Departure From Sinai - March Into The Wilderness Of Paran - At Taberah And Kibroth-Hattaavah Numbers 10:29-11

AT length, on the twentieth day of the second month,* the signal for departure from Sinai was given. The cloud which had rested upon the Tabernacle moved; the silver trumpets of the priests summoned "the camps" of Israel to their march, and as the Ark itself set forward, Moses, in joyous confidence of faith, spake those words of mingled prayer and praise which, as they marked the progress of Israel towards the Land of Promise, have ever been the signal in every forward movement of the Church: ** Arise, O Jehovah, let Thine enemies be scattered: Let them also that hate Thee flee before Thee. * That is, the month after the Passover; probably about the middle of May. ** Psalm 68:1 "In order to arm the Church with confidence, and to strengthen it with alacrity against the violent attacks of enemies." - Calvin.

The general destination of Israel was, in the first place, "the wilderness of Paran," a name known long before. (Genesis 14:6; 21:21) This tract may be described as occupying the whole northern part of the Sinaitic peninsula, between the so-called Arabah * on the east, and the wilderness of Shur in the west, (Genesis 16:7; Exodus 15:22) which separates Philistia from Egypt.

* The deep valley which runs from the Dead Sea to the Gulf of Akabah.

Here Israel was, so to speak, hedged in by the descendants of Esau - on the one side by the Edomites, whose country lay east of the Arabah, and on the other by the Amalekites, while right before them were the Amorites. The whole district still bears the name Badiet et Tih, "the desert of the wanderings." Its southern portion seems, as it were, driven in wedgeways into the Sinaitic peninsula proper, from which it is separated by a belt of sand. Ascending from the so-called Tot, which had been the scene of the first year of Israel's pilgrimage and of the Sinaitic legislation, the Tih might be entered by one of several passes through the mountains which form its southern boundary. The Et Tih itself "is a limestone plateau of irregular surface."* It may generally be described as "open plains of sand and gravel... broken by a few valleys," and is at present "nearly waterless, with the exception of a few springs, situated in the larger wadies," which, however, yield rather an admixture of sand and water than water... "The ground is for the most part hard and unyielding, and is covered in many places with a carpet of small flints, which are so worn and polished... as to resemble pieces of black glass." In spring, however, there is a scanty herbage even here, while in the larger wadies there is always sufficient for camels, and even "a few patches of ground available for cultivation." Such was "that great and terrible wilderness, wherein were fiery serpents, and scorpions,** and drought, where there was no water," (Deuteronomy 8:15) through which Jehovah their God safely led Israel!

* When not otherwise stated, the quotations within inverted commas are from Palmer's Desert of the Exodus.

** In the course of the day we caught and bottled a large specimen of the cerastes, or horned snake, a very poisonous species which abounds in the desert." - Desert of the Exodus, p. 310.

A still earlier retrospect on the part of Moses brings the events about to be described most vividly before us. Addressing Israel, he reminds them: (Deuteronomy 1:19) "when we departed from Horeb, we went through all that great and terrible wilderness, which ye saw by the way of the mountain of the Amorites, as Jehovah our God commanded us; and we came to Kadesh- barnea."

This "mountain of the Amorites" is the most interesting spot in the whole Et Tih, or "wilderness of the wanderings." Arrived there, it seemed as if Israel were just about to take possession of the Promised Land. Thence the spies went forth to view the land. But here also the sentence was spoken which doomed all that unbelieving, faint-hearted generation to fall in the wilderness, and thither Israel had to return at the end of their forty years wanderings to start, as it were, anew on their journey of possession. "The mountain of the Amorites" is a mountain plateau in the north-east of the Et Tih, about seventy miles long, and from forty to fifty broad, which extends northward to near Beersheba. It contains many spots known to us from patriarchal history, and also celebrated afterwards. According to the description of travelers, we are here, literally, in a land of ruins, many of them dating far back, perhaps from the time of the Exodus, if not earlier.

