rather unusual because nothing to this point has been said of them thirsting, but He obviously knows that they thirst. There are no complaints as with the older generation. With the disobedient generation all gone, having been counted among the rolls of the dead, the Lord now graciously provides them with water.

In order to do so, He tells Moses, or He who draws out, to “Gather the people together. In their gathering, water will be provided. And in His giving, there is a response from the people…

¹⁷ Then Israel sang this song:

az yashir yisrael eth ha’shirah ha’zot– “At that time sang Israel the song the this.” The word az is a demonstrative adverb which basically means “at that time.” Next, the verb shir, or to sing, has only been seen so far in Exodus 15 where it was used three times in connection with singing out the Song of Moses when Israel was delivered through the Red Sea. It seems to be a clue that what I said in the previous verses concerning the translation about the Red Sea is correct. There is a singing forth once again as there was then. The Lord’s works are being exalted in a logical, orderly way. Of these words, Adam Clarke says –

“This is one of the most ancient war songs in the world, but is not easily understood, which is commonly the case with all very ancient compositions, especially the poetic.” Adam Clarke

This is certainly true, but despite not being easily understood, it is a part of something the Lord is trying to speak out to us through His recorded word, if we will just pay heed. It must be remembered that typology is often how He does this, and so despite the difficulty, He is giving us advance pictures of things to come which are selected from true accounts of things which actually occurred.

^{17 (con’t)} “Spring up, O well!

ali beer – “Arise, well!”

^{17 (con’t)} All of you sing to it—

enu lah – “all of you respond to it.” The word anah means to answer or to respond. Saying “sing” destroys the intent of the passage because it is a completely different word translated as “sing” in the previous clause. Young’s Literal translation takes these two clauses even further. Instead of, “Arise, well. All of you respond to it,” he says, “Concerning the well – they have answered to it.” Though it is hard to determine how he came up with this, and though it is an odd translation of the word which means “arise,” it is a marvelous translation concerning what is being pictured.

¹⁸ The well the leaders sank,

beer khapharuha sarim – “well, sought out, by the rulers.” With the exception of the CEV, in this clause or the next, all translations agree that this is an active digging by the leaders. They say that they “sank,” “dug,” “hollowed out,” etc. The CEV says, “with their royal scepters, our leaders pointed out where to dig the well.”

Though the CEV is right that the leaders certainly weren’t the ones to dig the well, their translation doesn’t reflect the Hebrew. Rather, it is a paraphrase attempting to show intent, probably because it is obvious that the rulers would not be the ones to dig a well.

The word is khaphar. It means “to pry into,” and thus by implication, to delve, explore, pry, paw, search out, seek, or even dig. Because this is dealing with a well, the most obvious thought is, “Oh, they have to dig it.” But that is not the job of a leader, and so that is not what is being relayed. Rather, these rulers sought out what the Lord has provided to them.

^{18 (con’t)} Dug by the nation’s nobles,

karuha nedive ha’am – “opened by the willing of the people.” The word karah means to open. That means by digging, but figuratively it can mean to open one’s ears, and it is translated as pierced in Psalm 22, when referring to the crucifixion.

The next word, nadiv, signifies something voluntary, and thus anyone who is inclined, willing, magnanimous, or someone like a noble. There is a voluntary opening of the well.

^{18 (con’t)} By the lawgiver, with their staves.”

bimkhoqeq b’mishanotam – “by decree, with their staffs.” The word khaqaq comes from a root meaning “to hack.” Thus, it means to engrave and by implication, “to enact.” From there, it can be used to indicate a lawgiver.

The word mish’enah means a staff, as for support. One thing is for certain, nobody would use a staff to dig a well. A shovel yes, their hands maybe, a pack of chihuahuas possibly, but not with a staff. Of the verse, the scholar Keil says –

“…here God gave the people water, not as before by a miraculous supply from a rock, but by commanding wells to be dug. This is evident from the ode with which the congregation commemorated this divine gift of grace.”

Like Keil’s thoughts, translations, for the most part, indicate an active digging of the well, rather than searching it out and opening it without physical effort, but that is hardly a divine gift of grace if someone has to dig for it. The water coming from the rock is certainly divine grace. It is spoken to and the water comes forth. The same is true here. The entire song, as translated by me says –

“Arise, well!”
“All of you respond to it.”
“Well, sought out, by the rulers.”
“Opened by the willing of the people.”
“By decree, with their staffs.”

There is a well which is waiting to come forth for the people. The people are being asked to respond to it. It was a well sought out by the rulers. It was opened by the willing of the people, and it was by decree, while the people did nothing. They simply placed their staffs where the well was, and water came forth.

^{18 (con’t)} And from the wilderness they went to Mattanah,

u-midbar mattanah – “and wilderness to Mattanah.” Mattanah simply means “gift.” It is used, for example, in Psalm 68:18 –

“You have ascended on high,
You have led captivity captive;
You have received gifts among men,
Even from the rebellious,
That the Lord God might dwell there.” Psalm 68:18

¹⁹ from Mattanah to Nahaliel,

Nakhaliel means “Valley of God.”

^{19 (con’t)} from Nahaliel to Bamoth,

Bamoth means “High Places,” or “Great High Place.”

²⁰ and from Bamoth, in the valley that is in the country of Moab,

Here Bamoth, or “Great High Place,” is said to be in the guy, or valley, in the country of Moab, or “From Father.” From there, our journey today ends with…

*^{20 (fin)} to the top of Pisgah which looks down on the wasteland.

rosh ha’pisgah, or “the top of the Pisgah.” Pisgah comes from pasag, meaning to pass through, and thus it is a cleft. It is always prefixed by the definite article, and thus it is THE Cleft. Pisgah is said to look down on ha’yeshimon, or the wasteland. Some translations say, Jeshimon, but with the definite article, it simply means, “the wasteland.” That comes from a word meaning “to be desolate.”

It is this place where Israel will wait for word to travel on through the land of the Amorites. Stay tuned for the exciting details in the next sermon.

Arise, O Well! Bring forth the Water of Life
We have long been in a barren and ruined land
But now has ended our time of punishment and strife
Now we know the truth; now we understand

Our fathers didn’t believe, and they were sent away
They were exiled to a barren and ruined land
But here we are, new wineskins – ready to obey
Now we know the truth; now we understand

We have come to trust in You alone, O Lord
No more shall we pass through the barren and ruined land
We know the truth of Messiah, the incarnate Word
Now we know the truth; now we understand

II. Pictures of Christ

The account begins with the children of Israel moving on and coming to Oboth. As we saw, that means skins. In this case, we can be certain it is wineskins. This will become evident, but the picture is seen in Jesus’ words of Luke 5 –

“And no one puts new wine into old wineskins; or else the new wine will burst the wineskins and be spilled, and the wineskins will be ruined. ³⁸ But new wine must be put into new wineskins, and both are preserved. ³⁹ And no one, having drunk old wine, immediately desires new; for he says, ‘The old is better.’” Luke 5:37-39

Jesus was actually speaking of the law and grace. If one tries to put the grace the Lord provides into the law, the skins couldn’t handle it. They were incompatible and both are ruined in the attempt.

That this is the picture is certain because the old generation is now dead. They had rejected the grace of Christ which was pictured in entering the land of promise, and they went into punishment.

Likewise, Israel rejected Christ, crucified Him, and went into punishment. That went until a set point in time, and they are now being brought back to God. They aren’t there yet, but this is what is pictured. The wineskins are being prepared.

From there, they went through Ruins of the Passers, or Ije Abraim. In order to get to glory, one must pass through the ruins of his past life. Nobody starts in glory, and this is what is being seen here. The wineskin of grace means passing through that which is ruined.

This was said to be east of Moab, toward the sunrise. Man in search of God must head west. That is where Moab, or From Father is. And that is the trek we make, pictured by the casting of Adam east of Eden, and the Most Holy Place of the Sanctuary being in the west with the cherubim facing east.

After this, they went to the nakhal zered, or Valley of Zared. Nakhal comes from a word signifying to inherit, or take possession. The valley is named Zared because of abundant foliage, implying well-watered and vibrant.

In this, the significant milestone of all of the disobedient generation being gone, which is recorded in Deuteronomy, was seen. This is the last stop where any but Moses will be. The time of punishment is over which seems to be reflected in the idea of taking possession of the abundant foliage. Abundant life is once again ready to be possessed.

The next stop is on the side of the Arnon. As seen, that comes from ranan, meaning jubilant or rejoicing. It is in the wilderness and lies between Moab, or From Father, and the Amorites, or Renown. The name Renown, gives the sense of foreboding.

In Numbers 13, a fear of these people, along with the others in Canaan, led to their downfall and punishment. But this is a new generation, and such will not be the case. They will live by faith, and will be given life through faith. At this time came the first poetic offset –

“And He did in the Red Sea.”
“And unto the brooks of the Arnon.”
“And the spring of the brooks.”
“Which inclines to the dwelling of Ar.”
“And rests on the border of Moab.”

The Book of the Wars of the Lord is referred to here to tell the people that despite their time of punishment, He had been with them, leading them to this point. They are on the border of Moab, or “From Father,” and no matter what they face, they have been cared for and would be cared for.

The poetic offset looks forward to taking possession of the outpouring which leads to the city and which rests on the border of Moab, or From Father. In other words, it is a picture of receiving the Spirit and entering into the promised heavenly city which is where God interacts with man.

This is then seen with their arrival at Beer, or “Well.” It is here that the Lord promises to give them water. Their time of punishment has ended, and the people will drink water from the well. It is an obvious picture. Israel will someday, not too far off from our present time, receive Christ, and they will receive the Spirit which issues from Christ. The words of the poetic offset said –

“Arise, well!”
“All of you respond to it.”
“Well, sought out, by the rulers.”
“Opened by the willing of the people.”
“By decree, with their staffs.”

