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Commentary Index | Return to PrayerRequest.com | DownloadGreater Men and Women of the Bible by James Hastings: 186. From Kadesh to Moab
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XII
From Kadesh to Moab
Literature
Burns, D., The Song of the Well (1913), 9.
Burrell, D. J., The Gospel of Gladness (1892), 120.
Chapman, H. B., Sermons in Symbols (1888), 44.
Cuyler, T. L., Wayside Springs (1910), 1.
Drysdale, A. H., Early Bible Songs (1890), 163.
Foakes-Jackson, F. J., The Biblical History of the Hebrews (1903), 85.
Henson, H. H., The Creed in the Pulpit (1913), 219.
Jones, J. C., Studies in the Gospel according to St. John (1891), 206.
Jones, J. S., The Invisible Things (1909), 204.
Maclaren, A., Expositions: Exodus, etc. (1906), 353.
Macmillan, H., The Garden and the City (1872), 103, 128.
Matheson, G., Times of Retirement (1901), 71.
Ottley, R. L., A Short History of the Hebrews (1901), 73.
Rawnsley, H. D. B., Village Sermons, iii. (1883) 100.
Singer, S., Sermons and Memoir (1908), 195.
Smellie, A., Service and Inspiration (1904), 33.
Smith, G. A., The Forgiveness of Sins (1904), 218.
Talbot, E., Sermons Preached in the Leeds Parish Church (1896), 147.
Trench, R. C., Sermons Preached for the Most Part in Ireland (1873), 228.
Wade, G. W., Old Testament History (1901), 121.
Williams, T. R., The Evangel of the New Theology (1905), 231.
Young, D. T., The Unveiled Evangel (1912), 90.
1. Of the period which followed the abortive attempt to enter Canaan, the history is obscure in the extreme. The length of time that elapsed between the Exodus and the final invasion of Canaan is conventionally represented as forty years (Num_14:34; cf. Num_33:38), which is presumably regarded as the equivalent of a generation. In the narrative which has been preserved two or more records appear to be fused together, and a consistent account is practically impossible. It seems probable, on the whole, that Kadesh was the centre round which the movements of the Israelites turned. The place was, as its name indicates, a sanctuary, and possessed a supply of water; and though doubtless the people left it from time to time in search of pasture for their flocks, they remained in its neighbourhood.
The duration of the sojourn in Kadesh is nowhere definitely stated, and the various passages relating to it point to different conclusions. After the discontent which followed upon the report of the spies, the people were bidden to turn to the wilderness by the way of the Red Sea, i.e., to the Gulf of Akabah (Num_14:25); and in Deu_1:46 it is said that after “many days” had been spent at Kadesh they wandered for thirty-eight years around the border of Edom (Deu_2:1; Deu_2:14). On the other hand, it is affirmed in Num_20:1; Num_20:14; Num_20:22, that Kadesh, at the close of the forty years' wanderings, was the starting-point for the final march into Canaan; and this appears the most plausible of the conflicting representations.
The next thirty-eight years are a mysterious and unrecorded period in the history of Israel, a period of waiting and Divine discipline. A number of obscure halting-places are recorded in Num_33:18-36. The mass of the people must have pursued their ordinary pastoral occupation, perhaps assembling at times before the sanctuary. The later prophets speak of the neglect of the Sabbath and of sacrifice, and allude to idolatrous practices (Eze_20:1-49 and Amo_5:25-26). Circumcision was not practised (Jos_5:1-15). Nevertheless, on the whole, it must have been a time of education, during which some of the lessons of Moses' revelation were assimilated; analogous to the Captivity in Babylon at a later time. Jewish tradition ascribed Psa_90:1-17 to the authorship of Moses during this period (see title).
The transitoriness and vanity of human life, God's judgments, and the steadfastness of His purpose; the hope that generations to come will profit by the labours and sufferings of their father's faith-these thoughts may well have been in the mind of the great lawgiver in this last sad period of his life, whether the splendid words of the Psalm are his or not.1 [Note: A. R. Whitham, Old Testament History, 130.]
2. By a re-arrangement of the text, however, Wiener believes that the narratives may be brought into harmony. He understands that the thirty-eight years of which so little is recorded were spent, not in or near Kadesh, but in the journey round the borders of Edom towards Moab and the Promised Land. “After leaving Sinai,” he says, “the Israelites proceeded by leisurely stages to Kadesh-barnea. We have no information as to the reason for their consuming many months on the journey, but it may have been partly for purposes of discipline and organization. In the early spring of the third year they reached Kadesh-barnea, south of the Negeb. From this base of operations they could pursue either of two lines of invasion. They could traverse the land of Edom laterally, and operate from the east, or they could invade the Negeb by marching due north from their base. The first alternative required the consent of the Edomites. This was sought and refused. The second alternative was then attempted. Either before or during or after the negotiations with Edom, a campaign was actually waged in the Negeb, resulting in the defeat of the king of Arad, and spies were sent out to explore the country. But, on hearing their report, the people lost heart, and it became clear that success could not be expected until a new generation had grown up. The order was therefore given to evacuate Kadesh and compass the land of Edom. But the people suddenly veered round and refused to obey. In defiance of the Divine command they embarked on a campaign of conquest. The result was disastrous. They were utterly routed and chased to Hormah, the scene of their former triumph.
“The defeat at Hormah must have put an end once for all to the hopes of invading Canaan successfully from the south, and may have entailed casualties that involved delaying the departure from Kadesh. It appears to have had immediate results within the Israelitish camp, for dissatisfaction at the failure to conquer Canaan seems to have been partly responsible for the conduct of Dathan and Abiram: ‘Moreover thou hast not brought us into a land flowing with milk and honey, nor given us inheritance of fields and vineyards.' Then came the failure of the water and the incident of striking the rock.
“At the end of a stay that lasted some months in all, the Israelites left Kadesh by the way to the Red Sea, and never returned to it during the period of the wanderings. Then followed the long weary circling of the land of Edom, and at the end of this period, on the journey northwards from Ezion-geber, Aaron died at some point near the eastern or south-eastern frontier of Edom in the fortieth year.”1 [Note: H. M. Wiener, Essays in Pentateuchal Criticism, 133.]
3. The chief events that now remain to be recorded are (1) the rebellions of Korah, Dathan, and Abiram (Num_16:1-50; Num_18:1-32), and the death of Miriam (Num_20:1.); (2) Edom's refusal of a passage (Num_20:14-21); (3) the death of Aaron (Num_20:22-29); (4) the visitation of fiery serpents (Num_21:4-9); (5) the song of the well (Num_21:16-18), and the victory over Sihon (Num_21:21-30); (6) the story of Balaam (Num_22:1-41; Num_23:1-30; Num_24:1-25). All these incidents may be touched upon except the last, which is dealt with under Balaam's own name.