The Borders of the Promised Land, Part 1

I have been studying the Bible in a chronological order suggested by Skip Andrews.  Because chapter 33 of Numbers is a summary of the journeys and encampments of the Israelites in the wilderness, most of the chapter has already been studied.  We pick up in Numbers 33:50:

(Numbers 33:50) And the LORD spoke to Moses in the plains of Moab by the Jordan, across from Jericho, saying, (51) “Speak to the children of Israel, and say to them, ‘When you have crossed the Jordan into the land of Canaan, (52) Then you shall drive out all the inhabitants of the land from before you, destroy all their pictures, destroy all their molded images, and demolish all their high places.'"

This was to be the Israelites' last station in the plains of Moab before crossing over the Jordan River into their promised land.  The Lord gave Moses instructions to give to the Israelites when they had crossed over Jordan and entered the land of Canaan.  They were to drive out all the inhabitants from before them.  The original word translated as "drive out" means "occupy" or "take possession", but can also mean "cast out, consume, destroy".  The Israelites were also to destroy all the inhabitants' pictures and statues of idolatry and all their high places of worship.

(53) "'And you shall dispossess the inhabitants of the land and dwell in it, for I have given you the land to possess.'"

Once the Israelites had destroyed all the symbols of idolatry and driven out the inhabitants, they were to take possession of their land and dwell in it, for God had given that land to them.

(54) "‘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; every man's inheritance shall be in the place where his lot falls; according to the tribes of your fathers you shall inherit.'"

When they took possession of the land, it was to be divided among the remaining tribes, as Gad, Reuben, and half the tribe of Manasseh had taken as their inheritances land on the current side of the Jordan.  The land was to be divided by casting lots so that God was the one who actually determined which tribe got which portion of land for its inheritance.  Part of His determination was that larger portions would go to larger tribes, and smaller ones would get smaller possessions.

(55) "‘But if you will not drive out the inhabitants of the land from before you, then it shall come to pass, that those which you let remain of them shall be pricks in your eyes and thorns in your sides, and they shall vex you in the land in which you dwell.'"

God warned that if they did not do as He had said and drive the inhabitants completely out of their land, then those who remained would be very troublesome and distressing to them and would continually harass them.

(56) "'Moreover it shall come to pass, that I shall do to you as I thought to do to them.'"

Additionally, besides what the inhabitants who remained would do to them, God Himself would do to the Israelites what He had intended for the Canaanites; He would deliver them into the hands of their enemies to drive them out of their promised land.  If the Israelites allowed some Canaanites to stay, they would surely mingle with them and fall into their pagan ways.  This is a good illustration of what sin does to us.  If we neglect to stay pure and drive sin out, sin will eventually drive us out and away from God's promise of eternal life for our souls.

(Numbers 34:1) And the LORD spoke to Moses, saying, (2) “Command the children of Israel and say to them, ‘When you come into the land of Canaan (this is the land that shall fall to you as an inheritance, that is, the land of Canaan to its boundaries), (3) Then your south quarter shall be from the wilderness of Zin along the border of Edom, and your south border shall be eastward to the outermost coast of the Salt Sea.'"

The Lord continued speaking to Moses, telling him what to say to the Israelites.  When they came into the land of Canaan, that land He had promised them as their inheritance, they were to observe the boundaries as He commanded.  The Lord Himself determined the boundaries of their promised land of Canaan.  The southern portion of their land was to extend from the wilderness of Zin, which is said to be Kadesh in particular, along the border of Edom eastward to the outermost coast of the Dead Sea.  The map below shows the approximate boundaries of the promised land.  I say "approximate" because as Adam Clarke stated in his Commentary on the Bible, the exact boundaries could only be precisely known by an actual survey. 

(4) "'And your border shall turn from the south to the ascent of Akrabbim, and continue to Zin, going forth from the south to Kadesh Barnea, and shall go on to Hazar Addar, and continue to Azmon.'"

The following map that shows a more detailed view of the southern border comes from www.bible.ca:

From this map, we see that verse 4 discusses the southeast corner of the border from Kadesh Barnea to Addar and Azmon westward, following the ascent of Akrabbim, up through the wilderness of Zin on the eastern border.

(5) "'And the border shall turn from Azmon to the river of Egypt, and the end of it shall be at the sea.'"

The southwestern boundary would be from Azmon turning northward and following the River of Egypt and ending at the Mediterranean Sea.

(6) "'And as for the western border, you shall have the Great Sea for a border; this shall be your west border.'"

The western border of their promised land would be the Mediterranean Sea.

(7) "'And this shall be your north border: from the Great Sea you shall point out for you mount Hor; (8) From mount Hor you shall point out your border to the entrance of Hamath; then the direction of the border shall be to Zedad; (9) And the border shall go on to Ziphron, and it shall end at Hazar Enan. This shall be your north border.'"

The northern border was to run westward from the Mediterranean Sea to Mount Hor.  This was not the Mount Hor on which Aaron died.  The word "hor" is actually a word for mountain.  From this Mount Hor the border was to run eastward to Hamath, then to Zedad, on to Ziphron, and ending at Hazar Enan.  This northern border can be seen on the first map above.

(10) "'And you shall point out your east border from Hazar Enan to Shepham; (11) And the border shall go down from Shepham to Riblah on the east side of Ain; and the border shall descend and shall reach to the eastern side of the Sea of Chinnereth; (12) And the border shall go down to Jordan, and it shall end at the Salt Sea. This shall be your land with its surrounding boundaries.’”

The eastern boundary of the promised land of Canaan was to go from Hazar Enan southward to Shepham.  It would then curve westward to Riblah, past Ain, to the eastern side of the Sea of Chinnereth, and then downward along the Jordan River, ending at the Dead Sea.  Thus the Lord ended the entire description of Israel's boundaries.

Matthew Henry, in his Commentary on the Whole Bible, made an interesting observation.  The border began and ended with the Dead Sea, then called the Salt Sea.  "This was the remaining lasting monument of the destruction of Sodom and Gomorrah. That pleasant fruitful vale in which these cities stood became a lake, which was never stirred by any wind, bore no vessels, was replenished with no fish, no living creature of any sort being found in it, therefore called the Dead Sea. This was part of their border, that it might be a constant warning to them to take heed of those sins which had been the ruin of Sodom..."

(13) And Moses commanded the children of Israel, saying, “This is the land which you shall inherit by lot, which the LORD commanded to give to the nine tribes and to the half-tribe.'"

Moses told the people that the land with its boundaries described above was the land that they would inherit by lot, that is, nine and a half tribes would inherit this land by lot--Judah, Simeon, Benjamin, Dan, Ephraim, Zebulun, Issachar, Asher, Naphtali, and the other half tribe of Manasseh.

(14) “For the tribe of the children of Reuben according to the house of their fathers, and the tribe of the children of Gad according to the house of their fathers, and the half-tribe of Manasseh have received their inheritance. (15) The two tribes and the half tribe have received their inheritance on this side of the Jordan, across from Jericho eastward, toward the sunrise.”

Moses explained that the two and a half tribes of Reuben, Gad, and a half tribe of Manasseh had already received their inheritance on the east side of the Jordan River across from Jericho in the promised land of Canaan.  Their inheritance lay from the Jordan River eastward.

(16) And the LORD spoke to Moses, saying, (17) “These are the names of the men who shall divide the land among you: Eleazar the priest and Joshua the son of Nun."

The Lord then told Moses that the men who would divide the land would be Eleazar the priest and Joshua.  Matthew Henry made a noteworthy observation:  "The principal commissioners...were Eleazar and Joshua...typifying Christ, who, as priest and king, divides the heavenly Canaan to the spiritual Israel; yet, as they were to go by the lot, so Christ acknowledges the disposal must be by the will of the Father..."

(18) “And you shall take one prince of every tribe to divide the land by inheritance. (19) And the names of the men are these: of the tribe of Judah, Caleb the son of Jephunneh."

A prince from each of the remaining tribes was chosen to represent their particular tribe and would witness the drawing of lots and would see to it that their tribe took possession of their inheritance according to the lot.  The prince of the tribe of Judah was to be Caleb.

(20) "And of the tribe of the children of Simeon, Shemuel the son of Ammihud."

The Lord designated Shemuel, the son of Ammihud, to be the representative prince from the tribe of Simeon.

(21) "Of the tribe of Benjamin, Elidad the son of Chislon. (22) And the prince of the tribe of the children of Dan, Bukki the son of Jogli.

From the tribe of Benjamin the Lord designated Elidad to receive the lot for his tribe; and from the tribe of Dan He assigned Bukki.

Because Blogger limits the number of labels each post may have, and I feel all these names are equally important, I will continue this study in the next post:

The Borders of the Promised Land, Part 2

God Uses a Donkey to Talk to Balaam

Continuing a chronological Bible study:

(Numbers 22:1) And the children of Israel set forward, and pitched in the plains of Moab on this side of the Jordan by Jericho.

In the last chapter, the Israelites had just conquered Og king of Bashan, and they now moved from Bashan and camped in the plains of Moab on their side of the Jordan across from Jericho.

As I follow a chronological Bible study, the order of which was designed by Skip Andrews, I now go to Numbers 33:

(Numbers 33:48) And they departed from the mountains of Abarim, and pitched in the plains of Moab by Jordan near Jericho.

Numbers 33, which chronicles Israel's journeys and camp stations, stated they left the mountains of Abarim where they had conquered Heshbon and Bashan, and also stated they camped in the plains of Moab by the Jordan across from Jericho.

(49) And they pitched by the Jordan, from Beth Jesimoth as far as the Abel-Shittim, in the plains of Moab.

