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,

Israel approached Edom through formal diplomacy rather than force. Edom descended from Esau, Jacob’s brother, and the family relationship called for restraint even amid ancient hostility. Moses sought to honor God’s command not to seize Edomite territory.

Num 20:14-16 From Kadesh, Moses sent messengers to tell the king of Edom,…
Deu 2:4-6 You will pass through the territory of your brothers…

‘Please let us pass through your land,’

Israel requested only safe transit, not possession, tribute, or military advantage. The nation was moving toward the land God had promised to Abraham, Isaac, and Jacob, yet its leaders recognized the boundaries God had assigned to other peoples.

Num 20:17 Please let us pass through your land. We will not…
Deu 2:27-29 Let us pass through your land; we will stay…

but the king of Edom would not listen.

Edom’s refusal required Israel to take the longer wilderness route around its territory. Though the descendants of Jacob and Esau shared a common ancestry, the conflict foretold before their birth continued to shape their national histories.

Num 20:18-20 But Edom answered, “You may not travel through our land,…
Deu 2:8 So we passed by our brothers, the descendants of Esau,…

They also sent messengers to the king of Moab,

Israel likewise sought a peaceful course with Moab, the people descended from Lot. Moab occupied territory east of the Dead Sea and stood along Israel’s path toward the Jordan Valley. Israel did not seek to provoke Moab or claim land God had given to Lot’s descendants.

Num 22:2-6 Now Balak son of Zippor saw all that Israel had done…
Deu 2:9 Then the LORD said to me, “Do not harass the Moabites…

but he would not consent.

Moab’s denial added to the hardships of Israel’s journey, but it did not overturn the Lord’s purpose. Israel was being led by God’s timing, not merely by the shortest available route. Later Moab would oppose Israel through Balak’s attempt to hire Balaam, revealing its fear of the people God had blessed.

Deu 23:4 For they did not meet you with food and water…
Deu 2:30 But Sihon king of Heshbon would not let us pass through,…

So Israel stayed in Kadesh.

Kadesh marked a solemn place in Israel’s wilderness history, associated with unbelief, discipline, and renewed dependence upon God. From there Israel waited, traveled as the Lord directed, and learned that entrance into the promised inheritance would come through obedience and faith.

Deu 1:46 For this reason you stayed in Kadesh for a long time…
Num 20:1 In the first month, the whole congregation of Israel entered…

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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