Footnote 672:

Jude 14, 15.

Footnote 673:

Num. 14:41-43.

Footnote 674:

Deut. 1:45.

THE REBELLION OF KORAH—35

The judgments visited upon the Israelites served for a time to restrain

their murmuring and insubordination, but the spirit of rebellion was

still in the heart, and eventually brought forth the bitterest fruits.

The former rebellions had been mere popular tumults, arising from the

sudden impulse of the excited multitude; but now a deep-laid conspiracy

was formed, the result of a determined purpose to overthrow the

authority of the leaders appointed by God himself.

Korah, the leading spirit in this movement, was a Levite, of the family

of Kohath, and a cousin of Moses; he was a man of ability and influence.

Though appointed to the service of the tabernacle, he had become

dissatisfied with his position, and aspired to the dignity of the

priesthood. The bestowal upon Aaron and his house of the priestly

office, which had formerly devolved upon the first-born son of every

family, had given rise to jealousy and dissatisfaction, and for some

time Korah had been secretly opposing the authority of Moses and Aaron,

though he had not ventured upon any open act of rebellion. He finally

conceived the bold design of overthrowing both the civil and the

religious authority. He did not fail to find sympathizers. Close to the

tents of Korah and the Kohathites, on the south side of the tabernacle,

was the encampment of the tribe of Reuben, the tents of Dathan and

Abiram, two princes of this tribe, being near that of Korah. These

princes readily joined in his ambitious schemes. Being descendants from

the eldest son of Jacob, they claimed that the civil authority belonged

to them, and they determined to divide with Korah the honors of the

priesthood.

The state of feeling among the people favored the designs of Korah. In

the bitterness of their disappointment, their former doubts, jealousy,

and hatred had returned, and again their complaints were directed

against their patient leader. The Israelites were continually losing

sight of the fact that they were under divine guidance. They forgot that

the Angel of the covenant was their invisible leader, that, vailed by

the cloudy pillar, the presence of Christ went before them, and that

from him Moses received all his directions.

They were unwilling to submit to the terrible sentence that they must

all die in the wilderness, and hence they were ready to seize upon every

pretext for believing that it was not God but Moses who was leading

them, and who had pronounced their doom. The best efforts of the meekest

man upon the earth could not quell the insubordination of this people;

and although the marks of God’s displeasure at their former perverseness

were still before them in their broken ranks and missing numbers, they

did not take the lesson to heart. Again they were overcome by

temptation.

The humble shepherd’s life of Moses had been far more peaceful and happy

than his present position as leader of that vast assembly of turbulent

spirits. Yet Moses dared not choose. In place of a shepherd’s crook a

rod of power had been given him, which he could not lay down until God

should release him.

He who reads the secrets of all hearts had marked the purposes of Korah

and his companions, and had given his people such warning and

instruction as might have enabled them to escape the deception of these

designing men. They had seen the judgment of God fall upon Miriam

because of her jealousy and complaints against Moses. The Lord had

declared that Moses was greater than a prophet. “With him will I speak

mouth to mouth.” “Wherefore, then,” he added, “were ye not afraid to

speak against my servant Moses?”[680] These instructions were not

intended for Aaron and Miriam alone, but for all Israel.

Korah and his fellow-conspirators were men who had been favored with

special manifestations of God’s power and greatness. They were of the

number who went up with Moses into the mount and beheld the divine

glory. But since that time a change had come. A temptation, slight at

first, had been harbored, and had strengthened as it was encouraged,

until their minds were controlled by Satan, and they ventured upon their

work of disaffection. Professing great interest in the prosperity of the

people, they first whispered their discontent to one another, and then

to leading men of Israel. Their insinuations were so readily received

that they ventured still further, and at last they really believed

themselves to be actuated by zeal for God.

They were successful in alienating two hundred and fifty princes, men of

renown in the congregation. With these strong and influential supporters

they felt confident of making a radical change in the government, and

greatly improving upon the administration of Moses and Aaron.

Jealousy had given rise to envy, and envy to rebellion. They had

discussed the question of the right of Moses to so great authority and

honor, until they had come to regard him as occupying a very enviable

position, which any of them could fill as well as he. And they deceived

themselves and one another into thinking that Moses and Aaron had

themselves assumed the positions they held. The discontented ones said

that these leaders had exalted themselves above the congregation of the

Lord, in taking upon them the priesthood and government, but their house

was not entitled to distinction above others in Israel; they were no

more holy than the people, and it should be enough for them to be on a

level with their brethren, who were equally favored with God’s special

presence and protection.

The next work of the conspirators was with the people. To those who are

in the wrong, and deserving of reproof, there is nothing more pleasing

than to receive sympathy and praise. And thus Korah and his associates

gained the attention and enlisted the support of the congregation. The

charge that the murmurings of the people had brought upon them the wrath

of God, was declared to be a mistake. They said that the congregation

were not at fault, since they desired nothing more than their rights;

but that Moses was an overbearing ruler; that he had reproved the people

as sinners, when they were a holy people, and the Lord was among them.

Korah reviewed the history of their travels through the wilderness,

where they had been brought into strait places, and many had perished

because of their murmuring and disobedience. His hearers thought they

saw clearly that their troubles might have been prevented if Moses had

pursued a different course. They decided that all their disasters were

chargeable to him, and that their exclusion from Canaan was in

consequence of the mismanagement of Moses and Aaron; that if Korah would

be their leader, and would encourage them by dwelling upon their good

deeds instead of reproving their sins, they would have a very peaceful,

prosperous journey; instead of wandering to and fro in the wilderness,

they would proceed directly to the promised land.

In this work of disaffection there was greater union and harmony among

the discordant elements of the congregation than had ever before

existed. Korah’s success with the people increased his confidence, and

confirmed him in his belief that the usurpation of authority by Moses,

if unchecked, would be fatal to the liberties of Israel; he also claimed

that God had opened the matter to him, and had authorized him to make a

change in the government before it should be too late. But many were not

ready to accept Korah’s accusations against Moses. The memory of his

patient, self-sacrificing labors came up before them, and conscience was

disturbed. It was therefore necessary to assign some selfish motive for

his deep interest for Israel; and the old charge was reiterated, that he

had led them out to perish in the wilderness, that he might seize upon

their possessions.

For a time this work was carried on secretly. As soon, however, as the

movement had gained sufficient strength to warrant an open rupture,

Korah appeared at the head of the faction, and publicly accused Moses

and Aaron of usurping authority which Korah and his associates were

equally entitled to share. It was charged, further, that the people had

been deprived of their liberty and independence. “Ye take too much upon

you,” said the conspirators, “seeing all the congregation are holy,

every one of them, and the Lord is among them; wherefore then lift ye up

yourselves above the congregation of the Lord?”[681]

Moses had not suspected this deep-laid plot, and when its terrible

significance burst upon him, he fell upon his face in silent appeal to

God. He arose sorrowful indeed, but calm and strong. Divine guidance had

been granted him. “Even to-morrow,” he said, “the Lord will show who are

his, and who is holy; and will cause him to come near unto him: even him

whom he hath chosen will he cause to come near unto him.” The test was

to be deferred until the morrow, that all might have time for

reflection. Then those who aspired to the priesthood were to come each

with a censer, and offer incense at the tabernacle in the presence of

the congregation. The law was very explicit that only those who had been

ordained to the sacred office should minister in the sanctuary. And even

the priests, Nadab and Abihu, had been destroyed for venturing to offer

“strange fire,” in disregard of a divine command. Yet Moses challenged

his accusers, if they dared enter upon so perilous an appeal, to refer

the matter to God.

Singling out Korah and his fellow-Levites, Moses said, “Seemeth it but a

small thing unto you, that the God of Israel hath separated you from the

congregation of Israel, to bring you near to himself to do the service

of the tabernacle of the Lord, and to stand before the congregation to

minister unto them? And he hath brought thee near to him, and all thy

brethren the sons of Levi with thee; and seek ye the priesthood also?

for which cause both thou and all thy company are gathered together

against the Lord. And what is Aaron, that ye murmur against him?”

Dathan and Abiram had not taken so bold a stand as had Korah; and Moses,

hoping that they might have been drawn into the conspiracy without

having become wholly corrupted, summoned them to appear before him, that

he might hear their charges against him. But they would not come, and

they insolently refused to acknowledge his authority. Their reply,

uttered in the hearing of the congregation, was, “Is it a small thing

that thou hast brought us up out of a land that floweth with milk and

honey, to kill us in the wilderness, except thou make thyself altogether

a prince over us? Moreover thou hast not brought us into a land that

floweth with milk and honey, or given us inheritance of fields and

vineyards; wilt thou put out the eyes of these men? We will not come

up.”

Thus they applied to the scene of their bondage the very language in

which the Lord had described the promised inheritance. They accused

Moses of pretending to act under divine guidance, as a means of

establishing his authority; and they declared that they would no longer

submit to be led about like blind men, now toward Canaan, and now toward

the wilderness, as best suited his ambitious designs. Thus he who had

been as a tender father, a patient shepherd, was represented in the

blackest character of a tyrant and usurper. The exclusion from Canaan,

in punishment of their own sins, was charged upon him.

It was evident that the sympathies of the people were with the

disaffected party; but Moses made no effort at self-vindication. He

solemnly appealed to God, in the presence of the congregation, as a

witness to the purity of his motives and the uprightness of his conduct,

and implored him to be his judge.

On the morrow, the two hundred and fifty princes, with Korah at their

head, presented themselves, with their censers. They were brought into

the court of the tabernacle, while the people gathered without, to await

the result. It was not Moses who assembled the congregation to behold

the defeat of Korah and his company, but the rebels, in their blind

presumption, had called them together to witness their victory. A large

part of the congregation openly sided with Korah, whose hopes were high

of carrying his point against Aaron.

As they were thus assembled before God, “the glory of the Lord appeared

unto all the congregation.” The divine warning was communicated to Moses

and Aaron, “Separate yourselves from among this congregation, that I may

consume them in a moment.” But they fell upon their faces, with the

prayer, “O God, the God of the spirits of all flesh, shall one man sin,

and wilt thou be wroth with all the congregation?”

Korah had withdrawn from the assembly, to join Dathan and Abiram, when

Moses, accompanied by the seventy elders, went down with a last warning

to the men who had refused to come to him. The multitudes followed, and

before delivering his message, Moses, by divine direction, bade the

people, “Depart, I pray you, from the tents of these wicked men, and

touch nothing of theirs, lest ye be consumed in all their sins.” The

warning was obeyed, for an apprehension of impending judgment rested

upon all. The chief rebels saw themselves abandoned by those whom they

had deceived, but their hardihood was unshaken. They stood with their

families in the door of their tents, as if in defiance of the divine

warning.

In the name of the God of Israel, Moses now declared, in the hearing of

the congregation: “Hereby ye shall know that the Lord hath sent me to do

all these works; for I have not done them of mine own mind. If these men

die the common death of all men, or if they be visited after the

visitation of all men, then the Lord hath not sent me. But if the Lord

make a new thing, and the earth open her mouth, and swallow them up,

with all that appertain unto them, and they go down quick into the pit,

then ye shall understand that these men have provoked the Lord.”

The eyes of all Israel were fixed upon Moses, as they stood, in terror

and expectation, awaiting the event. As he ceased speaking, the solid

earth parted, and the rebels went down alive into the pit, with all that

pertained to them, and “they perished from among the congregation.” The

people fled, self-condemned as partakers in the sin.

But the judgments were not ended. Fire flashing from the cloud consumed

the two hundred and fifty princes who had offered incense. These men,

not being the first in rebellion, were not destroyed with the chief

conspirators. They were permitted to see their end, and to have an

opportunity for repentance; but their sympathies were with the rebels,

and they shared their fate.

When Moses was entreating Israel to flee from the coming destruction,

the divine judgment might even then have been stayed, if Korah and his

company had repented and sought forgiveness. But their stubborn

persistence sealed their doom. The entire congregation were sharers in

their guilt, for all had, to a greater or less degree, sympathized with

them. Yet God in his great mercy made a distinction between the leaders

in rebellion and those whom they had led. The people who had permitted

themselves to be deceived were still granted space for repentance.

