What is the significance of Shittim in the Bible?

Plain on the east of the Jordan, where the Israelites encamped before they crossed the Jordan. The name signifies 'acacias.' Num. 25:1; Joshua 2:1; Joshua 3:1; Joel 3:18; Micah 6:5. In Num. 33:49 it is called ABEL-SHITTIM, q.v.

The last encampment of the Israelites on the east of Jordan. Num. 33:49. It was nearly opposite to Jericho. Josephus says (Ant. iv. 8, 1) it was the same as Abila, a place full of palm trees. There are groves of Acacias (as the name implies) still in the neighbourhood. It is more often called SHITTIM. Identified with Kefrein 31 51' N, 35 39' E.

Shittim, the last stage of their wilderness journey, was left: Shittim, the place of flowering acacias — the trees, the wood of which was used for the boards of the tabernacle and the ark of God Shittim, with its memories of the wilderness, and its dark remembrances of their sin with Moab. "And Joshua rose early in the morning; and they removed from Shittim, and came to Jordan, he and all the children of Israel, and lodged there before they passed over." (Joshua 3:1.)

What had happened? "And Israel abode in Shittim; and the people began to commit fornication with the daughters of Moab. And they invited the people to the sacrifices of their gods; and the people ate, and bowed down to their gods. And Israel joined himself to Baal-Peor" (vv. 1-3). A first key may be found in the term "abode." It suggests a settled disposition, as opposed to a temporary state. Further, the sins of fornication (the spiritual coun­terpart is idolatry) and idolatry have become common practice. Here, a different degree of sin is reached: a state of established idolatry, resulting in Israel joining himself to Baal-Peor.

"'"From Shittim to Gilgal." The words are separated by the Hebrew accent from what went before. It is then probably said in concise energy for "Remember too from Shittim to Gilgal"; i.e., all the great works of God from Shittim, the last encampment of Israel out of the promised land, where they so sinned in Baal-Peor, unto Gilgal, the first in the promised land, which they entered by miracle, where the ark rested amid the victories given them, where the covenant was renewed, and the reproach of Egypt rolled away. "Remember all, from your own deep sin and rebellion to the deep mercy of God, that ye may know the righteousnesses of Jehovah."'

Let us read again Micah 6:5. "O My people, remember now what Balak King of Moab consulted, and what Balaam the son of Beor answered him from Shittim to Gilgal; that ye may know the righteousness of Jehovah." This is a truly remarkable passage when we consider the places which are named therein. "Shittim" was on the wilderness side of the Jordan, but "Gilgal" was inside the promised land. Thus Jehovah's answer to the enemy was in deeds as well as in words. His words were uttered in Shittim (and very full and wonderful they were); His deeds were witnessed in Gilgal, where the people of Israel, after their miraculous crossing of the Jordan, pitched their camp, and from which they went forth conquering and to conquer. Most blessedly therefore did Jehovah display His righteousness in the fulfilment of His gracious word to His people. But how quickly they forgot His works, and ceased to sound forth His praise!

The River Jordan divided the people from the promised land. To be in the land Jordan had to be crossed. Jordan, overflowing all its banks at that time (verse 15), rolled its dark waters between them and their God-given possession. Only the power of God could bring them through those dark waters. It was a miracle which took place, when a way was opened and "the waters which came down from above stood and rose up upon an heap... and those that came down toward the sea of the plain, even the salt-sea, failed and were cut off" (verse 16). Unbelief has always branded this miracle as a legend. The destructive criticism has done the same. This is the second time the Lord made a way for His people through the waters. He made first a way for them through the Red Sea, by which Israel was separated from Egypt and from their enemies. The passage of Jordan separated them from the wilderness and brought them into the land.

Then comes the new scene in Joshua 3. "And Joshua rose early in the morning; and they removed from Shittim, and came to Jordan, he and all the children of Israel, and lodged there before they passed over. And it came to pass after three days, that the officers went through the host; and they commanded the people, saying, When ye see the ark of the covenant of Jehovah your God, and the priests the Levites bearing it, then ye shall remove from your place, and go after it." It is plain that in this case there are some notable points that differ from those of the passing of the Red Sea. There was no such solemnity there as here. The ark of Jehovah had no place in that scene; nor any assertion of His right to all the earth — the Lord of all the earth. There was no such order as the priests entering in with the ark first, and then the waters failing for the people to pass over. In the main substance there appears the same general truth: that is, God's power acts in grace, and His people enter into death and come victoriously out of it. But when this has been said, we have heard perhaps all that is common.