In speaking of the well sought out by the rulers, that is referred to by Jesus in Matthew 23:37-39 –

“O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! ³⁸ See! Your house is left to you desolate; ³⁹ for I say to you, you shall see Me no more till you say, ‘Blessed is He who comes in the name of the Lord!’”

It is only when Jerusalem, meaning the leadership of Israel, seeks out the Lord, calling on Him, that He will return to them. When they do, He will. Zechariah 12 shows the fulfillment of this picture we are looking at from Numbers 21 –

“And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn.” Zechariah 12:10

That is further explained in Zechariah 13:1 –

“In that day a fountain shall be opened for the house of David and for the inhabitants of Jerusalem, for sin and for uncleanness.” Zechariah 13:1

This explains why the translation does not say “dug.” It is the grace of Jesus Christ, poured out on his long disobedient people, but who have ended their time of punishment, which is pictured here.

After this, it says they went to Mattanah, or Gift. What does the giving of the Spirit to a person imply? It implies salvation. From the well, they are given the gift –

“But God, who is rich in mercy, because of His great love with which He loved us, ⁵ even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved), ⁶ and raised us up together, and made us sit together in the heavenly places in Christ Jesus, ⁷ that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus. ⁸ For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, ⁹ not of works, lest anyone should boast.” Ephesians 2:4-9

The people had gone from attempting to enter salvation through their own efforts in Numbers 14, to coming to the Lord through faith here in Numbers 21. The entire time in the wilderness has been one long procession of thought, detailing Israel’s history since the coming of Christ.

From Mattanah, or Gift, they then went to Nakhaliel, or Valley of God. As this is a picture of Israel coming to faith at the end of the tribulation period, after their time of punishment, I would go so far as to say that this is speaking of the valley where Christ will judge the people. In Psalm 110, a messianic psalm, it speaks of exactly this, including the word nakhal, or valley, which is the source of the name Nakhaliel –

“The Lord is at Your right hand;
He shall execute kings in the day of His wrath.
⁶ He shall judge among the nations,
He shall fill the places with dead bodies,
He shall execute the heads of many countries.
⁷ He shall drink of the brook by the wayside;
Therefore He shall lift up the head.” Psalm 110:5-7

From Nakhaliel, the people then went to Bamoth, which means High Places or, Great High Place. That would be Jerusalem which Micah 1:5 calls the high places of Judah. It is a picture then of where the Lord will reign during the millennium.

Bamoth is said to have been in the guy, or valley, in Moab. Isaiah 22:1 calls Jerusalem ge khizayon, or the Valley of Vision. Thus, this is a reference to Jerusalem, being this valley which is, as Moab is translated, “From Father.” It is a reference to what will be during the millennium, the great high place in the valley where the Father’s blessings will flow.

That is beautifully seen in the picture of the millennium in Ezekiel 47 where water flows from under the threshold of the temple all the way to where the Dead Sea is now.

Finally, the narrative ends at the top of Pisgah, or “to pass through,” which looks down on the wasteland. This must be a reference to what is stated about the millennium by Isaiah in the very last verse of his book –

“And they shall go forth and look
Upon the corpses of the men
Who have transgressed against Me.
For their worm does not die,
And their fire is not quenched.
They shall be an abhorrence to all flesh.” Isaiah 66:24

The people will have passed through the cleft to life, but they will look back on those corpses of the fallen, pictured by the rebellious generation who died in the wilderness. The entire passage today is simply a foreshadowing of what Israel missed and therefore they suffered exile and death over for the past 2000 years, but which will eventually lead to their salvation and exaltation when Christ returns for and to them.

The pattern has been seen since Numbers 13. Each passage has moved along that same theme, reflecting the state of Israel since their rejection of Christ. And now what will come upon them someday in the future has been methodically detailed in today’s verses.

As this is so, and as it is certain, what that means beyond Israel the people is that the message of Christ is just as true for them in the days ahead as it is for all people at this time. If what God says about the work of Christ and the giving of the Spirit is true for Israel, it is true for the world.

Israel missed the significance of the coming of Messiah, and so He went to the nations during their time of punishment. However, He will be coming back to them and they will receive Him. Before that day, He will call the church home and the time of woe which Israel has faced will extend to a time of woe levied upon the whole world. Only after that final period of purification will Israel call out to God. And until they do the woes will only increase.

To be spared from that, the Lord offers grace. It is grace in the giving of His Son, and it is free. The people in today’s passage did nothing to receive the gift. The Lord led them to the Well, and by decree, the people simply opened it by resting their staffs upon it.

A staff is a symbol of authority of the one who possesses it, and of where one places his trust. In the case of Israel, the picture is that they took their authority, and placed it at the well, trusting in it to provide, and not in their own self. The well is Christ, the water is the Spirit. They trusted Christ, and the Spirit came forth.

This is what God asks of us. He asks us to come, in faith, putting aside trust in self, and in deeds of merit. Are you ready to come to Christ and submit yourself to His capable hands. The Lord is calling. I pray you will make the right choice.

Closing Verse: People shall mourn upon their breasts
For the pleasant fields, for the fruitful vine.
¹³ On the land of my people will come up thorns and briers,
Yes, on all the happy homes in the joyous city;
¹⁴ Because the palaces will be forsaken,
The bustling city will be deserted.
The forts and towers will become lairs forever,
A joy of wild donkeys, a pasture of flocks—
¹⁵ Until the Spirit is poured upon us from on high,
And the wilderness becomes a fruitful field,
And the fruitful field is counted as a forest.” Isaiah 32:12-15

Next Week: Numbers 21:21-35 When they are gone, God’s people will be overjoyed (Two Foes to Be Destroyed) (42^nd Numbers Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It may seem at times as if you are lost in a desert, wandering aimlessly. But the Lord is there, carefully leading you to the Land of Promise. So follow Him and trust Him and He will do marvelous things for you and through you.

Filling Wineskins

Now the children of Israel moved on and camped in Oboth
And they journeyed from Oboth and camped at Ije Abarim
In the wilderness which is east of Moab
Toward the sunrise, from where the sun first does beam 

From there they moved and camped in the Valley of Zered
|From there they moved and camped on the Arnon’s other side
Which is in the wilderness that extends
———-from the border of the Amorites
For the Arnon is the border of Moab
———-between Moab and the Amorites; so it does divide 

Therefore it is said in the Book of the Wars of the Lord:
So is recorded this poetic word

“Waheb in Suphah,
The brooks of the Arnon,
And the slope of the brooks
That reaches to the dwelling of Ar,
And lies on the border of Moab.”

From there they went to Beer
Which is the well where the Lord said to Moses, about the throng
“Gather the people together, and I will give them water
Then Israel sang this song:

“Spring up, O well!
All of you sing to it—
The well the leaders sank,
Dug by the nation’s nobles,
By the lawgiver, with their staves.”

And from the wilderness they went to Mattanah
From Mattanah to Nahaliel, from Nahaliel to Bamoth
———-so we understand
And from Bamoth, in the valley that is in the country of Moab
To the top of Pisgah which looks down on the wasteland

Lord God, we are even now in a wilderness
And we are wanting to be led by You
Without You to direct, our lives would be a mess
And so be our guide, O God; You who are faithful and true

We long for the water in this barren land
May it flow forth from the Rock, our souls to satisfy
Give us this refreshing, spiritual hand
And may we take it, and to our lives daily it apply

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to you for all of our days

Hallelujah and Amen…

Numbers 20:14-29
From Kadesh to Mount Hor

Taking these Old Testament stories, and then combining them with truths found in the New Testament, one can see pattern after pattern jump off the Bible’s pages. Concerning Aaron and his office, this is no surer than when one reads the books of Romans and Hebrews. But hints of such things are found all through the epistles.

In Romans, Paul explains the doctrinal truths which tell us of the weakness of the law and of the strength of being in Christ. Hebrews tells of the weakness of those who administered the law, and the strength of Christ who administers the New Covenant.

In understanding the content of both books, one gets a full picture of the Person and work of Christ in relation to those who come to Him, and the difference between those who only looked to Him in type and shadow.

In the end, when those truths are understood, the completely ineffective, temporary, and futile system which is the Law of Moses comes shining forth. And remember, these books of the New Testament weren’t written by biased Gentiles who had some type of ax to grind against the Jews.

Rather, they were written by Jews who had lived under the law, grasped what God had done through Christ, and had moved wholeheartedly to cling to the One who had become the focal point of their lives and faith. In Paul’s case, there were very few in all of Israel who stood on a more sure footing under the law, and yet he realized how unsure that footing actually was.

Text Verse: “Also there were many priests, because they were prevented by death from continuing. ²⁴ But He, because He continues forever, has an unchangeable priesthood. ²⁵ Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.” Hebrews 7:23-25

Whether Paul was the author of Hebrews or not, the author understood the fallible nature of the Aaronic priesthood, which administered the Law of Moses, simply by noting the deaths of the priests, particularly meaning the high priests.

The first of those deaths is recorded in our verses today. Aaron, from whom the line of the Aaronic priesthood is derived – a priesthood that lasted almost 1500 years – died and was buried. He could no longer make intercession for the people of Israel. Instead, one of his sons had to take his place. And then another son came, and another, and another.

They kept on dying, like dominoes in time, one dropping after the next. If you were looking for permanency under the law, you weren’t going to find it. And more, consider what the ultimate cause of their deaths was from.

If you can remember what that is, then you can figure out much more about the weak, ineffective, and sad state of affairs of that priesthood, and of the hopeless state of those who were ministered to under that priesthood. Only in the hope of Messiah was there any true hope at all. These truths are once again to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Edom’s Refusal (verses 14-21)

The timing of the events of this account is hard to pin down. As we saw, the first thirteen verses of this chapter referred to the incident at Meribah which occurred before the time of punishment for not entering Canaan. The verses now come towards the end of their time of wandering in punishment.

