Judges 11:17
Then Israel sent messengers to the king of Edom, saying, 'Please let us pass through your land,' but the king of Edom would not listen. They also sent messengers to the king of Moab, but he would not consent. So Israel stayed in Kadesh.
Then Israel sent messengers to the king of Edom, saying,
This phrase highlights the diplomatic approach Israel took in dealing with neighboring nations. The Israelites, led by Moses, sought peaceful passage through Edom, a land inhabited by the descendants of Esau, Jacob's brother. This request reflects the historical kinship between Israel and Edom, as both nations descended from Isaac. The use of messengers indicates a formal and respectful approach, adhering to ancient Near Eastern customs of diplomacy.

‘Please let us pass through your land,’
The request to pass through Edom was practical, as it provided a direct route to the Promised Land. This plea underscores Israel's reliance on God’s promise and their journey towards Canaan. The request was humble and polite, showing Israel's intention to avoid conflict and respect Edom's sovereignty. This approach is consistent with God's instructions to Israel to avoid conflict with Edom (Deuteronomy 2:4-5).

but the king of Edom would not listen.
Edom's refusal to grant passage reflects the longstanding tension between the two nations, despite their shared ancestry. This decision forced Israel to take a longer, more arduous route. The refusal can be seen as a fulfillment of the prophecy given to Rebekah about the struggle between Jacob and Esau (Genesis 25:23). It also foreshadows future hostilities between Israel and Edom.

They also sent messengers to the king of Moab,
Israel's approach to Moab mirrors their strategy with Edom, seeking peaceful passage. Moab, descended from Lot, Abraham's nephew, had a complex relationship with Israel. This diplomatic effort shows Israel's consistent desire to avoid unnecessary conflict and adhere to God's guidance. Moab's location was strategic, and cooperation would have facilitated Israel's journey.

but he would not consent.
Moab's refusal, like Edom's, highlights the regional tensions and distrust towards Israel. This denial forced Israel to navigate around Moab, further delaying their journey. Moab's decision is significant, as it sets the stage for future interactions, including the story of Balaam and the eventual conflict with Moabite kings. It also reflects the fulfillment of God's plan, as Israel's detours were part of their divine testing and preparation.

So Israel stayed in Kadesh.
Kadesh was a significant location for Israel, serving as a base during their wilderness wanderings. It was here that key events occurred, such as the sending of the spies into Canaan and the rebellion of the Israelites. Staying in Kadesh represents a period of waiting and testing for Israel, emphasizing their dependence on God's timing and provision. This location also serves as a reminder of past failures and the need for faithfulness to God's commands.

Persons / Places / Events
1. Israel
The collective name for the descendants of Jacob, also known as the Israelites. At this point in their history, they are journeying to the Promised Land.

2. Messengers
Representatives sent by Israel to communicate with the kings of Edom and Moab, seeking permission to pass through their lands.

3. King of Edom
The ruler of Edom, a nation descended from Esau, Jacob's brother. He refused Israel's request to pass through his territory.

4. King of Moab
The ruler of Moab, a nation descended from Lot, Abraham's nephew. He also denied Israel passage through his land.

5. Kadesh
A location where the Israelites stayed during their wilderness journey. It served as a significant encampment site during their wanderings.
Teaching Points
Respect for Boundaries
The Israelites' request to pass through Edom and Moab underscores the importance of respecting national boundaries and seeking peaceful resolutions.

Historical Tensions
The refusal by Edom and Moab highlights longstanding familial and national tensions, reminding us of the complexities in relationships that can span generations.

God's Sovereignty in Obstacles
Despite the refusals, God had a plan for Israel. This teaches us to trust in God's sovereignty when we face obstacles and closed doors.

Persistence in Faith
Israel's continued journey despite setbacks encourages believers to persist in faith, trusting that God will provide a way forward.

Diplomacy and Communication
The use of messengers illustrates the value of diplomacy and clear communication in resolving conflicts and seeking cooperation.
Bible Study Questions
1. How does the refusal of Edom and Moab to allow passage reflect the historical tensions between these nations and Israel? How can understanding these tensions help us in resolving conflicts today?

2. In what ways does the Israelites' experience in Kadesh teach us about waiting on God's timing and provision? Can you think of a personal situation where you had to wait on God?

3. How does the account of Israel's journey through hostile territories encourage us to trust in God's guidance when we face obstacles in our own lives?

4. What lessons can we learn from Israel's approach to diplomacy and communication with Edom and Moab? How can these lessons be applied in our interactions with others?