They camped by the Jordan in an area that stretched from Beth Jesimoth to Abel-Shittim, as their campsites surely had to be very large or very long in this case, as they camped along the Jordan River in the plains of Moab across from Jericho.

(Numbers 22:2) And Balak the son of Zippor saw all that Israel had done to the Amorites.

Balak, the son of Zippor, who we will see was the king of Moab at that time, had witnessed all that Israel had done in conquering the Amorites and seizing their lands.

(3) And Moab was exceedingly afraid of the people because they were many, and Moab was distressed because of the children of Israel.

The king of Moab was very afraid of the Israelites because of what they had done to Sihon and Og (Num. 21) and because they were so many in number.  He was very distressed about the children of Israel.

(4) And Moab said to the elders of Midian, “Now this company will lick up everything around us, as an ox licks up the grass of the field.” And Balak the son of Zippor was king of the Moabites at that time.

Balak, the king of Moab, consulted with the elders of Midian, who were his neighbors, surely hoping that united they might be able to do something about Israel.  In his plea to the Midianites, he explained that the Israelites would surely consume them all.

(5) He sent messengers therefore to Balaam the son of Beor, to Pethor, which is by the river of the land of the children of his people, to call him, saying, "Behold, there is a people come out from Egypt; behold, they cover the face of the earth, and they abide across from me."

Balak sent messengers to Balaam son of Beor, to Pethor, which was by the river of the land of his people, that is the Euphrates.  His message told of a people who came out of Egypt and seemed to cover the face of the earth, because of their number and recent conquests.  He explained that group now dwelt across from him.

(6) "Come now therefore, please, curse this people for me, for they are too mighty for me; perhaps I shall prevail, that we may smite them, and that I may drive them out of the land, for I know that he whom you bless is blessed, and he whom you curse is cursed.”

Balak asked that Balaam come to his country and curse the Israelites for him.  Balaam is believed to have once been a prophet of the true God, but appears here to perhaps have added sorcery to his prophetic gift.  Balak acknowledged that the Israelites were too mighty for him, but if Balaam cursed them, perhaps he would prevail to destroy them and drive them out of his land.  Balak acknowledged that he knew that whoever Balaam blessed was indeed blessed, and whoever he cursed was cursed, which makes it plausible that Balaam may have sought the Lord in those instances.

(7) And the elders of Moab and the elders of Midian departed with the rewards for divination in their hand, and they came to Balaam and spoke to him the words of Balak.

The elders of Moab and the elders of Midian went to Balaam directly to speak to him the words of Balak, carrying with them the rewards for divination, which probably meant gifts or payment to him to curse the Israelites.

(8) And he said to them, “Lodge here tonight, and I will bring back word to you, as the LORD speaks to me.” And the princes of Moab abode with Balaam.

Balaam told the princes or elders of the Moabites and of Midian to stay with him that night, and he would bring them back word from the Lord.  They did as he asked and lodged with him.

(9) And God came to Balaam and said, “Who are these men with you?”

God indeed did speak to Balaam, and asked about the men who were with him.  These two verses show Balaam must have surely known the true God and had been in the habit of seeking Him and hearing Him.  Obviously, God knew who the men were and what they wanted, but He asked this for Balaam's benefit, as it would try his fidelity and convict him of his folly and sin as we shall soon see.

(10) And Balaam said to God, “Balak the son of Zippor, king of Moab, has sent to me, saying, (11) ‘Behold, a people has come out of Egypt, and they cover the face of the earth; come now, curse them for me and perhaps I shall be able to overcome them, and drive them out.'"

Balaam answered God and told him that Balak, king of Moab, had sent messengers to him telling him about the Israelites who had come out of Egypt and covered the face of the earth, and asking him to curse them so that he might overcome them and drive them out of his land.

(12) And God said to Balaam, “You shall not go with them; you shall not curse the people, for they are blessed.”

Gold told Balaam not to go with these people and not to curse the Israelites because they were blessed.

(13) And Balaam rose up in the morning, and said to the princes of Balak, “Get back to your land, for the LORD refuses to give me leave to go with you."

Balaam rose up in the morning and gave the princes of Balak God's instructions, or part of them.  He told them to go back to their land for the Lord had refused to give him permission to go with them to curse Israel.  Actually, Dr. John Gill, in his Exposition of the Entire Bible, pointed out that Balaam didn't actually tell them they were not to curse Israel because Israel was blessed.  He suggested that had Balaam told them all, perhaps it would have prevented further solicitation, as we shall soon see does occur.

(14) And the princes of Moab rose and went to Balak, and said, “Balaam refuses to come with us.”

The princes of Moab returned to Balak and told him that Balaam refused to come back with them.  Dr. Gill rightly noted that the princes came back with even less information than they were given:  they simply said that Balaam refused to come with them, not that the Lord had refused to give him permission to go.  Obviously, the word of the Lord didn't seem to be important in the eyes of these Moabites.  However, knowing it was the word of the Lord that prevented Balaam from coming to Balak, might have prevented him from pressing further.

(15) And Balak sent yet again princes, more numerous and more honorable than they.

Balak sent back to Balaam more numerous and more honorable princes, perhaps assuming Balaam had felt he had not been treated with enough respect.

(16) And they came to Balaam and said to him, “Thus says Balak the son of Zippor, ‘Please let nothing hinder you from coming to me; (17) For I will promote you to very great honor, and I will do whatever you say to me; come therefore, please, curse this people for me.’”

The second group of princes went to Balaam and gave him the words of Balak, their king.  He asked that he let nothing hinder him from coming, and assured him he would be rewarded with great honor and anything for which he asked, if he would come and curse the Israelites for him.  Balak obviously thought that Balaam refused of his own accord because he had not been properly rewarded for his services.  Had he known it was the Lord God who refused to let him go and had told him not to curse the Israelites because they were blessed, perhaps he would have never sent this second group.

(18) And Balaam answered and said to the servants of Balak, "If Balak were to give me his house full of silver and gold, I could not go beyond the word of the LORD my God, to do less or more."

Balaam answered well and spoke reverently of the Lord in his answer to this second group of princes.  Balak could give him all his riches, and he still would not go beyond the word of His Lord.

(19) “Now therefore, please, you also stay here tonight, that I may know what more the LORD will say to me.”

Even though he had spoken so well at first, he now suggested they stay with him another night and he would inquire further of the Lord.  This shows at least some slight aversion to what God had told him, that he would like to oblige them, because already knowing God's definite answer to this, he would ask again.  Why would God now reverse His opinion of the Israelites and tell him He unblessed them and to go ahead and curse them?

(20) And God came to Balaam at night and said to him, “If the men come to call you, rise and go with them; but only the word which I speak to you—that you shall do.”

God came to Balaam in the night and told him to go with the men if they came to call on him, but to only speak the word that God gave him to speak.  Dr. John Gill wrote that some people thought that this was said sarcastically.  I don't believe our Lord is sarcastic, but we have free will, and He will allow us to do what we want.  If we pray to the Lord and don't like His answer, He doesn't prevent us from going against Him, but be assured His will shall be done.

(21) And Balaam rose up in the morning, and saddled his donkey, and went with the princes of Moab.

Balaam rose up the next morning, saddled his donkey, and indeed did go with the princes of Moab.

(22) And God's anger was kindled because he went; and the angel of the LORD stood in the way for an adversary against him. Now he was riding on his donkey, and his two servants were with him.

God had previously made His will known to Balaam; just because He allowed him free will and permitted him to go did not change the original fact that Balaam had disobeyed God and had chosen his own path to benefit himself.  As stated before, God's will shall be done.  The angel of the Lord stood in Balaam's way.  The original Hebrew word for "angel" here was "malak" and meant "messenger" or "representative".  This was a God-authorized representative for Him sent as His messenger to Balaam.  Balaam was riding his donkey and had two servants with him when the angel of the Lord stood in his way.  He stood as an adversary against him, an enemy against the sin Balaam was committing.

(23) And the donkey saw the angel of the LORD standing in the way, and his sword drawn in his hand; and the donkey turned aside out of the way, and went into the field. And Balaam struck the donkey, to turn her back onto the way.

The donkey could see what Balaam in his covetousness and self-will could not see--the angel of the Lord standing in the way with his sword drawn.  The donkey turned out of the way of the angel and went into the field.  Balaam struck the donkey to get her back onto the road.

(24) But the angel of the LORD stood in a path of the vineyards, a wall on this side, and a wall on that side.

When she went into the field, the donkey apparently went onto a narrow path between two vineyards which both had walls, and now the angel of the Lord stood in this path to prevent them from proceeding further.

(25) And when the donkey saw the angel of the LORD, she thrust herself against the wall, and crushed Balaam's foot against the wall; and he struck her.

When the donkey again saw the angel of the Lord standing in the way, she thrust herself against one of the walls in order to avoid running straight into the angel.  In doing so, she crushed Balaam's foot against the wall, and he struck her again.

(26) And the angel of the LORD went further, and stood in a narrow place, where there was no way to turn either to the right hand or to the left.

The angel moved further ahead into a narrower place where there was no possible way to turn to the right or left or around.  Adam Clarke, in his Commentary on the Bible, referenced Henry Ainsworth, an earlier Hebrew scholar, who suggested this was an illustration of just how God might deal with all sinners:  "First he mildly shakes his rod at them but lets them go untouched. Secondly he comes nearer and touches them with an easy correction as it were wringing their foot against the wall. Thirdly, when all this is ineffectual, he brings them into such straits, that they can neither turn to the right hand nor to the left, but must fall before his judgments, if they do not fully turn to him."