Both Numbers 20:1 and Numbers 20:14 indicate that the events are in Kadesh, and so the entire time of punishment is overlooked in the narrative. They were in Kadesh at the beginning of their punishment, and they ended up in Kadesh as their punishment was ending. Other than that, it is hard to be dogmatic about timing. Especially because dogs don’t use calendars.

¹⁴ Now Moses sent messengers

The word for “messengers” here is malak. It is the same word translated as “angels,” including when speaking of the Angel of the Lord, and so on. It simply means an envoy, messenger, etc. Therefore, it can refer to divinely appointed messengers, or simply men who are designated as envoys. In this, Moses sent malakim…

^{14 (con’t)} from Kadesh to the king of Edom. 

Kadesh means, “Sacred,” or “Holy.” It received its name from the words of verses 12 & 13 of this chapter which occurred about 38 years earlier. That name continues on now at the close of this lengthy period. Edom means, “Red.” It is the name given to Esau who sold his birthright for a bowl of red soup. The events of this sending of messengers is referred to, many years later, by Jephthah in Judges 11:17 –

“Then Israel sent messengers to the king of Edom, saying, ‘Please let me pass through your land.’ But the king of Edom would not heed. And in like manner they sent to the king of Moab, but he would not consent. So Israel remained in Kadesh.”

Edom’s territory is to the south of the area of the Dead Sea, on the westward side of the sea. It extended southward to the Red Sea. It comprises the southern area of the land of Jordan today. The intent, then, is that Israel wants to pass along their territory, on their westernmost border, and to travel toward Canaan arriving and entering there from the east. Moses now makes this petition to melekh edom, or the king of Edom, based on their family ties…

^{14 (con’t)} “Thus says your brother Israel:

Jacob, who is Israel, and Esau, who is Edom, are brothers. Though they had a great dispute when they were seventy-seven years old, and which brought about death threats from Esau towards his brother, they later reconciled and put aside their enmity. Both were present at the burial of their father Isaac. With their reconciliation, Moses appeals to this king, Esau’s descendant and representative of Edom, as his brother. He now calls their history to mind…

^{14 (con’t)} ‘You know all the hardship that has befallen us,

Moses uses a rare word, telaah, or distress, to describe their situation. It was used once in Exodus 18 concerning their hardships while Moses spoke to Jethro. It will only be seen two more times, in Nehemiah and Lamentations. It comes from a word signifying weariness. The travails of Israel have been many, and they have worn them out. Moses next details those hardships…

¹⁵ how our fathers went down to Egypt, 

This is referring to the move of Jacob and his family 254 years earlier, and which is recorded in Genesis 46.

^{15 (con’t)} and we dwelt in Egypt a long time, 

This comprises everything from Genesis 46 until the exodus of Israel in Exodus 12. Israel dwelt in Egypt for 215 years.

^{15 (con’t)} and the Egyptians afflicted us and our fathers.

This was first described in Exodus 1 with the words –

“So the Egyptians made the children of Israel serve with rigor. ¹⁴ And they made their lives bitter with hard bondage—in mortar, in brick, and in all manner of service in the field. All their service in which they made them serve was with rigor.” Exodus 1:13, 14

That affliction continued on, but then there was relief…

¹⁶ When we cried out to the Lord,

That is recorded in Exodus 2 saying,

“So God heard their groaning, and God remembered His covenant with Abraham, with Isaac, and with Jacob. ²⁵ And God looked upon the children of Israel, and God acknowledged them.” Exodus 2:24, 25

^{16 (con’t)} He heard our voice and sent the Angel and brought us up out of Egypt;

It is the same word, malakh, used in verse 14 and translated as “messengers.” In this verse, it simply says “angel,” without the article. Edom would probably not be aware of the Lord as the Angel of the Lord, and so no article is used. However, here it is speaking of the Messenger of the Lord, the Angel of God, who was sent to deliver Israel. It speaks of the eternal Christ, Jesus.

The first mention of the Angel of the Lord that Moses is referring to was in Exodus 3:2 when He appeared to Moses in the burning bush. From there, He was mentioned in Exodus 14 when He, the Angel of God, went before Israel and then moved behind them, standing between them and the Egyptians. He continued to be mentioned in Exodus, but this is the first reference to Him in Numbers. The words of Moses are recounting the events for the king of Edom to consider…

^{16 (con’t)} now here we are in Kadesh, a city on the edge of your border.

As I noted earlier, they were in Kadesh at the beginning of their time of punishment wanderings, and now they are there again, standing in anticipation of finally entering the land of promise. However, instead of going up through the south, as had been rejected 38 years earlier, they intend to go through the east. The shortest route to achieve this would be up the western border of Edom, and so he petitions now for that to be allowed…

¹⁷ Please let us pass through your country.

The wording of the verse is formal and dignified. He first notes that the land is the country belonging to the king. He is the ultimate authority, and so it is only by first obtaining his permission that they would consider passing through.

^{17 (con’t)} We will not pass through fields or vineyards,

Though the king of Edom probably doesn’t know it, there is no need for Israel to wander out of their direct path. Fields and vineyards would be needed for such a large group, except… that they are Israel. They have manna to sustain them on the trek through Edom.

^{17 (con’t)} nor will we drink water from wells;

Again, the king would not know it, but there would be no need for Israel to drink from the wells of the land. They are Israel, and they had the rock which followed them –

“For they drank of that spiritual Rock that followed them, and that Rock was Christ.” 1 Corinthians 10:4

^{17 (con’t)} we will go along the King’s Highway; we will not turn aside to the right hand or to the left until we have passed through your territory.’”

The term derek ha’melekh, or “Way of the King,” is first used here. It would be a public road paid for at the cost of the king’s treasury, and would be kept in proper order at all times for the king and his army to set out on in times of either offensive or defensive battles. It would pass through the heart of the land, and so Moses says that they will not depart from this set path at any time, but would pass directly through the land on it.

However, the words must have seemed incredulous to Edom’s king. Would they carry enough food and water for several million people and their animals to trek from one end of his land to the other? He surely must have thought that the impossible nature of their claim meant that they planned more than a peaceful journey through Edom, and thus…

¹⁸ Then Edom said to him, “You shall not pass through my land, lest I come out against you with the sword.”

The refusal shows the doubting nature of the king. There is no reason to assume this is from the ancient enmity between the two. That was resolved before the brothers’ deaths. He is concerned about his land and his revenue. So much so that he promises a battle will ensue if they attempt to pass through.

Despite how things turn out here, it is obviously the plan of the Lord for Israel to have to take the longer route around. He knows the end from the beginning, and the benefits of land acquisition which lie ahead in the book of Numbers comes directly from the refusal which now occurs.

As we saw earlier, in Judges, Jephthah says that both Edom and Moab refused Israel passage through their land. It is obvious that emissaries were sent to both countries at the same time, because it would do no good to get through Edom, only to be refused further travel by Moab. However, there is no need to mention that now.

If Edom refuses, then Moab’s refusal is irrelevant to mention. Further, only mentioning Edom now is needed to set the typology for the pictures of redemptive history now being made. The Lord is directing the events now in order to establish the many patterns and types of Christ, and also to make the land acquisitions which lie ahead prior to, and at the time of, Israel’s entry into Canaan. We are looking back on what we know, but Israel is looking ahead on an unknown, therefore…

¹⁹ So the children of Israel said to him, “We will go by the Highway,

This now has to be a second petition to the king. Here is a new word in Scripture, mesillah, or “highway.” It comes from salal, meaning to mount up, lift, up, cast up, etc. Thus, it is a true highway. This explains, “the way of the king,” in verse 17.

^{19 (con’t)} and if I or my livestock drink any of your water, then I will pay for it; let me only pass through on foot, nothing more.”

In this second appeal, it appears that they clued into the doubting nature of the king. How could a gathering of this immense size pass through the land without needing food or water? Surely, this must be a subterfuge, and the true intent is to catch Edom unaware.

They must have understood this now and they qualify this second appeal by stating that if any water is drunk by the people, they would be willing to pay for it. It further says, raq ayin daber b’raglay eeborah, “only (it is nothing) on my foot I will pass over.” They note that the matter is as inconsequential as allowing people to simply walk through without any chance of harm. But it is too late. The king is determined that they will not pass through the heart of the country with such a large contingent of people…

²⁰ Then he said, “You shall not pass through.” So Edom came out against them with many men and with a strong hand.

Edom was so convinced of the state of things not being right with allowing Israel to pass, that the king mustered a large army and a great show of force as a warning that Israel was absolutely not to pass through their land.

What seems likely from the narrative is that Israel didn’t expect a negative reply and actually began its trek through Edom on the king’s highway before being told they could proceed no further through the mountains. This verse and the next are stated now to complete the narrative before entering into the next subject, that of the death of Aaron, but this verse and the next probably belong after verse 22 chronologically.

²¹ Thus Edom refused to give Israel passage through his territory; so Israel turned away from him.

With this statement, the issue of whether Israel can pass through Edom or not is complete. Instead of passing through the midst of Edom, Israel will skirt its borders as is relayed in Deuteronomy 2.

The span of your years has come to an end
And your time has now run out
Your death is quickly approaching, friend
And of that fact, there can be no doubt

When your years have ended, Another shall take your place
And in your demise, a new path will be revealed
Through your administration, none could see God’s face
Through you, the veil remained, and He was concealed

But Another is coming to make the way plain
And through Him there will be access forevermore
Where there was sadness and loss, there will now be joy and gain
When the new High Priest opens the Door

II. The Death of Aaron (verses 22-29)

²² Now the children of Israel, the whole congregation,

Here again we have the same emphatic statement that was made in verse 1, “the whole congregation.” That was first stated at the beginning of the wilderness wanderings when Miriam died. Now it is once again stated at the end of the wilderness wanderings. During the whole 38-year period, the entire congregation of Israel remained united. Despite being under condemnation, and a death sentence in the wilderness, they remained a united people.