Even the old name of the Amorites is still everywhere preserved as 'Amir and 'Amori. It leaves a peculiar impression on the mind to find not only the old Scripture names of towns continued these thousands of years, but actually to hear the wells which Abraham and Isaac had dug still called by their ancient names! About half way towards Beersheba the whole character of the scenery changes. Instead of the wilderness we have now broad valleys, with many and increasing evidences of former habitation all around. Indeed, we are now in the Negeb, or "south country" (erroneously rendered "the south" in our Authorized Version), which extends from about Kadesh to Beersheba. If "certain primeval stone remains" found throughout the Sinaitic peninsula have been regarded by the latest travelers as marking the journeyings, or rather the more prolonged settlements of Israel in "the wilderness," there is one class of them which deserves special attention. These are the so-called "Hazeroth," or "fenced enclosures," consisting of "a low wall of stones in which thick bundles of thorny acacia are inserted, the tangled branches and long needle-like spikes forming a perfectly impenetrable hedge around the encampment" of tents and cattle which they sheltered. These "Hazeroth," so frequently referred to in Scripture, abound in this district.

Such then was the goal and such the line of march before Israel, when, on that day in early summer, the Ark and the host of the Lord moved forward from the foot of Sinai. At the reiterated request of Moses, Hobab, the brother-in-law of Moses, had consented to accompany Israel, and to act as their guide in the wilderness, in the faith of afterwards sharing "what goodness Jehovah" would do unto His people. (Numbers 10:32) This we learn from such passages as Judges 1:16; 1 Samuel 15:6; 27:10; 30:9. Although the pillar of cloud was the real guide of Israel in all their journeying, yet the local knowledge of Hobab would manifestly prove of the greatest use in indicating springs and places of pasturage. And so it always is. The moving of the cloud or its resting must be our sole guide; but under its direction the best means which human skill or knowledge can suggest should be earnestly sought and thankfully used.

For three days Israel now journeyed without finding "a resting- place." By that time they must have fairly entered upon the "great and terrible wilderness." The scorching heat of a May sun reflected by such a soil, the fatigues of such a march, with probably scarcity of water and want of pasturage for their flocks - all combined to depress those whose hearts were not strong in faith and filled with longing for the better country. Behind and around was the great wilderness, and, so far as could be seen, no "resting-place" before them! In truth, before inheriting the promises, Israel had now to pass through a trial of faith analogous to that which Abraham had undergone. Only as in his case each victory had been marked by increasing encouragements, in theirs each failure was attended by louder warnings, until at last the judgment came which deprived that unbelieving generation of their share in the enjoyment of the promise. Three days journey under such difficulties,* and "the people were as they who complain of evil in the ears of Jehovah." (Numbers 11:1)

* The distance of "three days' journey" (Numbers 10:33) prevents our accepting Professor Palmer's theory, who identifies Taberah with the present Erweis el Ebeirig. - Desert of the Exodus, pp. 257, 312.

But as this really reflected upon His guidance, it displeased the Lord, and a fire, sent by Jehovah, "consumed in the ends of the camp." At the intercession of Moses "the fire was quenched." But the lesson which might have been learned, and the warning conveyed in the judgment which had begun in the uttermost parts of the camp, remained unnoticed. Even the name Taberah (burning), with which Moses had intended to perpetuate the memory of this event, was unheeded. Possibly, the quenching of the fire may have deadened their spiritual sensibility, as formerly the removal of the plagues had hardened the heart of Pharaoh and of his people. And so Taberah soon became Kibroth-hattaavah,* and the fire of wrath that had burned in the uttermost parts raged fiercely within the camp itself.

* The locality of the two is evidently the same, as appears even from the omission of Taberah from the list of encampments in Numbers 33:16.

The sin of Israel at Kibroth-hattaavah was due to lust, and manifested itself in contempt for God's provision and in a desire after that of Egypt.