Overwhelming evidence had been given that they were wrong, and that

Moses was right. The signal manifestation of God’s power had removed all

uncertainty.

Jesus, the Angel who went before the Hebrews, sought to save them from

destruction. Forgiveness was lingering for them. The judgment of God had

come very near, and appealed to them to repent. A special, irresistible

interference from heaven had arrested their rebellion. Now, if they

would respond to the interposition of God’s providence, they might be

saved. But while they fled from the judgments, through fear of

destruction, their rebellion was not cured. They returned to their tents

that night terrified, but not repentant.

They had been flattered by Korah and his company until they really

believed themselves to be a very good people, and that they had been

wronged and abused by Moses. Should they admit that Korah and his

company were wrong, and Moses right, then they would be compelled to

receive as the word of God the sentence that they must die in the

wilderness. They were not willing to submit to this, and they tried to

believe that Moses had deceived them. They had fondly cherished the hope

that a new order of things was about to be established, in which praise

would be substituted for reproof, and ease for anxiety and conflict. The

men who had perished had spoken flattering words, and had professed

great interest and love for them, and the people concluded that Korah

and his companions must have been good men, and that Moses had by some

means been the cause of their destruction.

It is hardly possible for men to offer greater insult to God than to

despise and reject the instrumentalities he would use for their

salvation. The Israelites had not only done this, but had purposed to

put both Moses and Aaron to death. Yet they did not realize the

necessity of seeking pardon of God for their grievous sin. That night of

probation was not passed in repentance and confession, but in devising

some way to resist the evidences which showed them to be the greatest of

sinners. They still cherished hatred of the men of God’s appointment,

and braced themselves to resist their authority. Satan was at hand to

pervert their judgment, and lead them blindfold to destruction.

All Israel had fled in alarm at the cry of the doomed sinners who went

down into the pit, for they said, “Lest the earth swallow us up also.”

“But on the morrow all the congregation of the children of Israel

murmured against Moses and against Aaron, saying, Ye have killed the

people of the Lord.” And they were about to proceed to violence against

their faithful, self-sacrificing leaders.

A manifestation of the divine glory was seen in the cloud above the

tabernacle, and a voice from the cloud spoke to Moses and Aaron, “Get

you up from among this congregation, that I may consume them as in a

moment.”

The guilt of sin did not rest upon Moses, and hence he did not fear, and

did not hasten away and leave the congregation to perish. Moses

lingered, in this fearful crisis manifesting the true shepherd’s

interest for the flock of his care. He pleaded that the wrath of God

might not utterly destroy the people of his choice. By his intercession

he stayed the arm of vengeance, that a full end might not be made of

disobedient, rebellious Israel.

But the minister of wrath had gone forth; the plague was doing its work

of death. By his brother’s direction, Aaron took a censer, and hastened

into the midst of the congregation to “make an atonement for them.” “And

he stood between the dead and the living.” As the smoke of the incense

ascended, the prayers of Moses in the tabernacle went up to God; and the

plague was stayed; but not until fourteen thousand of Israel lay dead,

an evidence of the guilt of murmuring and rebellion.

But further evidence was given that the priesthood had been established

in the family of Aaron. By divine direction each tribe prepared a rod,

and wrote upon it the name of the tribe. The name of Aaron was upon that

of Levi. The rods were laid up in the tabernacle, “before the

testimony.” The blossoming of any rod was to be a token that the Lord

had chosen that tribe for the priesthood. On the morrow, “behold, the

rod of Aaron for the house of Levi was budded, and brought forth buds,

and bloomed blossoms, and yielded almonds.”[682] It was shown to the

people, and afterward laid up in the tabernacle as a witness to

succeeding generations. This miracle effectually settled the question of

the priesthood.

It was now fully established that Moses and Aaron had spoken by divine

authority; and the people were compelled to believe the unwelcome truth

that they were to die in the wilderness. “Behold,” they exclaimed, “we

die, we perish, we all perish.” They confessed that they had sinned in

rebelling against their leaders, and that Korah and his company had

suffered from the just judgment of God.

In the rebellion of Korah is seen the working out, upon a narrower

stage, of the same spirit that led to the rebellion of Satan in heaven.

It was pride and ambition that prompted Lucifer to complain of the

government of God, and to seek the overthrow of the order which had been

established in heaven. Since his fall it has been his object to infuse

the same spirit of envy and discontent, the same ambition for position

and honor, into the minds of men. He thus worked upon the minds of

Korah, Dathan, and Abiram, to arouse the desire for self-exaltation, and

excite envy, distrust, and rebellion. Satan caused them to reject God as

their leader, by rejecting the men of God’s appointment. Yet while in

their murmuring against Moses and Aaron they blasphemed God, they were

so deluded as to think themselves righteous, and to regard those who had

faithfully reproved their sins as actuated by Satan.

Do not the same evils still exist that lay at the foundation of Korah’s

ruin? Pride and ambition are wide-spread; and when these are cherished,

they open the door to envy, and a striving for supremacy; the soul is

alienated from God, and unconsciously drawn into the ranks of Satan.

Like Korah and his companions, many, even of the professed followers of

Christ, are thinking, planning, and working so eagerly for

self-exaltation, that in order to gain the sympathy and support of the

people, they are ready to pervert the truth, falsifying and

misrepresenting the Lord’s servants, and even charging them with the

base and selfish motives that inspire their own hearts. By persistently

reiterating falsehood, and that against all evidence, they at last come

to believe it to be truth. While endeavoring to destroy the confidence

of the people in the men of God’s appointment, they really believe that

they are engaged in a good work, verily doing God service.

The Hebrews were not willing to submit to the directions and

restrictions of the Lord. They were restless under restraint, and

unwilling to receive reproof. This was the secret of their murmuring

against Moses. Had they been left free to do as they pleased, there

would have been fewer complaints against their leader. All through the

history of the church, God’s servants have had the same spirit to meet.

It is by sinful indulgence that men give Satan access to their minds,

and they go from one stage of wickedness to another. The rejection of

light darkens the mind and hardens the heart, so that it is easier for

them to take the next step in sin, and to reject still clearer light,

until at last their habits of wrong-doing become fixed. Sin ceases to

appear sinful to them. He who faithfully preaches God’s word, thereby

condemning their sins, too often incurs their hatred. Unwilling to

endure the pain and sacrifice necessary to reform, they turn upon the

Lord’s servant, and denounce his reproofs as uncalled for and severe.

Like Korah, they declare that the people are not at fault; it is the

reprover that causes all the trouble. And soothing their consciences

with this deception, the jealous and disaffected combine to sow discord

in the church, and weaken the hands of those who would build it up.

Every advance made by those whom God has called to lead in his work, has

excited suspicion; every act has been misrepresented by the jealous and

fault-finding. Thus it was in the time of Luther, of the Wesleys and

other reformers. Thus it is to-day.

Korah would not have taken the course he did, had he _known_ that all

the directions and reproofs communicated to Israel were from God. But he

might have known this. God had given overwhelming evidence that he was

leading Israel. But Korah and his companions rejected light until they

became so blinded that the most striking manifestations of his power

were not sufficient to convince them; they attributed them all to human

or satanic agency. The same thing was done by the people, who the day

after the destruction of Korah and his company came to Moses and Aaron,

saying, “Ye have killed the people of the Lord.” Notwithstanding they

had had the most convincing evidence of God’s displeasure at their

course, in the destruction of the men who had deceived them, they dared

to attribute his judgments to Satan, declaring that through the power of

the evil one, Moses and Aaron had caused the death of good and holy men.

It was this act that sealed their doom. They had committed the sin

against the Holy Spirit, a sin by which man’s heart is effectually

hardened against the influence of divine grace. “Whosoever speaketh a

word against the Son of man,” said Christ, “it shall be forgiven him;

but whosoever speaketh against the Holy Ghost, it shall not be forgiven

him.”[683] These words were spoken by our Saviour when the gracious

works which he had performed through the power of God were attributed by

the Jews to Beelzebub. It is through the agency of the Holy Spirit that

God communicates with man; and those who deliberately reject this agency

as satanic, have cut off the channel of communication between the soul

and Heaven.

God works by the manifestation of his Spirit to reprove and convict the

sinner; and if the Spirit’s work is finally rejected, there is no more

that God can do for the soul. The last resource of divine mercy has been

employed. The transgressor has cut himself off from God; and sin has no

remedy to cure itself. There is no reserved power by which God can work

to convict and convert the sinner. “Let him alone,”[684] is the divine

command. Then “there remaineth no more sacrifice for sins, but a certain

fearful looking for of judgment and fiery indignation, which shall

devour the adversaries.”[684]

Footnote 680:

Num. 12:8.

Footnote 681:

See Numbers 16.

Footnote 682:

See Numbers 17.

Footnote 683:

Matt. 12:32.

Footnote 684:

Hosea 4:17; Heb. 10:26, 27.

IN THE WILDERNESS—36

For nearly forty years the children of Israel are lost to view in the

obscurity of the desert. “The space,” says Moses, “in which we came from

Kadesh-barnea, until we were come over the brook Zered, was thirty and

eight years; until all the generation of the men of war were wasted out

from among the host, as the Lord sware unto them. For indeed the hand of

the Lord was against them, to destroy them from among the host, until

they were consumed.”[690]

During these years the people were constantly reminded that they were

under the divine rebuke. In the rebellion at Kadesh they had rejected

God; and God had, for the time, rejected them. Since they had proved

unfaithful to his covenant, they were not to receive the sign of the

covenant, the rite of circumcision. Their desire to return to the land

of slavery had shown them to be unworthy of freedom, and the ordinance

of the Passover, instituted to commemorate the deliverance from bondage,

was not to be observed.

Yet the continuance of the tabernacle service testified that God had not

utterly forsaken his people. And his providence still supplied their

wants. “The Lord thy God hath blessed thee in all the works of thy

hand,” said Moses, in rehearsing the history of their wanderings. “He

knoweth thy walking through this great wilderness; these forty years the

Lord thy God hath been with thee; thou hast lacked nothing.”[691] And

the Levites’ hymn, recorded by Nehemiah, vividly pictures God’s care for

Israel, even during these years of rejection and banishment: “Thou in

thy manifold mercies forsookest them not in the wilderness; the pillar

of the cloud departed not from them by day, to lead them in the way;

neither the pillar of fire by night, to show them light, and the way

wherein they should go. Thou gavest also thy good Spirit to instruct

them, and withheldest not thy manna from their mouth, and gavest them

water for their thirst. Yea, forty years didst thou sustain them in the

wilderness.... Their clothes waxed not old, and their feet swelled

not.”[692]

The wilderness wandering was not only ordained as a judgment upon the

rebels and murmurers, but it was to serve as a discipline for the rising

generation, preparatory to their entrance into the promised land. Moses

declared to them, “As a man chasteneth his son, so the Lord thy God

chasteneth thee,” “to humble thee, and to prove thee, to know what was

in thine heart, whether thou wouldst keep his commandments, or no. And

he ... suffered thee to hunger, and fed thee with manna, which thou

knewest not, neither did thy fathers know; that he might make thee know

that man doth not live by bread only, but by every word that proceedeth

out of the mouth of the Lord doth man live.”[693]

“He found him in a desert land, and in the waste, howling wilderness; he

led him about, he instructed him, he kept him as the apple of his eye.”

“In all their affliction he was afflicted, and the Angel of his presence

saved them; in his love and in his pity he redeemed them; and he bare

them, and carried them all the days of old.”[694]

Yet the only records of their wilderness life are instances of rebellion

against the Lord. The revolt of Korah had resulted in the destruction of

fourteen thousand of Israel. And there were isolated cases that showed

the same spirit of contempt for the divine authority.

On one occasion the son of an Israelitish woman and of an Egyptian, one

of the mixed multitude that had come up with Israel from Egypt, left his

own part of the camp, and entering that of the Israelites, claimed the

right to pitch his tent there. This the divine law forbade him to do,

the descendants of an Egyptian being excluded from the congregation

until the third generation. A dispute arose between him and an

Israelite, and the matter being referred to the judges was decided

against the offender.