The connection to modern Israel, and the continuing picture which is made, is not to be missed. The whole congregation went under an extended period of exile, even for the fullness of the time allotted for their punishment, and yet they have remained “the whole congregation.” Israel of today is the same group who began their punishment 2000 years ago.

^{22 (con’t)} journeyed from Kadesh and came to Mount Hor.

The meaning of Hor is simply “Mountain.” Thus, Israel traveled from Kadesh to hor ha’ har, or “mount of the mountain.” The mountain, as recorded even to antiquity, is what is now known as Mount Harun (Mount Aaron), which is located close to Petra in Jordan. It is a double-peaked mountain with a tomb on it which is said to be where Aaron was buried.

²³ And the Lord spoke to Moses and Aaron in Mount Hor by the border of the land of Edom, saying:

This is the last time that the words, “And the Lord spoke to Moses and Aaron,” are recorded. There is a finality about them that we quickly read over without thinking of the sadness that must have filled Moses’ heart at what will be relayed to them next.

Again, as in the previous verse, the Hebrew reads b’hor ha’har, or “in mount of the mountain.” This is specifically noted as being “by the border of Edom.” It is here, without Israel yet entering into the land of promise, that Moses and Aaron are scheduled for a trip up the mountain. The reason for this is…

²⁴ “Aaron shall be gathered to his people,

It is a standard statement indicating death. It is simply what happens to a person. He is gathered to those who have gone before him. There is nothing here to indicate the location of the interment, as if there was a spot waiting for him. Rather, it is an all-encompassing statement that they are interred, and he is going to join them. Aaron is set to die prior to achieving the goal which had been set out for almost 40 full years earlier…

^{24 (con’t)} for he shall not enter the land which I have given to the children of Israel,

The land is Canaan. It is the land of promise, and it is that which represents, in its most idyllic sense, heaven. It is the place where rest was promised, though Israel did not attain that rest. Rather, their true rest lies yet ahead of them in the day when they come to receive their Messiah. However, Aaron, the high priest of the law, and the mediator between Israel and God, would not see that land which so closely mirrors the hope of mankind – the land where God will dwell with men. The reason for this is next explained…

^{24 (con’t)} because you rebelled against My word at the water of Meribah.

What occurred in this same chapter, but which was actually many years earlier, was sufficient to bar Moses and Aaron from entry into the Land of Promise. Together, they were to speak to the rock and water was to issue forth. But instead of speaking, Moses struck the rock twice.

The symbolism of Christ was destroyed, and the penalty was spoken – “Because you did not believe Me, to hallow Me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them” (Numbers 20:12). Because of this, Moses is now told to…

²⁵ Take Aaron and Eleazar his son, and bring them up to Mount Hor;

Moses means, “He who draws out.” Aaron means, “Very High.” Eleazar means, “Whom God Helps.” Moses is asked to bring his older brother and his nephew, Aaron’s oldest surviving son, to perform a particular ritual which was hinted at all the way back in Exodus 29 at the top of hor ha’har or “mount of the mountain…

²⁶ and strip Aaron of his garments and put them on Eleazar his son; for Aaron shall be gathered to his people and die there.”

The details for the consecration of Aaron and his sons are found in Exodus 29. There, this was recorded –

“And the holy garments of Aaron shall be his sons’ after him, to be anointed in them and to be consecrated in them. ³⁰ That son who becomes priest in his place shall put them on for seven days, when he enters the tabernacle of meeting to minister in the holy place.” Exodus 29:29, 30

It was anticipated, even at the time of their consecration, that the high priest would die, and that he would be replaced with another high priest. The time for a son of Aaron to minister in place of him has arrived. As directed, so he obeys…

²⁷ So Moses did just as the Lord commanded,

Moses disobeyed the Lord, and it brought about a death sentence for himself and his brother, outside of Canaan. Now, he obeys the Lord in order for that death sentence to be executed upon Aaron.

^{27 (con’t)} and they went up to Mount Hor in the sight of all the congregation.

Whether the congregation was informed that Aaron was going to die or not, this is stated so that there would be no uncertainty that the transfer of the priesthood was completed according to the law, and that the transfer was specifically to Eleazar. There was to be no doubt about the succession of priests, and thus there was to be no challenge to the priesthood, as had occurred in Korah’s rebellion.

²⁸ Moses stripped Aaron of his garments and put them on Eleazar his son;

It was Moses’ joyous honor to dress Aaron in these priestly garments a bit over 38 years earlier, and it was now his mournful duty to strip him of them and pass them to Eleazar. There was probably no more difficult moment in the life of Moses than this. Despite all of the trials and frustrations, an age was ending, and it was an age which departed with the life of his sole remaining sibling.

At the same time, it was probably a very proud moment for Aaron, seeing his son receive the sacred garments of the priesthood. To avoid defilement, the transfer is made before Aaron’s death. But again, sorrow must have filled the heart of Eleazar. Despite the honor placed upon him, and which meant that he could not mourn the death of his own father, his heart must have been overwhelmed with grief. Further, he would have to remove himself from Aaron before he actually died. This was seen in Leviticus –

“He who is the high priest among his brethren, on whose head the anointing oil was poured and who is consecrated to wear the garments, shall not uncover his head nor tear his clothes; ¹¹ nor shall he go near any dead body, nor defile himself for his father or his mother.” Leviticus 21:10, 11

Such was the burden of the newly established high priest.

^{28 (con’t)} and Aaron died there on the top of the mountain.

Here, it is simply called ha’har, or the mountain. The transfer was complete, the garments were placed upon Eleazar, and Aaron breathed his last. What is probable is that along with Moses and Eleazar, some attendants went with them who would bury Aaron and then required purification with the ashes of the red heifer.

If this were not the case, then either Moses went down defiled, which is highly improbable, or Aaron was left to die and the Lord determined how his body would find its final mode and place of deterioration. Concerning his death, Numbers 33:38, 39 says –

“Then Aaron the priest went up to Mount Hor at the command of the Lord, and died there in the fortieth year after the children of Israel had come out of the land of Egypt, on the first day of the fifth month. ³⁹ Aaron was one hundred and twenty-three years old when he died on Mount Hor.”

This is in exacting agreement with Exodus 7:7 which says. “Moses was eighty years old and Aaron eighty-three when they spoke to Pharaoh.” That then agrees with Deuteronomy 34:7, which says, “Moses was one hundred and twenty years old when he died.” This then is the year 2554 Anno Mundi, or from the creation of the world. It is also in the 39^th year of Aaron’s ministry.

^{28 (con’t)} Then Moses and Eleazar came down from the mountain.

As I said, it is highly improbable that Moses touched Aaron’s body after he died. If so, there could be no contact between him and Eleazar. He who wore the sacred garments was to remain away from anyone who was unclean. This would, according to law, include Moses. The weight of the law, and the burden of ensuring it was met, now fell upon him.

*²⁹ Now when all the congregation saw that Aaron was dead, all the house of Israel mourned for Aaron thirty days.

Thirty days is, according to Deuteronomy 34:8, the standard time given for such an event. That passage details the same thirty-day period of mourning for Moses. And, so closes out the record of Aaron’s life. Moses’ own demise is coming only a short time later. It will be mere months, and the time for that sad event will be experienced by the people of Israel.

A greater priesthood lies yet ahead
But it cannot come when the old remains alive
Not until the first one is finished and dead
Can the new come in and begin to thrive

But the first cannot end until all is complete
Only when that happens can the new one come in
When the law is fulfilled, and the devil suffers defeat
Then! Joyfully then, will the New Covenant begin

Let us put our trust in the One who has done it
Let us look to He who died on Calvary’s tree
To Him alone shall we our souls commit
Because He alone has set us free!

III. A Greater Priesthood

The passage we just looked over shows, very clearly, the temporary nature of the Law of Moses. The instructions given at the time of the consecration of Aaron which said that upon his death the garments were to transfer to his son, and the noting of that act now, in the 39^th year of Aaron’s priesthood shows that nothing was made perfect through the Aaronic priesthood.

Aaron was the representative of the law before the Lord, and yet he died. This shows that his sinful state remained. Further, if the designated representative before the Lord died, then those on whose behalf he ministered for were also not perfected. This is explained in Hebrews 10 –

“For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year, make those who approach perfect. ² For then would they not have ceased to be offered? For the worshipers, once purified, would have had no more consciousness of sins. ³ But in those sacrifices there is a reminder of sins every year. ⁴ For it is not possible that the blood of bulls and goats could take away sins.” Hebrews 10:1-4

However, at the time of the establishment of the priesthood, these things weren’t expected to be thought through. Only now as we look at the whole counsel of God can we clearly see the temporary nature of the law, and the limitations that went along with the associated offices and rites connected to it. Only in Christ is that which is perfect and eternal realized.

The death of Aaron in the 39^th year of his priesthood is surely a subtle hint to the ending of the priesthood in the coming of Christ. There are 39 books of the Old Testament, from Genesis to Malachi. In that final book, the Messenger of the covenant is promised who is called the Sun of Righteousness.

The darkness of the law would be overshadowed by the brilliancy of the arrival of Messiah who would come with healing in His wings. Where Aaron ministered under a law of death, leading to death, Messiah would come with a covenant of life, leading to life.

What we have seen here today is the time when Israel is ready to be brought into the New Covenant. Their time of punishment is almost over. It notes that they are in Kadesh, or Holy, and want to go through Edom in order to advance towards the Land of Promise.