The "mixed multitude" which had come up with Israel were the first to lust. From them it spread to Israel. The past misery of Egypt - even its cruel bondage - seemed for the moment quite forgotten, and only the lowest thoughts of the abundant provision which it had supplied for their carnal wants were present to their minds. This impatient question of disappointed lustfulness, "Who shall give us flesh to eat?" repeated even to weeping, can only be accounted for by such a state of feeling. But if it existed, it was natural that God's gracious provision of manna should also be despised. As if to mark their sin in this the more clearly, scripture here repeats its description of the manna, and of its miraculous provision. (Numbers 11:7-9) When Moses found "the weeping" not confined to any particular class, but general among the people (11:10), and that "the anger of Jehovah was kindled greatly," his heart sank within him. Yet, as has been well observed, he carried his complaint to the Lord in prayer, and therefore his was not the language of unbelief, only that of utter depression. Rightly understood, these words of his, "Have I conceived all this people? have I begotten them?" implied that not he but God was their father and their provider, (Exodus 4:22; Isaiah 63:16) and that therefore he must cast their care upon the Lord. But even so the trial of Moses had in this instance become a temptation, although God gave him "with the temptation a way of escape."

Two things would the Lord do in answer to the appeal of Moses. First, He would, in His tender mercy, support and encourage His servant, and then manifest His power and holiness. With this twofold purpose in view, Moses was directed to place seventy of the elders of Israel - probably in a semi-circle - around the entrance to the Tabernacle. These "elders" were henceforth to help Moses in bearing the burden of the people. He had wished help, and he was now to receive it, although he would soon experience that the help of man was vain, and God alone the true helper. And then, to show in sight of all men that He had appointed such help, yet only as a help to Moses, God" came down in a cloud," spake unto Moses, and then put of his spirit upon these "elders." In manifestation of this new gift "they prophesied," by which, however, we are to understand not the prediction of future events, but probably that "speaking in the spirit" which in the New Testament also is designated as "prophesying." (1 Corinthians 12; 14) Further, lest in the mind of the people this should be connected with any miraculous power inherent in Moses, the same spirit descended, and with the same effect, upon two (Eldad and Medad) who had been "written," that is, designated for the office, but who for some reason had been prevented from appearing at the door of the Tabernacle. The lesson, it was evident, was required, for even Joshua had misunderstood the matter. When he found that Eldad and Medad prophesied "in the camp," he deemed the authority of his master compromised, and wished to "forbid them," since these men had not received the gift through Moses. We are here reminded of the similar conduct of John, who would have forbidden one "casting out devils" in the name of Christ, because he followed not with the other disciples, and of the Lord's rebuke of such mistaken zeal, (Mark 9:38; Luke 9:49) - a mistake too often repeated, and a rebuke too much forgotten in the Christian Church at all times. Far different were the feelings of Moses. As a faithful servant, he emphatically disclaimed all honor for himself, and only expressed the fervent wish that the same spiritual gifts might be shared by all the Lord's people.

One thing was still required. God would manifest His power in providing for the wants of the people, and His holiness in taking vengeance on their lust. The lesson was specially needed, for even Moses had, when first told, questioned the full promise of providing for the whole people flesh sufficient to last for a month. (Numbers 11:18-23) And now the Lord again showed how easily He can bring about supernatural results by what we call natural means. As explained in a former chapter, in spring the quails migrate in immense numbers from the interior of Africa northwards. An east wind, blowing from the Arabian Gulf, now drove them, in vast quantities, just over the camp of Israel. Here they fell down exhausted by the flight, and lay, to the distance of a day's journey "on this side and on that," in some places two cubits high. It is the same lesson which we have so often learned in this history. The "wind" which brought the quails" went forth from the Lord," and the number brought was far beyond what is ordinarily witnessed, although such a flight and drooping of birds are by no means uncommon. And so God can, by means unthought of, send sudden deliverances unexpectedly, even to one like Moses. But as for Israel, they had now their wishes more than gratified. The supply of flesh thus provided sufficed not only for the present, but was such that the greater part of it was preserved for after use (11:32). Thus had God shown the folly of those who murmured against His provision or questioned His ability. It still remained to punish the presumption and sin of their conduct. "While the flesh was yet between their teeth, ere it was chewed, the wrath of Jehovah was kindled against the people, and Jehovah smote the people with a very great plague. And he called the name of that place Kibroth-hattaavah (the graves of lust): because there they buried the people that lusted." But how deeply the impression of this judgment sunk into the hearts of the godly in Israel appears from such passages as Psalm 78:26-31, while its permanent lesson to all times is summed up in these words: