What is the significance of Kedar in the Bible?

Son of Ishmael, and founder of an important tribe inhabiting the north-west of Arabia, though the name is probably also employed for Arabs generally. Gen. 25:13; 1 Chr. 1:29. The Psalmist desired peace, for he had been dwelling in the tents of Kedar, with those who 'hated peace.' Ps. 120:5-6. The bride in Cant. 1:5 was black, or dark, like the black tents of Kedar. The references to lambs, rams, goats, flocks, camels, tents, and tent-curtains, show that a nomadic people are spoken of, though their, 'villages' are also mentioned. Judgements were pronounced against them. Isa. 21:16-17; Isa. 42:11; Isa. 60:7; Jer. 2:10; Jer. 49:28; Ezek. 27:21.

The wilderness of Paran was the earliest seat of Ishmael; but his posterity extended completely across the northern parts of Arabia, including the district of Sinai on the west to the Euphrates. In this district the sons of Keturah also dwelt, and thus Ishmaelites or Hagarites got mixed up with Midianites, as we may see in Gen. 37:25-28, 36, Judges 8:22-26, 1 Chron. 5:20. Nebaioth, Ishmael's firstborn, gave his name to the large region of Arabia Petraea; where Josephus places all the other sons. But this is too limited; for they settled also south of what the ancients called Nabathea or Nabateus. They bred camels, and kept sheep, as they were also merchants in aromatics and other commodities. Like other rationalists, Gibbon imputes their love of independence to their accidental locality. It was rather their wild character which availed itself of rocks and deserts; and God so acted as to suit both to His word and will. Here too the Edomites, or sons of Esau, found their place in mount Seir.

The second of Ishmael's sons was Kedar (from whom Mohammed proclaimed his descent through the tribe of Koreish), the Cedrei of Pliny, Cadraitae or Kadranitae from time immemorial living in the Hedjaz; as the B'nei Kenaz dwelt and still dwell in the interior N.E. who are called in modern times the Aenezes, descendants of Esau, the largest (as Burckhardt says) of all the Bedouin tribes of Arabia, at constant feud with the Joktanites south of them, as their progeny are to this day. Some of the other sons of Ishmael may be more or less obscure; but this cannot be said of Dumah (who had also the characteristic title of B'nei Kalb, as the Kedarites were correspondingly styled B'nei Karb), and Tema, written large and deep in the northern part of the Negd, as the interior highlands of Arabia are called among themselves.

Flesh has its privileges speedily. Already was the beginning of what Jehovah's angel prepared Hagar to expect, "I will multiply thy seed exceedingly that it shall not be numbered for multitude." Jehovah hearkened to her affliction, and could not forget Abraham. Ishmael was to be a wild-ass man, his hand against every man, and every man's hand against him and he should dwell before or in face of all his brethren (Gen. 16:10-12). This too, as we may easily find out, has been precisely fulfilled from the beginning till now. But yet more minutely as a proximate fact, the pledge of all to follow, in Genesis 17 had God said, "For Ishmael I have heard thee: behold, I will bless him, and will make him fruitful, and will very greatly multiply him. Twelve princes shall he beget, and I will make him a great nation" (v. 20). So it was now. They are enumerated in their order, as later (Gen. 28:9) we read of Ishmael's daughter Mahalath, Nebaioth's sister, whom Esau took to wife, besides those of Canaan.

Scripture clearly shows us the government of God providentially, and outside His covenant, in the same books which reveal the dealings of His electing grace. Nor is it the Jews only who are prone to overlook it. Unbelief rises up against God in this as in all else. Yet His Word abides worthy of all trust to whatever it applies. No more graphic a sketch was ever drawn than is given of Ishmael's posterity in the words cited. "Who hath sent out the wild-ass free? or who hath loosed the bands of the onager? whose house I have made the wilderness, and the salt land his dwelling-place. He scorneth the tumult of the city, neither heareth he the shoutings of the driver. The range of the mountains is his pasture, and he searcheth for every green thing" (Job 39:5-8). Such exactly are the Bedouins. No sober Christian supposes a perpetual miracle as to Ishmael, but that what God said of that race is as sure as what He said of Israel, no less than of Babylon, Medo-Persia, the Greek power, or the Roman.

In chapter 16:12 we find the prediction that Ishmael should dwell in the presence of his brethren. In verse 18 we find the fulfilment. The names we find here may be traced in other Scriptures. For instance in Isaiah 60, the great chapter of the millennial kingdom, we have Nebajoth and Kedar mentioned (verse 7). The number twelve, twelve princes, links Ishmael closely with Israel. When Israel is blest in the future and receives the promised Land for his glorious possession, the posterity of Ishmael will not be forgotten.

As for "the burden upon Arabia," little remark is needed. "The burden upon Arabia. In the forest in Arabia shall ye lodge, O travelling companies of Dedanites. Unto him that was thirsty they brought water; the inhabitants of the land of Tema did meet the fugitives with their bread. For they fled away from the swords, from the drawn sword, and from the bent bow, and from the grievousness of war. For thus has the Lord said to me, Within a year, according to the years of a hireling, and all the glory of Kedar shall fail; and the residue of the number of the archers, the mighty men of the sons of Kedar, shall be diminished for Jehovah, the God of Israel, has spoken" (vv. 13-17). The thickets of Arabia* would be no more an effectual hiding place from the storm than the rocks and mountain fastnesses of Edom. It is not only the travelling companies or caravans of Dedan which are cast on the pity and care of the men of Tema; but utter wasting within a year is pronounced on the mighty men of the sons of Kedar. Man fails, great or small; Jehovah abides and will reign over this earth and all the races of mankind. What a gap there is in the outlook of all who do not believe in the world-kingdom of the Lord and of His Christ!

*Dr. Driver (Lit. of the O.T. 206) remarks that Arab, denotes not Arabia in our sense of the word, but a particular nomad tribe inhabiting the north of the Peninsula, and mentioned (Ezek. 27:21) with Dedan and Kedar as engaged in commerce with Tyre. Kedar was a wealthy pastoral tribe (Isa. 9:7; Jer. 49:29). Tema lay some 250 miles south-east of Edom. Sargon's troops were engaged in war with the Philistines in B.C. 720 and in 711; and it may be conjectured, he adds, that these two prophecies were delivered in view of an expected campaign of the Assyrians in the neighbouring regions, in one of these years. How sad to leave God out of prophecy.

The nations of the earth will also pay tribute to the Lord, coming up to Jerusalem, God's earthly centre of worship and government, even as it is written, "all they from Sheba shall come: they shall bring gold and incense; and they shall show forth the praises of the Lord. And the flocks of Kedar … the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on mine altar" (Isa. 60:1-7). Worship at Jerusalem on the feast of tabernacles will be obligatory for the nations who have been spared the judgments of God (Zech. 14:16-19).

Eldest son of Ishmael and one of the chiefs of the Ishmaelites. Gen. 25:13; Gen. 28:9; Gen. 36:3; 1 Chr. 1:29. The rams of Nebaioth are mentioned, with the flocks of Kedar his brother, as ministering to the prosperity of Israel in the future day of blessing. Isa. 60:7.

Arabia and Kedar, "darkness," in their meaning are connected by ereb, "evening," the time of darkness, and thus of mixture when the forms of darkness are abroad. Naturally enough the two peoples sell sheep and lambs, though they may often quite rightly sell goats also.

The next thing is the sorrow of sojourning among hostile powers, with whom they had no wish for war, but who were men of violence - men, not godly men, still less God for their habitation - they were weary of their spirit. Meshech connected with Gog. Kedar would seem from Isaiah 21 to be before the last capture of Jerusalem