As we saw in Numbers 13, Kadesh signified access to the kingdom of God through Christ. That is their starting point, but how will it come about? In Genesis, Edom was given as a picture of Adam, the natural man. Israel, the spiritual man, wants to go through Edom, the natural man, in order to get to their promised inheritance. It is a picture of attempting to enter heaven through works of the law, meaning through the natural man. But it doesn’t work that way. Edom refuses. Even when promising to take the King’s Highway and pay for their food and water, the refusal is made.

One does not buy what God offers freely, as Simon the sorcerer found out in Acts 8, and as Isaiah proclaims –

“Ho! Everyone who thirsts,
Come to the waters;
And you who have no money,
Come, buy and eat.
Yes, come, buy wine and milk
Without money and without price.” Isaiah 55:1

One cannot go through the natural man in order to receive or enter the promise. Israel had the Rock with them all along, just as Israel has had Christ with them all along. But as Paul says, “But with most of them God was not well pleased, for their bodies were scattered in the wilderness.”

Israel’s attempts to enter the promise though Adam, meaning the flesh, are so strongly rejected that it says that Edom came out against them with many men and a strong hand. So much for such an attempt! And so it says they turned away from him. Israel will turn away from Adam at some point.

That point is then introduced in the next words which state that they journeyed from Kadesh, or Holy, to Mount Hor, or “Mount of the mountain.” What would that be picturing? The last named mountain that they were at was Mount Sinai, which is called the mountain of the Lord, and which they departed from in Numbers 10. If Sinai, which represents the law is the mountain of the Lord, and if Christ is the fulfillment of the law, then Mount Hor, the “Mount of the mountain” would be a picture of Christ.

It is at this location that Aaron is set to die. Two truths are seen in Aaron. The Aaronic priesthood is typical of Christ, the greater High Priest. But Aaron is also, literally, the high priest of the law. He is in the 39^th year of his priesthood; the Old Testament ends with the 39^th book of the Bible. And by Providence, we are in our 39^th Numbers sermon today. Kind of fun!

The transfer of the priesthood from Aaron, meaning Very High, and typical of Christ, but who is also the line of the high priest of the law, to the son Eleazar, or Whom God Helps, represents the change of the priesthood from that which pictures Christ in his work, “Very High,” to that who pictures Christ in His person, “Whom God helps.” He fulfilled the law and established the New Covenant, becoming God’s true, and final, High Priest. Being fully God, it is He who helps those who come to Him in faith.

Aaron, representative of the Law of Moses, had to die outside of the Land of Promise, because it is not by works of the law that one can enter, but through faith in Christ. The typology is set because the typology points to Christ. Remember the poignant lesson from our sermon last week.

The law can perfect nothing. This is seen in the death of the law’s high priest. If he wasn’t perfected by the law, then nobody could be perfected by it. Only One born perfect under the law, and who then perfectly fulfilled the law, could bring the law to its end. Aaron died on the “Mount of the mountain.” The law died in Christ –

“And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, ¹⁴ having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross. ¹⁵ Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it.” Colossians 2:13, 14

The message of these Old Testament stories keeps telling us, time and again, that only in the coming of Messiah will things truly be as they should be. The Aaronic priesthood will continue on after Aaron, and there will be oodles of pictures of Christ there as well, but the thing to remember is that the folks just kept dying – priests, kings, prophets, and common folk – they just kept dying.

The law itself says that the man who does the things of the law will live, but the people just kept on dying. What futile, pointless existence if the law of Moses is where you have put your hope – except when it is in the One who fulfilled that law. If that is where your hope is placed, it is well placed indeed.

Come to Christ, rest in Christ, and trust in Christ. Put away your arrogant deeds of the law, and be saved by Jesus Christ our Lord. May it be so, and may it be today.

Closing Verse: “It is finished!” John 19:30

Next Week: Numbers 21:1-9 Exciting stuff… You won’t be bored… (The Standard of the Lord) (40^th Numbers Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It may seem at times as if you are lost in a desert, wandering aimlessly. But the Lord is there, carefully leading you to the Land of Promise. So follow Him and trust Him and He will do marvelous things for you and through you.

From Kadesh to Mount Hor

Now Moses sent messengers from Kadesh
To the king of Edom, words to discuss
“Thus says your brother Israel
‘You know all the hardship that has befallen us 

How our fathers went down to Egypt
Jacob and his family, so they did do
And we dwelt in Egypt a long time
And the Egyptians afflicted us and our fathers too

When we cried out to the Lord
He heard our voice and sent the Angel, by divine order
And brought us up out of Egypt
Now here we are in Kadesh, a city on the edge of your border 

Please let us pass through your country
We will not pass through fields or vineyards, as I say
Nor will we drink water from wells
We will go along the King’s Highway

We will not turn aside to the right hand or to the left
———-so shall it be
Until we have passed through your territory

Then Edom said to him
“You shall not pass through my land
Lest I come out against you with the sword
This you best understand

So the children of Israel said to him, “We will go by the Highway
And if I or my livestock drink any of your water, for sure
Then I will pay for it
Let me only pass through on foot, nothing more

Then he said, “You shall not pass through
So Edom came out against them with many men
———-and with a strong hand
Thus Edom refused to give Israel passage through his territory
So Israel turned away from him, as we now understand

Now the children of Israel, the whole congregation, so we know
Journeyed from Kadesh and came to Mount Hor
———-to Mount Hor they did go

And the Lord spoke to Moses and Aaron in Mount Hor
———-to them He was relaying
By the border of the land of Edom, saying 

“Aaron shall be gathered to his people
For he shall not enter the land, such is this spoken law
Which I have given to the children of Israel
Because you rebelled against My word at the water of Meribah 

Take Aaron and Eleazar his son
And bring them up to Mount Hor; that is where
And strip Aaron of his garments and put them on Eleazar his son
For Aaron shall be gathered to his people and die there 

So Moses did just as the Lord commanded, as was fitting and right
And they went up to Mount Hor in all the congregation’s sight 

Moses stripped Aaron of his garments
And put them on Eleazar his son
And there on the top of the mountain Aaron died
Then Moses and Eleazar came down from the mountain 

Now when all the congregation saw that Aaron was dead
All the house of Israel mourned for Aaron thirty days
———–for him their tears were shed

Lord God, we are even now in a wilderness
And we are wanting to be led by You
Without You to direct, our lives would be a mess
And so be our guide, O God; You who are faithful and true

We long for the water in this barren land
May it flow forth from the Rock, our souls to satisfy
Give us this refreshing, spiritual hand
And may we take it, and to our lives daily it apply

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to you for all of our days

Hallelujah and Amen…

Numbers 20:1-13
The Waters of Meribah

Biblical theology is constantly argued over. There are countless doctrines which people cling to. Replacement theology says the church replaced Israel. Dispensationalism says this is incorrect and that Israel remains Israel, and the church is merely grafted into the commonwealth of Israel.

However, among dispensationalists, there are varying views as well. Hyper dispensationalism attempts to divide the church and Israel even further by saying that mysteries belong to the church, but prophecy belongs to Israel. As stupid as that sounds, people actually hold to that. They then go so far as to say that none of the letters to the churches in Revelation are for the church, baptism isn’t mandated for Gentiles within the church, and etc.

How can one tell if replacement theology is correct, or if dispensationalism is? How can a traditional dispensationalist tell if hyper-dispensationalism is wrong or not? I mean, it is the same set of verses from the New Testament which are being argued over.

Admittedly, most people that argue their personal view actually have no idea what the New Testament says. Rather, they have read a book (meaning a book on the subject), they listened to the sermon, or they simply trust the pastor who tells them what is correct. But they really don’t know the Bible all that well. And, surprisingly, many pastors don’t either.

They are like the people that watch CNN and think they are getting the straight scoop, and so they go with it. But let’s suppose two people are pretty well versed in the New Testament, and they still disagree on these basic doctrines. How can you tell which is correct? They both have decent sounding arguments.

Text Verse: “Moreover, brethren, I do not want you to be unaware that all our fathers were under the cloud, all passed through the sea, ² all were baptized into Moses in the cloud and in the sea, ³ all ate the same spiritual food, ⁴ and all drank the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ. ⁵ But with most of them God was not well pleased, for their bodies were scattered in the wilderness.” 1 Corinthians 10:1-4

Today’s passage deals with exactly what Paul is speaking about here. In fact, unless you read the Old Testament, you wouldn’t have any idea about what Paul is saying. You’d just nod your head and say, “OK.” You’d have to agree with his words without having all the information. Fortunately, Paul’s words are inspired by God, so we know what he says is correct.

The answer to the questions that I gave is… to study the Old Testament. If you disagree with someone on New Testament theology, guess what? The Old speaks of the things in the New in type and picture. But even then, one needs to be careful, or he may come up with an incorrect picture of what God is showing us.

One commentary I read on the parallel accounts of Exodus 17 and Numbers 20, both of which speak of water coming from the rock when it is struck by Moses, says that the two accounts picture Christ’s first and second advents. This is incorrect. Surprisingly, they took the information and made an incorrect assumption about what is presented in the New Testament.

And so, in order to understand proper theology in the Old, you need to be properly versed in the New. But to understand proper theology in the New, you need to be properly versed in the Old. Together, they form one seamless message about what God is doing in Christ Jesus and for the people of the world.

If someone runs ahead in one Testament or the other, error will result. This is as sure as the nose on your face. As far as replacement theology, that is incorrect. The church has not replaced Israel. Though not a heresy, it is really crummy doctrine. As far as hyper-dispensationalism, that is incorrect as well, and it is actually worse theology than replacement theology. It can border heresy. Or, depending on how it is taught, it actually spews out heresy.

