Bible Commentaries

THE LAST MARCH AND THE FIRST CAMPAIGN

Numbers 21:1-35

IT has been suggested in a previous chapter that the repulse of the Israelites by the King of Arad took place on the occasion when, after the return of the spies, a portion of the army endeavoured to force its way into Canaan. If that explanation of the passage with which chapter 21 opens cannot be accepted, then the movements of the tribes after they were driven back from Edom must have been singularly vacillating. Instead of turning southward along the Arabah they appear to have moved northward from Mount Hor and made an attempt to enter Canaan at the southern end of the Dead Sea. Arad was in the Negeb or South Country, and the Canaanites there, keeping guard, must have descended from the hills and inflicted a defeat which finally closed that way.

From the time of the departure from Kadesh onward no mention is made of the pillar of cloud. It may have still moved as the standard of the host; yet the unsuccessful attempt to pass through Edom, followed possibly by a northward march, and then by a southward journey to the Elanitic Gulf when they "compassed Mount Seir many days," {Deuteronomy 2:1} would appear to prove that the authoritative guidance had in some way failed. It is a suggestion, which, however, can only be advanced with diffidence, that after the day at Kadesh when the words fell from Moses’ lips, "Hear now, ye rebels," his power as a leader declined, and that the guidance of the march fell mainly into the hands of Joshua, -a brave soldier indeed, but no acknowledged representative of Jehovah. It is at all events clear that attempts had now to be made in one direction and another to find a feasible route. Moses may have retired from the command, partly on account of age, but even more because he felt that he had in part lost his authority. Israel, moreover, had to become a military nation: and Moses, though nominally the head of the tribes, had to stand aside to a great extent that the new development might proceed. In a short time Joshua would be sole leader; already he appears to hold the military command.

The journey from Mount Hor to the borders of Moab by way of the Red Sea, or Yam-Suph, is very briefly noticed in the narrative. Oboth, Iyeabarim, Zared, are the only three names mentioned in chapter 21 before the border of Moab is reached. Chapter 33 gives Zal-monah, Punon, Oboth, and lastly Iye-abarim, which is said to be in the border of Moab. The mention of these names suggests nothing as to the extremely trying nature of the journey; that is only indicated by the statement, "the soul of the people was much discouraged because of the way." The truth is, that of all the stages of the wandering, these along the Arabah, and from the Elanitic Gulf eastward and northward to the valley of Zared, were perhaps the most difficult and perilous. The Wady Arabah is "an expanse of shifting sands, broken by innumerable undulations, and countersected by a hundred watercourses." Along this plain the route lay for fifty miles, in the track of the furious sirocco and amidst terrible desolation. Turning eastward from the palm-groves of Elath and the beautiful shores of the Gulf, the way next entered a tract of the Arabian wilderness outside the border of Edom. Oboth lay, perhaps, east from Maan, still an inhabited city, and the point of departure for one who journeys from Palestine into central Arabia. Out from Maan this desert lies, and is thus described: -"Before and around us extended a wide and level plain, blackened over with countless pebbles of basalt and flint, except when the moonbeams gleamed white on little intervening patches of clear sand, or on yellowish streaks of withered grass, the scanty produce of the winter rains, and now dried into hay. Over all a deep silence which even our Arab companions seemed fearful of breaking; when they spoke it was in a half whisper and in few words, while the noiseless tread of our camels sped stealthily but rapidly through the gloom without disturbing its stillness." For one hundred miles the route for Israel lay through this wilderness: and it is hardly possible to escape the conviction that although little is said of the experiences of the way the tribes must have suffered enormously and been greatly reduced in number. As for cattle, we must conclude that hardly any survived. Where camels sustain themselves with the greatest difficulty, oxen and sheep would certainly perish. There had come the necessity for a rapid advance, to be made at whatever hazard. All that would retard the progress of the people had to be sacrificed. There is indeed some ground for the supposition that part of the tribes remained near Kadesh while the main body made the long and perilous detour. The army entering Canaan by way of Jericho would as soon as possible open communication with those who had been left behind.