(27) And when the donkey saw the angel of the LORD, she fell down under Balaam; and Balaam's anger was kindled, and he struck the donkey with a staff.

When the donkey again saw the angel of the Lord in the way, where there was no way for her to go but forward, she dropped to the ground under Balaam.  Balaam was so angered, he then struck his donkey with his staff.  You would think that one who presumably had been a prophet of God would have understood or at least would have been cautioned by these signs, but no, his heart was set on his self-serving task, and he beat his donkey with a staff.

(28) And the LORD opened the mouth of the donkey, and she said to Balaam, “What have I done to you, that you have struck me these three times?”

The Lord opened the mouth of the donkey and allowed her to speak to Balaam in words he would understand, since he was unable to see otherwise.  The donkey spoke to Balaam and asked what was it she had done to him that provoked him to strike her those three times. 

(29) And Balaam said to the donkey, “Because you have mocked me; I wish there were a sword in my hand, for now I would kill you!”

It amazes me that Balaam took this in stride as if it was quite natural for this donkey to talk to him, and answered her saying it was because she "mocked" him and he wished he had a sword for then he would have killed her!  The apostle Paul wrote in 1 Corinthians 1:27, "But God has chosen the foolish things of the world to confound the wise; and God has chosen the weak things of the world to confound the things which are mighty."  What more foolish thing was there than a dumb donkey to dumbfound Balaam?  Yet he still did not seem to appreciate this miraculous event for what it was.  Perhaps Balaam was accustomed to conversing with evil spirits through various creatures in his sorcery, or perhaps he was just blinded by his own greed and passion and now rage that he could not comprehend what an extraordinary event this really was.

(30) And the donkey said to Balaam, “Am I not your donkey on which you have ridden, ever since I became yours, to this day? Was I ever disposed to do this to you?” And he said, “No.”

Miraculously, the donkey answered Balaam, understanding what he had said to her, and she reasoned with him, that she had always been his good and faithful donkey and had never done such a thing before.  Balaam agreed.

(31) Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in the way, and his sword drawn in his hand; and he bowed down his head, and fell flat on his face.

It was at this point, perhaps because he had calmed down and his hard heart could now comprehend, that God opened Balaam's eyes and he was able to see the angel of the Lord standing in the way with his sword drawn.  Balaam then bowed down his head and fell on his face before the angel, realizing this was certainly a messenger from God Himself.

(32) And the angel of the LORD said to him, “Why have you struck your donkey these three times? Behold, I have come out to stand against you, because your way is perverse before Me."

The angel of the Lord rebuked Balaam for striking his donkey as it was obviously not her fault as He had stood in the way against Balaam because his way was perverse before the Lord.

(33) “The donkey saw Me and turned aside from Me these three times; unless she had turned from Me, surely I would also have slain you by now, and let her live.”

The angel of the Lord told Balaam that the donkey had seen Him all those three times.  If it had not been for her turning aside and falling down, the angel would have killed Balaam, and let the donkey live.

(34) And Balaam said to the angel of the LORD, “I have sinned, for I did not know You stood in the way against me. Now therefore, if it displeases You, I will turn back.”

Balaam acknowledged his sin to the angel of the Lord, saying he did not realize He had stood in the way against him.  Now that he understood it displeased Him, he said he would turn back.

(35) And the angel of the LORD said to Balaam, “Go with the men, but only the word that I shall speak to you, that you shall speak.” So Balaam went with the princes of Balak.

The angel of the Lord told Balaam to go ahead with the men, but that he was only to tell them what the Lord told him to tell them.  This was what God had told Balaam in verse 20 when he had persisted in asking if he might go with the men.  However, it was necessary that the Lord get Balaam's full attention by the angel that stood in his way, so that he would indeed tell the men exactly all the Lord told him to say this time.  He had left out the most important parts before (v. 13).

(36) And when Balak heard that Balaam was coming, he went out to meet him at the city of Moab which is on the border of Arnon, which is on the utmost coast.

When Balak heard that Balaam was coming, he went out to meet him in a city of Moab that was on the border of the Arnon River which was at the uttermost border of Moab.  A king coming out himself to his uttermost border to meet Balaam showed great respect for him.

(37) And Balak said to Balaam, “Did I not earnestly send to you to call you? Why did you not come to me? Am I not indeed able to promote you to honor?"

Upon meeting him, Balak asked Balaam why he did not come to him when he first had so earnestly called for him.  Had Balaam doubted that Balak could richly reward him with honor and riches?

(38) And Balaam said to Balak, “Lo, I have come to you; have I now any power at all to say anything? The word that God puts in my mouth, that I shall speak.”

Balaam answered Balak that he had now come, but he seemed to suggest that he didn't before because he was under the restraint of the Lord and even though he was there now, he would only speak the words the Lord Himself put in his mouth.

(39) And Balaam went with Balak, and they came to Kirjath Huzoth.

Balaam went with Balak to Kirjath Huzoth, which literally means "city of streets"; it was probably a large populous city.

(40) And Balak offered oxen and sheep, and sent to Balaam and to the princes that were with him.

Balak made an offering of oxen and sheep, and either sent for Balaam and his princes to join in the feast, or sent some of the offering to them.

(41) And it came to pass on the next day, that Balak took Balaam and brought him up to the high places of Baal, that from there he might see the utmost of the people.

The next day Balak took Balaam up to the high places of Baal, probably meaning holy places of worship to their idol Baal, but also literally high so that Balaam got a good view of the edge of the encampment of the Israelites.  And there is a perfect place for a cliffhanger!  The rest of the story will be told in the next chapter and post.

Early Conquests of Israel Coming Out of the Wilderness to Enter Their Promised Land

Continuing a chronological Bible study, the order of which was suggested by Skip Andrews:

(Numbers 33:40) 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.

The children of Israel had now spent forty years in the wilderness.  In the last post, they had journeyed to Kadeh and there had sought permission from the king of Edom to pass through his land on the king's highway, but he refused.  They then moved to Mount Hor, still near the border of Edom, as they were going around it, not being permitted to go through it.  Aaron died and was buried at Mount Hor.  It appears it was at this time that the king of Arad, a Canaanite, who dwelt in the southern part of the land of Canaan, heard about the coming of the children of Israel.

I have a difficult time trying to picture where the Israelites were at this time and why they had to cross Edom, but here are a couple of maps that together might help some to pinpoint them:

 

Click the image for a larger view.  I circled Arad in the second map.

(Numbers 21:1) The king of Arad, the Canaanite, who dwelt in the South, heard that Israel was coming by the way of the spies; then he fought against Israel, and took some of them prisoners.

Numbers 21 tells of the incident in more detail.  The king of Arad heard that the Israelites were coming by way of the spies, pictured in a map here:

Actually, some Biblical scholars note that the route of the spies some 38 years before could not have been known by the king of Arad as it had not been discovered by the Canaanites back then.  However, the statement could have been made for the reader's information, that the king heard they were coming, and they were coming the way the spies had come 38 years prior.  Some scholars think that the original word "athariym" that was translated as "the spies" might actually be the name of a place "Atharim".  Whatever was meant, the king of Arad heard the Israelites were coming and fought against them and took some of them prisoners.

(2) And Israel vowed a vow to the LORD, and said, “If You will indeed deliver this people into my hand, then I will utterly destroy their cities.”

It looks as though the children of Israel had learned a lesson and this time instead of running scared and murmuring against Moses and the Lord, they went straight to the Lord and prayed that He deliver this people to them.  Their vow to utterly destroy their cities was their faith that He would indeed deliver them.  They trusted their Lord this time.

(3) And the LORD hearkened to the voice of Israel, and delivered up the Canaanites; and they utterly destroyed them and their cities; and they called the name of the place Hormah.

The Lord heard Israel's plea and vow, and delivered up the Canaanites.  This verse states they utterly destroyed them and their cities, and they called the name of the place Hormah.  There is some disagreement among Biblical scholars as to what actually happened and it depends on the meaning of the original word.  Apparently, the name of the place was originally Zephath, and later scriptures will tell how it was utterly destroyed in Joshua's time.  It's reasonable to think that it was destroyed at this time, so as to keep the enemy from pursuing the Israelites, but as the Israelites did not remain in the city, the Canaanites reinhabited it.  However, the original word "charam" that was translated as "utterly destroy" can also mean "devoted or dedicated for destruction".  The meaning of the name "Hormah" is indeed "devoted" or "devotion".  So at the very least, the enemy was devoted for destruction and kept at bay from the children of Israel.  More probably, the Israelites fought with the current residents of the land as verse 1 does say the king of Arad fought with them and took some as prisoners.

(4) And they journeyed from Mount Hor by the way of the Red Sea, to go around the land of Edom; and the soul of the people was much discouraged because of the way.

Because the way through Edom was closed to them, the people had to go back to the Red Sea to go around the land of Edom.  Because they were going backward instead of forward and because it was a long way, the people began to get discouraged.

(Numbers 33:41) And they departed from Mount Hor, and pitched in Zalmonah. (42) And they departed from Zalmonah, and pitched in Punon.

Numbers 33 also records the Israelites' departure from Mount Hor, and states specifically that they camped at Zalmonah and then moved on to Punon.

(5) And the people spoke against God and against Moses, “Why have you brought us up out of Egypt to die in the wilderness? For there is no bread, neither is there any water; and our soul loathes this light bread."