Know the Old to understand the New. And know the New to grasp the Old. Anything else will lead you down very strange paths of poor doctrine. But, guess what! You can be on the sound path if you simply follow the truths as they are laid out in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. No Water for the Congregation (verses 1-13)

Chapter 20 now introduces the fourth major section of the book of Numbers. Verses 1:1-10:10 were a wilderness section in Sinai. The next section was a road trip, a time of travel which went from 10:11 until 12:16. That went from Sinai to the next wilderness section which was in the area of Paran. That was from 13:1 until 19:22. Now comes another road trip which comprises 20:1 until 21:35. After this second road trip will be a final wilderness section in Moab which will go from verses 22:1 through 36:13. For now, the road trip commences with the words of verse 1 …

Then the children of Israel,

The Hebrew simply reads, “And the children of Israel.” Without careful study, there seems to be no sure way of determining where or when their last stop was, and so the word “and” should be translated exactly that way. But the point that is being focused on here is that of the collective group of people known as Israel. This is completely certain because of the next words…

^{1 (con’t)} the whole congregation,

This is stated emphatically in the Hebrew, and it will be repeated in verse 22. It shows that the same group, in their entirety, who are condemned to endure a generation in the wilderness were together as one, from beginning to end. It resolves a rather difficult problem concerning the timing of events. For now, the entire congregation…

^{1 (con’t)} came into the Wilderness of Zin

The Wilderness of Zin was named in Numbers 13:21. It said, “So they went up and spied out the land from the Wilderness of Zin as far as Rehob, near the entrance of Hamath.” At that time, it said Israel was camped in the Wilderness of Paran and the spies went from the Wilderness of Zin as far as Rehob. That makes it seem like the Wilderness of Paran and the Wilderness of Zin are different locations. Now, it says that the whole congregation has come to the Wilderness of Zin again, and a date is given…

^{1 (con’t)} in the first month,

No year is given, and so scholars debate whether this is the first month of the 3^rd year, or the first month of the 40^th year. It could be the 3^rd, because the last noted date was in Numbers 10:11&12 –

“Now it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up from above the tabernacle of the Testimony. ¹² And the children of Israel set out from the Wilderness of Sinai on their journeys; then the cloud settled down in the Wilderness of Paran.”

However, one might think (as most scholars do) that it is the 40^th year. Aaron’s death is recorded at the end of this chapter. That is said, in Numbers 33, to have occurred in the 40^th year –

“Then Aaron the priest went up to Mount Hor at the command of the Lord, and died there in the fortieth year after the children of Israel had come out of the land of Egypt, on the first day of the fifth month.” Numbers 33:38 

It is complicated, and it gets more so, because while Israel was in the Wilderness of Paran, and after disobeying the Lord, they were told in 14:25 to “turn and move out into the wilderness by the Way of the Red Sea.” It seems to indicate that they did not enter into the Wilderness of Zin. But, a complexity arises with the next words…

^{1 (con’t)} and the people stayed in Kadesh;

The reason why this is complicated, is because Kadesh was said in verse 13:26 to be in the Wilderness of Paran. Here, it is said to be in the Wilderness of Zin. And so, there are either two places named Kadesh in two different wildernesses, or the two names, “the Wilderness of Paran,” and “the Wilderness of Zin,” are synonymous, but are being used by the Lord to fit the typology and pictures of Christ to come. Is your head hurting yet?

It should be noted that the Numbers accounts so far, and those to come, are not specifically chronological, but are placed according to a pattern in order to develop a theme. And it appears that all of the complexity found in this first verse centers on the next words…

^{1 (con’t)} and Miriam died there and was buried there.

The question to be asked then is, “Did Miriam die at the beginning of the time of the wilderness wandering, or towards the end of it?” Nothing explicit is stated, but the account today answers the question. It is prior to the sentencing of punishment upon them. In this, she dies many long years before her brothers. What is apparently important is that of the deaths of Miriam and Aaron bracket the chapter now set before us, one is at the beginning of the chapter, the other is at the end…

² Now there was no water for the congregation;

The name “Miriam” comes from two separate words – marar meaning “bitter” or “strong,” and yam which means “sea.” And so her name may mean “Bitter Waters,” or “Waters of Strength.” That, in itself, ties in with the account now presented, and is the reason for mentioning her death just prior to what is now stated.

Here, it is specifically noted that “there was no water for the congregation.” This then is an internal clue that the account is in the third, not the fortieth year. If this were in the fortieth year, it would be their second time in the area, and they would have known – in advance – that there was no water there. However, if this was the second stay, nothing was said of a lack of water in the first stay. Only if this is during the time of the spies would this make sense.

^2 (con’t) so they gathered together against Moses and Aaron.

It is another internal clue concerning an early dating of the narrative. In Chapter 17:5, it said, “And it shall be that the rod of the man whom I choose will blossom; thus I will rid Myself of the complaints of the children of Israel, which they make against you.” However, the people are now gathering together against Moses and Aaron to contend with them.

Thus, it is the first generation who came out of Egypt, and who were faithful at being unfaithful. At this time, they have gathered together against their leader.

³ And the people contended with Moses and spoke,

Here the word is riv. It means to contend or strive with another. It is the same word used in Exodus 17 in the parallel account –

“Then all the congregation of the children of Israel set out on their journey from the Wilderness of Sin, according to the commandment of the Lord, and camped in Rephidim; but there was no water for the people to drink. ² Therefore the people contended with Moses, and said, ‘Give us water, that we may drink.,” Exodus 17:1, 2

One can see that the two accounts are being tied together with the use of the particular words and concepts. Something is being instructed to us for our learning.

^3 (con’t) saying: “If only we had died when our brethren died before the Lord!

Here are still more clues that this is at the beginning of the time of punishment and wilderness wanderings. Instead of saying, “our fathers,” it says, “our brothers.” After the many years of wandering, they would have spoken of the deaths of their parents.

Further, they use the word gava, or perish. It gives the sense of breathing one’s last. It was what the people were afraid of after the budding of Aaron’s rod, something that will actually occur later even though it has already been recorded, and it is the word used of Aaron’s death in verse 29 of this chapter.

Only the first generation would have spoken of the perishing of their brothers, meaning those who had perished at places like Taberah and Kibroth Hattaavah. The choice of wording here seems to exclude even Korah’s rebellion which had not happened yet in the chronology of events.

⁴ Why have you brought up the assembly of the Lord into this wilderness,

The same thought, again, continues with these words. Why would a generation of people who had been brought into the wilderness almost forty years earlier ask this? After refusing to enter Canaan, this is exactly what the Lord said would happen –

“And your sons shall be shepherds in the wilderness forty years, and bear the brunt of your infidelity, until your carcasses are consumed in the wilderness.” Numbers 14:33

After refusing to enter Canaan, the people were under punishment of death in the wilderness. Such a question makes no sense after the ending of those long years. This is especially so because if this is the end of the time in the wilderness, it would be their second trip to this same location and the surroundings would have been known to Moses and the people. The question is unnecessary for a group that had already been made aware of the geography. Further, in their question, there is a special focus on the animals…

^4 (con’t) that we and our animals should die here?

Here the beir, or beasts, are noted. It is a rather rare word, being used just six times in the Bible, but three of them are in this passage – verses 4, 8, & 11. The word comes from ba’ar, meaning to burn away or consume. They are animals that consume the land as they go. The question of their grazing animals is similar to the same type of question in Exodus 17:3 where they are called miqneh, or “livestock.”

Paul noted, in our text verse from 1 Corinthians 10, that the rock followed them, meaning that from the time of this account on, the water was present with them. Only after the water came does he then say, “But with most of them God was not well pleased, for their bodies were scattered in the wilderness.”

The water came before, not after, the sentence, and the concern for the animals occurred at that time, not after. It is the exact same pattern revealed in the New Testament where Christ came, Israel was offered salvation through Him, but which also included the Gentiles, and then Israel received its punishment and exile. This is stated by the people explicitly in the next verse…

⁵ And why have you made us come up out of Egypt, to bring us to this evil place?

Here Egypt is mentioned. It is the place from which they have been redeemed. Egypt pictures a life of bondage to sin. The Lord redeemed them from that and brought them to Sinai. One thing is for sure, which is that they have already received the law.

Despite being redeemed, they are under the yoke of the law, which is its own bondage according to Paul as stated several times in Galatians, and it is noted elsewhere in the New Testament. Though they are freed from Egypt, the people complain that they have been brought to an evil place. They now describe what that means…

^5 (con’t) It is not a place of grain or figs or vines or pomegranates;

There are five aspects of this place that are lacking. Five is the number of grace, and it is lacking. Further, each indicates this. The first is zera, or seed. Seed is where life generates from. Christ is noted as the Seed of the woman in Genesis 3:15. At this point, they are under law. The law doesn’t bring life, but death, as Paul says –

“I was alive once without the law, but when the commandment came, sin revived and I died.” Romans 7:9

The next is the te-enah, or fig. Its significance is one of a connection to God, or a disconnect from Him. They note that there is no fig, and thus no connection to God. Jesus gave a foreshadowing of this when He cursed the fig tree in Mark 11 –

“Now the next day, when they had come out from Bethany, He was hungry. ¹³ And seeing from afar a fig tree having leaves, He went to see if perhaps He would find something on it. When He came to it, He found nothing but leaves, for it was not the season for figs. ¹⁴ In response Jesus said to it, ‘Let no one eat fruit from you ever again.’” Mark 11:12-14

He was making a living parable of the cutting off of the spiritual connection to God through the ineffective temple worship. No fruit was borne through it, and it was to be terminated.

After this is the gephen, or vine. The vine signifies the Lord’s favor through the impartation of spiritual blessing. Israel is equated to a vine, but the vine became corrupt. They remained under the law and failed to produce. Jesus is called the true Vine in John 15:1. He is the true Source of spiritual blessing. He fulfilled the law and He produces abundance.