Enraged at this decision, he cursed the judge, and in the heat of

passion blasphemed the name of God. He was immediately brought before

Moses. The command had been given, “He that curseth his father, or his

mother, shall surely be put to death;”[695] but no provision had been

made to meet this case. So terrible was the crime that there was felt to

be a necessity for special direction from God. The man was placed in

ward until the will of the Lord could be ascertained. God himself

pronounced the sentence; by the divine direction the blasphemer was

conducted outside the camp, and stoned to death. Those who had been

witnesses to the sin placed their hands upon his head, thus solemnly

testifying to the truth of the charge against him. Then they threw the

first stones, and the people who stood by afterward joined in executing

the sentence.

This was followed by the announcement of a law to meet similar offenses:

“Thou shalt speak unto the children of Israel, saying, Whosoever curseth

his God shall bear his sin. And he that blasphemeth the name of the

Lord, he shall surely be put to death, and all the congregation shall

certainly stone him. As well the stranger, as he that is born in the

land, when he blasphemeth the name of the Lord, shall be put to

death.”[696]

There are those who will question God’s love and his justice in visiting

so severe punishment for words spoken in the heat of passion. But both

love and justice require it to be shown that utterances prompted by

malice against God are a great sin. The retribution visited upon the

first offender would be a warning to others, that God’s name is to be

held in reverence. But had this man’s sin been permitted to pass

unpunished, others would have been demoralized; and as the result, many

lives must eventually have been sacrificed.

The mixed multitude that came up with the Israelites from Egypt were a

source of continual temptation and trouble. They professed to have

renounced idolatry, and to worship the true God; but their early

education and training had moulded their habits and character, and they

were more or less corrupted with idolatry and with irreverence for God.

They were oftenest the ones to stir up strife, and were the first to

complain, and they leavened the camp with their idolatrous practices and

their murmurings against God.

Soon after the return into the wilderness, an instance of Sabbath

violation occurred, under circumstances that rendered it a case of

peculiar guilt. The Lord’s announcement that he would disinherit Israel,

had roused a spirit of rebellion. One of the people, angry at being

excluded from Canaan, and determined to show his defiance of God’s law,

ventured upon the open transgression of the fourth commandment, by going

out to gather sticks upon the Sabbath. During the sojourn in the

wilderness, the kindling of fires upon the seventh day had been strictly

prohibited. The prohibition was not to extend to the land of Canaan,

where the severity of the climate would often render fires a necessity;

but in the wilderness, fire was not needed for warmth. The act of this

man was a willful and deliberate violation of the fourth commandment,—a

sin, not of thoughtlessness or ignorance, but of presumption.

He was taken in the act, and brought before Moses. It had already been

declared that Sabbath-breaking should be punished with death; but it had

not yet been revealed how the penalty was to be inflicted. The case was

brought by Moses before the Lord, and the direction was given, “The man

shall be surely put to death; all the congregation shall stone him with

stones without the camp.”[697] The sins of blasphemy and willful

Sabbath-breaking received the same punishment, being equally an

expression of contempt for the authority of God.

In our day there are many who reject the creation Sabbath as a Jewish

institution, and urge that if it is to be kept, the penalty of death

must be inflicted for its violation; but we see that blasphemy received

the same punishment as did Sabbath-breaking. Shall we therefore conclude

that the third commandment also is to be set aside as applicable only to

the Jews? Yet the argument drawn from the death penalty applies to the

third, the fifth, and indeed to nearly all the ten precepts, equally

with the fourth. Though God may not now punish the transgression of his

law with temporal penalties, yet his word declares that the wages of sin

is death; and in the final execution of the judgment it will be found

that death is the portion of those who violate his sacred precepts.

During the entire forty years in the wilderness, the people were every

week reminded of the sacred obligation of the Sabbath, by the miracle of

the manna. Yet even this did not lead them to obedience. Though they did

not venture upon so open and bold transgression as had received such

signal punishment, yet there was great laxness in the observance of the

fourth commandment. God declares through his prophet, “My Sabbaths they

greatly polluted.”[698] And this is enumerated among the reasons for the

exclusion of the first generation from the promised land. Yet their

children did not learn the lesson. Such was their neglect of the Sabbath

during the forty years’ wandering, that though God did not prevent them

from entering Canaan, he declared that they should be scattered among

the heathen after the settlement in the land of promise.

From Kadesh the children of Israel had turned back into the wilderness;

and the period of their desert sojourn being ended, they came, “even the

whole congregation, into the desert of Zin in the first month; and the

people abode in Kadesh.”[699]

Here Miriam died and was buried. From that scene of rejoicing on the

shores of the Red Sea, when Israel went forth with song and dance to

celebrate Jehovah’s triumph, to the wilderness grave which ended a

life-long wandering,—such had been the fate of millions who with high

hopes had come forth from Egypt. Sin had dashed from their lips the cup

of blessing. Would the next generation learn the lesson?

“For all this they sinned still, and believed not for his wondrous

works.... When he slew them, then they sought him; and they returned and

inquired early after God. And they remembered that God was their Rock,

and the high God their Redeemer.”[700] Yet they did not turn to God with

a sincere purpose. Though when afflicted by their enemies they sought

help from Him who alone could deliver, yet “their heart was not right

with him, neither were they steadfast in his covenant. But he, being

full of compassion, forgave their iniquity, and destroyed them not; yea,

many a time turned he his anger away.... For he remembered that they

were but flesh, a wind that passeth away, and cometh not again.”[700]

Footnote 690:

Deut. 2:14, 15.

Footnote 691:

Deut. 2:7.

Footnote 692:

Neh. 9:19-21.

Footnote 693:

Deut. 8:5, 2, 3.

Footnote 694:

Deut. 32:10; Isa. 63:9.

Footnote 695:

Ex. 21:17.

Footnote 696:

Lev. 24:15, 16.

Footnote 697:

Num. 15:35.

Footnote 698:

Eze. 20:13-24.

Footnote 699:

Num. 20:1.

Footnote 700:

Ps. 78:32-35, 37-39.

THE SMITTEN ROCK—37

From the smitten rock in Horeb first flowed the living stream that

refreshed Israel in the desert. During all their wanderings, wherever

the need existed, they were supplied with water by a miracle of God’s

mercy. The water did not, however, continue to flow from Horeb. Wherever

in their journeyings they wanted water, there from the clefts of the

rock it gushed out beside their encampment.

It was Christ, by the power of his word, that caused the refreshing

stream to flow for Israel. “They drank of that spiritual Rock that

followed them; and that Rock was Christ.”[710] He was the source of all

temporal as well as spiritual blessings. Christ, the true Rock, was with

them in all their wanderings. “They thirsted not when he led them

through the deserts; he caused the waters to flow out of the rock for

them; he clave the rock also, and the waters gushed out.” “They ran in

the dry places like a river.”[711]

The smitten rock was a figure of Christ, and through this symbol the

most precious spiritual truths are taught. As the life-giving waters

flowed from the smitten rock, so from Christ, “smitten of God,” “wounded

for our transgressions,” “bruised for our iniquities,”[712] the stream

of salvation flows for a lost race. As the rock had been once smitten,

so Christ was to be “once offered to bear the sins of many.”[713] Our

Saviour was not to be sacrificed a second time; and it is only necessary

for those who seek the blessings of his grace to ask in the name of

Jesus, pouring forth the heart’s desire in penitential prayer. Such

prayer will bring before the Lord of hosts the wounds of Jesus, and then

will flow forth afresh the life-giving blood, symbolized by the flowing

of the living water for Israel.

The flowing of the water from the rock in the desert was celebrated by

the Israelites, after their establishment in Canaan, with demonstrations

of great rejoicing. In the time of Christ this celebration had become a

most impressive ceremony. It took place on the occasion of the Feast of

Tabernacles, when the people from all the land were assembled at

Jerusalem. On each of the seven days of the feast the priests went out

with music and the choir of Levites to draw water in a golden vessel

from the spring of Siloam. They were followed by multitudes of the

worshipers, as many as could get near the stream drinking of it, while

the jubilant strains arose, “With joy shall ye draw water out of the

wells of salvation.”[714] Then the water drawn by the priests was borne

to the temple amid the sounding of trumpets and the solemn chant, “Our

feet shall stand within thy gates, O Jerusalem.” The water was poured

out upon the altar of burnt-offering, while songs of praise rung out,

the multitudes joining in triumphant chorus with musical instruments and

deep-toned trumpets.

The Saviour made use of this symbolic service to direct the minds of the

people to the blessings that he had come to bring them. “In the last

day, that great day of the feast,” his voice was heard in tones that

rang through the temple courts, “If any man thirst, let him come unto

me, and drink. He that believeth on me, as the scripture hath said, out

of his belly shall flow rivers of living water.” “This,” said John,

“spake he of the Spirit, which they that believe on him should

receive.”[715] The refreshing water, welling up in a parched and barren

land, causing the desert place to blossom, and flowing out to give life

to the perishing, is an emblem of the divine grace which Christ alone

can bestow, and which is as the living water, purifying, refreshing, and

invigorating the soul. He in whom Christ is abiding has within him a

never-failing fountain of grace and strength. Jesus cheers the life and

brightens the path of all who truly seek him. His love, received into

the heart, will spring up in good works unto eternal life. And not only

does it bless the soul in which it springs, but the living stream will

flow out in words and deeds of righteousness, to refresh the thirsting

around him.

The same figure Christ had employed in his conversation with the woman

of Samaria at Jacob’s well: “Whosoever drinketh of the water that I

shall give him shall never thirst; but the water that I shall give him

shall be in him a well of water springing up into everlasting

life.”[716] Christ combines the two types. He is the rock, he is the

living water.

The same beautiful and expressive figures are carried throughout the

Bible. Centuries before the advent of Christ, Moses pointed to him as

the rock of Israel’s salvation;[717] the psalmist sung of him as “my

Redeemer,” “the rock of my strength,” “the rock that is higher than I,”

“a rock of habitation,” “rock of my heart,” “rock of my refuge.” In

David’s song his grace is pictured also as the cool, “still waters,”

amid green pastures, beside which the heavenly Shepherd leads his flock.

Again, “Thou shalt make them,” he says, “drink of the river of thy

pleasures. For with thee is the fountain of life.”[718] And the wise man

declares, “The wellspring of wisdom is as a flowing brook.”[719] To

Jeremiah, Christ is “the fountain of living waters;” to Zechariah, “a

fountain opened ... for sin and for uncleanness.”[720]

Isaiah describes him as the “rock of ages,” and “the shadow of a great

rock in a weary land.”[721] And he records the precious promise,

bringing vividly to mind the living stream that flowed for Israel: “When

the poor and needy seek water, and there is none, and their tongue

faileth for thirst, I the Lord will hear them, I the God of Israel will

not forsake them.” “I will pour water upon him that is thirsty, and

floods upon the dry ground;” “in the wilderness shall waters break out,

and streams in the desert.” The invitation is given, “Ho, every one that

thirsteth, come ye to the waters.”[722] And in the closing pages of the

sacred word this invitation is echoed. The river of the water of life,

“clear as crystal,” proceeds from the throne of God and the Lamb; and

the gracious call is ringing down through the ages, “Whosoever will, let

him take the water of life freely.”[723]

Just before the Hebrew host reached Kadesh, the living stream ceased

that for so many years had gushed out beside their encampment. It was

the Lord’s purpose again to test his people. He would prove whether they

would trust his providence or imitate the unbelief of their fathers.

They were now in sight of the hills of Canaan. A few days’ march would

bring them to the borders of the promised land. They were but a little

distance from Edom, which belonged to the descendants of Esau, and

through which lay the appointed route to Canaan. The direction had been

given to Moses, “Turn you northward. And command thou the people,

saying, Ye are to pass through the coast of your brethren, the children

of Esau, which dwell in Seir; and they shall be afraid of you.... Ye

shall buy meat of them for money, that ye may eat; and ye shall also buy

water of them for money, that ye may drink.”[724] These directions

should have been sufficient to explain why their supply of water had

been cut off; they were about to pass through a well-watered, fertile

country, in a direct course to the land of Canaan. God had promised them

an unmolested passage through Edom, and an opportunity to purchase food,

and also water sufficient to supply the host. The cessation of the

miraculous flow of water should therefore have been a cause of

rejoicing, a token that the wilderness wandering was ended. Had they not

been blinded by their unbelief, they would have understood this. But

that which should have been an evidence of the fulfillment of God’s

promise, was made the occasion of doubt and murmuring. The people seemed

to have given up all hope that God would bring them into possession of

Canaan, and they clamored for the blessings of the wilderness.

