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Commentary on Numbers 21 verses 10–20
We have here an account of the several stages and removals of the children of Israel, till they came into the plains of Moab, out of which they at length passed over Jordan into Canaan, as we read in the beginning of Joshua. Natural motions are quicker the nearer they are to their centre. The Israelites were now drawing near to the promised rest, and now they set forward, as the expression is, Num 21:10. It were well if we would do thus in our way to heaven, rid ground in the latter end of our journey, and the nearer we come to heaven be so much the more active and abundant in the work of the Lord. Two things especially are observable in the brief account here given of these removals: -
1.The wonderful success which God blessed his people with, near the brooks of Arnon, Num 21:13-15. They had now compassed the land of Edom (which they were not to invade, nor so much as to disturb, Deu 2:4, Deu 2:5), and had come to the border of Moab. It is well that there are more ways than one to Canaan. The enemies of God's people may retard their passage, but cannot prevent their entrance into the promised rest. Care is taken to let us know that the Israelites in their march religiously observed the orders which God gave them to use no hostility against the Moabites (Deu 2:9), because they were the posterity of righteous Lot; therefore they pitched on the other side of Arnon (Num 21:13), that side which was now in the possession of the Amorites, one of the devoted nations, though formerly it had belonged to Moab, as appears here, Num 21:26, Num 21:27. This care of theirs not to offer violence to the Moabites is pleaded by Jephtha long afterwards, in his remonstrance against the Ammonites (Jdg 11:15, etc.), and turned to them for a testimony. What their achievements were, now that they pitched on the banks of the river Arnon, we are not particularly told, but are referred to the book of the wars of the Lord, perhaps that book which was begun with the history of the war with the Amalekites, Exo 17:14. Write it (said God) for a memorial in a book, to which were added all the other battles which Israel fought, in order, and, among the rest, their actions on the river Arnon, at Vaheb in Suphah (as our margin reads it) and other places on that river. Or, it shall be said (as some read it) in the rehearsal, or commemoration, of the wars of the Lord, what he did in the Red Sea, when he brought Israel out of Egypt, and what he did in the brooks of Arnon, just before he brought them into Canaan. Note, In celebrating the memorials of God's favours to us, it is good to observe the series of them, and how divine goodness and mercy have constantly followed us, even from the Red Sea to the brooks of Arnon. In every stage of our lives, nay, in every step, we should take notice of what God has wrought for us; what he did at such a time, and what in such a place, ought to be distinctly remembered.
2.The wonderful supply which God blessed his people with at Beer (Num 21:16), which signifies the well or fountain. It is said (Num 21:10) they pitched in Oboth, which signifies bottles, so called perhaps because there they filled their bottles with water, which should last them for some time; but by this time, we may suppose, it was with them as it was with Hagar (Gen 21:15), The water was spent in the bottle; yet we do not find that they murmured, and therefore God, in compassion to them, brought them to a well of water, to encourage them to wait on him in humble silence and expectation and to believe that he would graciously take cognizance of their wants, though they did not complain of them. In this world, we do at the best but pitch in Oboth, where our comforts lie in close and scanty vessels; when we come to heaven we shall remove to Beer, the well of life, the fountain of living waters. Hitherto we have found, when they were supplied with water, they asked it in unjust discontent, and God gave it in just displeasure; but here we find, (1.) That God gave it in love (Num 21:16): Gather the people together, to be witnesses of the wonder, and joint-sharers in the favour, and I will give them water. Before they prayed, God granted, and anticipated them with the blessings of his goodness. (2.) That they received it with joy and thankfulness, which made the mercy doubly sweet to them, Num 21:17. Then they sang this song, to the glory of God and the encouragement of one another, Spring up, O well! Thus they pray that it may spring up, for promised mercies must be fetched in by prayer; they triumph that it does spring up, and meet it with their joyful acclamations. With joy must we draw water out of the wells of salvation, Isa 11:3. As the brazen serpent was a figure of Christ, who is lifted up for our cure, so is this well a figure of the Spirit, who is poured forth for our comfort, and from whom flow to us rivers of living waters, Joh 