The fourth thing which is lacking is the rimmon, or pomegranate. It is associated with the word rum – “to be high,” or “exalted.” It carries the connotation of mental maturity and calling to remembrance. Paul says those under the law are under a tutor; they are not mature. On the contrary, he says in Galatians 3:25 that for those in Christ Jesus, “…after faith has come, we are no longer under a tutor.” Finally, the people exclaim…

^5 (con’t) nor is there any water to drink.”

Water carries many meanings in the Bible, but the obvious connection here is to life. In this case, we have already seen that the Rock is Christ, and from the Rock issues water. Thus, water is life not under law, but life in Christ; the giving of the Spirit.

The people have been given law, but the law has brought them death, not life. It has not established a suitable connection to God. It has not produced spiritual blessing. It has not brought them to spiritual maturity. And it has not brought them the Spirit and life. It is Moses and Aaron who fill the positions as lawgiver and high priest under this covenant. Therefore, they go to seek the Lord…

⁶ So Moses and Aaron went from the presence of the assembly to the door of the tabernacle of meeting, and they fell on their faces.

It is important to note here that both Moses and Aaron left the assembly and went to the door of the tent of meeting. What will occur affects them both because both are types of Christ in regards to their positions under the law. The door of the tent of meeting means “at the brazen altar.” The altar and the door are united in one thought again and again in the books of Exodus, Leviticus, and Numbers. There, they fall on their faces. One can get the image of the law before the Lord at the place of sacrifice. It looks to the law being humbled as it was nailed to the cross, as Paul says in Colossians 2:14. In that picture, and at that spot it says…

^6 (con’t) And the glory of the Lord appeared to them.

The glory of the Lord is revealed to the lawgiver and the high priest. What they are to be presented with, then, is to be seen as typical of something coming in the greater work of Messiah. His glory now is given to anticipate the glory which lies ahead. The people are not satisfied with life under the law. It has not given what they desire, nor what they need. Moses and Aaron are there to obtain what the people need.

⁷ Then the Lord spoke to Moses, saying,

The Lord speaks solely to the lawgiver. The high priest’s duties come from the introduction and giving forth of the law. At this time, the instructions are for Moses to…

⁸ “Take the rod;

This is not Aaron’s rod which budded. That actually happens later in the chronology of events. Rather it is the same rod used many times previously. It was called, “the rod of God” in Exodus 4:20. It was used before Pharaoh in Egypt in the performance of many miracles and wonders, including the parting of the Red Sea. It was also used to strike the rock in Exodus 17:6, and it was lifted during the battle with Amalek. It was clearly used as a picture of Christ in each of those passages.

^8 (con’t) you and your brother Aaron gather the congregation together.

Unlike the account in Exodus 17, where only the elders were taken to see the rock struck by Moses, now the congregation is to be gathered together.

^8 (con’t) Speak to the rock before their eyes,

The verb is plural, v’dibartem, “And speak you (plural).” Both Moses and Aaron are to speak to the rock.

^8 (con’t) and it will yield its water;

By merely the spoken word of the lawgiver and the high priest, in the presence of the rod, the rock will yield its water. In typology – Lawgiver = Christ; High Priest = Christ; Rock = Christ; Rod = Christ; Water = Spirit of Christ. Everything is typologically given to prefigure Christ.

^8 (con’t) thus you shall bring water for them out of the rock, and give drink to the congregation and their animals.”

In the account in Exodus 17, it said –

“Go on before the people, and take with you some of the elders of Israel. Also take in your hand your rod with which you struck the river, and go. ⁶ Behold, I will stand before you there on the rock in Horeb; and you shall strike the rock, and water will come out of it, that the people may drink.” Exodus 17:5, 6

There is a change in what is to be done. Moses is told to speak to ha’sela, or “the rock.” Moses doesn’t question which rock. He knows where to go and what should be done. The Rock is Christ. Of this, there is no doubt because Paul explains it as such in 1 Corinthians 10, our text verse in this sermon.

The Lord’s word goes otherwise unexplained as to the reason, but it is the word of the Lord, and thus it is to be obeyed. Both Moses and Aaron are expected to comply.

Some of the differences between the two accounts: 1) There, only the elders went; here, the congregation goes. 2) There, it says ha’tsur, “the rock;” here it says, ha’sela, “the rock.” tsur comes from a root meaning to confine, bind, or besiege; sela comes from an unused root meaning “lofty.” Why the difference? 3) The Lord said He would stand before Moses on the rock in Exodus; here, that is left unstated. 4) There, Moses struck the rock; here, Moses and Aaron are to speak to it. 5) There, the people may drink; here, the congregation and the animals will drink.

⁹ So Moses took the rod from before the Lord as He commanded him.

The rod is said to have been miliphne Yehovah, or “before the Lord.” Thus, it was kept in the Most Holy Place of the tabernacle. It is to be brought out for the bringing forth of the water, but only by its presence, not through its action.

¹⁰ And Moses and Aaron gathered the assembly together before the rock;

The assembly, implying any or all the people, are brought el pene ha’sala, or “to the face of the rock,” meaning “before the rock.”

^{10 (con’t)} and he said to them, “Hear now, you rebels!

The object is a verb, not a noun. He says, shimu na ha’morim – “Hear, I pray, the rebelling.” Moses was not told to reproach the people for their rebellion, but rather he was to speak to the rock and it was to issue forth water for their thirst. What they needed, was to be supplied solely as grace from the Lord. However, Moses sees the people as being in a state of rebellion and that is to be corrected. But who will do that?

^{10 (con’t)} Must we bring water for you out of this rock?”

The words are not what the Lord directed. Although it would be fine to speak out what will happen, Moses acts as if it is not of the Lord’s doing, but that of Moses and Aaron. It is a plural verb indicating that he and Aaron will bring the water out of the rock as if by their effort.

¹¹ Then Moses lifted his hand and struck the rock twice with his rod; 

This is in complete disobedience to the Lord. Nothing was said for them to strike the rock, and certainly not twice. But he did. Despite his disobedience, the grace to the people is imparted anyway…

^{11 (con’t)} and water came out abundantly, and the congregation and their animals drank.

The water flowed forth, and it was sufficient for all. As in verse 8, the animals are, once again, noted as being provided the same water as the congregation.

¹² Then the Lord spoke to Moses and Aaron,

Both are addressed. The lawgiver first, and the high priest who represents the sacrificial system of the law. They are combined into one judgment by the next words of the Lord…

^{12 (con’t)} “Because you did not believe Me, to hallow Me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them.”

Here is another clue that the events precede the punishment levied upon the people to wander in the wilderness, and thus Miriam’s death – along with the entire account – is in the first month of the third year. In Numbers 14:30, the Lord said this to Moses –

“Except for Caleb the son of Jephunneh and Joshua the son of Nun, you shall by no means enter the land which I swore I would make you dwell in.”

It was already understood, at that time, that Moses and Aaron would also not enter Canaan. And so, it is certain that this account fits into the time frame that the twelve spies were gone to Canaan. And this is actually then seen in the otherwise incomprehensible words of Deuteronomy 1:34-40 –

“And the Lord heard the sound of your words, and was angry, and took an oath, saying, ³⁵ ‘Surely not one of these men of this evil generation shall see that good land of which I swore to give to your fathers, ³⁶ except Caleb the son of Jephunneh; he shall see it, and to him and his children I am giving the land on which he walked, because he wholly followed the Lord.’ ³⁷ The Lord was also angry with me for your sakes, saying, ‘Even you shall not go in there. ³⁸ Joshua the son of Nun, who stands before you, he shall go in there. Encourage him, for he shall cause Israel to inherit it.’”

^39 ‘Moreover your little ones and your children, who you say will be victims, who today have no knowledge of good and evil, they shall go in there; to them I will give it, and they shall possess it. ⁴⁰ But as for you, turn and take your journey into the wilderness by the Way of the Red Sea.”

Moses notes that his punishment came before or at the same time as the punishment of the people, and only after that does the Lord then go on to tell him to turn with the people away from Canaan and toward the Red Sea. Why is this important? It is because it then fits the typology of everything we previously saw in those sermons. Our verses today fit chronologically between Numbers 13:21 and 13:25.

In this account, Moses was told to speak to the rock, not strike it. To understand what occurred in Exodus 17, I’m sorry but you will have to go back and watch that sermon. But, in short, it pictured Christ being struck in His fulfillment of the law. It used the same word, nakah, or “strike,” there as was used of Christ in Isaiah 53 –

“Surely He has borne our griefs
And carried our sorrows;
Yet we esteemed Him stricken,
Smitten by God, and afflicted.” Isaiah 53:4

Moses was told now to speak to the rock because it was to not picture Christ’s sufferings leading to the giving of the Spirit, but the giving of the Spirit through the speaking of the word faith. This is seen in Paul’s words to the Galatians –

But that no one is justified by the law in the sight of God is evident, for “the just shall live by faith.” ¹² Yet the law is not of faith, but “the man who does them shall live by them.”

¹³ Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, “Cursed is everyone who hangs on a tree”), ¹⁴ that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith. Galatians 4:11-14

Moses and Aaron, representing the law, are incapable of speaking the word of faith.

¹³ This was the water of Meribah, because the children of Israel contended with the Lord,

Again, as in verse 20:3, the word riv is used. It means to contend or strive. Thus, the place is named Meribah, meaning Quarreling or Place of Quarreling. As is commonly the case, the place is named because of the surrounding circumstances. The children of Israel quarreled and the Lord resolved the matter. In the process, He was hallowed among His people.

*^{13 (fin)} and He was hallowed among them.

The verb here, and in the previous verse, qadash, is of the same root as that of the name Kadesh. Thus, the place also gets its name from the events which surrounded the circumstances. This then explains why the name of the place, Kadesh, was not used before the spies went out in Numbers 13, but it was used upon their return.

