Numbers Chapter 33

A. Looking Back: What God Had Already Done

1. (Numbers 33:1–2) The Account of Israel’s Journey, Written by the Command of the Lord

“These are the journeys of the children of Israel, who went out of the land of Egypt by their armies under the hand of Moses and Aaron. Now Moses wrote down the starting points of their journeys at the command of the Lord. And these are their journeys according to their starting points.”

The book of Numbers closes with a divinely inspired travel log. This record was not simply a historical list but a theological reminder of God’s faithfulness through every stage of Israel’s wandering. Moses recorded these stages of the journey by explicit command of the Lord, showing that God wanted His people to remember their pilgrimage in detail. The “starting points” demonstrate God’s involvement from beginning to end, revealing how He guided them, protected them, disciplined them, and brought them closer to the Promised Land.

The phrase “by their armies” emphasizes that Israel was no longer a band of slaves but an organized people of God, structured and prepared for conquest. Their military formation symbolized divine order and readiness for the battles ahead. Every encampment and movement was ordained by the Lord, as Moses wrote under divine instruction. This stands as a model of obedience and remembrance, showing that spiritual maturity involves reflecting on God’s past works to gain confidence for the future.

2. (Numbers 33:3–4) The Departure from Egypt

“They departed from Rameses in the first month, on the fifteenth day of the first month; on the day after the Passover the children of Israel went out with boldness in the sight of all the Egyptians. For the Egyptians were burying all their firstborn, whom the Lord had killed among them. Also on their gods the Lord had executed judgments.”

The departure occurred the day after the first Passover, marking the beginning of a new identity for the nation of Israel. This was not a quiet escape in the night but a bold exodus “in the sight of all the Egyptians.” The Lord gave His people confidence and dignity, so they marched out as victors rather than fugitives. The Egyptians, still mourning their firstborn, could offer no resistance; the power of their gods had been utterly broken.

The phrase “on their gods the Lord had executed judgments” underscores the theological depth of the plagues. Each plague struck at the heart of Egypt’s idolatry: the Nile, the sun, livestock, and even Pharaoh himself were worshiped as divine. Through these judgments, God revealed the impotence of false gods and demonstrated His supremacy over all powers, both natural and supernatural. The destruction of Egypt’s religious foundation was a direct assault on demonic strongholds, fulfilling the Lord’s declaration that He alone is God. Thus, the Exodus was not only a national deliverance but also a spiritual victory over the kingdom of darkness.

3. (Numbers 33:5–15) From Egypt to Mount Sinai

“Then the children of Israel moved from Rameses and camped at Succoth. They departed from Succoth and camped at Etham, which is on the edge of the wilderness. They moved from Etham and turned back to Pi Hahiroth, which is east of Baal Zephon; and they camped near Migdol. They departed from before Hahiroth and passed through the midst of the sea into the wilderness, went three days’ journey in the Wilderness of Etham, and camped at Marah. They moved from Marah and came to Elim. At Elim were twelve springs of water and seventy palm trees; so they camped there. They moved from Elim and camped by the Red Sea. They moved from the Red Sea and camped in the Wilderness of Sin. They journeyed from the Wilderness of Sin and camped at Dophkah. They departed from Dophkah and camped at Alush. They moved from Alush and camped at Rephidim, where there was no water for the people to drink. They departed from Rephidim and camped in the Wilderness of Sinai.”

Each stage of this journey records a specific act of divine providence and testing. From Rameses to Sinai, God shaped His people through trial, provision, and revelation. When they camped at Marah, the bitter waters reminded them of their dependence on the Lord, who made the waters sweet (Exodus 15:25). At Elim, with its twelve springs and seventy palm trees, they experienced divine refreshment—a picture of rest and renewal following hardship. These stages reflect the believer’s spiritual journey: seasons of testing followed by divine consolation.

