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 ver. 26 when the Amorite chief, crossing Jordan, gained the northern heights and drove the Moabites in confusion across the Arnon toward the stronghold of Ar, 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."
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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.