7:38. Does this well spring up in our souls? We should sing to it; take the comfort to ourselves, and give the glory to God; stir up this gift, sing to it, Spring up, O well! thou fountain of gardens, to water my soul (Sol 4:15), plead the promise, which perhaps alludes to this story (Isa 41:17, Isa 41:18), I will make the wilderness wells of water. (3.) That whereas before the remembrance of the miracle was perpetuated in the names given to the places, which signified the people's strife and murmuring, now it was perpetuated in a song of praise, which preserved on record the manner in which it was done (Num 21:18): The princes digged the well, the seventy elders, it is probable, by direction of the lawgiver (that is, Moses, under God) with their staves; that is, with their staves they made holes in the soft and sandy ground, and God caused the water miraculously to spring up in the holes which they made. Thus the pious Israelites long afterwards, passing through the valley of Baca, a dry and thirsty place, made wells, and God by rain from heaven filled the pools, Psa 84:6. Observe, [1.] God promised to give them water, but the must open the ground to receive it, and give it vent. God's favours must be expected in the use of such means as lie within our power, but still the excellency of the power is of God. [2.] The nobles of Israel were forward to set their hands to this work, and used their staves, probable those that were the ensigns of their honour and power, for the public service, and it is upon record to their honour. And we may suppose that it was a great confirmation to them in their offices, and a great comfort to the people, that they were made use of by the divine power as instruments to this miraculous supply. By this it appeared that the spirit of Moses, who must shortly die, rested in some measure upon the nobles of Israel. Moses did not strike the ground himself, as formerly the rock, but gave them direction to do it, that their staves might share in the honour of his rod, and they might comfortably hope that when he should leave them yet God would not, but that they also in their generation should be public blessings, and might expect the divine presence with them as long as they acted by the direction of the lawgiver. For comfort must be looked for only in the way of duty; and, if we would share in divine joys, we must carefully follow the divine direction.
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SUMMARY
Numbers 21:12 succinctly records a significant geographical and theological waypoint in Israel's wilderness journey, detailing their relocation from a previous encampment to the Valley of Zared. This seemingly straightforward movement marks the culmination of the 38-year period of wandering for the rebellious generation, signaling their imminent approach to the Promised Land and profoundly underscoring God's unwavering guidance, patient discipline, and covenant faithfulness throughout their arduous pilgrimage.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 21:12, though remarkably brief, effectively employs several significant literary techniques. It functions as a precise entry within a larger travelogue or itinerary, a common literary device in ancient Near Eastern texts and a pervasive feature throughout the Pentateuch. This meticulous recording of movements, from one named location to another, serves to underscore the historical veracity and divine orchestration of the Israelite journey, emphasizing God's meticulous guidance over every step. Furthermore, the Valley of Zared itself carries profound symbolism. It is not merely a geographical location but represents a critical boundary and a pivotal transition point. It symbolizes the definitive end of a period of divine judgment and wandering for one generation and the auspicious beginning of a new era of hope and imminent entry into the land of promise for the next. This transition highlights the enduring themes of divine faithfulness, the severe consequences of disobedience, and the ultimate renewal of God's covenant purposes.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 21:12, despite being a simple record of movement, profoundly illustrates God's sovereign and meticulous guidance over His people. Even in the seemingly mundane act of relocating an encampment, the divine hand is undeniably evident, orchestrating every step of Israel's long journey. This verse speaks powerfully to God's faithfulness in fulfilling His promises, even when His people are disobedient and face long periods of judgment. The crossing of the Zared marks the end of a significant era—the 38 years of wandering—and signals the imminent fulfillment of the covenant promise to bring Israel into the land. It underscores that God's plans are unthwartable, and His timing is perfect, bringing about His purposes through patient endurance and precise direction, demonstrating His steadfast love and unwavering commitment to His covenant.
REFLECTION AND APPLICATION
Numbers 21:12 offers a timeless and profound lesson for believers navigating their own spiritual journeys. Just as God faithfully guided the Israelites step by step, even through long and challenging wilderness periods, He also meticulously orchestrates the path of believers today. This verse reminds us that our lives are a pilgrimage, marked by seasons of "removing" and "pitching"—periods of active movement and periods of patient waiting or temporary rest. In each phase, God's providence is at work, directing our steps, shaping our character, and fulfilling His purposes for us. Trusting in His timing and direction, even when the destination seems distant, the path unclear, or the waiting long, is a vital aspect of walking by faith. The crossing of the Zared, marking the end of a difficult season and the beginning of a new one, encourages us that even the longest trials have an appointed end, and God is always leading us towards His ultimate purposes and promises, ensuring that His faithfulness endures through every transition.
Questions for Reflection
FAQ
Why is the Valley of Zared significant in the Israelite journey?
Answer: The Valley of Zared (Wadi Zered) is highly significant because it marked the formal and divinely appointed end of the 38-year period of wilderness wandering, a time of divine judgment for the generation that rebelled against God at Kadesh-Barnea. As explicitly stated in Deuteronomy 2:13-14, crossing this wadi signified that the old, rebellious generation had perished, and the new generation was now poised to enter the Promised Land. It was a crucial geographical and chronological boundary that ushered in the final, hopeful phase of their journey towards Canaan.
What does "removed" and "pitched" tell us about Israel's journey?
Answer: These terms highlight the transient, nomadic, and divinely directed nature of Israel's existence in the wilderness. "Removed" (Hebrew: nâçaʻ) signifies breaking camp and departing, while "pitched" (Hebrew: chânâh) means to set up a temporary camp. Together, they illustrate the continuous, step-by-step progression under God's precise direction. This constant movement underscores that their journey was not static but a dynamic pilgrimage towards a divine destination, emphasizing God's active involvement in every detail of their long trek. It also speaks to the discipline and obedience required of the Israelites as they followed the pillar of cloud and fire (as detailed in Numbers 9:15-23).
How does this seemingly simple travel detail relate to God's larger plan?
Answer: Even seemingly mundane details like a change of encampment are integral to God's overarching sovereign plan for His people. For Israel, each movement was meticulously orchestrated by God, demonstrating His meticulous faithfulness and complete control over their destiny. This verse, therefore, quietly but powerfully testifies to God's unwavering commitment to His covenant promises, guiding His people through every stage of their journey, fulfilling His word concerning the wilderness period, and ultimately bringing them to their appointed destination, despite their rebellion and the long delay. It shows that even the smallest steps are part of a grand, unfolding divine design, working all things for His glory and His people's good.
CHRIST-CENTERED FULFILLMENT
The wilderness journey of Israel, meticulously recorded in verses like Numbers 21:12, serves as a profound typology for the spiritual pilgrimage of believers in Christ. Just as Israel was led by God through a desolate wilderness towards an earthly promised land, believers are led by the Holy Spirit through the "wilderness" of this fallen world towards the heavenly Canaan, the eternal rest found in Christ (as promised in Hebrews 4:9-11). The Valley of Zared, marking the end of a generation's judgment and the beginning of a new hope and imminent entry, powerfully foreshadows Christ as the ultimate fulfillment of God's promises. Through His atoning death and glorious resurrection, Jesus brings a definitive end to the "wilderness" of sin and divine judgment, ushering believers into a new covenant and the promise of eternal life (as taught in Romans 6:4). He is the true "guide" and "rest" for our souls, providing the ultimate "Promised Land" that the earthly Canaan only imperfectly prefigured (as invited in Matthew 11:28-30). The sustenance provided to Israel in the wilderness (manna, water from the rock) points to Christ as the true Bread of Life (declared in John 6:35) and Living Water (offered in John 4:10-14), sustaining us on our journey. Ultimately, the journey through the wilderness, culminating at Zared and leading to the promised land, prefigures the greater journey of salvation, where Christ leads His people from the bondage of sin to the freedom of grace, from the judgment of the Law to the righteousness found in Him, and from wandering to eternal rest in His glorious presence.