|Old Testament History - 2.08 - Wandering in the Wilderness|
THE WANDERINGS IN THE WILDERNESS
The Wilderness Of Shur - The Sinaitic Peninsula - Its Scenery And Vegetation - Its Capabilities Of Supporting A Population - The Wells Of Moses -Three Days March To Marah - Elim Road To The Wilderness Of Sin - Israel's Murmuring - The Miraculous Provision Of The Quails - The Manna
WITH the song of triumph on the other side the sea, the first part of the Book of Exodus ends. Israel has now become a nation. God has made it such by a twofold deliverance. He has, so to speak, "created" it for Himself. It only remains that this new-born people of God shall be consecrated to Him at the mount. And the second part of Exodus describes their wilderness-journey to Sinai, and their consecration there unto God. In this also it may serve to us as the pattern of heavenly things on our passage through the wilderness to the mount.
As Israel looked in the morning light across the now quiet sea, into which Jehovah had so lately shaken the pursuers of His people, their past danger must have seemed to them greater than ever. Along that defile, the only practicable road, their enemies had followed them. Assuredly the sea was the only pathway of safety to them, and in that sea they had been baptized unto Moses, and unto Moses' God. And now, as they turned towards the wilderness, there seemed to stand before them, and to extend all along their line of vision, east and north, a low range of bare limestone hills, that bounded the prospect, rising like a wall. Accordingly they called this the wilderness of Shur, or of "the wall." (Exodus 15:22) This then was the wilderness, fresh, free, and undisputed! But this also was that "great and terrible wilderness," so full of terror, danger, and difficulty, (Deuteronomy 8:15; 32:10) through which they must now pass. Under the shadow of that mass of rocky peaks, along the dry torrent-beds which intersect them, through the unbroken stillness of that scenery, of which grandeur and desolateness are the characteristics, led their way. A befitting road to such a sanctuary as Sinai! But what contrast in all around to the Egypt they had left behind only a few hours!
When we think of the desert through which Israel journeyed, we must not picture to ourselves a large, flat, sandy tract, wholly incapable of cultivation. In fact it is in almost every particular quite the contrary. That tract of land which bears the name of the Peninsula of Sinai, extends between the Gulf of Suez on the west, and that of Akaba (or the Persian Gulf) on the east. Its configuration is heart-shaped, the broader part lying towards Palestine, the narrower, or apex, stretching southwards into the sea. It really consists of three distinct portions. The northern, called the Wilderness of Tih, or, "of the Wandering," is pebbly, high table-land, the prevailing color being that of the gray limestone. Next comes a broad belt of sandstone and yellow sand, the only one in the desert of the Exodus. To the south of it, in the apex of the peninsula, lies the true Sinaitic range.
This portion bears the name of the Tor, and consists in the north chiefly of red sandstone, and in the center of red granite and green porphyry. The prevailing character of the scenery is that of an irregular mass of mountains, thrown together in wild confusion. The highest peak rises to about 9,000 feet. Between these wind what seem, and really are, torrent-beds, filled, perhaps, for a very short time in winter, but generally quite dry. These are called Wadies, and they form the highway through the wilderness. Here and there, where either a living spring rises, or the torrent has left its marks, or where the hand of man is at work, cultivated patches, fair and fruitful, are found; palm-trees spring up, even gardens and fields, and rich pasture ground. But, generally, the rocky mountain-sides are bare of all vegetation, and their bright coloring gives the scenery its peculiar character. The prevailing tints are red and green; but this is varied by what seems a purple, rose, or crimson-colored stream poured down the mountain side, while, occasionally, the green of the porphyry deepens into black. Over all this, unbroken silence prevails, so that the voice is heard in the pure air at extraordinary distances. Besides the cultivated or fruitful spots already mentioned, and tiny rock-flowers, and aromatic herbs, the vegetation of the wilderness consists chiefly of the caper-plant, the hyssop of the Bible, which springs from the clefts of the rocks and hangs down in gay festoons; the "thorn," a species of acacia; another species of the same tree, the Shittim-wood of Scripture, of which the framework of the Tabernacle was made; the white broom, or juniper of Scripture; and the tamarisk, which, at certain seasons of the year, produces the natural manna. This leads us to say, that it were a mistake to suppose that the wilderness offered no means of support to those who inhabited it. Even now it sustains a not inconsiderable population, and there is abundant evidence that, before neglect and ravages had brought it to its present state, it could, and did, support a very much larger number of people. There were always Egyptian colonies engaged in working its large copper, iron, and turquoise mines, and these settlers would have looked well to its springs and cultivated spots. Nor could the Israelites, any more than the modern Bedouin, have had difficulty in supporting, in the desert, their numerous herds and flocks. These would again supply them with milk and cheese, and occasionally with meat. We know from Scripture that, at a later period, the Israelites were ready to buy food and water from the Edomites, (Deuteronomy 2:6) and they may have done so from passing caravans as well. Similarly, we gather from such passages as Leviticus 8:2, 26, 31; 9:4; 10:12; 24:5; Numbers 7:13, and others, that they must have had a supply of flour, either purchased, or of their own sowing and reaping, during their prolonged stay in certain localities, just as the modern Bedouin still cultivate what soil is fit for it.