What force there is in that word "Long dwelt"! It seems to me that these songs of degrees all relate to the condition of the Jews in the latter day, simply bringing them into their various positions and relations in that time, and expressing the mind of the Spirit in their necessity - repentance or joy under them. The first point here seems that in their distress they refuse the lying pretences of Antichrist and rather lean on Jehovah. They detect in him the lying spirit opposed to truth, the lying character of the enemy, though not openly revealed as Satan or the adversary. On Jehovah, though unrevealed, they prefer to lean. Thus they are shown to be the Lord's from this - they seek the deliverance of their soul instead of help in a lie. This detection of Antichrist, while a liar, is an important point in their character; which importance we may transfer to ourselves in principle - the first point in which the Remnant is marked, "Deliver me from" - detecting what he is, the very help of the unbeliever. Then, what shall be given to them? "Sharp arrows," to wit, of Christ, the mighty Man; compare Psalm 45:6, subduing power, and then judgment of fire "coals of fire." But while he thus judged of the Antichrist, yet was he still in sorrow beyond that he so proved in Meshech and dwelt among the tents of Kedar. Now though Meshech and Kedar are the latter-day nations that affect the Jews, yet, I apprehend the point specially here is, he was but a sojourner among quite strange nations. Though rejecting Antichrist he had no home of his own - long has the soul of the poor Jew dwelt among those who know not peace. Now speaking of the Remnant, he is peace; but when he speaks, they are war. This Psalm still has the gloom of his position hanging over him.

Psalms 120 — 129. "Lying lips and a deceitful tongue" are the troubles afflicting the righteous in the land. To rid himself from these is beyond his power. He knows what such an one deserves and will get: "sharp arrows of a mighty one with coals of broom" (Psalm 120:4), i.e., an abiding fiery judgment; for the ashes of the juniper or broom (as rethem should be translated) are said to retain heat for a great length of time. "Woe is me," is his sad complaint, "that I sojourn in Mesech, and dwell in the tents of Kedar!" (Ver. 5.) Long has he dwelt with those who hate peace. To him, a man of peace, that must have been a trial; but he adds what aggravated it, "when I speak, they are for war." (Ver. 7.) Such is his condition, in which he is helpless to deliver or defend himself. Silence before men, and waiting upon God, is the position he must assume. He remits his cause to Him, and as ever: when the righteous does that, good results. "I will lift up mine eyes unto the hills, from whence shall come my help." (Psalm 121:1.) Isaiah has sung of the messengers on the mountains bringing good tidings, publishing peace. (Isa. 52:7.) Zechariah has prophesied of the presence of the Lord on Mount Olivet. (Zech. 14:4.) The godly turns his eye to the quarter from whence aid will come, as the besieged strain their eyes for the first glimpse of the delivering force; and knowing for whom he looks, openly declares, "My help comes from the Lord, which made heaven and earth." (Ver. 2.) Jehovah the Creator is the God of his salvation. Could he count on such assistance as this? His very position spoke of national failure, and God's judgment of the people in consequence. Had Israel been faithful, no enemy would have lorded it over them in their land; the head and not the tail they would have always been. (Deut. 28:7-13.) God would assure him of His help: so another speaker is introduced at verse 3. The suffering one had said, "I will lift up mine eyes to the hills;" the speaker in verse 3 addresses him, "He will not suffer thy foot to be moved:" a welcome assurance to the afflicted. Powerful were his foes, wary they might be: so he has here the promise of sure protection from the vigilant Preserver of Israel: "He that keepeth thee will not slumber." No more captivity, no more sorrows from the guardians of Israel slumbering instead of watching. (Isaiah 56:10.) The appointed time for the fulness of national deliverance draws nigh: "Behold, he that keepeth Israel shall neither slumber nor sleep." Activity had characterized the enemies of Israel at a former epoch. (Isaiah 5:27.) Israel should now experience what it would be to have the Lord active on their behalf. They had cried to Him before, "Awake, why sleepest thou?" (Psalm 44:23.) In former days He had awoke as one out of sleep, and smitten their enemies. (Psalm 78:65.) Now the godly man is assured He will not slumber nor sleep. The cause of His people He will take up, and accomplish their final deliverance; for the keeper of Israel is Jehovah Himself. The hardships they have suffered they shall suffer no more. No evil shall harass them; or threaten their life. Perfect freedom shall they enjoy, and that not for a season but for ever. (See Isaiah 49:8-10.)