I may have given the Israelites too much credit in my comments on verse 2, for if they had truly learned their lesson, they wouldn't be speaking against God at this time.  Had they not learned they could trust Him no matter how it appeared?!  God gave them manna and they complained about it!  He provided their every need and yet they complained they had been brought out of Egypt to die in the wilderness because they didn't have something else they thought they should have!  Although this seems unfathomable, I can see myself.  Perhaps I don't call God by name to ask why He had done or not done this or that, but by complaining that I don't have all I think I need, I am belittling all that He has done!  He sustains me every day and I have complained that I don't have something else.  Again, though I think it is not to Him directly, is IS to Him, about Him, and about not having gratitude and faith in Him to continue to carry me through!  I can be a grumbling Israelite, and I don't like that idea at all!

(6) And the LORD sent fiery serpents among the people, and they bit the people; and many people of Israel died.

In answer the Lord let loose fiery serpents, probably so called because their bites were poisonous and burned.  The scripture says the Lord sent the fiery serpents, and He truly may have, as He had every right to; but I often think that He may just turn His back and let us see how it would be without Him.  The snakes were surely all over this wilderness, but God had protected His people from them.  He gave them protection and sustenance, but all they could see was what they did not have, so by turning His back and allowing the serpents to attack the people, they could see what it was like to not have His protection.  This was a teaching moment.  Many of the children of Israel died from the snake bites, and one would hope the rest would learn from this incident.

(7) Therefore the people came to Moses, and said, “We have sinned, for we have spoken against the LORD and against you; pray to the LORD that He take away the serpents from us.” And Moses prayed for the people.

The people came to Moses, indeed recognizing they had sinned against the Lord, and asked that he pray to the Lord to take the serpents away from them.  Moses prayed for the people.  How blessed we are in this current time to have a constant intercessor in Jesus that we don't have to suffer serpents before we come to our senses again!  If we DO have to suffer serpents or the like, I believe it is in His mercy to bring us to Him, or back to Him, our only salvation and source of eternal life.

(8) And the LORD said to Moses, “Make a fiery serpent, and set it on a pole; and it shall come to pass, that everyone who is bitten, when he looks at it, shall live.”

The Lord answered Moses by telling him to make a likeness of a fiery serpent and set it up on a pole so that whenever someone who was bitten looked up at it, he would live.  In the past I never quite understood why God would have Moses make an image for the people to look up to, when in the past (and in the future) images and molten likenesses became idols.  However, this brass serpent Moses would make was certainly not God, but neither was a golden calf (Exodus 32), but unlike the calf, this serpent was a visual of their sin and chastisement, so that looking up to it represented looking up to their Lord and acknowledging their sin.  God did not take the serpents away as the people had asked, but saw fit a better way, that when they were bitten by the serpents, they could look up to Him and be saved.  Jesus later referred to this as a symbol of Christ Himself:

“And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in Him should not perish but have eternal life." - John 3:14-15

Matthew Henry, in his Commentary on the Whole Bible, brought up another point.  According to him, "This method of cure was altogether miraculous, and the more wonderful if what some naturalists say be true, that looking upon bright and burnished brass is hurtful to those that are stung with fiery serpents. God can bring about his purposes by contrary means."  The ways of God are almost always not as what we expect them to be; all the more reason to trust in Him, not in how it may look.

(9) And Moses made a serpent of brass, and put it up on a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived.

Moses did as the Lord had instructed and made a brass serpent and put it up on a pole, and indeed, when someone who had been bitten, looked up at the brass serpent, he would live, in spite of being bitten.  Again, this is a beautiful symbol of Christ.  Even though we sin and deserve death, looking to Him saves us and we live!

(10) And the children of Israel set forward, and pitched in Oboth. (11) And they journeyed from Oboth, and pitched at Ije Abarim, in the wilderness which is before Moab, toward the sunrise.

The children of Israel then moved onward and camped at Oboth; from there they journeyed to Ije Abarim, in the wilderness to the east of Moab.

(Numbers 33:43) And they departed from Punon, and pitched in Oboth. (44) And they departed from Oboth, and pitched in Ije Abarim, at the border of Moab.

Numbers 33 records their departure from Punon, and then their journey to Oboth, and then to Ije Abarim, at the border of Moab.

(Numbers 21:12) From there they moved and camped in the valley of Zared.

From Ije Abarim they moved to the brook of Zared, which is what most scholars agree the translation should have read.  Indeed, the original word translated as "valley", that is "nachal", literally meant "stream", and "by implication, valley".

(13) From there they moved and camped on the other side of Arnon, which is in the wilderness that extends from the coasts of the Amorites, for Arnon is the border of Moab, between Moab and the Amorites.

From the Zared, they moved and camped on the other side of the Arnon, which was a river that separated the Moabites and the Amorites.

(14) Therefore it is said in the book of the wars of the LORD, "What He did in the Red Sea, and in the brooks of Arnon, (15) And at the stream of the brooks that go down to the dwelling of Ar, and lies upon the border of Moab."

Apparently there was a book of the wars of the Lord unknown to us, but known to contemporaries of this passage.  Adam Clarke, in his Commentary on the Bible, wrote that the book may have been a "book of remembrances and directions, written by Moses for Joshua’s private instruction for the management of the wars after him", and may be referenced in Exodus 17:14:  "And the LORD said to Moses, 'Write this for a memorial in a book, and rehearse it in the ears of Joshua, for I will utterly put out the remembrance of Amalek from under heaven.'"  Almost every translation other than King James reads some form of “Waheb in Suphah" rather than "What He did in the Red Sea".  Even though this is the only verse in the Bible where the word "vaheb" was used, and therefore its meaning is uncertain, and could therefore be the name of a place, the word "suphah" does mean "storm, whirlwind, or Red Sea" and would not necessarily have to be the name of a place.  Since this was only an excerpt from the book of wars, and we have no context, it would be impossible to know for certain what is meant.  However, I have no problem taking it as written in the KJV as it may have been a record of what God had done for His people, and where He brought them.  The passage referred to in the book of the wars was used to confirm what was written in verse 13, that they had camped at the brooks of the Arnon, and that was on the border of Moab.

(Numbers 33:45) And they departed from Ijim and camped at Dibon Gad.

As this verse immediately follows verse 44 in Numbers 33 where it said they camped at Ije Abarim, I assume Ijim is a shortened version of that same place.  From there they camped at Dibon Gad, which was actually just Dibon at the time, but called Dibon Gad after it was rebuilt later by Gad.

(Numbers 21:16) And from there they went to Beer, which is the well where the LORD said to Moses, “Gather the people together, and I will give them water.”

As I follow a chronological order suggested by Skip Andrews, and have no explanation as to why Mr. Andrews inserted this verse after Dibon Gad, I can only assume it was reasonable considering the general route of the Israelites is fairly ascertained by comparison of Numbers 21 and 33.  The meaning of the word "Beer" is "well", and it may have been so named after the Lord apparently miraculously gave the people water.  There is no indication here that the people murmured or complained about having no water, but the Lord, knowing their need of water by this time, blessed them with it.

(Numbers 33:46) And they removed from Dibon Gad and camped at Almon Diblathaim.

I assume that Beer was between Dibon Gad and Almon Diblathaim, but as they apparently did not camp at Beer, it was not mentioned here.  Apparently after they received water at Beer, they moved on to Almon Diblathaim, where they camped.

(47) And they removed from Almon Diblathaim and camped in the mountains of Abarim, before Nebo.

From Almon Diblathaim, they journeyed to the mountains of Abarim, and camped before Nebo, which appears to be the name of one of the mountains according to later scriptures.

(Numbers 21:17) Then Israel sang this song:  “Spring up, O well! You sing to it."

It would seem to me that this song about a well should have immediately followed God's blessing of water at Beer, and in fact, it did immediately follow in Numbers 21.  Mr. Andrews's insertion of the verses in Numbers 33 seems a little out of place, but as I started with his chronological study, I don't dare change now, or I might miss something.  After the people received water at Beer, they sang a song of praise about it.  The word translated as "sing" above, "anah", means more like "respond" or "in answer to", so the people were singing in response to the Lord's blessing of the well.

(18) "The princes dug the well, the nobles of the people dug it, by the lawgiver, with their staves."  And from the wilderness they went to Mattanah.

The song of the people continued.  The princes, the nobles of the people dug the well, probably the lawgiver being the Lord or perhaps under His direction, Moses.  "With their staves" could mean "with their staffs" or "with their support".  It could have been that with the lawgiver's staff, direction was given to dig the well, or perhaps with their staffs making holes in the ground, the Lord caused the water to spring up.  However it came about, the people were thankful, recognizing the blessing was from the Lord.  From the wilderness near Arnon (v. 13) after they dug the well at Beer, they went to Mattanah, the meaning of which is “gift of Jehovah”, which was surely a reference to the well.  Once again, I struggle a bit with the chronological order, but as Dr. John Gill stated in his Exposition of the Entire Bible, some of the people's removes were mentioned in one place and not the other, because they "perhaps, were small removes, and not properly stations."

(19) And from Mattanah to Nahaliel, and from Nahaliel to Bamoth, (20) And from Bamoth, in the valley that is in the country of Moab, to the top of Pisgah which looks toward Jeshimon.

Taken as it appears written in this translation, the people journeyed from Mattanah to Nahaliel, then from Nahaliel to Bamoth, in the valley that was in Moab, to the mountain Pisgah which looked over Jeshimon.  It is at this verse that Dr. Gill stated that "all the Targums", the early Aramaic interpretations of the Hebrew Scriptures provided by the Jewish rabbis, interpreted these verses as meaning "not of the journeying of the children of Israel, but of the motion of the well, that that, from the place from whence it was given them, descended with them into the valleys, and from thence to the high places, as these words signify: and indeed those places are not mentioned in the journeys of the children of Israel", that is, the journeys documented in Numbers 33.  That would explain the discrepancy between the places documented in Numbers 33 versus those in this chapter of Numbers 21.  Indeed, even verse 18, "from the wilderness they went to Mattanah" might be better translated as "and from the wilderness it was given to them for a gift'', wrote Dr. Gill, and then verses 19 and 20, explain the motion of the well, probably providing them with water all along their way.