Such was the wilderness on which Israel now entered. During the forty years that Moses had tended the flocks of Jethro, its wadies and peaks, its pastures and rocks must have become well known to him. Nor could the Israelites themselves have been quite ignorant of its character, considering the constant connection between Egypt and the desert. We are therefore the more disposed to attach credit to those explorers who have tried to ascertain what may have been the most likely route taken by the children of Israel. This has of late years been made the subject of investigation by scholars thoroughly qualified for the task. Indeed, a special professional survey has been made of the Desert of Sinai.* The result is, that most of the stations on the journey of Israel have been ascertained, while, in reference to the rest, great probability attaches to the opinion of the explorers.
* A regular Ordnance Survey has been made, under the direction of Sir Henry James, R.E. by Capts. Wilson and Palmer, R.E. four noncommissioned officers of the Royal Engineers, the Rev. F. W. Holland, and Messrs. Wyatt and Palmer. The result has been published in a splendid folio volume, with maps and photographic illustrators, and an excellent introduction by Canon Williams.
The first camping-place was, no doubt, the modern Ayun Musa (Wells of Moses), about half an hour from the sea-shore. Even now the care of the foreign consuls has made this a most pleasant green and fresh summer retreat. One of the latest travelers has counted nineteen wells there, and the clumps of palm-trees afford a delightful shade. There is evidence that, at the time of Moses, the district was even more carefully cultivated than now, and its water-supply better attended to. Nor is there any doubt as to the next stage in Israel's wilderness-journey. The accounts of travelers quite agree with the narrative of the Bible. Three days' journey over pebbly ground through desert wadies, and at last among bare white and black limestone hills, with nothing to relieve the eye except, in the distance, the "shur," or wall of rocky mountain which gives its name to the desert, would bring the weary, dispirited multitude to the modern Hawwarah, the "Marah" of the Bible. Worse than fatigue and depression now oppressed them, for they began to suffer from want of water. For three days they had not come upon any spring, and their own supplies must have been well-nigh exhausted. When arrived at Hawwarah they found indeed a pool, but, as the whole soil is impregnated with nitre, the water was bitter (Marah) and unfit for use. Luther aptly remarks that, when our provision ceases, our faith is wont to come to an end. It was so here. The circumstances seemed indeed hopeless. The spring of Hawwarah is still considered the worst on the whole road to Sinai, and no means have ever been suggested to make its waters drinkable. But God stilled the murmuring of the people, and met their wants by a miraculous interposition. Moses was shown a tree which he was to cast into the water, and it became sweet. Whether or not it was the thorny shrub which grows so profusely at Hawwarah, is of little importance. The help came directly from heaven, and the lesson was twofold.
"There He made for them a statute and an ordinance, and there He proved them." (Exodus 15:25)
The "statute," or principle, and "the ordinance," or fight, was this, that in all seasons of need and seeming impossibility the Lord would send deliverance straight from above, and that Israel might expect this during their wilderness-journey. This "statute" is, for all times, the principle of God's guidance, and this "ordinance" the right or privilege of our heavenly citizenship. But He also ever "proves" us by this, that the enjoyment of our right and privilege is made to depend upon a constant exercise of faith.