We now enter on the last stage of Israel's history connected with Balaam. Hitherto we have considered his attempt to curse, and the way in which God turned it all into blessing. We have been in company with the Lord in His unchangeable purpose, as Balaam was forced to express it on the heights of Moab. Of what Israel actually were in the plains below, and of their conduct, no question has been raised. We now descend to them. "And Israel abode in Shittim." (Num. 25:1) Their history is thus resumed from the end of chapter 21. There we see them victorious over Sihon and Og, and free to pitch on this side Jordan in the plains of Moab by Jericho. Let us consider their position. They had really left the wilderness. The thirty-eight years of wandering there was over, and the journey proper had been resumed. It was not now turning back into Egypt; but when they crossed the brook Zered, the wilderness testing was over, and they were really bound for Canaan. Figuratively the judgment of sinful flesh in the brazen serpent, and the power of life in the springing well, enabled them to be companions of the heavenly calling. They want simply to pass through the enemy's country in peace; for they are going to Canaan. They want nothing of theirs, only to be permitted to pass on. So for us, if our hearts are true to the heavenly calling, we want not anything of the world save to pass on in peace; for we are going to heaven. But to journey on as a heavenly people the enemy will not suffer, and he uses the proud, overbearing spirit of the world to resist. But we must pass on, and hence the world draws down upon itself the conflict and contention. The saint has a title by redemption to use this present scene, not to dwell there while Christ is absent. He uses it as belonging to Christ, for we shall yet possess it with Him. Satan, as the prince of this world, is a usurper, holding that which belongs to Christ and the saints. Heaven indeed is our inheritance, but the world to come is also to be subject to Him who is Heir of all things, and we shall reign with Him. The territory given to Abraham included all the country taken from Sihon and Og even to Euphrates (Genesis 15:18), as well as that within Jordan. The hostility of the world, as possessing that which rightfully belongs to Christ and the saints, but through which they now only want to pass, leads to its downfall. The blood of the martyrs, in days of old, was the seed of the Church. The attempt to exterminate the Christians, and to prevent a heavenly people having a lodging-place on earth, only brought out the right and title of Christ as having all power in heaven and earth to give His saints the victory over it, and to maintain them in their onward journey.

We see such a moment, after the outbreak of persecution about Stephen, in Acts 9:31: "Then had the churches rest … and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied." So doing, all is well; but unless we pass on, the very victory is danger. Israel possessed the land both of Sihon and of Og, and though it is not mentioned in Numbers until chapter 32, yet we may gather from Deuteronomy 3:12 that the giving of this territory to the two and a half tribes, at their request, was very closely connected with the acquisition of it by conquest. The mention of Beth-peor (v. 29) and Baal-peor (Deut. 4:3) occurs after the request to possess it. There was the desire to settle down where they should have been passers through. Consequently the words, "And Israel abode in Shittim," are the prelude to the dreadful history of this chapter. It is from the New Testament we learn that it was Balaam who taught Balak to cast a snare before the children of Israel. He leaves the high places where he had seen them in the vision of the Almighty dwelling in beauty and order, and now, away from the power which had overruled him, he instructs Balak in this diabolical method of bringing the chastening hand of God upon His people. We do well to lay to heart, "that the friendship of the world is enmity with God." The enmity;of the world only brings in the power of God on our behalf. What a change when His jealousy is roused, by Satan having caught us by that which is in the world, and brought us into a position of antagonism against God! T. H. R.

A people lately victorious are a weeping people, and, alas! when the strength is given to strangers, a powerless people. Let it be remembered here that though the New Testament makes us know that they were suffering from the counsel of Balaam, yet Balaam himself is not seen in the history here recorded. The Spirit of God brings before us the condition of Israel. "Israel abode in Shittim." "Israel joined himself to Baal-peor." God had met Balaam, and frustrated the purpose of Balak; hence the history concludes with, "Balaam rose up, and went and returned to his place." What is before us hen is not Balaam but Israel. It was their state which laid them open to the seductions of Moab. Balaam, whatever he counselled, had no place in Israel, he returned to his place. He is found again, as it were, in those who held his doctrine in the midst of the Church. "Thou hast there them that hold the doctrine of Balaam," is the Lord's word to the mystic representative of the church in Pergamos. Balaam was outside, of Israel, affecting them from without, but allowed in the Church. Sad and solemn progress of evil paving the way for the full-blown apostasy. The doctrine of Balaam allowed in Pergamos has borne its fruits in Thyatira. Alliance with the world is systematic there. There is a corrupt public body which is given over to its corruption, and its offspring killed with death. In Jude 11, the corruption taught by Balaam precedes the gainsaying of Core, wherein they finally perish. Cain, Balaam, Core - the genealogy of the dwellers upon earth - who turn the grace of God into lasciviousness, and deny the claims of the Lord.