(21) And Israel sent messengers to Sihon king of the Amorites, saying, (22) “Let me pass through your land. We will not turn aside into fields or vineyards; we will not drink water from wells. We will go along by the king's highway, until we be past your borders."

The children of Israel sent messengers to Sihon, king of the Amorites, asking that they be allowed passage through his land by the king's highway.  They stated they would not turn aside into the fields or vineyards, nor drink from their wells, but would just pass through on the king's highway.

(23) And Sihon would not suffer Israel to pass through his border; but Sihon gathered all his people together, and went out against Israel into the wilderness; and he came to Jahaz, and fought against Israel.

However, Sihon not only refused them passage, as did Edom (Numbers 20:18-20) who came out against them to keep them from passing through, but Sihon gathered his people and went outside his own borders into the wilderness to fight against them at a place called Jahaz.

(24) And Israel smote him with the edge of the sword, and possessed his land from Arnon to Jabbok, as far as the children of Ammon, for the border of the children of Ammon was strong.

The children of Israel slew Sihon and his army of people and were victorious over them; and Sihon's country came into possession of Israel, from the Arnon River to the Jabbok River.  Sihon's territory went only as far as the border of Ammon because that border was very strong.

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

Israel took all the cities that lay between the Arnon and the Jabbok, and Israel dwelt in all these cities of the Amorites, in Heshbon and in all its villages, Heshbon being the main metropolis with smaller towns and villages adjacent to it.

(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.

Heshbon is further described as the city of Sihon king of the Amorites, who had fought against the former king of Moab and had taken it from him, that city and all Moab's land as far as the Arnon.

(27) Therefore those who speak in proverbs say: "Come into Heshbon, let the city of Sihon be built and prepared."

The historical writers among the Amorites, who generally wrote in poetic or proverbial verses, had written about this land they had seized from Moab.  "Come into Heshbon", the song or verse began, and let the city of Sihon now be built up and prepared for the new king.

(28) "For there is a fire gone out of Heshbon, a flame from the city of Sihon; it has consumed Ar of Moab, and the lords of the high places of Arnon."

The song or verse continued.  The fire had gone out of Heshbon after Sihon had subdued it.  Sihon and his armies had been like a fire that consumed Ar of Moab and all the lords in the high places along the Arnon.

(29) "Woe to you, Moab! You are undone, O people of Chemosh; he has given his sons that escaped, and his daughters, into captivity to Sihon king of the Amorites."

Woe to Moab, the people who worshiped their idol, Chemosh.  Chemosh had given his sons and daughters, those who worshiped him, and who had escaped the sword of the Amorites, into captivity to Sihon king of the Amorites.

(30) "We have shot at them; Heshbon is perished as far as Dibon, and we have laid them waste as far as Nophah, which reaches to Medeba.”

There are two different ways to look at this.  The first way is that the song of the Amorites continued.  They had shot at the Moabites, and Heshbon was destroyed as far as Dibon, and the land of the Moabites laid waste as far as Nophah.  However, according to Aben Ezra, one of the most distinguished Jewish biblical commentators and philosophers of the Middle Ages, the last line had been added by Moses.  Although Moab had been undone and taken captive by Sihon, now the Israelites had shot at the Amorites and those Moabites who had been taken captive, and it was Israel that now laid waste Heshbon and their cities.  It looks more likely that verse 30 was a continuation of the song of the Amorites by the lyrical way it was written, but I suppose it is possible that Moses added his own verse to their song.  The next verse would seem to well follow his lyric:

(31) Thus Israel dwelt in the land of the Amorites.

Having defeated Sihon who had once defeated the former king of Moab, the Israelites now dwelt in the land of the Amorites.

(32) And Moses sent to spy out Jazer, and they took its villages and drove out the Amorites who were there.

Moses sent spies to spy out Jazer, apparently another city inhabited by Amorites, perhaps mentioned separately because it was not formerly Moab's.  The Israelites then also took the villages of Jazer and drove out the Amorites who were there.

(33) And they turned and went up by the way of Bashan; and Og the king of Bashan went out against them, he, and all his people, to the battle at Edrei.

From Jazer, the Israelites turned back and went by the way of Bashan, a nearer way to the land of Canaan.  Og king of Bashan and all his people went out against the Israelites to a battle at Edrei.

(34) And the LORD said to Moses, “Do not fear him, for I have delivered him into your hand, and 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.”

The Lord told Moses not to fear Og because He had already determined to deliver him into his hand, and when the Lord determined a thing, it was said to be already done.  Og and all his people and land were delivered into Moses's hand, and he would do to them just as he had done with Sihon and his people at Heshbon.

(35) So they smote him, his sons, and all his people, until there was none left him alive; and they possessed his land.

Indeed, the Israelites slew Og, his sons, and all his people, until there were none of Og's people left alive.  Then the Israelites possessed Og's land of Bashan.

Chapter 21 of Numbers, along with excerpts from chapter 33, tell of Israel's emergence from the wilderness into inhabited lands on their way to their promised land.  God gave them victories not only over the armies that obstructed their way, but gave them their enemies' countries, which would later become part of their inheritance.  These conquests were not without the people's faltering and need for chastisement of the Lord, as the fiery serpents were sent during this time.  However, upon their repentance, God directed that a brass serpent be made and put up on a pole, that whoever had been bitten might look up to it and live, a beautiful illustration of Christ.  Although the people faltered and sinned, God gave them a path to salvation, and continued to give them victories over their enemies.  Matthew Henry made an additional observation about this time before the official delivery of the promised land.  He wrote that God "gave Israel these successes, while Moses was yet with them, both for his comfort (that he might see the beginning of that glorious work, which he must not live to see the finishing of) and for the encouragement of the people..."

The Deaths of Miriam and Aaron and the Promise That Moses Also Would Not Enter the Promised Land

Continuing a chronological Bible study:

(Numbers 20:1) Then came the children of Israel, the whole congregation, into the desert of Zin in the first month; and the people abode in Kadesh, and Miriam died there, and was buried there.

Some time has passed since the previous chapters and posts, as we will learn later that this was the first month of the fortieth year after their departure from Egypt.  The whole congregation came into the desert of Zin, but we know this was an entirely new generation, as God had said all their carcasses would fall in the wilderness (Numbers 14:29) because of their faithlessness.  The people dwelt in Kadesh in the wilderness of Zin, and Miriam, Moses's sister, died and was buried there.

(2) And there was no water for the congregation, and they gathered themselves together against Moses and against Aaron.

Here we go again!  Just as their fathers had murmured against Moses over a lack of water at Rephidim (Exodus 17:3), this generation gathered themselves against Moses and Aaron.  Dr. John Gill, in his Exposition of the Entire Bible, suggested that this incident was so ordered by God to demonstrate whether these people would behave any better than their fathers.

(3) And the people chided with Moses, and spoke, saying, “If only we had died when our brethren died before the LORD!"

It's absolutely incredible that the people would wish they had suffered the anger and chastisement of the Lord, rather than be grateful for His sparing them.  I suppose the sense is that would have been a quick death rather than a lingering one.

(4) “And why have you brought up the congregation of the LORD into this wilderness, that we and our cattle should die here?"

It's unbelievable that these people had learned nothing about God's continual provision, especially after witnessing what had happened to their fathers for their lack of faith.  However, here they are asking Moses why he brought them through this wilderness for forty years just to have them die there.  It's really absurd when you think about it!

(5) “And why have you made us come up out of Egypt, to bring us to this evil place? It is no place of seed, or of figs, or vines, or pomegranates; neither is there any water to drink."

The people demand to know why Moses and Aaron had brought them to such an evil place that had no good food or water.  As unconscionable as this was toward their Lord who had proved Himself faithful over and over again, think about how selfish and insensitive they were to blast Moses and Aaron with this while they were dealing with the death of their sister.

(6) And Moses and Aaron went from the presence of the assembly to the door of the tabernacle of the congregation, and they fell on their faces; and the glory of the LORD appeared to them.

Moses and Aaron didn't answer the people but went directly to the Lord, falling on their faces in reverence and prayer for this irreverent and undeserving people.  In this, they represent a type of Christ who constantly intercedes for us undeserving people.  The glory of the Lord appeared to Moses and Aaron.

(7) And the LORD spoke to Moses, saying, (8) “Take the rod, and gather the assembly together, you, and Aaron your brother, and speak to the rock before their eyes; and it shall give forth its water, and you shall bring forth to them water out of the rock; so you shall give the congregation and their beasts drink."

The Lord made no mention of the rebellious nature of the congregation, but simply told Moses to take his rod, the same rod with which he parted the Red Sea and smote the rock at Horeb, and gather the people together at a rock in their sight, and speak to it and it would bring forth water enough for the whole congregation and their animals.

(9) And Moses took the rod from before the LORD, as He commanded him.

Moses took the rod as the Lord had commanded he do.  However, that may be where his obedience stopped.

(10) And Moses and Aaron gathered the congregation together before the rock, and he said to them, “Hear now, you rebels! Must we fetch you water out of this rock?"

God had told Moses to gather the people and speak to the rock.  He gathered the people, and spoke to them.  Additionally, his language makes it sound as if the power comes from him to give them water from the rock.

(11) And Moses lifted up his hand, and with his rod he smote the rock twice; and the water came out abundantly, and the congregation drank, and their beasts also.