Before God permitted them to enter Canaan, they must show that they

believed his promise. The water ceased before they had reached Edom.

Here was an opportunity for them, for a little time, to walk by faith

instead of sight. But the first trial developed the same turbulent,

unthankful spirit that had been manifested by their fathers. No sooner

was the cry for water heard in the encampment than they forgot the hand

that had for so many years supplied their wants, and instead of turning

to God for help, they murmured against him, in their desperation

exclaiming, “Would God that we had died when our brethren died before

the Lord;”[725] that is, they wished they had been of the number who

were destroyed in the rebellion of Korah.

Their cries were directed against Moses and Aaron: “Why have ye brought

up the congregation of the Lord into this wilderness, that we and our

cattle should die there? And wherefore have ye made us to come up out of

Egypt, to bring us in unto this evil place? It is no place of seed, or

of figs, or of vines, or of pomegranates; neither is there any water to

drink.”

The leaders went to the door of the tabernacle, and fell upon their

faces. Again “the glory of the Lord appeared,” and Moses was directed,

“Take the rod, and gather thou the assembly together, thou and Aaron thy

brother, and speak ye unto the rock before their eyes; and it shall give

forth his water, and thou shalt bring forth to them water out of the

rock.”

The two brothers went on before the multitude, Moses with the rod of God

in his hand. They were now aged men. Long had they borne with the

rebellion and obstinacy of Israel; but now, at last, even the patience

of Moses gave way. “Hear now, ye rebels,” he cried; “must we fetch you

water out of this rock?” and instead of speaking to the rock, as God had

commanded him, he smote it twice with the rod.

[Illustration: THE SMITTEN ROCK. “The water gushed forth in abundance to

satisfy the host.”]

The water gushed forth in abundance to satisfy the host. But a great

wrong had been done. Moses had spoken from irritated feeling; his words

were an expression of human passion rather than of holy indignation

because God had been dishonored. “Hear now, ye rebels,” he said. This

accusation was true, but even truth is not to be spoken in passion or

impatience. When God had bidden Moses to charge upon Israel their

rebellion, the words had been painful to himself, and hard for them to

bear, yet God had sustained him in delivering the message. But when he

took it upon himself to accuse them, he grieved the Spirit of God, and

wrought only harm to the people. His lack of patience and self-control

was evident. Thus the people were given occasion to question whether his

past course had been under the direction of God, and to excuse their own

sins. Moses, as well as they, had offended God. His course, they said,

had from the first been open to criticism and censure. They had now

found the pretext which they desired for rejecting all the reproofs that

God had sent them through his servant.

Moses manifested distrust of God. “Shall we bring water?” he questioned,

as if the Lord would not do what he promised. “Ye believed me not,” the

Lord declared to the two brothers, “to sanctify me in the eyes of the

children of Israel.” At the time when the water failed, their own faith

in the fulfillment of God’s promise had been shaken by the murmuring and

rebellion of the people. The first generation had been condemned to

perish in the wilderness because of their unbelief, yet the same spirit

appeared in their children. Would these also fail of receiving the

promise? Wearied and disheartened, Moses and Aaron had made no effort to

stem the current of popular feeling. Had they themselves manifested

unwavering faith in God, they might have set the matter before the

people in such a light as would have enabled them to bear this test. By

prompt, decisive exercise of the authority vested in them as

magistrates, they might have quelled the murmuring. It was their duty to

put forth every effort in their power to bring about a better state of

things before asking God to do the work for them. Had the murmuring at

Kadesh been promptly checked, what a train of evil might have been

prevented!

By his rash act, Moses took away the force of the lesson that God

purposed to teach. The rock, being a symbol of Christ, had been once

smitten, as Christ was to be once offered. The second time, it was

needful only to speak to the rock, as we have only to ask for blessings

in the name of Jesus. By the second smiting of the rock, the

significance of this beautiful figure of Christ was destroyed.

More than this, Moses and Aaron had assumed power that belongs only to

God. The necessity for divine interposition made the occasion one of

great solemnity, and the leaders of Israel should have improved it to

impress the people with reverence for God and to strengthen their faith

in his power and goodness. When they angrily cried, “Must _we_ fetch you

water out of this rock?” they put themselves in God’s place, as though

the power lay with themselves, men possessing human frailties and

passions. Wearied with the continual murmuring and rebellion of the

people, Moses had lost sight of his Almighty Helper, and without the

divine strength he had been left to mar his record by an exhibition of

human weakness. The man who might have stood pure, firm, and unselfish

to the close of his work, had been overcome at last. God had been

dishonored before the congregation of Israel, when he should have been

magnified and exalted.

God did not on this occasion pronounce judgments upon those whose wicked

course had so provoked Moses and Aaron. All the reproof fell upon the

leaders. Those who stood as God’s representatives had not honored him.

Moses and Aaron had felt themselves aggrieved, losing sight of the fact

that the murmuring of the people was not against them but against God.

It was by looking to themselves, appealing to their own sympathies, that

they unconsciously fell into sin, and failed to set before the people

their great guilt before God.

Bitter and deeply humiliating was the judgment immediately pronounced.

“The Lord spake unto Moses and Aaron, Because ye believed me not, to

sanctify me in the eyes of the children of Israel, therefore ye shall

not bring this congregation into the land which I have given them.” With

rebellious Israel they must die before crossing the Jordan. Had Moses

and Aaron been cherishing self-esteem, or indulging a passionate spirit,

in the face of divine warning and reproof, their guilt would have been

far greater. But they were not chargeable with willful or deliberate

sin; they had been overcome by a sudden temptation, and their contrition

was immediate and heartfelt. The Lord accepted their repentance, though

because of the harm their sin might do among the people, he could not

remit its punishment.

Moses did not conceal his sentence, but told the people that since he

had failed to ascribe glory to God, he could not lead them into the

promised land. He bade them mark the severe punishment visited upon him,

and then consider how God must regard their murmurings in charging upon

a mere man the judgments which they had by their sins brought upon

themselves. He told them how he had pleaded with God for a remission of

the sentence, and had been refused. “The Lord was wroth with me for your

sakes,” he said, “and would not hear me.”[726]

On every occasion of difficulty or trial, the Israelites had been ready

to charge Moses with having led them from Egypt, as though God had had

no agency in the matter. Throughout their journeyings, as they had

complained of the difficulties in the way, and murmured against their

leaders, Moses had told them, “Your murmurings are against God. It is

not I, but God, who has wrought in your deliverance.” But his hasty

words before the rock, “Shall _we_ bring water?” were a virtual

admission of their charge, and would thus confirm them in their

unbelief, and justify their murmurings. The Lord would remove this

impression forever from their minds, by forbidding Moses to enter the

promised land. Here was unmistakable evidence that their leader was not

Moses, but the mighty Angel of whom the Lord had said, “Behold, I send

an Angel before thee, to keep thee in the way, and to bring thee into

the place which I have prepared. Beware of him, and obey his voice; ...

for my name is in him.”[727]

“The Lord was wroth with me for your sakes,” said Moses. The eyes of all

Israel were upon Moses, and his sin cast a reflection upon God, who had

chosen him as the leader of his people. The transgression was known to

the whole congregation; and had it been passed by lightly, the

impression would have been given that unbelief and impatience under

great provocation might be excused in those in responsible positions.

But when it was declared that because of that one sin Moses and Aaron

were not to enter Canaan, the people knew that God is no respecter of

persons, and that he will surely punish the transgressor.

The history of Israel was to be placed on record for the instruction and

warning of coming generations. Men of all future time must see the God

of heaven as an impartial ruler, in no case justifying sin. But few

realize the exceeding sinfulness of sin. Men flatter themselves that God

is too good to punish the transgressor. But in the light of Bible

history it is evident that God’s goodness and his love engage him to

deal with sin as an evil fatal to the peace and happiness of the

universe.

Not even the integrity and faithfulness of Moses could avert the

retribution of his fault. God had forgiven the people greater

transgressions, but he could not deal with sin in the leaders as in

those who were led. He had honored Moses above every other man upon the

earth. He had revealed to him his glory, and through him he had

communicated his statutes to Israel. The fact that Moses had enjoyed so

great light and knowledge, made his sin more grievous. Past faithfulness

will not atone for one wrong act. The greater the light and privileges

granted to man, the greater is his responsibility, the more aggravated

his failure, and the heavier his punishment.

Moses was not guilty of a great crime, as men would view the matter; his

sin was one of common occurrence. The psalmist says that “he spake

unadvisedly with his lips.”[728] To human judgment this may seem a light

thing; but if God dealt so severely with this sin in his most faithful

and honored servant, he will not excuse it in others. The spirit of

self-exaltation, the disposition to censure our brethren, is displeasing

to God. Those who indulge in these evils cast doubt upon the work of

God, and give the skeptical an excuse for their unbelief. The more

important one’s position, and the greater his influence, the greater is

the necessity that he should cultivate patience and humility.

If the children of God, especially those who stand in positions of

responsibility, can be led to take to themselves the glory that is due

to God, Satan exults. He has gained a victory. It was thus that he fell.

Thus he is most successful in tempting others to ruin. It is to place us

on our guard against his devices that God has given in his word so many

lessons teaching the danger of self-exaltation. There is not an impulse

of our nature, not a faculty of the mind or an inclination of the heart,

but needs to be, moment by moment, under the control of the Spirit of

God. There is not a blessing which God bestows upon man, nor a trial

which he permits to befall him, but Satan both can and will seize upon

it to tempt, to harass and destroy the soul, if we give him the least

advantage. Therefore however great one’s spiritual light, however much

he may enjoy of the divine favor and blessing, he should ever walk

humbly before the Lord, pleading in faith that God will direct every

thought and control every impulse.

All who profess godliness are under the most sacred obligation to guard

the spirit, and to exercise self-control under the greatest provocation.

The burdens placed upon Moses were very great; few men will ever be so

severely tried as he was; yet this was not allowed to excuse his sin.

God has made ample provision for his people; and if they rely upon his

strength, they will never become the sport of circumstances. The

strongest temptation cannot excuse sin. However great the pressure

brought to bear upon the soul, transgression is our own act. It is not

in the power of earth or hell to compel any one to do evil. Satan

attacks us at our weak points, but we need not be overcome. However

severe or unexpected the assault, God has provided help for us, and in

his strength we may conquer.

Footnote 710:

1 Cor. 10:4.

Footnote 711:

Isa. 48:21; Ps. 105:41.

Footnote 712:

Isa. 53:4, 5.

Footnote 713:

Heb. 9:28.

Footnote 714:

Isa. 12:3.

Footnote 715:

John 7:37-39.

Footnote 716:

John 4:14.

Footnote 717:

Deut. 32:15.

Footnote 718:

Ps. 19:14; 62:7; 61:2; 71:3 (margin); 73:26; 94:22; 23:2; 36:8, 9.

Footnote 719:

Prov. 18:4.

Footnote 720:

Jer. 2:13; Zech. 13:1.

Footnote 721:

Isa. 26:4; 32:2.

Footnote 722:

Isa. 41:17; 44:3; 35:6; 55:1.

Footnote 723:

Rev. 22:17.

Footnote 724:

Deut. 2:3-6.

Footnote 725:

Num. 20:1-13.

Footnote 726:

Deut. 3:26.

Footnote 727:

Ex. 23:20, 21.

Footnote 728:

Ps. 106:33.