The events here occurred during the time the spies were in Canaan. However, the name was used, as we saw in that sermon, for a specific reason of showing us other hints of the future. In order to maintain the typology of various stories, the Lord introduces events at intervals which are not chronological, and yet which show us marvelous hints of redemptive history as they are placed into the sacred writings.

Where will we find water to drink to quench our thirst?
This is a parched and barren land
If only the waters through this Rock would burst
We could drink until filled; wouldn’t it be grand!

We know the waters are there, but what can we do?
We have given all of our effort, but not a drop have we obtained
But we believe the waters will burst through
And then from them true life we will have gained

What is the secret? How can we obtain a drink?
Who will open the Rock and bring it out for us?
Is it really so simple that faith is the link?
Just believe and receive from the Lord Jesus?

Surely He has done the work, and so He can the waters give
If we but trust in Him, by the Water of Life, surely we will live

II. Pictures of Christ

The account began in the Wilderness of Zin, meaning the thorn. It is a picture – as it has been before – of the cross of Christ. Miriam is said to have died at this time. In the Numbers 12 sermon, she was seen to represent the prophetic witness of Israel. That ended at the time of Christ. There is no longer a prophetic witness for the time of the Law of Moses.

Any future prophecy falls under the New Covenant. Here, she dies prior to the time of punishment upon Israel. Only after that, then will Israel be sentenced to perish in the wilderness, just as Israel was sentenced to perish among the nations, after rejecting Christ.

In this area, there is no water for the people. They have been brought out of the bondage of Egypt, but to an evil place. It is the time of the law which only highlights their sin. It cannot take it from them, except through a fulfillment of the law.

They noted five aspects of life that were lacking – seed, figs, vines, pomegranates, and water. As we saw, the lack of these pictured life under the law. It brought them death, not life. It did not establish a suitable connection to God. It did not produce spiritual blessing. It could not bring them to spiritual maturity. And it did not bring them the Spirit and life.

At this time, Moses and Aaron – the law and its sacrificial system – go before the Lord and fall on their faces and He appears to them in glory. It pictures the radiance of Christ before which the law is brought to its place of humility. They are told to take the rod.

The rod, which has not been mentioned since Exodus 17, is suddenly reintroduced for this parallel passage. It is said to have been miliphne Yehovah, or “before the Lord.” It is a picture of Christ, after completing His work, returning to His position of authority before God in heaven.

It is brought out in order to bring forth the Spirit, not through action, but through presence alone. It is a note of the deity of Christ; His omnipresence. Wherever the word of faith in Christ is spoken, the Spirit will issue forth, but not by deeds of the law. Rather by faith alone.

By merely the spoken word of the lawgiver and the high priest, in the presence of the rod, the rock is expected to yield its water. As we saw, Lawgiver = Christ; High Priest = Christ; Rock = Christ; Rod = Christ; Water = Spirit of Christ. Everything looks to prefigure Christ and the grace which comes from Him.

This is how it is. The giving of the New Covenant and the sacrificial work of the High Priest yields forth the Spirit. The Lord told Moses and Aaron – the lawgiver and high priest of the law – to speak to the rock and bring forth water. Both were to speak. As noted, these are some of the differences between Exodus 17 and here –

1) There, only the elders went; here, the congregation goes. The elders pictured the apostles who were witnesses of Christ’s work. Here, and because of their word, all can see the work of Christ.

2) There, it says ha’tsur, “the rock.” Here, it says, ha’sela, “the rock.” tsur comes from a root meaning to confine, bind, or besiege. sela comes from an unused root meaning “lofty.” In Exodus 17, it pictured Christ’s sufferings; here, it pictures Christ’s exaltation. In both, He is the Rock.

3) The Lord said He would stand before Moses on the rock in Exodus. Here, that is left unstated. There, the Lord stood before the law – in fulfillment of it. Here, the Lord is unseen. The water comes from an act of faith.

4) There Moses was to strike the rock; here Moses and Aaron are to speak to it. Christ was struck for our sins before the law. After that, Christ is received by the word of faith. The law has no part in the issuance of the Spirit, except as it was previously fulfilled in Christ.

5) There, the people may drink; here, the congregation and the animals will drink. How do you show that all are included in the spiritual blessings of Christ when it is simply a single nation of people in the wilderness? You use typology. The animals in the wilderness, though not Israel, shared in the commonwealth and blessings of Israel. It is a picture of Gentiles being given the same water of life as Israel –

“Therefore remember that you, once Gentiles in the flesh—who are called Uncircumcision by what is called the Circumcision made in the flesh by hands— ¹² that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world. ¹³ But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.” Ephesians 2:11-13

However, Moses and Aaron violated what the Lord spoke, they destroyed the symbolism, and they were consigned to die in the wilderness with the people. It is an obvious picture of the ending of the Law of Moses before the people are restored to God.

As we have seen from the chronology, Moses and Aaron are actually assigned their punishment before the congregation received theirs, not after. It points to the death of the law coming prior to the punishment and exile of Israel in AD70. This is exactly how the New Testament reveals the chronology.

However, Moses and Aaron live up until the fortieth year of wanderings. Likewise, Israel remains under the law until just prior to the end of their time of punishment. That is the purpose of the tribulation period and the last seven years of the law. Only those who live by faith, pictured by Joshua and Caleb, would enter into God’s promised rest.

Verse 12 said, “Because you did not believe Me, to hallow Me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them.” The law is not of faith, but of works. It is also incapable of bringing man to heaven. Only Christ Jesus can do that.

Under the law, there is only quarreling and strife. Until the waters of the Spirit come forth, there cannot be contentment. This is why Miriam’s death is so important to the account, and why it occurred now, prior to the coming of the water and the sentence of punishment upon the people.

Her life was used as symbolic of the prophetic witness to Israel. Her death ends that time of prophetic witness, just as John the Baptist was the last to prophesy before the coming of Christ. In his death, that prophesy of the law ended.

Further, her name – Bitter Waters, or Waters of Strength – is used in type to show what occurred both to those who remain under the law, and how they would fare after the giving of the Spirit.

As you can see, the teaching mentioned at the beginning of the sermon concerning the two accounts of the giving of the water from the rock in Exodus 17 and then again here – which said that it reflected Christ’s first and second advents – is entirely wrong. It doesn’t fit the typology. Rather, it is the same account revealed with two different truths – all occurring in His first advent.

The first account in Exodus 17 pictured Christ, under the law, struck for our sins in order for the Spirit to be given. This second account is Israel’s rejection of Christ and holding to the law instead. Thus, they struck Him twice through that act. In this, and for Israel, it can be said, “Three strikes and you are out.”

This is why it is important to go methodically, verse by verse, through the Old Testament. To simply make a conclusion based on such a passage alone, will inevitably result in a faulty conclusion, based on a presupposition of what the account supposedly tells us.

For now, this is the lesson of this marvelous passage of Scripture. The Lord is, as He does consistently, revealing to us pictures of the immensely glorious workings of God in Christ. Let us pay attention to the words, and let us respond by living by faith, and by faith alone, in what He has done for us through His Son, Our Lord Jesus.

Closing Verse: “He split the rocks in the wilderness,
And gave them drink in abundance like the depths.
¹⁶ He also brought streams out of the rock,
And caused waters to run down like rivers.” Psalm 78:15

Next Week: Numbers 20:14-29 Wandering under punishment must be a bummer, for shor… (From Kadesh to Mount Hor) (39^th Numbers Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It may seem at times as if you are lost in a desert, wandering aimlessly. But the Lord is there, carefully leading you to the Land of Promise. So follow Him and trust Him and He will do marvelous things for you and through you.

The Waters of Meribah

Then the children of Israel, the whole congregation
Came into the Wilderness of Zin in the first month
———-as we are made aware
And the people stayed in Kadesh
And Miriam died there and was buried there

Now, there was no water for the congregation
So they gathered together against Moses and Aaron
———-as an angry horde
And the people contended with Moses and spoke, saying
“If only we had died when our brethren died before the Lord!” 

Why have you brought up the assembly of the Lord
Into this wilderness
That we and our animals should die here?
This is a real pickle and a giant mess

And why have you made us come up out of Egypt
To bring us to this evil place?
It is not a place of grain or figs or vines or pomegranates
Nor is there any water to drink, not even a trace 

So Moses and Aaron went from the presence
Of the assembly to the door of the tabernacle of meeting
And they fell on their faces
And the glory of the Lord appeared to them, such was the greeting

Then the Lord spoke to Moses, saying
These words to him He was then relaying

Take the rod; you and your brother Aaron
Gather the congregation together as well
Speak to the rock before their eyes
And it will yield its water, as to you I tell

Thus you shall bring water for them out of the rock
And give drink to the congregation and their animals
———-both the herd and the flock

So Moses took the rod from before the Lord
As He commanded him; according to His word

And Moses and Aaron gathered the assembly together
Before the rock; and he said to them in a stern talk
“Hear now, you rebels!
Must we bring water for you out of this rock?”

Then Moses lifted his hand
And struck the rock with his rod twice
And water came out abundantly
And the congregation and their animals drank
———-water, refreshing and nice

Then the Lord spoke to Moses and Aaron
“Because you did not believe Me, to hallow Me
In the eyes of the children of Israel
Therefore you shall not into the land which I have given them
———-bring this assembly

This was the water of Meribah
Because the children of Israel contended with the Lord
And He was hallowed among them
Among that disobedient horde

Lord God, we are even now in a wilderness
And we are wanting to be led by You
Without You to direct, our lives would be a mess
And so be our guide, O God; You who are faithful and true

We long for the water in this barren land
May it flow forth from the Rock, our souls to satisfy
Give us this refreshing, spiritual hand
And may we take it, and to our lives daily it apply

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to you for all of our days

Hallelujah and Amen…