Moses struck the rock twice when the Lord had told him just to speak to it, again perhaps demonstrating his own power.  However, even though Moses had not done exactly what He had been commanded, the Lord still brought forth water from the rock, and the people and their animals drank.

(12) And the LORD spoke to Moses and Aaron, “Because you did not believe Me, to sanctify Me in the eyes of the children of Israel, therefore you shall not bring this congregation into the land which I have given them."

The Lord then spoke to Moses and Aaron, telling them that because they had not believed Him to sanctify Him in the eyes of the children of Israel, they would not be allowed to bring the congregation into the promised land.  Perhaps they did not believe that merely speaking to the rock was enough, that they must strike it to bring forth the water.  However, it is not by their actions that water was brought forth.  The language Moses used in saying "Must we fetch you water...?" does indeed make it sound as if he believed it was by his power that water was provided for the people.  His words and actions did not sanctify the Lord in the eyes of the children of Israel because they seem to credit himself and Aaron.  Aaron was apparently complicit in this act.

(13) This is the water of Meribah, because the children of Israel strove with the LORD, and He was sanctified in them.

This place was called "Meribah" which means "strife, contention".  Biblical scholars say it was called Meribah-Kadesh to distinguish it from the other Meribah where the people also tempted the Lord (Exodus 17:7).  The Lord was sanctified after all by His own actions, even though Moses and Aaron had not sanctified Him as they should have.  Matthew Henry put it this way in his Commentary on the Whole Bible, "If He be not glorified by us, He will be glorified upon us."

(14) And Moses sent messengers from Kadesh to the king of Edom, “Thus says your brother Israel, ‘You know all the hardship that has befallen us, (15) How our fathers went down into Egypt, and we have dwelt in Egypt a long time; and the Egyptians vexed us, and our fathers. (16) And when we cried to the LORD, He heard our voice and sent an angel, and brought us forth out of Egypt; and, behold, we are in Kadesh, a city in the uttermost of your border. (17) Please let us pass through your country; we will not pass through the fields or through the vineyards, nor will we drink water from the wells; we will go by the king's highway, we will not turn to the right hand nor to the left, until we have passed your borders.'"

Moses sent messengers from where they were in Kadesh to the king of Edom.  The message began with the reminder that the Israelites and the Edomites were brothers, descending from Jacob and Esau.  They went on to explain the hardships they had experienced in Egypt and that the Lord had brought them to Kadesh, a city in the uttermost part of their border.  They asked that they be able to pass through their country.  They assured him they would not pass through any fields or vineyards, not drink any water from their wells, but go by the king's highway until they had passed their border.

(18) And Edom said to him, “You shall not pass by me, lest I come out against you with the sword.”

However, the king of Edom sent message back that he would not allow them to pass through his land, that he would come out against them with a sword if they did.

(19) And the children of Israel said to him, “We will go by the highway, and if I or my cattle drink of your water, then I will pay for it; let me only pass through on foot, without doing any thing else."

The children of Israel replied back that they would only pass through on the highway on foot, and would do nothing else.  However, if any of their people or cattle drank their water, they would pay for it.

(20) And he said, “You shall not go through.” And Edom came out against them with many people, and with a strong hand.

The king of Edom still refused to let the Israelites pass through and came out against them with many people and powerful force.

(21) Thus Edom refused to give Israel passage through his border; therefore Israel turned away from him.

The king of Edom refused to give the Israelites passage through his land, and it appears that they patiently bore his refusal and turned away.

(22) And the children of Israel, the whole congregation, journeyed from Kadesh, and came to Mount Hor.

The congregation of Israel then journeyed from Kadesh to Mount Hor.

I am following a chronological Bible study by Skip Andrews, and it now takes me to Numbers 33:

(Numbers 33:37) And they removed from Kadesh, and pitched in Mount Hor, in the edge of the land of Edom.

Chapter 33, being an account of the journeys of Israel from when they came out of Egypt, also reported their move from Kadesh to Mount Hor, still at the edge of the land of Edom.

(Numbers 20:23) And the LORD spoke to Moses and Aaron in Mount Hor by the border of the land of Edom, saying, (24) “Aaron shall be gathered to his people, for he shall not enter the land which I have given to the children of Israel, because you rebelled against My word at the water of Meribah."

At Mount Hor the Lord spoke to Moses and Aaron, and told them Aaron would die and would not enter the promised land because he had rebelled against the word of the Lord at the water of Meribah.

(25) “Take Aaron and Eleazar his son, and bring them up to Mount Hor."

The Lord continued speaking to Moses and Aaron, and told them to bring Aaron and his son Eleazar up to the top of Mount Hor.

(26) "And strip Aaron of his garments, and put them on Eleazar his son; and Aaron shall be gathered to his people, and shall die there."

Aaron was to be stripped of his priestly garments and they were to be put on his son Eleazar, transferring the office of high priest to him.  Then there would Aaron die.

(27) And Moses did as the LORD commanded, and they went up to Mount Hor in the sight of all the congregation.

Moses did as the Lord had commanded and took Aaron and Eleazar up Mount Hor in view of all the congregation of Israel.

(28) And Moses stripped Aaron of his garments and put them on Eleazar his son; and Aaron died there on the top of the mountain. And Moses and Eleazar came down from the mountain.

Moses stripped Aaron of his priestly garments and put them on Eleazar, Aaron's son.  Aaron died there on top of Mount Hor, and then Moses and Eleazar came back down from the mountain.

(Numbers 33:38) And Aaron the priest went up to Mount Hor at the commandment 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 also tells of this incident with a little more detail.  Aaron went up to Mount Hor at the Lord's commandment and died there on the first day of the fifth month in the fortieth year after the children of Israel had come out of Egypt.  This was the month called Ab, which contains parts of our July and August.  This would have been four months after Aaron's sister, Miriam, had died (Num. 20:1).

(39) And Aaron was a hundred and twenty-three years old when he died on Mount Hor.

Aaron was 123 years old when he died on Mount Hor.

(Numbers 20:29) And when all the congregation saw that Aaron was dead, they mourned for Aaron thirty days, all the house of Israel.

When Moses and Eleazar came down from the mountain, and the people realized Aaron was dead, all of them mourned for Aaron for thirty days.

In this chapter, we had the deaths of Miriam and Aaron, and the promise that Moses also would not live to enter the promised land.  These great leaders of the children of Israel, Moses the representative of the law, Aaron the high priest, and the prophetess Miriam, could not bring the people into possession of their promised land because of their rebellion.  Some Biblical scholars have suggested this was by divine design in order to show there was no salvation in the law or the priesthood or the prophets.  If all these failed and were not good enough, how could anyone be?  Once again we see how we cannot be good enough to enter God's presence and that we need a Savior, and only the sinless perfect Lamb of God, Jesus Christ, can save us.

God Rebukes the Murmuring of Aaron and Miriam

Continuing a chronological Bible study:

(Numbers 12:1) And Miriam and Aaron spoke against Moses because of the Ethiopian woman whom he had married; for he had married an Ethiopian woman.

In the last chapter and post, we saw the Israelites grumbling and rebelling against their Lord in the wilderness of Paran.  It seems the grumbling continued.  Miriam and Aaron were Moses's siblings.  They both had high honor and position among the Israelites.  Miriam was a prophetess and Aaron was the high priest.  From a later scripture in Micah 6:4 (For I brought you up from the land of Egypt...I sent before you Moses, Aaron, and Miriam), we see that God called them with Moses to deliver His people from Egypt.  Yet here they are grumbling against Moses.  It is stated that they spoke against him because he had married an Ethiopian woman.  The original word translated as "Ethiopian" was "kushiyth", or "Cushite".  There is much disagreement among Biblical scholars as to whom this refers.  We know that Moses had married Zipporah, a Midianite, not a Cushite.  Because Midian bordered on Ethiopia, they may have been calling Zipporah a Cushite in scorn.  Perhaps this was not even Zipporah.  "For he had married an Ethiopian woman" seems to be an explanation for the woman Moses had married.  We already learned about the marriage to Zipporah and she was not an Ethiopian, so it seems logical that this was another wife.  Either Zipporah had died, or Moses took another wife as was often done in his time.  I don't believe it really matters who the wife was; the fact was that they were grumbling against Moses.

(2) And they said, “Has the LORD indeed spoken only by Moses? Has He not spoken also by us?" And the LORD heard it.

Here we see the real reason for their grumbling.  It had nothing to do with Moses's wife.  They were jealous.  As Micah 6:4 stated, they were called by God also, yet it seemed to them that Moses had done all the talking of late.  He had just chosen the seventy elders to help divide his charge.  Perhaps because they weren't included in selecting the elders, or perhaps because they felt their position was diminished because of the selection of seventy others, they spoke against Moses.  Bringing up his wife may have been because they felt she, too, may have had an elevated position above them because she was Moses's wife, and they were jealous, pure and simple.  The Lord heard their grumblings.

(3) (Now the man Moses was very meek, more than all the men who were on the face of the earth.)

This is a parenthetical statement explaining that Moses was the meekest man on the face of the earth.  If Moses was so meek, would he have written this about himself?  Yes, if he was Holy Spirit inspired to write it.  Perhaps it being parenthetical as it was, some later scribe and prophet added it.  The word translated as "meek" was "anav", and also means "lowly, poor, afflicted".  We know that Moses was definitely afflicted in spirit when he had complained so much to God about his burdens in the last chapter.  In whatever manner this came to be written, the reason is basically the same; it was inserted to explain why Moses himself did not vindicate himself, and why the Lord intervened on his behalf, as we will see.