THE JOURNEY AROUND EDOM—38

The encampment of Israel at Kadesh was but a short distance from the

borders of Edom, and both Moses and the people greatly desired to follow

the route through this country to the promised land; accordingly they

sent a message, as God had directed them, to the Edomite king,—

“Thus saith thy brother Israel, Thou knowest all the travail that hath

befallen us; how our fathers went down into Egypt, and we have dwelt in

Egypt a long time; and the Egyptians vexed us, and our fathers. And when

we cried unto the Lord, he heard our voice, and sent an angel, and hath

brought us forth out of Egypt. And, behold, we are in Kadesh, a city in

the uttermost of thy border. Let us pass, I pray thee, through thy

country. We will not pass through the fields, or through the vineyards,

neither will we drink of the water of the wells. We will go by the

king’s highway, we will not turn to the right hand nor to the left,

until we have passed thy borders.”[740]

To this courteous request, a threatening refusal was returned: “Thou

shalt not pass by me, lest I come out against thee with the sword.”

Surprised at this repulse, the leaders of Israel sent a second appeal to

the king, with the promise, “We will go by the highway; and if I and my

cattle drink of thy water, then I will pay for it; I will only, without

doing anything else, go through on my feet.”

“Thou shalt not go through,” was the answer. Armed bands of Edomites

were already posted at the difficult passes, so that any peaceful

advance in that direction was impossible, and the Hebrews were forbidden

to resort to force. They must make the long journey around the land of

Edom.

Had the people, when brought into trial, trusted in God, the Captain of

the Lord’s host would have led them through Edom, and the fear of them

would have rested upon the inhabitants of the land, so that, instead of

manifesting hostility, they would have shown them favor. But the

Israelites did not act promptly upon God’s word, and while they were

complaining and murmuring, the golden opportunity passed. When they were

at last ready to present their request to the king, it was refused. Ever

since they left Egypt, Satan had been steadily at work to throw

hindrances and temptations in their way, that they might not inherit

Canaan. And by their own unbelief they had repeatedly opened the door

for him to resist the purpose of God.

It is important to believe God’s word and act upon it promptly, while

his angels are waiting to work for us. Evil angels are ready to contest

every step of advance. And when God’s providence bids his children go

forward, when he is ready to do great things for them, Satan tempts them

to displease the Lord by hesitation and delay; he seeks to kindle a

spirit of strife or to arouse murmuring or unbelief, and thus deprive

them of the blessings that God desired to bestow. God’s servants should

be minute men, ever ready to move as fast as his providence opens the

way. Any delay on their part gives time for Satan to work to defeat

them.

In the directions first given to Moses concerning their passage through

Edom, after declaring that the Edomites should be afraid of Israel, the

Lord had forbidden his people to make use of this advantage against

them. Because the power of God was engaged for Israel, and the fears of

the Edomites would make them an easy prey, the Hebrews were not

therefore to prey upon them. The command given them was, “Take ye good

heed unto yourselves therefore; meddle not with them; for I will not

give you of their land, no, not so much as a foot breadth; because I

have given Mount Seir unto Esau for a possession.”[741] The Edomites

were descendants of Abraham and Isaac, and for the sake of these his

servants, God had shown favor to the children of Esau. He had given them

Mount Seir for a possession, and they were not to be disturbed unless by

their sins they should place themselves beyond the reach of his mercy.

The Hebrews were to dispossess and utterly destroy the inhabitants of

Canaan, who had filled up the measure of their iniquity; but the

Edomites were still probationers, and as such were to be mercifully

dealt with. God delights in mercy, and he manifests his compassion

before he inflicts his judgments. He teaches Israel to spare the people

of Edom, before requiring them to destroy the inhabitants of Canaan.

The ancestors of Edom and Israel were brothers, and brotherly kindness

and courtesy should exist between them. The Israelites were forbidden,

either then or at any future time, to revenge the affront given them in

the refusal of passage through the land. They must not expect to possess

any part of the land of Edom. While the Israelites were the chosen and

favored people of God, they must heed the restrictions which he placed

upon them. God had promised them a goodly inheritance; but they were not

to feel that they alone had any rights in the earth, and seek to crowd

out all others. They were directed, in all their intercourse with the

Edomites, to beware of doing them injustice. They were to trade with

them, buying such supplies as were needed, and promptly paying for all

they received. As an encouragement to Israel to trust in God and obey

his word, they were reminded, “The Lord thy God hath blessed thee; ...

thou hast lacked nothing.” They were not dependent upon the Edomites;

for they had a God rich in resources. They must not by force or fraud

seek to obtain anything pertaining to them; but in all their intercourse

they should exemplify the principle of the divine law, “Thou shalt love

thy neighbor as thyself.”

Had they in this manner passed through Edom, as God had purposed, the

passage would have proved a blessing, not only to themselves, but to the

inhabitants of the land; for it would have given them an opportunity to

become acquainted with God’s people and his worship, and to witness how

the God of Jacob prospered those who loved and feared him. But all this

the unbelief of Israel had prevented. God had given the people water in

answer to their clamors, but he permitted their unbelief to work out its

punishment. Again they must traverse the desert and quench their thirst

from the miraculous spring, which, had they but trusted in him, they

would no longer have needed.

Accordingly the hosts of Israel again turned toward the south, and made

their way over sterile wastes, that seemed even more dreary after a

glimpse of the green spots among the hills and valleys of Edom. From the

mountain range overlooking this gloomy desert, rises Mount Hor, whose

summit was to be the place of Aaron’s death and burial. When the

Israelites came to this mountain, the divine command was addressed to

Moses,—

“Take Aaron and Eleazar his son, and bring them up unto Mount Hor; and

strip Aaron of his garments, and put them upon Eleazar his son; and

Aaron shall be gathered unto his people, and shall die there.”[742]

Together these two aged men and the younger one toiled up the mountain

height. The heads of Moses and Aaron were white with the snows of

sixscore winters. Their long and eventful lives had been marked with the

deepest trials and the greatest honors that had ever fallen to the lot

of man. They were men of great natural ability, and all their powers had

been developed, exalted, and dignified, by communion with the Infinite

One. Their life had been spent in unselfish labor for God and their

fellow-men; their countenances gave evidence of great intellectual

power, firmness and nobility of purpose, and strong affections.

Many years, Moses and Aaron had stood side by side in their cares and

labors. Together they had breasted unnumbered dangers, and had shared

together the signal blessing of God; but the time was at hand when they

must be separated. They moved on very slowly, for every moment in each

other’s society was precious. The ascent was steep and toilsome; and as

they often paused to rest, they communed together of the past and the

future. Before them, as far as the eye could reach, was spread out the

scene of their desert wanderings. In the plain below were encamped the

vast hosts of Israel, for whom these chosen men had spent the best

portion of their lives; for whose welfare they had felt so deep an

interest, and made so great sacrifices. Somewhere beyond the mountains

of Edom was the path leading to the promised land,—that land whose

blessings Moses and Aaron were not to enjoy. No rebellious feelings

found a place in their hearts, no expression of murmuring escaped their

lips; yet a solemn sadness rested upon their countenances as they

remembered what had debarred them from the inheritance of their fathers.

Aaron’s work for Israel was done. Forty years before, at the age of

eighty-three, God had called him to unite with Moses in his great and

important mission. He had co-operated with his brother in leading the

children of Israel from Egypt. He had held up the great leader’s hands

when the Hebrew hosts gave battle to Amalek. He had been permitted to

ascend Mount Sinai, to approach into the presence of God, and to behold

the divine glory. The Lord had conferred upon the family of Aaron the

office of the priesthood, and had honored him with the sacred

consecration of high priest. He had sustained him in the holy office by

the terrible manifestations of divine judgment in the destruction of

Korah and his company. It was through Aaron’s intercession that the

plague was stayed. When his two sons were slain for disregarding God’s

express command, he did not rebel nor even murmur. Yet the record of his

noble life had been marred. Aaron committed a grievous sin when he

yielded to the clamors of the people and made the golden calf at Sinai;

and again, when he united with Miriam in envy and murmuring against

Moses. And he, with Moses, offended the Lord at Kadesh by disobeying the

command to speak to the rock that it might give forth its water.

God intended that these great leaders of his people should be

representatives of Christ. Aaron bore the names of Israel upon his

breast. He communicated to the people the will of God. He entered the

most holy place on the day of atonement, “not without blood,” as a

mediator for all Israel. He came forth from that work to bless the

congregation, as Christ will come forth to bless his waiting people when

his work of atonement in their behalf shall be ended. It was the exalted

character of that sacred office as representative of our great High

Priest, that made Aaron’s sin at Kadesh of so great magnitude.

With deep sorrow, Moses removed from Aaron the holy vestments, and

placed them upon Eleazar, who thus became his successor by divine

appointment. For his sin at Kadesh, Aaron was denied the privilege of

officiating as God’s high priest in Canaan,—of offering the first

sacrifice in the goodly land, and thus consecrating the inheritance of

Israel. Moses was to continue to bear his burden in leading the people

to the very borders of Canaan. He was to come within sight of the

promised land, but was not to enter it. Had these servants of God, when

they stood before the rock at Kadesh, borne unmurmuringly the test there

brought upon them, how different would have been their future! A wrong

act can never be undone. It may be that the work of a life-time will not

recover what has been lost in a single moment of temptation or even

thoughtlessness.

The absence from the camp of the two great leaders, and the fact that

they had been accompanied by Eleazar, who, it was well known, was to be

Aaron’s successor in holy office, awakened a feeling of apprehension,

and their return was anxiously awaited. As the people looked about them,

upon their vast congregation, they saw that nearly all the adults who

left Egypt had perished in the wilderness. All felt a foreboding of evil

as they remembered the sentence pronounced against Moses and Aaron. Some

were aware of the object of that mysterious journey to the summit of

Mount Hor, and their solicitude for their leaders was heightened by

bitter memories and self-accusings.

The forms of Moses and Eleazar were at last discerned, slowly descending

the mountain-side; but Aaron was not with them. Upon Eleazar were the

sacerdotal garments, showing that he had succeeded his father in the

sacred office. As the people with heavy hearts gathered about their

leader, Moses told them that Aaron had died in his arms upon Mount Hor,

and that they there buried him. The congregation broke forth in mourning

and lamentation, for they all loved Aaron, though they had so often

caused him sorrow. “They mourned for Aaron thirty days, even all the

house of Israel.”[743]

Concerning the burial of Israel’s high priest the Scriptures give only

the simple record, “There Aaron died, and there he was buried.”[744] In

what striking contrast to the customs of the present day was this

burial, conducted according to the express command of God. In modern

times the funeral services of a man of high position are often made the

occasion of ostentatious and extravagant display. When Aaron died, one

of the most illustrious men that ever lived, there were only two of his

nearest friends to witness his death and to attend his burial. And that

lonely grave upon Mount Hor was forever hidden from the sight of Israel.

God is not honored in the great display so often made over the dead, and

the extravagant expense incurred in returning their bodies to the dust.

The whole congregation sorrowed for Aaron, yet they could not feel the

loss so keenly as did Moses. The death of Aaron forcibly reminded Moses

that his own end was near; but short as the time of his stay on earth

must be, he deeply felt the loss of his constant companion,—the one who

had shared his joys and sorrows, his hopes and fears, for so many long

years. Moses must now continue the work alone; but he knew that God was

his friend, and upon him he leaned more heavily.

Soon after leaving Mount Hor, the Israelites suffered defeat in an

engagement with Arad, one of the Canaanite kings. But as they earnestly

sought help from God, divine aid was granted them, and their enemies

were routed. This victory, instead of inspiring gratitude, and leading

the people to feel their dependence upon God, made them boastful and

self-confident. Soon they fell into the old habit of murmuring. They

were now dissatisfied because the armies of Israel had not been

permitted to advance upon Canaan immediately after their rebellion at

the report of the spies nearly forty years before. They pronounced their

long sojourn in the wilderness an unnecessary delay, reasoning that they

might have conquered their enemies as easily heretofore as now.

As they continued their journey toward the south, their route lay

through a hot, sandy valley, destitute of shade or vegetation. The way

seemed long and difficult, and they suffered from weariness and thirst.

Again they failed to endure the test of their faith and patience. By

continually dwelling on the dark side of their experiences, they

separated themselves farther and farther from God. They lost sight of

the fact that but for their murmuring when the water ceased at Kadesh,

they would have been spared the journey around Edom. God had purposed

better things for them. Their hearts should have been filled with

gratitude to him that he had punished their sin so lightly. But instead

of this, they flattered themselves that if God and Moses had not

interfered, they might now have been in possession of the promised land.