The only recorded episode belonging to the period of this march is that of the fiery serpents. In the Arabah and the whole North Arabian region the cobra, or naja hale, is common, and is superstitiously dreaded. Other serpents are so innocuous by comparison that this chiefly receives the attention of travellers. One incident is recorded thus by Mr. Stuart Glennie: -"Two cobras have been caught, and one, which has been dexterously pinned by the neck in the slit end of a stick, its captor comes up triumphantly to exhibit After a time the fellow let it go, refusing to kill it, and permitting it to glide away unharmed. This I understood to be from fear-fear of the vengeance after death of what, in life, had been incapable of defending itself. At Petra the snakes which Hamilton, a fearless hunter of them, killed, the Arabs would not allow to lie within the encampment, asserting that we should thus bring the whole snake-tribe to which the individual belonged to avenge the death of their kinsman." Whether all the serpents that attacked the Israelites were cobras is doubtful; but the description "fiery" seems to point to the effects of the cobra-poison, which produces an intense burning sensation in the whole body. Another explanation of the adjective is found in the metallic sparkle of the reptiles.

"Much people of Israel died" of the bites of these serpents, which, disturbed by the travellers as they went sullenly and carelessly along, issued from crevices of the ground and from the low shrubs in which they lurked, and at once fastened on feet and hands. The peculiar character of the new enemy caused universal alarm. As one and another fell writhing to the ground, and after a few convulsive movements died in agony, a feeling of terrified revulsion spread through the ranks. Pestilence was natural, familiar, as compared with this new punishment which their murmuring about the light food and the thirst of the desert had brought on them. The serpent, lithe and subtle, scarcely seen in the twilight, creeping into the tents at night, quick at any moment, without provocation, to use its poisoned fangs, has appeared the hereditary enemy of man. As the instrument of the Tempter it was connected with the origin of human misery; it appeared the embodied evil which from the very dust sprang forth to seek the evil-doer. Many ways had Jehovah of reaching men who showed distrust and resented His will. This was in a sense the most dreadful.

The serpents that lurked in the Israelites’ way and darted suddenly upon them are always felt to be analogues of the subtle sins that spring on man and poison his life. What traveller knows the moment when he may feel in his soul the sharp sting of evil desire that will burn in him to a deadly fever? Men who have been wounded can, for a time, hide from fellow-travellers their mortal hurt. They keep on the march and make shift to look like others. Then the madness reveals itself. Words are spoken, deeds are done, that show the vile inoculation taking effect. By-and-by there is another moral death. Humanity may well fear the power of evil thoughts, of lusts, of envious feelings, that serpent-like attack and madden the soul; may well look up and cry aloud to God for a sufficient remedy. No herb nor balm to be found in the gardens or fields of earth is an antidote to this poison; nor can the surgeon excise the tainted flesh, or destroy the virus by any brand of penance.

Resuming his generous part as intercessor for the people, Moses sought and found the means to help them. He was to make a serpent of brass, an image of the foe, and erect it on a standard full in sight of the camp, and to it the eyes of the stricken people were to be turned. If they realised the Divine purpose of grace and trusted Jehovah While they looked, the power of the poison would be destroyed. The serpent of brass was nothing in itself, was, as long afterwards Hezekiah declared it to be, nehushtan; but as a symbol of the help and salvation of God it served the end. The stricken revived: the camp, almost in a panic through superstitious fear, was calmed. Once more it was known that He who smote the sinful, in wrath remembered mercy. It must be assumed that there was repentance and faith on the part of those who looked. The serpents appear as the means of punishment, and the poison loses its effect with the growth of the new spirit of submission. It has rightly been pointed out that the heathen view of the serpent as a healing power has no countenance here. That singular belief must have had its origin in the worship of the serpent which arose from dread of it as an embodiment of demoniacal energy. Our passage treats it as a creature of God, ready, like the lightning and the pestilence, or like the frogs and insects of the Egyptian plagues, to be used as an instrument in bringing home to men their sins.

And when our Lord recalled the episode of the healing of Israel by means of the brazen serpent, He certainly did not mean that the image in itself was in any sense a type or even symbol of Him. It was lifted up; He was to be lifted up: it was to be looked upon with the gaze of repentance and faith; He is to be regarded, as He hangs on the cross, with the contrite, believing look: it signified the gracious interposition of God, who was Himself the True Healer; Christ is lifted up and gives Himself on the cross in accordance with the Father’s will, to reveal and convey His love-these are the points of similarity. "As Moses lifted up the serpent in the wilderness even so must the Son of Man be lifted up." The uplifting, the healing, are symbolic. The serpent-image fades out of sight. Christ is seen giving Himself in generous love, showing us the way of life when He dies, the just for the unjust. He is the power of God unto salvation. With Him we die that He may live in us. He judges us, condemns us as sinners, and at the same time turns our judgment into acquittal, our condemnation into liberty. Israel’s past and the grace of Jehovah to the stricken tribes are connected by our Lord’s words with the redemption provided through His own sacrifice. The Divine Healer of humanity is there and here; but here in spiritual life, in quickening grace, not in an empirical symbol. Christ on the cross is no mere sign of a higher energy; the very energy is with Him, most potent when He dies.