At Rephidim, where there was no water to drink, God again tested Israel’s faith, teaching them that even in the absence of visible provision, His power was sufficient. Ultimately, they reached Sinai, where they received the Law, the priesthood, and the instructions for worship. The journey from Egypt to Sinai took more than a year, but most of that time was spent encamped at the mountain of God, where they learned what it meant to be His covenant people. Their journey was both physical and spiritual—a transformation from bondage to fellowship, from ignorance to revelation, and from disorder to divine structure.

4. (Numbers 33:16–49) From Mount Sinai to the Shores of the Jordan River

“They moved from the Wilderness of Sinai and camped at Kibroth Hattaavah. They departed from Kibroth Hattaavah and camped at Hazeroth. They departed from Hazeroth and camped at Rithmah. They departed from Rithmah and camped at Rimmon Perez. They departed from Rimmon Perez and camped at Libnah. They moved from Libnah and camped at Rissah. They journeyed from Rissah and camped at Kehelathah. They went from Kehelathah and camped at Mount Shepher. They moved from Mount Shepher and camped at Haradah. They moved from Haradah and camped at Makheloth. They moved from Makheloth and camped at Tahath. They departed from Tahath and camped at Terah. They moved from Terah and camped at Mithkah. They went from Mithkah and camped at Hashmonah. They departed from Hashmonah and camped at Moseroth. They departed from Moseroth and camped at Bene Jaakan. They moved from Bene Jaakan and camped at Hor Hagidgad. They went from Hor Hagidgad and camped at Jotbathah. They moved from Jotbathah and camped at Abronah. They departed from Abronah and camped at Ezion Geber. They moved from Ezion Geber and camped in the Wilderness of Zin, which is Kadesh. They moved from Kadesh and camped at Mount Hor, on the boundary of the land of Edom. 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. Aaron was one hundred and twenty-three years old when he died on Mount Hor. 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. So they departed from Mount Hor and camped at Zalmonah. They departed from Zalmonah and camped at Punon. They departed from Punon and camped at Oboth. They departed from Oboth and camped at Ije Abarim, at the border of Moab. They departed from Ijim and camped at Dibon Gad. They moved from Dibon Gad and camped at Almon Diblathaim. They moved from Almon Diblathaim and camped in the mountains of Abarim, before Nebo. They departed from the mountains of Abarim and camped in the plains of Moab by the Jordan, across from Jericho. They camped by the Jordan, from Beth Jesimoth as far as the Abel Acacia Grove in the plains of Moab.”

a. “They moved from the Wilderness of Sinai”: The long years of wandering

This section summarizes Israel’s movements from Mount Sinai to the plains of Moab, a journey that spanned nearly 38 years. The physical distance was not vast, but the spiritual lesson was profound. The people could have reached the Promised Land within a matter of weeks, yet because of unbelief and rebellion, God caused them to wander aimlessly until the entire generation that refused to trust Him perished in the wilderness.

This wandering was not accidental but divinely decreed. As stated in Numbers 14:33–34, “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. According to the number of the days in which you spied out the land, forty days, for each day you shall bear your guilt one year, namely forty years, and you shall know My rejection.” The Lord used these years to discipline and refine the nation, preparing a new generation with faith and courage to conquer the land that their fathers had forfeited through unbelief.

Their time in the wilderness thus served as a long lesson in dependence, obedience, and sanctification. God fed them with manna, gave them water from the rock, protected them from their enemies, and dwelt in their midst by the cloud and fire. Though they wandered, God never abandoned them. His presence and provision remained constant, even as His discipline was severe.

b. “Kibroth Hattaavah… Hazeroth… Rithmah”: Many movements, little progress

The rapid list of more than thirty encampments paints a picture of motion without advancement. Israel was busy, active, and constantly moving, yet they were not progressing toward their divine goal. Each new campsite represented another lesson unlearned and another opportunity for obedience missed. Kibroth Hattaavah, meaning “Graves of Lust,” recalls the people’s craving for meat and the judgment of God upon their greed (Numbers 11:33–34). Hazeroth was the place of Miriam and Aaron’s rebellion against Moses (Numbers 12:1–10). These names testify to recurring failure and unbelief among the people.