After bringing trouble upon themselves, making their lot altogether

harder than God designed, they charged all their misfortunes upon him.

Thus they cherished bitter thoughts concerning his dealings with them,

and finally they became discontented with everything. Egypt looked

brighter and more desirable than liberty and the land to which God was

leading them.

As the Israelites indulged the spirit of discontent, they were disposed

to find fault even with their blessings. “And the people spake against

God, and against Moses, Wherefore have ye brought us up out of Egypt to

die in the wilderness? for there is no bread, neither is there any

water; and our soul loatheth this light bread.”[745]

Moses faithfully set before the people their great sin. It was God’s

power alone that had preserved them in “that great and terrible

wilderness, wherein were fiery serpents, and scorpions, and drought,

where there was no water.”[746] Every day of their travels they had been

kept by a miracle of divine mercy. In all the way of God’s leading, they

had found water to refresh the thirsty, bread from heaven to satisfy

their hunger, and peace and safety under the shadowy cloud by day and

the pillar of fire by night. Angels had ministered to them as they

climbed the rocky heights or threaded the rugged paths of the

wilderness. Notwithstanding the hardships they had endured, there was

not a feeble one in all their ranks. Their feet had not swollen in their

long journeys, neither had their clothes grown old. God had subdued

before them the fierce beasts of prey and the venomous reptiles of the

forest and the desert. If with all these tokens of his love the people

still continued to complain, the Lord would withdraw his protection

until they should be led to appreciate his merciful care, and return to

him with repentance and humiliation.

Because they had been shielded by divine power, they had not realized

the countless dangers by which they were continually surrounded. In

their ingratitude and unbelief they had anticipated death, and now the

Lord permitted death to come upon them. The poisonous serpents that

infested the wilderness were called fiery serpents, on account of the

terrible effects produced by their sting, it causing violent

inflammation and speedy death. As the protecting hand of God was removed

from Israel, great numbers of the people were attacked by these venomous

creatures.

Now there was terror and confusion throughout the encampment. In almost

every tent were the dying or the dead. None were secure. Often the

silence of night was broken by piercing cries that told of fresh

victims. All were busy in ministering to the sufferers, or with

agonizing care endeavoring to protect those who were not yet stricken.

No murmuring now escaped their lips. When compared with the present

suffering, their former difficulties and trials seemed unworthy of a

thought.

The people now humbled themselves before God. They came to Moses with

their confessions and entreaties. “We have sinned,” they said, “for we

have spoken against the Lord, and against thee.”[747] Only a little

before, they had accused him of being their worst enemy, the cause of

all their distress and afflictions. But even when the words were upon

their lips, they knew that the charge was false; and as soon as real

trouble came, they fled to him as the only one who could intercede with

God for them. “Pray unto the Lord,” was their cry, “that he take away

the serpents from us.”

Moses was divinely commanded to make a serpent of brass resembling the

living ones, and to elevate it among the people. To this, all who had

been bitten were to look, and they would find relief. He did so, and the

joyful news was sounded throughout the encampment, that all who had been

bitten might look upon the brazen serpent and live. Many had already

died, and when Moses raised the serpent upon the pole, some would not

believe that merely gazing upon that metallic image would heal them;

these perished in their unbelief. Yet there were many who had faith in

the provision which God had made. Fathers, mothers, brothers, and

sisters were anxiously engaged in helping their suffering, dying friends

to fix their languid eyes upon the serpent. If these, though faint and

dying, could only once look, they were perfectly restored.

The people well knew that there was no power in the serpent of brass to

cause such a change in those who looked upon it. The healing virtue was

from God alone. In his wisdom he chose this way of displaying his power.

By this simple means the people were made to realize that this

affliction had been brought upon them by their sins. They were also

assured that while obeying God they had no reason to fear; for he would

preserve them.

The lifting up of the brazen serpent was to teach Israel an important

lesson. They could not save themselves from the fatal effect of the

poison in their wounds. God alone was able to heal them. Yet they were

required to show their faith in the provision which he had made. They

must look, in order to live. It was their faith that was acceptable with

God, and by looking upon the serpent their faith was shown. They knew

that there was no virtue in the serpent itself, but it was a symbol of

Christ; and the necessity of faith in his merits was thus presented to

their minds. Heretofore many had brought their offerings to God, and had

felt that in so doing they made ample atonement for their sins. They did

not rely upon the Redeemer to come, of whom these offerings were only a

type. The Lord would now teach them that their sacrifices, in

themselves, had no more power or virtue than the serpent of brass, but

were, like that, to lead their minds to Christ, the great sin-offering.

“As Moses lifted up the serpent in the wilderness,” even so was “the Son

of man lifted up, that whosoever believeth in him should not perish, but

have eternal life.”[748] All who have ever lived upon the earth have

felt the deadly sting of “that old serpent, called the devil, and

Satan.”[749] The fatal effects of sin can be removed only by the

provision that God has made. The Israelites saved their lives by looking

upon the uplifted serpent. That look implied faith. They lived because

they believed God’s word, and trusted in the means provided for their

recovery. So the sinner may look to Christ, and live. He receives pardon

through faith in the atoning sacrifice. Unlike the inert and lifeless

symbol, Christ has power and virtue in himself to heal the repenting

sinner.

While the sinner cannot save himself, he still has something to do to

secure salvation. “Him that cometh to me,” says Christ, “I will in no

wise cast out.”[750] But we must _come_ to him; and when we repent of

our sins, we must believe that he accepts and pardons us. Faith is the

gift of God, but the power to exercise it is ours. Faith is the hand by

which the soul takes hold upon the divine offers of grace and mercy.

Nothing but the righteousness of Christ can entitle us to one of the

blessings of the covenant of grace. There are many who have long desired

and tried to obtain these blessings, but have not received them, because

they have cherished the idea that they could do something to make

themselves worthy of them. They have not looked away from self,

believing that Jesus is an all-sufficient Saviour. We must not think

that our own merits will save us; Christ is our only hope of salvation.

“For there is none other name under heaven given among men, whereby we

must be saved.”[751]

When we trust God fully, when we rely upon the merits of Jesus as a

sin-pardoning Saviour, we shall receive all the help that we can desire.

Let none look to self, as though they had power to save themselves.

Jesus died for us because we were helpless to do this. In him is our

hope, our justification, our righteousness. When we see our sinfulness,

we should not despond, and fear that we have no Saviour, or that he has

no thoughts of mercy toward us. At this very time he is inviting us to

come to him in our helplessness, and be saved.

Many of the Israelites saw no help in the remedy which Heaven had

appointed. The dead and dying were all around them, and they knew that,

without divine aid, their own fate was certain; but they continued to

lament their wounds, their pains, their sure death, until their strength

was gone, and their eyes were glazed, when they might have had instant

healing. If we are conscious of our needs, we should not devote all our

powers to mourning over them. While we realize our helpless condition

without Christ, we are not to yield to discouragement, but rely upon the

merits of a crucified and risen Saviour. Look and live. Jesus has

pledged his word; he will save all who come unto him. Though millions

who need to be healed will reject his offered mercy, not one who trusts

in his merits will be left to perish.

Many are unwilling to accept of Christ until the whole mystery of the

plan of salvation shall be made plain to them. They refuse the look of

faith, although they see that thousands have looked, and have felt the

efficacy of looking, to the cross of Christ. Many wander in the mazes of

philosophy, in search of reasons and evidence which they will never

find, while they reject the evidence which God has been pleased to give.

They refuse to walk in the light of the Sun of Righteousness, until the

reason of its shining shall be explained. All who persist in this course

will fail to come to a knowledge of the truth. God will never remove

every occasion for doubt. He gives sufficient evidence on which to base

faith, and if this is not accepted, the mind is left in darkness. If

those who were bitten by the serpents had stopped to doubt and question

before they would consent to look, they would have perished. It is our

duty, first, to look; and the look of faith will give us life.

Footnote 740:

Num. 20:14-20.

Footnote 741:

Deut. 2:4, 5.

Footnote 742:

Num. 20:22-29.

Footnote 743:

Num. 20:29.

Footnote 744:

Deut. 10:6.

Footnote 745:

Num. 21:5.

Footnote 746:

Deut. 8:15.

Footnote 747:

Num. 21:7-9.

Footnote 748:

John 3:14, 15.

Footnote 749:

Rev. 12:9.

Footnote 750:

John 6:37.

Footnote 751:

Acts 4:12.

THE CONQUEST OF BASHAN—39

After passing to the south of Edom, the Israelites turned northward, and

again set their faces toward the promised land. Their route now lay over

a vast, elevated plain, swept by cool, fresh breezes from the hills. It

was a welcome change from the parched valley through which they had been

traveling, and they pressed forward, buoyant and hopeful. Having crossed

the brook Zered, they passed to the east of the land of Moab; for the

command had been given, “Distress not the Moabites, neither contend with

them in battle; for I will not give thee of their land for a possession;

because I have given Ar unto the children of Lot.”[760] And the same

direction was repeated concerning the Ammonites, who were also

descendants of Lot.

Still pushing northward, the hosts of Israel soon reached the country of

the Amorites. This strong and warlike people originally occupied the

southern part of the land of Canaan; but increasing in numbers, they

crossed the Jordan, made war upon the Moabites, and gained possession of

a portion of their territory. Here they had settled, holding undisputed

sway over all the land from the Arnon as far north as the Jabbok. The

route to the Jordan which the Israelites desired to pursue, lay directly

through this territory, and Moses sent a friendly message to Sihon, the

Amorite king, at his capital: “Let me pass through thy land; I will go

along by the highway, I will neither turn unto the right hand nor to the

left. Thou shalt sell me meat for money, that I may eat; and give me

water for money, that I may drink; only I will pass through on my feet.”

The answer was a decided refusal; and all the hosts of the Amorites were

summoned to oppose the progress of the invaders. This formidable army

struck terror to the Israelites, who were poorly prepared for an

encounter with well-armed and well-disciplined forces. So far as skill

in warfare was concerned, their enemies had the advantage. To all human

appearance, a speedy end would be made of Israel.

But Moses kept his gaze fixed upon the cloudy pillar, and encouraged the

people with the thought that the token of God’s presence was still with

them. At the same time he directed them to do all that human power could

do in preparing for war. Their enemies were eager for battle, and

confident that they would blot out the unprepared Israelites from the

land. But from the Possessor of all lands the mandate had gone forth to

the leader of Israel: “Rise ye up, take your journey, and pass over the

river Arnon. Behold, I have given into thine hand Sihon the Amorite,

king of Heshbon, and his land; begin to possess it, and contend with him

in battle. This day will I begin to put the dread of thee and the fear

of thee upon the nations that are under the whole heaven, who shall hear

report of thee, and shall tremble, and be in anguish because of thee.”

These nations on the borders of Canaan would have been spared, had they

not stood, in defiance of God’s word, to oppose the progress of Israel.

The Lord had shown himself to be long-suffering, of great kindness and

tender pity, even to these heathen peoples. When Abraham was shown in

vision that his seed, the children of Israel, should be strangers in a

strange land four hundred years, the Lord gave him the promise, “In the

fourth generation they shall come hither again; for the iniquity of the

Amorites is not yet full.”[761] Although the Amorites were idolaters,

whose life was justly forfeited by their great wickedness, God spared

them four hundred years to give them unmistakable evidence that he was

the only true God, the Maker of heaven and earth. All his wonders in

bringing Israel from Egypt were known to them. Sufficient evidence was

given; they might have known the truth, had they been willing to turn

from their idolatry and licentiousness. But they rejected the light, and

clung to their idols.

When the Lord brought his people a second time to the borders of Canaan,

additional evidence of his power was granted to those heathen nations.