(4) And the LORD spoke suddenly to Moses, Aaron, and Miriam, “Come out, you three, to the tabernacle of the congregation." And the three came out.

It seems the Lord spoke immediately upon hearing Miriam and Aaron, and called them with Moses to the tabernacle.  They all three came.

(5) And the LORD came down in the pillar of the cloud and stood in the door of the tabernacle, and called Aaron and Miriam; and they both came forth.

The Lord came down in that pillar of cloud that was always over the most holy place of the tabernacle, and which was a symbol of His continual presence.  He came to the door of the tabernacle where he called forth Miriam and Aaron, and they came forward to Him.

(6) And He said, "Hear now my words: If there is a prophet among you, I, the LORD, will make Myself known to him in a vision, and will speak to him in a dream."

The Lord told Aaron and Miriam to listen to Him, and understand that if there was a prophet, one with a prophetic message from the Lord, among the two of them, then they would receive their message in a dream or vision, as were the usual means of hearing from the Lord.

(7) "My servant Moses is not so, who is faithful in all My house. (8) With him will I speak mouth to mouth, even apparently, and not in dark speeches, and the similitude of the LORD he shall behold; why then were you not afraid to speak against My servant Moses?”

The Lord told Aaron and Miriam that that was not the case with Moses, who was faithful in the house of Israel.  He told them that He spoke face to face with Moses plainly, not in obscure riddles or proverbs.  Moses would also see an image or likeness of the Lord.  We have already learned that no man could have seen God directly and lived (Exodus 33:20), but Moses saw a representation of God as in the burning bush, or something of the glory of God as when He passed by Moses in the cleft of the rock.  How could it be that they weren't afraid to speak against God's servant whom He held in such high personal regard?

(9) And the anger of the LORD was kindled against them, and He departed.

God's anger burned against Aaron and Miriam, and He departed from their presence without hearing what they had to say for themselves, which was a plain indication of His anger against them.

(10) And the cloud departed from above the tabernacle, and, behold, Miriam became leprous, white as snow; and Aaron looked upon Miriam, and, behold, she was leprous.

God had already departed from the door of the tabernacle; now it seems the pillar of cloud departed from the tabernacle itself, representing God's deep displeasure with Miriam and Aaron that He would not suffer the cloud to continue over the tabernacle with them there.  Miriam was immediately struck with leprosy, her skin turned white as snow.  Aaron looked at Miriam and saw that she was leprous.  I believe this wasn't meant to be a casual statement that he saw that she was leprous, but rather as the priest, it was his business to inspect her and pronounce her leprous, according to the law of leprosy.  Miriam was struck with leprosy, but Aaron was not.  It was probably because Miriam was the chief instigator.  Her name was mentioned first in verse 1, and Aaron probably followed her lead, just as he had been willing to follow the mob in the making of the golden calf in Exodus 32.  Additionally, perhaps God would not have his priesthood so dishonored.  Perhaps it was punishment enough and very humbling for Aaron to have to pronounce his sister leprous, knowing the reason why and realizing he also deserved such a punishment.

(11) And Aaron said to Moses, “Oh, my lord! Please do not lay this sin on us, in which we have done foolishly and in which we have sinned. (12) Do not let her be as one dead, whose flesh is half consumed when he comes out of his mother’s womb.”

Aaron humbled himself to Moses, calling him his lord, confessing his foolish sin, and begging him not to allow their sin to be imposed on them this way.  He asked that Miriam not be as one who was dead, as she would ceremonially be, separated and shut off from her people; and not one whose flesh was half consumed like a miscarried or stillborn child who perhaps never fully developed, or one who had been dead for awhile in his mother's womb.  It's not as if Moses had the power to make Miriam leprous and to take it away, but thusly Aaron humbled himself to Moses, magnifying to the highest degree Moses's position and power, and perhaps realizing at this point that only Moses's intercession could help them now.

(13) And Moses cried to the LORD, saying, "Heal her now, O God, I beseech You."

Moses cried out to the Lord in prayer, asking that He please heal Miriam.  Matthew Henry, in his Commentary on the Whole Bible, wrote about what a beautiful example this was, praying for one who despitefully used him (Matthew 5:44 and Luke 6:28).  Moses took no pleasure in the righteous judgment and punishment of the Lord, but in forgiveness prayed for mercy and healing for Miriam.

(14) And the LORD said to Moses, “If her father had but spit in her face, would she not be shamed seven days? Let her be shut out of the camp seven days, and afterward she may be received again.”

God answered Moses, saying that if Miriam's earthly father had spit in her face, showing his displeasure in her, would she not be ashamed and shut herself away for some time?  How much more should she be ashamed by her sin against God!  He told Moses to shut her out of the camp for seven days, and after that, she could be allowed back in again.

(15) And Miriam was shut out from the camp seven days; and the people did not journey till Miriam was brought in again.

Miriam was indeed shut out of the camp for seven days, and the people did not journey from their camps until she was brought in again.  This was certainly due to the fact that the cloud did not direct them to move, but it also taught an important lesson.  Those like Miriam under censure and rebuke for sin ought to be treated with forgiveness, comfort, and love (2 Corinthians 2:7-8), and not counted as an enemy (2 Thessalonians 3:15) that they would leave behind.

(16) And afterward the people removed from Hazeroth, and pitched in the wilderness of Paran.

After the seven days and when Miriam was returned to the camp, the people moved from Hazeroth to another campsite within the wilderness of Paran.

As I am doing a chronologically ordered Bible study as set forth by Skip Andrews, I now move on to Numbers 33 as that study directed:

(Numbers 33:16) And they removed from the desert of Sinai, and pitched at Kibroth Hattaavah. (17) And they departed from Kibroth Hattaavah and camped at Hazeroth. (18) And they departed from Hazeroth and pitched in Rithmah.

Actually, these three verses take a step backward and tell us where the Israelites had traveled since leaving the desert of Sinai up to this point.  Kibroth Hattaavah is where the people lusted after flesh and the place was so named.  From there they moved to Hazeroth where Miriam was struck with leprosy.  From Hazeroth they moved to another camp in the wilderness of Paran (Numbers 12:16), and we see in Numbers 33:18 that the name of that place was Rithmah.

(19) And they departed from Rithmah, and pitched at Rimmon Perez. (20) And they departed from Rimmon Perez and pitched in Libnah. (21) And they removed from Libnah and pitched at Rissah. (22) And they journeyed from Rissah and pitched in Kehelathah. (23) And they went from Kehelathah and pitched at Mount Shepher. (24) And they removed from Mount Shepher and camped in Haradah. (25) And they removed from Haradah and pitched in Makheloth. (26) And they removed from Makheloth and camped at Tahath. (27) And they departed from Tahath and pitched at Terah. (28) And they removed from Terah and pitched in Mithcah. (29) And they went from Mithcah and pitched in Hashmonah.

The people continued to journey from place to place, and I can only assume nothing of real importance happened in these places.  Dr. John Gill, in his Exposition of the Entire Bible, summarized these travels in the following manner, and I can only take his word for it:

Six miles from Rithmah, and then from Rimmon to Libnah, which was six miles also; and from thence to Rissah, which was six miles more; and from Rissah to, Kehelathah, which was the same number of miles; and from thence to Shapher, which was six miles also; and then they came to Haradah, which was four miles from thence; the next remove was to Makheloth, which was four miles and a half from the last place; then they went to Tahath, which was four miles more; and from thence to Tarah, which also was four miles; the next place they came to was Mithcah, four miles from Tarah; and then to Hashmonah, which was eight miles more.

(30) And they departed from Hashmonah and camped at Moseroth. (31) And they departed from Moseroth and pitched in Bene Jaakan.

The people left Hashmonah and continued their journey.  Dr. Gill compared these two verses to the account in Deuteronomy 10:6 and explained:  "Thirty two miles from Hashmonah. In Deu 10:6 it is called Mosera; and according to the account there, they came hither from the following place, Benejaakan; probably they went first thither from Hashmonah, and then from Mosera or Moserot, and so to Benejaakan again, going backwards and forwards, so Jarchi; the distance of the two places was twenty four miles."

(32) And they removed from Bene Jaakan and camped at Hor Hagidgad. (33) They went from Hor Hagidgad and pitched in Jotbathah. (34) And they removed from Jotbathah and camped at Abronah. (35) And they departed from Abronah and camped at Ezion Geber. (36) And they removed from Ezion Geber and pitched in the wilderness of Zin, which is Kadesh.

The people continued their journey, and once again I turn to Dr. Gill's summation of these verses:

And they removed from Benejaakan, and encamped at Horhagidgad. In the Targum Jonathan called Gudgod, as it is Gudgodah in Deu 10:7, where the remove to this place is said to be from Mosera; it was twenty miles from Benejaaken; from thence they went to Jotbathah, twenty four miles from Horhagidgad; and from thence to Ebronah, twenty miles more; and so to Eziongeber, of which see 1 Ki 9:26 which was twenty eight miles from Ebrorah; and their next remove was to the wilderness of Zin, which was Kadesh, forty eight miles from Eziongeber.

This is where my chronological Bible study (suggested by Skip Andrews) tells me to stop for now.  Again I can only assume that nothing of importance happened in these travels.  Hopefully, the people had finally learned their lessons about complaining and murmuring after seeing Miriam, the sister of Moses, a prophetess, and probably the most highly regarded woman among them, struck with leprosy for her murmuring against Moses.  Before their journeying was ended, the people will have spent forty years in the wilderness for a journey that could have been completed in a few weeks, because of their unfaithfulness and transgression.  Adam Clarke, in his Commentary on the Bible, compared this to our present-day acts of rebellion that keep us from immediately receiving God's best for us:  "How many through their unfaithfulness have been many years in gaining that for which, in the ordinary procedure of Divine grace, a few days had been sufficient! How much ground may a man lose in the Divine life by one act of unfaithfulness or transgression!"

