The Expositor's Bible: The Book of Numbers

by Robert A. Watson

"Lord, when Thou wentest out of Seir,
When Thou marchedst out of the field of Edom,
The earth trembled, the heavens also dropped,
Yea, the clouds dropped water;
The mountains flowed down at the presence of the Lord,
Even yon Sinai at the presence of the Lord, the God of Israel."

In the same direction the "Prayer of Habbakuk" points (iii. 3, 7):

"God came from Teman,
And the Holy One from Mount Paran.
His glory covered the heavens,
And the earth was full of His light....
I saw the tents of Cushan in affliction,
The curtains of the land of Midian did tremble."

The tradition which places Sinai in the south of the peninsula between the two gulfs "is of later origin than the lifetime of St. Paul, and can claim no higher authority than the interested fancies of ignorant cœnobites. It throws into confusion both the geography and the history of the Pentateuch, and contradicts the definite statements of the Old Testament." So the most recent inquiry.

If Mount Sinai was somewhere to the south of Edom, the journey thence to Kadesh by way of Kibroth-hattaavah and Hazeroth, localities mentioned both in Numb. xi. and xxxiii., may have had other stations; and these may be named in ver. 19 of our passage and onward. But identification of the places is exceedingly doubtful till we come to Ezion-geber, in the Arabah, and Mount Hor. Deut. x. places the scene of Aaron's death at Mosera, which seems to be the same as Moseroth, and is there given along with other stations named in the itinerary—-Bene-jaakan, Gudgodah (= Hor-haggidgad), Jotbathah. And this seems to prove that these localities were in or near the Arabah, Moseroth being in the region of Mount Hor. But where Kadesh is to be found between Rithmah and Moseroth, and under what name, it is impossible to say. Keil argues for Rithmah itself. Palmer reckons twenty stations to the first arrival at Kadesh. His map, however, shows a Mount Sheraif, which may be the same as Shepher, not far from Gadis, which he identifies with Kadesh. For the rest we are left in great ignorance, relieved only by this, that at the most there are but eighteen stations given, more probably thirteen, for the whole thirty-seven years between the first arrival at Kadesh and the death of Aaron at Mount Hor; and five or six of these were on the Arabah. During the whole of that long period there were only a few removals of the tabernacle, and those apparently within a limited area near Kadesh.

A list of names with only three historical notes appears a singular memorial of the forty years. Time was, no doubt, when the places named were all well known, and any Israelite desiring to satisfy himself as to the route by which his forefathers went could make it out by help of this passage. To us the interest of the subject is partly the same as that which might have been found by a Hebrew, say, of the time of Hezekiah, for whom the verification of the wilderness journey might be a help to faith. But the impossibility of identifying the localities shows that there are matters in the history of Israel which are of no particular importance now. There is more danger in seeking to gratify mere curiosity, than profit in any possible discoveries. Why should not the mountain of the law-giving be hid in the shadows as well as the grave in which Moses was laid? Why should not the places at which Israel encamped be to us mere names, since, if we could identify them, it might only be to add fresh difficulties instead of clearing away those that exist? The Israelites who entered Canaan had not seen all the way by which Jehovah led His people. When they crossed the Jordan, present duty was to engage them, not the mere names that belonged to the past. They were to forget the things behind, and stretch forward to the things which were before. And duty is the same still. Our backward glance, especially on the actual path from one spot of earth to another by which men have gone in trial and anticipation, must not hinder the efforts called for by the circumstances of our own time. The way of the desert, especially, may well lie half obliterated in the distance, since we know the spiritual fruit of the dealings of God with Israel, and can bear it with us as we follow our own road.

The ideas of change and urgency are in our passage. The wilderness journey was taken by a people on whom Divine influences had laid hold, who of themselves would have remained content in Egypt, but were not suffered, because God had some greater thing in store for them. The urgency throughout was His. And so is that which we ourselves feel hurrying us from change to change, from place to place. We may not be in the wilderness, but in a spot of shelter and comfort; and it may be no house of bondage, but a vantage-ground for generous effort. Even when we are thus happily settled, as we imagine, the call comes, and we must strike our tents. At other times our own anxiety anticipates the command. But we know that always, whether we pass into sterner conditions of life or escape to more pleasant circumstances, the times and changes that happen to us are of God's appointing, that His providence urges us toward a goal. And this means that our reaching the goal must be by His way, although properly we endeavour to find it for ourselves.

The number of the stations at which Israel encamped in the course of forty years can scarcely be taken as representing the number of changes from dwelling to dwelling any pilgrim through this world shall have to make. But if we think of halting-places and movements of thought, we shall have a fruitful parallel. From the twentieth to the sixtieth year—may we not say?—is the time of journeying that takes the mind from its first freedom to comparative rest. Not far on the Divine law-giving impresses itself on the conscience; and hence a direct road may appear to lead into the peace of obedience. But the stations successively reached, Kibroth-hattaavah, Hazeroth, Rithmah, and the rest, represent each a peculiar difficulty encountered, a barrier to our steady progress towards the settled mind. St. Paul indicates one he found when he says: "I had not known coveting, except the law had said, Thou shalt not covet." Another halt is imposed when it is found that the law appears to forbid what is according to nature; still another when obedience requires separation from those who have been valued friends and pleasant companions. These hindrances left behind as the soul, still confiding and hopeful, is urged on towards the goal, a great trial like that of Kadesh follows. We are not far from the frontier of promise; and anticipations are formed of many delights for heart and life. Is not obedience to bring felicity, an easy salvation from doubt and fear? But it becomes plain that there are enemies to faith and peace beyond the border as well as in the region already crossed. Complete conformity to the Divine will has not been achieved. Will it ever be achieved? We begin to doubt the result of law-keeping. There is perhaps a backward look to Sinai, implying a question whether God spoke there, or beyond Sinai, to the old traditional way of life. And so another term of difficult inquiry begins.