From Hawwarah, or Marah, a short march would bring Israel to a sweet and fertile spot, now known as Waddy Gharandel, the Elim of Scripture, "where were twelve wells of water, and threescore and ten palm-trees; and they encamped there by the waters." This spot was suitable for a more lengthened encampment. In point of fact, we find that quite a month passed before their next stage in the wilderness of Sin. (Exodus 16:1) Even now this valley, watered by a perennial stream, has rich pasturage for cattle, and many shrubs and trees. Here, and in the neighborhood, the flocks and herds would find good sustenance, and the people rest. Leaving Elim, the character of the scenery changes. Instead of dreary level plains of sand, as hitherto, we are now entering among the mountains, and the bright green of the caper-plant forms a striking contrast to the red sandstone of the rocks. Hitherto the route of Israel had been directly southward, and in pursuing it, they had successively skirted the Tih, and near Elim a belt of sand. But now the host was to enter on the Sinaitic range itself. From Numbers 33:10, we know that from Elim their journey first brought them again to the shore of the "Sea of Weeds." The road which they would follow would be from Wady Gharandel through the Wady Taiyebeh, in a south westerly direction. Here the sandstone again gives place to chalk hills and rocks. Where the road descends to the sea (at Ras Abu Zenimeh) it would touch, probably, the most dreary, flat, and desolate place in the whole wilderness. This spot was the next camping-ground of the children of Israel after Elim. From the shore of the Red Sea the next halting-place brought them into the Wilderness of Sin itself. (Numbers 33:11) That name applies to the whole extensive sandy plain, which runs along the shore of the Red Sea, from the camping-place of Israel to the southern end of the Sinaitic Peninsula.* On leaving the Wilderness of Sin, (Numbers 33:12-14) we read of two stations, Dophkah and, Alush, before the Israelites reached Rephidim. The Wilderness of Sin, the modern El Markha, is a dreary, desolate tract, which obtains its name from a long ridge of white chalk hills.
* From the Wady Gharandel two roads lead to Sinai, the so-called upper and the lower. Each of these has been ably and learnedly represented as that followed by the Children of Israel. After considerable research and consideration, we have arrived at the conclusion that the balance of evidence is decidedly in favor of the lower road, which, accordingly, has been described in the text. This conclusion has also been unanimously adopted by the Scientific Ordnance Survey Expedition, which investigated the question on the spot. It is of importance for the localization of Rephidim.
In this inhospitable desert, the provisions which Israel had brought from Egypt, and which had now lasted a month, began to fail. Behind them, just above the range of chalk cliffs, they would see, in the distance, the purple streaks of those granite mountains which form the proper Sinaitic group. To the west lay the sea, and across it, in the dim mist, they could just descry the rich and fertile Egypt, which they had for ever left behind. Once more their unbelief broke forth. True, it was only against Moses that their murmurs rose. But in reality their rebellion was against God. To show this, and thereby "to prove them, whether they would walk in the law of God or no," (Exodus 16:4) that is, follow Him implicitly, depending upon, and taking such provision as He sent, and under the conditions that He dispensed it, God would now miraculously supply their wants. Bread and meat would be given them, both directly sent from God, yet both so given that, while unbelief was inexcusable, it should still be possible. To show the more clearly that these dealings were from the Lord, they were bidden "come near before Jehovah," and "behold the glory of Jehovah," as it "appeared in the cloud." (Exodus 16:9, 10) That Presence ought to have prevented their murmuring, or rather changed it into prayer and praise. And so it always is, that, before God supplies our wants, He shows us that His presence had been near, and He reveals His glory. That Presence is in itself sufficient; for no good thing shall be wanting to them that trust in Him.