For nearly four decades, Israel’s steps were circular, not linear. They wandered between places like Rithmah, Rimmon Perez, and Libnah—names now obscure to us but once known landmarks of disobedience and divine patience. God allowed them to keep moving, but their movement accomplished nothing of eternal significance until faith replaced fear.

This serves as a sobering reminder for believers today: it is possible to be active in religious things and yet make no real progress spiritually. Motion is not the same as growth. Israel’s wandering years warn against going through spiritual routines while remaining stagnant in faith. As the writer of Hebrews later exhorts, “So we see that they could not enter in because of unbelief” (Hebrews 3:19).

c. The death of Aaron and transition of leadership

Aaron’s death at Mount Hor marked the end of an era. He died in the fortieth year after the Exodus, at the age of one hundred and twenty-three, as recorded here. His passing was both solemn and symbolic: the priest who had interceded for the people so many times was himself unable to enter the Promised Land because of disobedience at Meribah (Numbers 20:12). His death on the mountain overlooking Edom reminded Israel of God’s holiness and of the cost of rebellion, even among leaders.

Yet, even in Aaron’s death, the continuity of God’s plan is seen. His garments were transferred to his son Eleazar (Numbers 20:26), showing that the priesthood would continue through divine appointment. The transition at Mount Hor demonstrated that God’s work is never halted by the death of His servants; His purposes endure from generation to generation.

d. Arrival at the plains of Moab

After decades of wandering, the people of Israel finally reached the plains of Moab, across from Jericho. They camped “from Beth Jesimoth as far as the Abel Acacia Grove,” directly east of the Promised Land. The wilderness journey that began with triumph over Egypt now ended in sight of Canaan’s borders. This was both a geographical and spiritual milestone.

Here, in the plains of Moab, they would receive final instructions before entering the land: laws for inheritance, warnings against idolatry, the division of territory, and the appointment of Joshua as Moses’ successor. Every trial and lesson of the wilderness had been leading to this point. The nation was now purified, organized, and ready for conquest under the leadership of a new generation that had learned to trust in the Lord.

B. Looking Ahead: The Conquest of Canaan

1. (Numbers 33:50–53) The Command to Conquer the Inhabitants of Canaan

“Now the Lord spoke to Moses in the plains of Moab by the Jordan, across from Jericho, saying, ‘Speak to the children of Israel, and say to them: When you have crossed the Jordan into the land of Canaan, then you shall drive out all the inhabitants of the land from before you, destroy all their engraved stones, destroy all their molded images, and demolish all their high places; you shall dispossess the inhabitants of the land and dwell in it, for I have given you the land to possess.’”

a. “You shall drive out all the inhabitants of the land from before you”

Standing on the threshold of promise, Israel received direct orders from the Lord: they were to enter the land and completely remove its inhabitants. This was not an act of conquest for personal ambition or empire building; it was a divine commission of judgment. God used Israel as His instrument to bring justice upon the wicked Canaanite nations whose abominations had reached their full measure.

The Lord had foretold this centuries earlier when He spoke to Abraham, saying, “But in the fourth generation they shall return here, for the iniquity of the Amorites is not yet complete” (Genesis 15:16). God’s patience had long endured their idolatry, child sacrifice, sexual immorality, and occult practices, but now the time of reckoning had come. Israel’s conquest was therefore judicial, not imperial. They were to be the hand through which divine righteousness executed judgment upon an utterly corrupt civilization.

Moreover, this command revealed a vital truth about holiness: the people of God could not dwell among sin without becoming corrupted by it. To occupy the Promised Land, they first had to purge it of evil. There could be no peaceful coexistence between the worship of Yahweh and the paganism of Canaan.

b. “Destroy all their engraved stones… molded images… and high places”

The Lord’s command was not limited to the defeat of Canaan’s armies; it extended to the eradication of its idolatry. The engraved stones, molded images, and high places represented the physical symbols of demonic worship. Canaanite religion was a grotesque mixture of sensuality and violence, involving sacred prostitution, human sacrifice, and occult ritual. Modern archaeological discoveries at sites such as Ugarit and Gezer confirm the depravity of this worship—altars stained with the blood of infants and idols depicting obscene fertility rites testify to a system entirely given over to demonic influence.