5. How do the events in Judges 11:17 connect with God's broader plan for Israel as seen in other parts of the Bible? How does this understanding impact our view of God's plan for our lives?
Connections to Other Scriptures
Numbers 20:14-21
Provides a detailed account of Israel's request to pass through Edom and the subsequent refusal, highlighting the tension between the two nations.

Deuteronomy 2:4-9
Offers further insight into God's instructions to Israel regarding their interactions with Edom and Moab, emphasizing respect for their territories.

Genesis 36:1-8
Describes the lineage of Esau, the ancestor of the Edomites, providing background on the historical relationship between Israel and Edom.
Different Views Held as to Jephthah's VowL. H. Wiseman, M. A.Judges 11:1-33
JephthahW. G. Blaikie, D. D.Judges 11:1-33
Jephthah's VowT. Taylor, D. D.Judges 11:1-33
Why are Ye Come unto Me Now When Ye are in Distress?J. Parker, D. D.Judges 11:1-33
The Model DiplomatistA.F. Muir Judges 11:12-28
People
Abel, Ammonites, Amorites, Balak, Chemosh, Israelites, Jephthah, Manasseh, Sihon, Zippor
Places
Abel-keramim, Ammon, Arnon, Aroer, Edom, Egypt, Gilead, Heshbon, Jabbok River, Jahaz, Jordan River, Kadesh-barnea, Minnith, Mizpah, Moab, Red Sea, Tob
Topics
Abideth, Abode, Consent, Didn't, Ear, Edom, Hearken, Hearkened, Kadesh, Listen, Manner, Messengers, Moab, Pass, Permission, Please, Refused, Saying, Stayed, Thereto, Willing
Dictionary of Bible Themes
Judges 11:13

     4260   rivers and streams

Library
Whether a Vow Should Always be About a Better Good?
Objection 1: It would seem that a vow need not be always about a better good. A greater good is one that pertains to supererogation. But vows are not only about matters of supererogation, but also about matters of salvation: thus in Baptism men vow to renounce the devil and his pomps, and to keep the faith, as a gloss observes on Ps. 75:12, "Vow ye, and pay to the Lord your God"; and Jacob vowed (Gn. 28:21) that the Lord should be his God. Now this above all is necessary for salvation. Therefore
Saint Thomas Aquinas—Summa Theologica

Of Vows. The Miserable Entanglements Caused by Vowing Rashly.
1. Some general principles with regard to the nature of vows. Superstitious errors not only of the heathen, but of Christians, in regard to vows. 2. Three points to be considered with regard to vows. First, to whom the vow is made--viz. to God. Nothing to be vowed to him but what he himself requires. 3. Second, Who we are that vow. We must measure our strength, and have regard to our calling. Fearful errors of the Popish clergy by not attending to this. Their vow of celibacy. 4. Third point to be
John Calvin—The Institutes of the Christian Religion

A Cloud of Witnesses.
"By faith Isaac blessed Jacob and Esau, even concerning things to come. By faith Jacob, when he was a-dying, blessed each of the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones.... By faith the walls of Jericho fell down, after they had been compassed about for seven days. By faith Rahab the harlot perished not with them that were disobedient,
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Jesus Works his First Miracle at Cana in Galilee.
^D John II. 1-11. ^d 1 And the third day [From the calling of Philip (John i. 43). The days enumerated in John's first two chapters constitute a week, and may perhaps be intended as a contrast to the last week of Christ's ministry ( John xii. 1). It took two days to journey from the Jordan to Cana] there was a marriage [In Palestine the marriage ceremony usually began at twilight. The feast after the marriage was at the home of the bridegroom, and was sometimes prolonged for several days (Gen. xxix.
J. W. McGarvey—The Four-Fold Gospel

Importance in Luke's History of the Story of the Birth of Christ
IT needs no proof that Luke attached the highest importance to this part of his narrative. That Jesus was indicated from the beginning as the Messiah -- though not a necessary part of his life and work, and wholly omitted by Mark and only briefly indicated in mystical language by John -- was a highly interesting and important fact in itself, and could not fail to impress the historian. The elaboration and detail of the first two chapters of the Gospel form a sufficient proof that Luke recognized
Sir William Mitchell Ramsay—Was Christ Born in Bethlehem?

Judges
For the understanding of the early history and religion of Israel, the book of Judges, which covers the period from the death of Joshua to the beginning of the struggle with the Philistines, is of inestimable importance; and it is very fortunate that the elements contributed by the later editors are so easily separated from the ancient stories whose moral they seek to point. That moral is most elaborately stated in ii. 6-iii. 6, which is a sort of programme or preface to iii. 7-xvi. 31, which constitutes
John Edgar McFadyen—Introduction to the Old Testament

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