As evening gathered around the camp, the air became darkened. An extraordinary flight of quails, such as at that season of the year passes northward from the warmer regions of the interior, was over the camp. It is a not uncommon occurrence that, when wearied, these birds droop and settle down for rest, so as to be easily clubbed with sticks, and even caught by the hand. The miraculousness chiefly consisted in the extraordinary number, the seasonable arrival, and the peculiar circumstances under which these quails came. But greater wonder yet awaited them on the morrow. While passing through the Wady Gharandel they might have observed that the tamarisk, when pricked by a small insect, exuded drops of white, sweet, honey-like substance, which melted in the sun. This was the natural manna (a name perhaps derived from the Egyptian), which, in certain districts, is found from the middle of May to about the end of July. But "can God furnish a table in the wilderness?" Can He command the clouds from above, and open the doors of heaven? Can He rain down manna upon them to eat? That would indeed be to give them of the corn of heaven! Truly, this were angels' food, the provision, direct from God, "the bread of heaven!" (Psalm 78:19-27; 105:40)
The Lord did this, and far more. As in the evening, He had "caused an east wind to blow in the heavens; and by His power He brought in the south wind; He rained flesh also upon them as dust, and feathered fowls like as the sand of the sea, so, in the morning, as the dew that had lain rose in white vapor, and was carried towards the blue sky, there lay on the face of the ground "a small round thing, as small as the hoar frost." "It was like coriander seed, white; and the taste of it was like wafers made with honey." (Exodus 16:21)
The children of Israel said, Manna! What is that? It was manna, and yet it was not manna; not the manna which the wilderness produced, and yet in some respects like it; it was the manna from heaven, the bread which God gave them to eat. Thus it recalls our present condition. We are in the wilderness, yet not of the wilderness; our provision is like the wilderness food, yet not the wilderness manna; but, above all, it is sent us directly from God.
Such assuredly must have been the lessons which Israel was, and which we to this day are, called to learn. The very resemblance in some points of the natural to the heaven-sent manna would suggest a truth. But the difference between them was even greater and more patent than their likeness. On this point let there be no mistake. Israel could never have confounded the heaven-sent with the natural manna. The latter is seen in but a few districts of the desert, and only at certain seasons at most during three months; it is produced by the prick of an insect from the tamarisks; it is not the least like coriander-seed; nor yet capable of being baked or seethed (16:23); and the largest produce for a whole year throughout the Peninsula amounts to about 700 lbs., and would therefore not have sufficed to feed the host of Israel even for one day, far less at all seasons and during all the years of their wanderings! And so, in measure, it is still with the provision of the believer. Even the "daily bread" by which our bodies are sustained, and for which we are taught to pray, is, as it were, manna sent us directly from heaven. Yet our provision looks to superficial observers as in so many respects like the ordinary manna, that they are apt to mistake it, and that even we ourselves in our unbelief too often forget the daily dispensation of our bread from heaven.
There is yet another point in which the miraculous provision of the manna, continued to Israel during all the forty years of their wilderness-journey, resembles what God's provision to us is intended to be. The manna was so dispensed that "he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating." (Exodus 16:18)
For this marks the true purpose of God's giving to us, whichever interpretation of the verse just quoted we adopt' whether we regard it as describing the final result of each man's work, that, however much or little he had gathered, it was found, when measured, just sufficient for his want; or understand it to mean that all threw into a common store what they had gathered, and that each took from it what he needed.
By two other provisions did God sanctify His daily gift. First, the manna came not on the Sabbath. The labor of the previous day provided sufficient to supply the wants of God's day of holy rest. But on ordinary days the labor of gathering the bread which God sent could not be dispensed with. What was kept from one day to the other only "bred worms and stank" (16:20). Not so on the Lord's day. This also was to be to them "a statute" and an "ordinance" of faith, that is, a principle of God's giving and a rule of their receiving. Secondly, "an omer full of manna" was to be "laid up before Jehovah" in a "golden pot." Together with "Aaron's rod that budded, and the tables of the covenant," it was afterwards placed in the Holiest of all, within the ark of the covenant, overshadowed by "the cherubim of glory." (Hebrews 9:4)
Thus, alike in the "rain of bread from heaven," in the ordinance of its ingathering, and in the Sabbath law of its sanctified use, did God prove Israel - even as He now proves us, whether we will "walk in His law or no." (Exodus 16:4)
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