They saw that God was with Israel in the victory gained over King Arad

and the Canaanites, and in the miracle wrought to save those who were

perishing from the sting of the serpents. Although the Israelites had

been refused a passage through the land of Edom, thus being compelled to

take the long and difficult route by the Red Sea, yet in all their

journeyings and encampments, past the land of Edom, of Moab and Ammon,

they had shown no hostility, and had done no injury to the people or

their possessions. On reaching the border of the Amorites, Israel had

asked permission only to travel directly through the country, promising

to observe the same rules that had governed their intercourse with other

nations. When the Amorite king refused this courteous solicitation, and

defiantly gathered his hosts for battle, their cup of iniquity was full,

and God would now exercise his power for their overthrow.

The Israelites crossed the river Arnon, and advanced upon the foe. An

engagement took place, in which the armies of Israel were victorious;

and following up the advantage gained, they were soon in possession of

the country of the Amorites. It was the Captain of the Lord’s host who

vanquished the enemies of his people; and he would have done the same

thirty-eight years before, had Israel trusted in him.

Filled with hope and courage, the army of Israel eagerly pressed

forward, and, still journeying northward, they soon reached a

country that might well test their courage and their faith in God.

Before them lay the powerful and populous kingdom of Bashan, crowded

with great stone cities that to this day excite the wonder of the

world,—“threescore cities ... with high walls, gates, and bars,

besides unwalled towns a great many.”[762] The houses were

constructed of huge black stones, of such stupendous size as to make

the buildings absolutely impregnable to any force that in those

times could have been brought against them. It was a country filled

with wild caverns, lofty precipices, yawning gulfs, and rocky

strongholds. The inhabitants of this land, descendants from a giant

race, were themselves of marvelous size and strength, and so

distinguished for violence and cruelty as to be the terror of all

surrounding nations; while Og, the king of the country, was

remarkable for size and prowess, even in a nation of giants.

But the cloudy pillar moved forward, and following its guidance the

Hebrew hosts advanced to Edrei, where the giant king, with his forces,

awaited their approach. Og had skillfully chosen the place of battle.

The city of Edrei was situated upon the border of a table-land rising

abruptly from the plain, and covered with jagged, volcanic rocks. It

could be approached only by narrow pathways, steep, and difficult of

ascent. In case of defeat, his forces could find refuge in that

wilderness of rocks where it would be impossible for strangers to follow

them.

Confident of success, the king came forth with an immense army upon the

open plain; while shouts of defiance were heard from the table-land

above, where might be seen the spears of thousands, eager for the fray.

When the Hebrews looked upon the lofty form of that giant of giants

towering above the soldiers of his army; when they saw the hosts that

surrounded him, and beheld the seemingly impregnable fortress, behind

which unseen thousands were entrenched, the hearts of many in Israel

quaked with fear. But Moses was calm and firm; the Lord had said

concerning the king of Bashan, “Fear him not; for I will deliver him,

and all his people, and his land, into thy hand; and thou shalt do unto

him as thou didst unto Sihon king of the Amorites, which dwelt at

Heshbon.”[763]

The calm faith of their leader inspired the people with confidence in

God. They trusted all to his omnipotent arm, and he did not fail them.

Not mighty giants nor walled cities, armed hosts nor rocky fortresses,

could stand before the Captain of the Lord’s host. The Lord led the

army; the Lord discomfited the enemy; the Lord conquered in behalf of

Israel. The giant king and his army were destroyed; and the Israelites

soon took possession of the whole country. Thus was blotted from the

earth that strange people, who had given themselves up to iniquity and

abominable idolatry.

In the conquest of Gilead and Bashan there were many who recalled the

events which nearly forty years before, had, in Kadesh, doomed Israel to

the long desert wandering. They saw that the report of the spies

concerning the promised land was in many respects correct. The cities

were walled and very great, and were inhabited by giants, in comparison

with whom the Hebrews were mere pigmies. But they could now see that the

fatal mistake of their fathers had been in distrusting the power of God.

This alone had prevented them from at once entering the goodly land.

When they were at the first preparing to enter Canaan, the undertaking

was attended with far less difficulty than now. God had promised his

people that if they would obey his voice he would go before them and

fight for them; and he would also send hornets to drive out the

inhabitants of the land. The fears of the nations had not been generally

aroused, and little preparation had been made to oppose their progress.

But when the Lord now bade Israel go forward, they must advance against

alert and powerful foes, and must contend with large and well-trained

armies that had been preparing to resist their approach.

In their contests with Og and Sihon the people were brought to the same

test beneath which their fathers had so signally failed. But the trial

was now far more severe then when God had commanded Israel to go

forward. The difficulties in their way had greatly increased since they

refused to advance when bidden to do so in the name of the Lord. It is

thus that God still tests his people. And if they fail to endure the

trial, he brings them again to the same point, and the second time the

trial will come closer, and be more severe than the preceding. This is

continued until they bear the test, or, if they are still rebellious,

God withdraws his light from them, and leaves them in darkness.

The Hebrews now remembered how once before, when their forces had gone

to battle, they had been routed, and thousands slain. But they had then

gone in direct opposition to the command of God. They had gone out

without Moses, God’s appointed leader, without the cloudy pillar, the

symbol of the divine presence, and without the ark. But now Moses was

with them, strengthening their hearts with words of hope and faith; the

Son of God, enshrined in the cloudy pillar, led the way; and the sacred

ark accompanied the host. This experience has a lesson for us. The

mighty God of Israel is our God. In him we may trust, and if we obey his

requirements he will work for us in as signal a manner as he did for his

ancient people. Every one who seeks to follow the path of duty will at

times be assailed by doubt and unbelief. The way will sometimes be so

barred by obstacles, apparently insurmountable, as to dishearten those

who will yield to discouragement; but God is saying to such, Go forward.

Do your duty at any cost. The difficulties that seem so formidable, that

fill your soul with dread, will vanish as you move forward in the path

of obedience, humbly trusting in God.

Footnote 760:

See Deuteronomy 2.

Footnote 761:

Gen. 15:16.

Footnote 762:

See Deut. 3:1-11.

Footnote 763:

Deut. 3:2.

BALAAM—40

Returning to the Jordan from the conquest of Bashan, the Israelites, in

preparation for the immediate invasion of Canaan encamped beside the

river, above its entrance into the Dead Sea, and just opposite the plain

of Jericho. They were upon the very borders of Moab, and the Moabites

were filled with terror at the close proximity of the invaders.

The people of Moab had not been molested by Israel, yet they had watched

with troubled forebodings all that had taken place in the surrounding

countries. The Amorites, before whom they had been forced to retreat,

had been conquered by the Hebrews, and the territory which the Amorites

had wrested from Moab was now in the possession of Israel. The hosts of

Bashan had yielded before the mysterious power enshrouded in the cloudy

pillar, and the giant strongholds were occupied by the Hebrews. The

Moabites dared not risk an attack upon them; an appeal to arms was

hopeless in face of the supernatural agencies that wrought in their

behalf. But they determined, as Pharaoh had done, to enlist the power of

sorcery to counteract the work of God. They would bring a curse upon

Israel.

The people of Moab were closely connected with the Midianites, both by

the ties of nationality and religion. And Balak, the king of Moab,

aroused the fears of the kindred people, and secured their co-operation

in his designs against Israel, by the message, “Now shall this company

lick up all that are round about us, as the ox licketh up the grass of

the field.”[770] Balaam, an inhabitant of Mesopotamia, was reported to

possess supernatural powers, and his fame had reached to the land of

Moab. It was determined to call him to their aid. Accordingly,

messengers of “the elders of Moab and of the elders of Midian,” were

sent to secure his divinations and enchantments against Israel.

The ambassadors at once set out on their long journey over the mountains

and across the deserts, to Mesopotamia; and upon finding Balaam, they

delivered to him the message of their king: “Behold, there is a people

come out from Egypt; behold, they cover the face of the earth, and they

abide over against me. Come now therefore, I pray thee, curse me this

people; for they are too mighty for me. Peradventure I shall prevail,

that we may smite them, and that I may drive them out of the land; for I

wot that he whom thou blessest is blessed, and he whom thou cursest is

cursed.”

Balaam was once a good man and a prophet of God; but he had apostatized,

and had given himself up to covetousness; yet he still professed to be a

servant of the Most High. He was not ignorant of God’s work in behalf of

Israel; and when the messengers announced their errand, he well knew

that it was his duty to refuse the rewards of Balak, and to dismiss the

ambassadors. But he ventured to dally with temptation, and urged the

messengers to tarry with him that night, declaring that he could give no

decided answer till he had asked counsel of the Lord. Balaam knew that

his curse could not harm Israel. God was on their side; and so long as

they were true to him, no adverse power of earth or hell could prevail

against them. But his pride was flattered by the words of the

ambassadors, “He whom thou blessest is blessed, and he whom thou cursest

is cursed.” The bribe of costly gifts and prospective exaltation excited

his covetousness. He greedily accepted the offered treasures, and then,

while professing strict obedience to the will of God, he tried to comply

with the desires of Balak.

In the night season the angel of God came to Balaam, with the message,

“Thou shalt not go with them; thou shalt not curse the people; for they

are blessed.”

In the morning, Balaam reluctantly dismissed the messengers; but he did

not tell them what the Lord had said. Angry that his visions of gain and

honor had been suddenly dispelled, he petulantly exclaimed, “Get you

into your land; for the Lord refuseth to give me leave to go with you.”

Balaam “loved the wages of unrighteousness.”[771] The sin of

covetousness, which God declares to be idolatry, had made him a

time-server, and through this one fault, Satan gained entire control of

him. It was this that caused his ruin. The tempter is ever presenting

worldly gain and honor to entice men from the service of God. He tells

them it is their over-conscientiousness that keeps them from prosperity.

Thus many are induced to venture out of the path of strict integrity.

One wrong step makes the next easier, and they become more and more

presumptuous. They will do and dare most terrible things when once they

have given themselves to the control of avarice and a desire for power.

Many flatter themselves that they can depart from strict integrity for a

time, for the sake of some worldly advantage, and that having gained

their object, they can change their course when they please. Such are

entangling themselves in the snare of Satan, and it is seldom that they

escape.

When the messengers reported to Balak the prophet’s refusal to accompany

them, they did not intimate that God had forbidden him. Supposing that

Balaam’s delay was merely to secure a richer reward, the king sent

princes more in number and more honorable than the first, with promises

of higher honors, and with authority to concede to any terms that Balaam

might demand. Balak’s urgent message to the prophet was, “Let nothing, I

pray thee, hinder thee from coming unto me; for I will promote thee unto

very great honor, and I will do whatsoever thou sayest unto me. Come

therefore, I pray thee, curse me this people.”

A second time Balaam was tested. In response to the solicitations of the

ambassadors, he professed great conscientiousness and integrity,

assuring them that no amount of gold and silver could induce him to go

contrary to the will of God. But he longed to comply with the king’s

request; and although the will of God had already been definitely made

known to him, he urged the messengers to tarry, that he might further

inquire of God; as though the Infinite One were a man, to be persuaded.

In the night season, the Lord appeared to Balaam, and said, “If the men

come to call thee, rise up, and go with them; but yet the word which I

shall say unto thee, that shalt thou do.” Thus far the Lord would permit

Balaam to follow his own will, because he was determined upon it. He did

not seek to do the will of God, but chose his own course, and then

endeavored to secure the sanction of the Lord.

There are thousands at the present day who are pursuing a similar

course. They would have no difficulty in understanding their duty if it

were in harmony with their inclinations. It is plainly set before them

in the Bible, or is clearly indicated by circumstances and reason. But

because these evidences are contrary to their desires and inclinations,

they frequently set them aside, and presume to go to God to learn their

duty. With great apparent conscientiousness, they pray long and

earnestly for light. But God will not be trifled with. He often permits

such persons to follow their own desires, and to suffer the result. “My

people would not hearken to my voice.... So I gave them up unto their

own hearts’ lust; and they walked in their own counsels.”[772] When one

clearly sees a duty, let him not presume to go to God with the prayer

that he may be excused from performing it. He should rather, with a

humble, submissive spirit, ask for divine strength and wisdom to meet

its claims.

The Moabites were a degraded, idolatrous people; yet according to the

light which they had received, their guilt was not so great in the sight

of Heaven as was that of Balaam. As he professed to be God’s prophet,

however, all he should say would be supposed to be uttered by divine

authority. Hence he was not to be permitted to speak as he chose, but

must deliver the message which God should give him. “The word which I

shall say unto thee, that shalt thou do,” was the divine command.