Covenant Between God and Israel at Mount Sinai

Continuing a chronological Bible study:

(Exodus 19:1) In the third month after the children of Israel had gone out of the land of Egypt, that same day they came to the wilderness of Sinai. (2) For they had departed from Rephidim, had come to the desert of Sinai, and camped in the wilderness; and there Israel camped before the mountain.

The third month of the Jewish calendar, Sivan, contained part of our May and part of June.  It was then that the children of Israel came into the wilderness of Sinai.  The above passage could also be read that it was three months after they left Egypt that they came into the wilderness of Sinai.  That day was one and the same, as the new calendar began on the original Passover when the Israelites began the great exodus (Exodus 12:2).  The people had left Rephidim and had come to the wilderness or desert of Sinai.  I have noted previously that Horeb and Sinai were two peaks of the same mountain.  Horeb was on the western side, near to which lay the plain of Rephidim, and Sinai was on the eastern side, at which the wilderness or desert of that same name lay.  The Israelites camped at the foot of the mountain.

In this particular chronological study, I am using an order set forth by Skip Andrews.  It now takes me to Numbers 33:15:

(Numbers 33:15) And they departed from Rephidim, and pitched in the wilderness of Sinai.

This is just an abbreviated account of the same fact.  We now return to Exodus 19:

(Exodus 19:3) And Moses went up to God, and the LORD called to him from the mountain, saying, “Thus you shall say to the house of Jacob, and tell the children of Israel: (4) ‘You have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to Myself.'"

Moses went up to God, which suggests that God was in the pillar of cloud now situated above the top of the mountain.  The Lord called to Moses from there and told him to speak to the people, calling them both "the house of Jacob" and "the children of Israel".  Perhaps this was to remind them of Jacob's former and lower state of life as the people may have likewise felt lowly, but now they were called by the name given Jacob by God as they were partakers of the promises made to Jacob or Israel.  God told Moses to remind the people of what He had done to the Egyptians, and how He lifted the children of Israel up and carried them as on eagles' wings, denoting the strength, size, speed, and care, with which He brought them to Himself.

(5) "‘Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine. (6) And you shall be to Me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel.”

Moses was to tell the people that God had said to them if they would obey Him and keep His covenant, they would be His special people above all people, as He had sovereignty over the whole world.  They would be a holy nation of priests consecrated to God.  Instead of being in their former lowly state of servitude to the Egyptians, they would become a kingdom of priests and a holy nation of God.

(7) And Moses came and called for the elders of the people, and laid before them all these words which the LORD commanded him. (8) And all the people answered together, and said, “All that the LORD has spoken we will do.” And Moses returned the words of the people to the LORD.

Moses took the words of the Lord to the elders of the people and laid before them God's proposal for a covenant between Him and the people.  I assume that the elders then took the words to the people, or else they answered for the people; either way, the people answered unanimously that they would do just as the Lord had spoken.  Moses then took the words of the people back to the Lord.

(9) And the LORD said to Moses, “Behold, I come to you in the thick cloud, that the people may hear when I speak with you, and believe you forever.” And Moses told the words of the people to the LORD.

I believe the point of what the Lord was telling Moses was that He would come to Moses in a different form that they would recognize as their Lord speaking directly to Moses, so that they would know that the Lord spoke directly with Moses, and they could forever trust him.  This "thick" cloud would be different from the normal pillar of cloud the people were used to seeing.  This cloud is better described in a later verse as a smoke of a fire that enveloped the whole mountain and the mountain even quaked (Exodus 9:18). The fact that Moses told the Lord the words of the people is repeated.  It seems like the thoughts put forth in this verse are reversed, but at any rate, Moses relayed to the Lord the unanimous words of the people, and the Lord told Moses He would speak to him in a manner that the people would have no doubt was the Lord speaking directly to him.

(10) And the LORD said to Moses, “Go to the people and sanctify them today and tomorrow, and let them wash their clothes. (11) And be ready for the third day; for the third day the LORD will come down in the sight of all the people on mount Sinai."

The Lord told Moses to go back to the people and they were to purify themselves inside (spiritually, set aside for the Lord) and out for the next couple of days, for on the third day the Lord would come down Mount Sinai in the sight of all the people.  

(12) “And you shall set bounds for the people all around, saying, ‘Take heed to yourselves that you do not go up into the mountain or touch its border; whoever touches the mountain shall surely be put to death. (13) There shall not a hand touch it, but he shall surely be stoned or shot through; whether man or beast, it shall not live.’ When the trumpet sounds long, they shall come up to the mountain.”

Moses was to set up a boundary for the people and and to tell them that they be careful not to go up on the mountain or even touch its border, under penalty of death.  My first thought was that whoever touched the mountain would not necessarily be "put to death", but would instantly die, because God was a consuming fire Who could not be approached.  However, the scripture seems clear that anyone touching it was to be put to death by stoning or shot with an arrow.  All the early commentaries agree that the "it" in the first part of verse 13 refers to the one who dared to disobey and touch (or the animal that wandered up and touched) the mountain, rather than the mountain itself.  No one was to touch or try to pull back the one that touched the mountain, as he or it would be an unclean and accursed thing and should rather be immediately stoned or shot.  When the trumpet sounded long, that was the people's signal to come to the mountain, but obviously not up it.

(14) And Moses went down from the mountain to the people and sanctified the people, and they washed their clothes. (15) And he said to the people, “Be ready for the third day; do not come at your wives.”

Moses went down from the mountain that apparently he alone was allowed to climb, to go back to ready and purify the people.  They washed their clothes, and Moses told them to even abstain from sexual relations with their wives in order to be purified and sanctified before the Lord.

(16) And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud on the mountain; and the sound of the trumpet was very loud, so that all the people who were in the camp trembled. (17) And Moses brought the people out of the camp to meet with God, and they stood at the lowest part of the mountain.

On the third day, when the Lord had said He would come down the mountain to the people, in that morning there was thunder and lightning, and a thick cloud on the mountain.  A trumpet sounded so loudly that the people in the camp trembled.  We can only imagine the awesome power and terror with which the Lord began His descent to the people.  There was thunder and lightning and a long sound of a trumpet so loud it must have come from a band of angels, and it terrified the people and made them tremble.  Moses brought the people out of the camp to the foot of the mountain to meet with God.

(18) And Mount Sinai was completely in smoke, because the LORD descended upon it in fire; and its smoke ascended like the smoke of a furnace, and the whole mountain quaked greatly.

Not only had there been thunder and lightning, and a tremendous sound of trumpeting, but now there was fire and smoke and the whole mountain quaked.  What an awesome and terrifying sight this must have been to the people, realizing the power of so great their God so near their presence!

(19) And when the blast of the trumpet sounded long and became louder and louder, Moses spoke, and God answered him by a voice. (20) And the LORD came down upon Mount Sinai, on the top of the mountain; and the LORD called Moses up to the top of the mountain, and Moses went up.

The blast of the trumpet sounded long and became even louder.  It would seem by the scripture that Moses, knowing this was the sign of the Lord coming down the mountain to meet the people, spoke to the Lord, and the Lord answered him by an audible voice.  However, this event was recorded in the New Testament in Hebrews, chapter 12, and it appears that what Moses actually spoke was, "I exceedingly fear and quake" (Hebrews 12:21), to which the Lord answered in an audible voice, probably one designed to comfort and encourage Moses, as well as to be heard and understood by the people.  The Lord came down upon Mount Sinai and called Moses up to the top of the mountain, and Moses indeed went up.

(21) And the LORD said to Moses, “Go down and warn the people, lest they break through to gaze at the LORD, and many of them perish. (22) And let the priests also, who come near the LORD, sanctify themselves, lest the LORD break forth upon them.”

It appears that just as Moses went up the mountain to the Lord, he was sent back down with a message to the people.  The Lord did not want their curiosity to get the better of them and cause their deaths, so He sent Moses to warn them not to break through to sneak a peek at the Lord.  The Lord had a warning for the priests, as well.  Perhaps because of their positions as priests, they might have felt they had no need of extra purification, but it seems the Lord was warning them to make sure and sanctify themselves lest the Lord break forth and smite them.  Up until the time that the Lord instituted the Aaronic priesthood, priestly duties and sacrifices were performed by the firstborn or heads of families.  Even these priests, who officiated for their respective families, and were therefore said to come near to the Lord at other times, must now keep their distance, and conduct themselves with a great deal of caution.

(23) And Moses said to the LORD, “The people cannot come up to Mount Sinai; for You warned us, saying, ‘Set bounds around the mountain and sanctify it.’”

Then Moses answered the Lord in a manner which suggested there was no need for him to do what the Lord had just told him to do, which I find interesting.  He told the Lord that because He had already warned them, they had already taken precautions, set boundaries, and warned the people against crossing the set boundaries.

(24) And the LORD said to him, “Away, get down, and you shall come up, you, and Aaron with you; but do not let the priests and the people break through to come up to the LORD, lest He break forth upon them.” (25) So Moses went down to the people and spoke to them.

Moses should have realized that the Lord knew better than he did that the people needed yet another reminder and warning.  Dismissing Moses's reply that he need not go back down to the people to give them further warning, the Lord sent him back down to warn the people and the priests not to attempt to break through to come up to the Lord.  However, the Lord did tell Moses that Aaron might come back up with him, but no one else.  So Moses went back down to speak to the people as the Lord commanded him.