Like the serpent poison, that of sin creates a burning fever, a mortal disease. But into all the springs and channels of infected life the renovating grace of God enters through the long deep look of faith. We see the Man, our brother full of sympathy, the Son of God our sin-bearer. The pity is profound as our need; the strong spiritual might, sin-conquering, life-giving, is enough for each, more than sufficient for all. We look-to wonder, to hope, to trust, to love, to rejoice with joy unspeakable and full of glory. We see our condemnation, the handwriting of ordinances that is against us-and we see it cancelled through the sacrifice of our Divine Redeemer. Is it the death that moves us first? Then we perceive love stronger than death, love that can never die. Our souls go forth to find that love, they are bound by it for ever to the Infinite Truth, the Eternal Purity, the Immortal Life. We find ourselves at length whole and strong, fit for the enterprises of God. The trumpet call is heard; we respond with joy. We will fight the good fight of faith, suffering and achieving all through Christ.

At Iye-abarim, the Heaps of the Outlands, "which is toward the sunrising," the worst of the desert march was over. That the long and dreary wilderness did not swallow up the host is, humanly speaking, matter of astonishment. Yet singular light is thrown on the journey by an incident recorded by Mr. Palmer. In the midst of the broken country extending from the neighbourhood of the ancient Kadesh to the Arabah, he and his companions encamped at the head of the Wady Abu Taraimeh, which slopes to the south-east. Here in the midst of the desolate mountains a quite young girl, small, solitary traveller, was found. She was on her way to Abdeh, some twenty miles behind, and had come from a place called Hesmeh, six days journey beyond Akabah, a distance of some hundred and fifty miles. "She had been without bread or water, and had only eaten a few herbs to support herself by the way." The simple trust of the child could achieve what strong men might have pronounced impossible. And the Israelites, knowing little of the road, trusted and hoped and pressed on till the green hills of Moab were at last in sight. The march was eastward of the present highway, which keeps within the border of Edom and passes through El Buseireh, the ancient Bozrah. We may suppose that the Israelites followed a track afterwards chosen for a Roman road and still traceable. The valley of Zared, perhaps the modern Feranjy, would be reached about fifteen miles east from the southern gulf of the Dead Sea. Thence, striking on a watercourse and keeping to the desert side of Ar, the modern Rabba, the Hebrews would have a march of about twenty miles to the Arnon, which at that time formed the boundary between Moab and the Amorites. At this point the history incorporates, why we cannot tell, part of an old song from the "Book of the Wars of Jehovah."

"Vaheb in Suphah, And the valleys of Arnon, And the slope of.the valleys That inclineth toward the dwelling of Ar, And leaneth upon the border of Moab."

The picturesque topography of this chant, the meaning of which as a whole is obscured for us by the first line, may be the sole reason of its quotation. If we read "Vaheb in storm" we have a word-picture of the scene under impressive conditions; and if the storm is that of war the relique may belong to the time of the contest described in Numbers 21:26 when the Amorite chief, crossing Jordan, gained the northern heights and drove the Moabites in confusion across the Arnon toward the stronghold of Ai, some twelve or fifteen miles to the south. Yet another ancient song is connected with a station called Beer, or the Well, some spot in the wilderness north of the Arnon valley. Moses points out the place where water may be found, and as the digging goes on the chant is heard:

"Spring up, O well; sing ye unto it: The well which the princes digged, Which the nobles of the.people delved, With the sceptre, and with their staves."

The seeking of the precious water by rude art in a thirsty valley kindles the mind of some poet of the people. And his song is spirited, with ample recognition of the zeal of the princes who themselves take part in the labour. While they dig he chants, and the people join in the song till the words are fixed in their memory, so as to become part of the traditions of Israel.