Therefore, God ordered Israel to destroy not only the people but every trace of their religion. The destruction of idols symbolized the cleansing of the land from spiritual defilement. The Lord desired that Israel would not only live in Canaan but sanctify it unto His name. The Promised Land was to be holy ground, consecrated for God’s glory and governed by His law.

This command also serves as a timeless warning for believers. Just as Israel was commanded to purge idolatry from their midst, the church is called to cast down “imaginations, and every high thing that exalteth itself against the knowledge of God” (2 Corinthians 10:5). Compromise with sin always leads to corruption; the people of God must never tolerate what God has condemned.

2. (Numbers 33:54–56) The Command to Possess the Land of Canaan

“And you shall divide the land by lot as an inheritance among your families; to the larger you shall give a larger inheritance, and to the smaller you shall give a smaller inheritance; there everyone’s inheritance shall be whatever falls to him by lot. You shall inherit according to the tribes of your fathers. But if you do not drive out the inhabitants of the land from before you, then it shall be that those whom you let remain shall be irritants in your eyes and thorns in your sides, and they shall harass you in the land where you dwell. Moreover it shall be that I will do to you as I thought to do to them.”

a. “You shall divide the land by lot as an inheritance among your families”

Once the conquest was complete, the Lord’s intent was clear: the land was to be divided among the tribes and families of Israel by lot, signifying divine sovereignty in distribution. This ensured that no tribe could claim favoritism or political manipulation; the allotment of land was determined by God Himself. As Proverbs 16:33 declares, “The lot is cast into the lap, but the whole disposing thereof is of the Lord.”

Each tribe would receive its portion in accordance with its size and lineage. The Promised Land was not a reward for human achievement but a gift of grace, distributed under divine direction. The emphasis on inheritance underscores the covenantal promise first given to Abraham and passed down through Isaac and Jacob. Possessing the land was both a fulfillment of God’s oath and a test of Israel’s obedience.

b. “If you do not drive out the inhabitants of the land…”

The Lord gave a solemn warning: if Israel failed to fully obey the command to purge the land, those who remained would become “irritants in your eyes and thorns in your sides.” In other words, compromise with sin would bring continual suffering, distraction, and spiritual decay. The imagery is vivid—just as a thorn constantly pierces the flesh, so would the Canaanites torment Israel through temptation, conflict, and idolatry.

God’s words were prophetic. The book of Judges reveals that Israel indeed failed to drive out all the inhabitants. Instead, they allowed pockets of pagan influence to remain, leading to centuries of moral decline. Judges 2:2–3 records God’s rebuke: “And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed my voice: why have ye done this? Wherefore I also said, I will not drive them out from before you; but they shall be as thorns in your sides, and their gods shall be a snare unto you.”

This disobedience ultimately resulted in Israel’s exile. Just as the Lord warned, “I will do to you as I thought to do to them.” The same judgment that fell upon the Canaanites for their wickedness later came upon Israel when they adopted those same practices.

i. The historical fulfillment

Israel’s later history fully vindicated this divine warning. Though they possessed the land outwardly, inwardly they were compromised. The Canaanite idols became their downfall. Solomon’s tolerance of pagan worship opened the floodgates of national apostasy, leading to the division of the kingdom, the rise of idolatrous kings, and eventually the Babylonian captivity. What Israel refused to destroy ultimately destroyed them.

ii. A warning to the modern church

This principle applies equally to the church today. Just as Israel could possess the land and yet be corrupted from within, so the church can appear successful—large in number, wealthy in resources, respected in society—yet spiritually compromised. When the church tolerates sin or adopts the world’s values, it loses its distinctiveness and power. The Lord’s warning remains true: spiritual compromise always leads to divine chastisement.

It is better for God’s people to remain faithful in obscurity than to flourish in corruption. As James 4:4 declares, “Know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.” The lesson of Numbers 33 is clear: the people of God must not only enter the promises of God but also cleanse themselves of the influences that would defile those promises.