The finding of a spring, the discovery that by their own effort they can reach the living water laid up for them beneath the sand, is an event to the Israelites, worth preserving in a national ballad. What does this imply? That the resources of nature and the means of unlocking them were still only beginning to be understood? We are almost compelled to think so, whatever conclusions this may involve. And Israel, slowly finding out the Divine provision lying beneath the surface of things, is a type of those who very gradually discover the possibilities that are concealed beneath the seemingly ordinary and unpromising. By the beaten tracks of life, in its arid valleys, there are, for those who dig, wells of comfort, springs of truth and salvation. Men are athirst for inspiration, for power. They think of these as endowments for which they must wait. In point of fact they have but to open the fountains of conscience and of generous feeling in order to find what they desire. Multitudes faint by the way because they will not seek for themselves the water of Divine truth that would reinvigorate their being. When we trust to wells opened by others we cannot obtain the supply suited to our special need. Each for himself must discover Divine providence, duty, conviction, the springs of repentance and of love. The many wait, and never get beyond spiritual dependence. The few, some with sceptre, some with staff, dig for themselves and for the rest wells of new ardour and sustaining thought. The whole of human life, we may say, has beneath its surface veins and rills of heavenly water. In heart and conscience we can find the will of our Maker, the springs of His promises, revelations of His power and love. More than we know of the living water that flows through the world of humanity like a river has its source in springs that have been dug in waste places by those who reflected, who saw in man’s world and man’s soul the work of the "faithful Creator."

From Beer in the wilderness the march skirted the green fields and valleys of the country once held by the Moabites, now under Sihon the Amorite. When they had gone but a few stages along this route the leaders of the host found it necessary to enter into negotiations. They were now some twenty miles only by road from the fords of Jordan, but Heshbon, a strong fortress, confronted them. The Amorites must be either conciliated or attacked. This time there was no circuitous way that could be taken; a critical hour had come.

The presence of the Amorites on the eastern side of Jordan is accounted for in a passage extending from Numbers 21:26-30. Moab had apparently, as at a later time referred to by one of the prophets, been at ease, resting securely behind her mountain rampart. Suddenly the Amorite warriors, crossing the ford of Jordan and pressing up the defile, had attacked and taken Heshbon; and with the loss of that fortress Moab was practically defenceless. Field by field the old in-habitants had been driven back, out into the desert, southward beyond the Arnon. Even as far as Ar itself the victors had carried fire and sword. Retiring, they left all south of the Arnon to the Moabites, and themselves occupied the country from Arnon to Jabbok, a stretch of sixty miles. The song of Numbers 21:27-30 commemorates this ancient war:

"Come ye to Heshbon, Let the city of Sihon be built and established; For a fire is gone out of Heshbon, A flame from the city of Sihon: It hath devoured Ar of Moab, The Lords of the High Places of Arnon. Woe to thee, Moab! Thou art undone, O people of Chemosh."

The chant rejoicing over the defeated goes on to tell how the sons of Moab fled, and her daughters were taken captive; how the arms of the Amorite were victorious from Heshbon to Dibon, over Nophah and Medeba. The Israelites arriving soon after this sanguinary conflict, found the conquered region immediately beyond the Arnon open to their advance. The Amorites had not yet occupied the whole of the land; their power was concentrated about Heshbon, which according to the song had been rebuilt.

The request made of Sihon to allow the passage of a people on its way to Jordan and the country beyond came possibly at a time when the Amorites were scarcely prepared for resistance. They had been successful, but their forces were insufficient for the large district they had taken, larger considerably than that on the other side of Jordan from which they had migrated. In the circumstances Sihon would not grant the request. These Israelites were bent on establishing themselves as rivals: the answer accordingly was a refusal, and war began. Refreshed by the spoil of the fields of Arnon, and now almost within sight of Canaan, the Hebrew fighting men were full of ardour. The conflict was sharp and decisive. Apparently in a single battle the power of Sihon was broken. Leaving his fortress the Amorite chief had gone out against Israel "into the wilderness"; and at Jahaz the fight went against him. From Arnon to Jabbok his land lay open to the conquerors.

And having once tasted success the warriors of Israel did not sheathe their swords. The fortress of Amman guarded the land of the Ammonites so strongly that it seemed for the time perilous to strike in that direction. Crossing the valley of the Jabbok, however, and leaving the fierce Ammonites unattacked, the Israelites had Bashan before them; a fertile region of innumerable streams, populous, and with many strongholds and cities. There was hesitation for a time, but the oracle of Jehovah reassured the army. Og the king of Bashan waited the attack at Edrei in the north of his kingdom, about forty miles east from the Sea of Galilee. Israel was again victorious. The king of Bashan, his sons, and his army were cut to pieces.

Such was the rapid success the Israelites had in their first campaign, amazing enough, though partly explained by the strifes and wars which had reduced the strength of the peoples they attacked. We must not suppose, however, that though the Amorites and the people of Bashan were defeated, their lands were occupied or could be occupied at once. What had been done was rather in the way of defending the passage of the Jordan than providing a settlement for any of the tribes. When the Reubenites, Gadites, and Manassites came to dwell in those districts east of the Jordan, they had to make good their ground against the old inhabitants who remained.

The army had passed into the north, but the main body of the people descended from the neighbourhood of Heshbon by a pass leading to the Jordan Valley. The return of the victorious troops after a few months gave them the assurance that at last they could safely prepare for the long expected entrance into the Land of Promise.

Suffering and the discipline of the wilderness had educated the Israelites for the day of action. By what a long and tedious journey they reached their success! Behind them, yet with them still, was Sinai, whose lightnings and awful voices made them aware of the power of Jehovah into covenant with whom they entered, whose law they received. As a people bound solemnly to the unseen Almighty God they left that mountain and journeyed towards Kadesh. But the covenant had neither been thoroughly accepted nor thoroughly understood. They began their march from the mountain of the Lord as the people of Jehovah, yet expecting that He was to do all for them, require little at their hands. The other side of privilege, the duty they owed to God, had to be impressed by many a painful chastisement, by the sorrows and disasters of the way. Wonderfully, all things considered, had they sped, though their murmurings were the sign of an ignorant rebellions temper which was incompatible with any moral progress. By the long delay in the wilderness of Kadesh that disposition had to be cured. In a region not fertile like Canaan itself, yet capable of supporting the tribes, they had to forget Egypt, realise that forward not backward was their only way, that while desert after desert intervened now between them and Goshen, they were within a day’s march of the Promised Land. But even this was not enough. Perhaps they might have crept gradually northward; shifting their headquarters a few miles at a time till they had taken possession of the Negeb and made a settlement of some kind in Canaan. But if they had done so, as a nation of shepherds, advancing timorously, not boldly, they would have had no strength at the opening of their career. And it was decreed that by another door, in another spirit, they should enter. Edom refused them access to the east country. They had again to gird up their loins for a long journey. And that last terrible march was the discipline they required. Resolutely kept to it by their leader, on through the Arabah, across the desert, to the "Heaps of the Outlands towards the sunrising" they went, with new need for courage, a new call to endure hardness every day. Did they faint once, and turn murmurers again? The serpents stung them in judgment, and the cure was provided in grace. They learned once more that it was One they could not elude with whom they had to do, One who could be severe and also kind, who could strike and also save. Decimated, but knit together, as they had never been, the tribes reached the Arnon. And then, the first trial of their arms made, they knew themselves a conquering people, a people with power, a people with a destiny.

It is so in the making of manhood, in the discipline of the soul, and the awful declarations of duty and of the Divine claim there, must enter into our life; it would be light, frivolous, and incapable otherwise. But the revelation of power and righteousness does not insure our submission to the power, our conformity to the righteousness. Divine words have to be followed by Divine deeds; we have to learn that in God’s kingdom there is to be no murmuring, no shrinking even from death, no turning back. It is a lesson that tries the generations. How many will not learn it! In society, in the Church, the rebellious spirit is shown and has to be corrected. At the "Graves of Lust," at the "Place of Burning," murmurers are judged, those who refuse God’s way fall and are left behind. And when the Land of Promise is in sight possession of it shall not be easily obtained by those who are still half-wedded to the old life, distrustful of the righteousness of God and His demand on the whole love and service of the soul. There is indeed no heaven for those who look back, who even if angels were to hurry them on would still lament the losses of this life as irremediable; There must be the courage of the daring soul that adventures all on faith, on the Divine promise, on the eternity of the spiritual.

Wherefore, that the earthly temper may be taken out of us, we have to cross desert after desert, to make long circuits through the hot and thirsty wilderness even when we think our faith complete and our hope nigh its fulfilment. It is as those who overcome we are to enter the kingdom. Not as "the world’s poor routed leavings," not obtaining permission from Edomites or Amorites to slip ingloriously through their land, but as those who with the sword of the Spirit can hew our own way through falsehoods and bring down the lusts of the flesh and of the mind, as warriors of God we are to reach and cross the border. How many survive, having gone through discipline like this? How many overcome and have the right to pass through the gate into the city?