Balaam had received permission to go with the messengers from Moab, if

they came in the morning to call him. But annoyed at his delay, and

expecting another refusal, they set out on their homeward journey

without further consultation with him. Every excuse for complying with

the request of Balak had now been removed. But Balaam was determined to

secure the reward; and taking the beast upon which he was accustomed to

ride, he set out on the journey. He feared that even now the divine

permission might be withdrawn, and he pressed eagerly forward, impatient

lest he should by some means fail to gain the coveted reward.

But “the angel of the Lord stood in the way for an adversary against

him.” The animal saw the divine messenger, who was unperceived by the

man, and turned aside from the highway into a field. With cruel blows,

Balaam brought the beast back into the path; but again, in a narrow

place shut in by walls, the angel appeared, and the animal, trying to

avoid the menacing figure, crushed her master’s foot against the wall.

Balaam was blinded to the heavenly interposition, and knew not that God

was obstructing his path. The man became exasperated, and beating the

ass unmercifully, forced it to proceed.

Again, “in a narrow place, where there was no way to turn either to the

right hand or to the left,” the angel appeared, as before, in a

threatening attitude; and the poor beast, trembling with terror, made a

full stop, and fell to the earth under its rider. Balaam’s rage was

unbounded, and with his staff he smote the animal more cruelly than

before. God now opened its mouth, and by “the dumb ass speaking with

man’s voice,” he “forbade the madness of the prophet.”[773] “What have I

done unto thee,” it said, “that thou hast smitten me these three times?”

Furious at being thus hindered in his journey, Balaam answered the beast

as he would have addressed an intelligent being,—“Because thou has

mocked me. I would there were a sword in mine hand, for now would I kill

thee.” Here was a professed magician, on his way to pronounce a curse

upon a whole people with the intent to paralyze their strength, while he

had not power even to slay the animal upon which he rode!

The eyes of Balaam were now opened, and he beheld the angel of God

standing with drawn sword ready to slay him. In terror “he bowed down

his head, and fell flat on his face.” The angel said to him, “Wherefore

hast thou smitten thine ass these three times? Behold, I went out to

withstand thee, because thy way is perverse before me. And the ass saw

me, and turned from me these three times. Unless she had turned from me,

surely now also I had slain thee, and saved her alive.”

Balaam owed the preservation of his life to the poor animal that he had

treated so cruelly. The man who claimed to be a prophet of the Lord, who

declared that his “eyes were open,” and he saw the “vision of the

Almighty,” was so blinded by covetousness and ambition, that he could

not discern the angel of God visible to his beast. “The god of this

world hath blinded the minds of them which believe not.”[774] How many

are thus blinded! They rush on in forbidden paths, transgressing the

divine law, and cannot discern that God and his angels are against them.

Like Balaam they are angry at those who would prevent their ruin.

Balaam had given evidence of the spirit that controlled him, by his

treatment of his beast. “A righteous man regardeth the life of his

beast; but the tender mercies of the wicked are cruel.”[775] Few realize

as they should the sinfulness of abusing animals or leaving them to

suffer from neglect. He who created man made the lower animals also, and

“his tender mercies are over all his works.”[776] The animals were

created to serve man, but he has no right to cause them pain by harsh

treatment or cruel exaction.

It is because of man’s sin that “the whole creation groaneth and

travaileth in pain together.”[777] Suffering and death were thus

entailed, not only upon the human race, but upon the animals. Surely,

then, it becomes man to seek to lighten, instead of increasing, the

weight of suffering which his transgression has brought upon God’s

creatures. He who will abuse animals because he has them in his power,

is both a coward and a tyrant. A disposition to cause pain, whether to

our fellow-men or to the brute creation, is satanic. Many do not realize

that their cruelty will ever be known, because the poor dumb animals

cannot reveal it. But could the eyes of these men be opened, as were

those of Balaam, they would see an angel of God standing as a witness,

to testify against them in the courts above. A record goes up to heaven,

and a day is coming when judgment will be pronounced against those who

abuse God’s creatures.

When he beheld the messenger of God, Balaam exclaimed in terror, “I have

sinned; for I knew not that thou stoodest in the way against me. Now

therefore, if it displease thee, I will get me back again.” The Lord

suffered him to proceed on his journey, but gave him to understand that

his words should be controlled by divine power. God would give evidence

to Moab that the Hebrews were under the guardianship of Heaven; and this

he did effectually when he showed them how powerless Balaam was even to

utter a curse against them without divine permission.

The king of Moab, being informed of the approach of Balaam, went out

with a large retinue to the borders of his kingdom, to receive him. When

he expressed his astonishment at Balaam’s delay, in view of the rich

rewards awaiting him, the prophet’s answer was, “Lo, I am come unto

thee; have I now any power at all to say anything? The word that God

putteth in my mouth, that shall I speak.” Balaam greatly regretted this

restriction; he feared that his purpose could not be carried out,

because the Lord’s controlling power was upon him.

With great pomp, the king, with the chief dignitaries of his kingdom,

escorted Balaam to “the high places of Baal,” from which he could survey

the Hebrew host. Behold the prophet as he stands upon the lofty height,

looking down over the encampment of God’s chosen people. How little do

the Israelites know of what is taking place so near them! How little do

they know of the care of God, extended over them by day and by night!

How dull are the perceptions of God’s people! How slow are they, in

every age, to comprehend his great love and mercy! If they could discern

the wonderful power of God constantly exerted in their behalf, would not

their hearts be filled with gratitude for his love, and with awe at the

thought of his majesty and power?

Balaam had some knowledge of the sacrificial offerings of the Hebrews,

and he hoped that by surpassing them in costly gifts, he might secure

the blessing of God, and insure the accomplishment of his sinful

projects. Thus the sentiments of the idolatrous Moabites were gaining

control of his mind. His wisdom had become foolishness; his spiritual

vision was beclouded; he had brought blindness upon himself by yielding

to the power of Satan.

By Balaam’s direction, seven altars were erected, and he offered a

sacrifice upon each. He then withdrew to a “high place,” to meet with

God, promising to make known to Balak whatever the Lord should reveal.

With the nobles and princes of Moab, the king stood beside the

sacrifice, while around them gathered the eager multitude, watching for

the return of the prophet. He came at last, and the people waited for

the words that should paralyze forever that strange power exerted in

behalf of the hated Israelites. Balaam said:—

“The king of Moab hath brought me from Aram,

Out of the mountains of the East,

Saying, Come, curse me Jacob,

And come, defy Israel.

How shall I curse, whom God hath not cursed?

Or how shall I defy, whom the Lord hath not defied?

For from the top of the rocks I see him,

And from the hills I behold him.

Lo, the people shall dwell alone,

And shall not be reckoned among the nations.

Who can count the dust of Jacob,

And the number of the fourth part of Israel?

Let me die the death of the righteous,

And let my last end be like his!”

Balaam confessed that he came with the purpose of cursing Israel; but

the words he uttered were directly contrary to the sentiments of his

heart. He was constrained to pronounce blessings, while his soul was

filled with curses.

[Illustration: BALAAM BLESSING ISRAEL “From the top of the rocks I see

him, And from the hills I behold him. Lo, the people shall dwell alone,

And shall not be reckoned among the nations.”]

As Balaam looked upon the encampment of Israel, he beheld with

astonishment the evidence of their prosperity. They had been represented

to him as a rude, disorganized multitude, infesting the country in

roving bands that were a pest and terror to the surrounding nations; but

their appearance was the reverse of all this. He saw the vast extent and

perfect arrangement of their camp, everything bearing the marks of

thorough discipline and order. He was shown the favor with which God

regarded Israel, and their distinctive character as his chosen people.

They were not to stand upon a level with other nations, but to be

exalted above them all. “The people shall dwell alone, and shall not be

reckoned among the nations.” At the time when these words were spoken,

the Israelites had no permanent settlement, and their peculiar

character, their manners and customs, were not familiar to Balaam. But

how strikingly was this prophecy fulfilled in the after-history of

Israel! Through all the years of their captivity, through all the ages

since they were dispersed among the nations, they have remained a

distinct people. So the people of God,—the true Israel,—though scattered

throughout all nations, are on earth but sojourners, whose citizenship

is in heaven.

Not only was Balaam shown the history of the Hebrew people as a nation,

but he beheld the increase and prosperity of the true Israel of God to

the close of time. He saw the special favor of the Most High attending

those who love and fear him. He saw them supported by his arm as they

enter the dark valley of the shadow of death. And he beheld them coming

forth from their graves, crowned with glory, honor, and immortality. He

saw the redeemed rejoicing in the unfading glories of the earth made

new. Gazing upon the scene, he exclaimed, “Who can count the dust of

Jacob, and the number of the fourth part of Israel?” And as he saw the

crown of glory on every brow, the joy beaming from every countenance,

and looked forward to that endless life of unalloyed happiness, he

uttered the solemn prayer, “Let me die the death of the righteous, and

let my last end be like his!”

If Balaam had had a disposition to accept the light that God had given,

he would now have made true his words; he would at once have severed all

connection with Moab. He would no longer have presumed upon the mercy of

God, but would have returned to him with deep repentance. But Balaam

loved the wages of unrighteousness, and these he was determined to

secure.

Balak had confidently expected a curse that would fall like a withering

blight upon Israel; and at the words of the prophet he passionately

exclaimed, “What hast thou done unto me? I took thee to curse mine

enemies, and, behold, thou hast blessed them altogether.” Balaam,

seeking to make a virtue of necessity, professed to have spoken from a

conscientious regard for the will of God the words that had been forced

from his lips by divine power. His answer was, “Must I not take heed to

speak that which the Lord hath put in my mouth?”

Balak could not even now relinquish his purpose. He decided that the

imposing spectacle presented by the vast encampment of the Hebrews, had

so intimidated Balaam that he dared not practice his divinations against

them. The king determined to take the prophet to some point where only a

small part of the host might be seen. If Balaam could be induced to

curse them in detached parties, the whole camp would soon be devoted to

destruction. On the top of an elevation called Pisgah, another trial was

made. Again seven altars were erected, whereon were placed the same

offerings as at the first. The king and his princes remained by the

sacrifices, while Balaam retired to meet with God. Again the prophet was

intrusted with a divine message, which he was powerless to alter or

withhold.

When he appeared to the anxious, expectant company, the question was put

to him, “What hath the Lord spoken?” the answer, as before, struck

terror to the heart of king and princes:—

“God is not a man, that he should lie;

Neither the son of man, that he should repent.

Hath he said, and shall he not do it?

Or hath he spoken, and shall he not make it good?

Behold, I have received commandment to bless;

And he hath blessed; and I cannot reverse it.

He hath not beheld iniquity in Jacob,

Neither hath he seen perverseness in Israel;

The Lord his God is with him,

And the shout of a King is among them.”

Awed by these revelations, Balaam exclaimed, “Surely there is no

enchantment against Jacob, neither is there any divination against

Israel.” The great magician had tried his power of enchantment, in

accordance with the desire of the Moabites; but concerning this very

occasion it should be said of Israel, “What hath God wrought!” While

they were under the divine protection, no people or nation, though aided

by all the power of Satan, should be able to prevail against them. All

the world should wonder at the marvelous work of God in behalf of his

people,—that a man determined to pursue a sinful course, should be so

controlled by divine power as to utter, instead of imprecations, the

richest and most precious promises, in the language of sublime and

impassioned poetry. And the favor of God at this time manifested toward

Israel, was to be an assurance of his protecting care for his obedient,

faithful children in all ages. When Satan should inspire evil men to

misrepresent, harass, and destroy God’s people, this very occurrence

would be brought to their remembrance, and would strengthen their

courage and their faith in God.

The king of Moab, disheartened and distressed, exclaimed, “Neither curse

them at all, nor bless them at all.” Yet a faint hope still lingered in

his heart, and he determined to make another trial. He now conducted

Balaam to Mount Peor, where was a temple devoted to the licentious

worship of Baal, their god. Here the same number of altars were erected

as before, and the same number of sacrifices were offered; but Balaam

went not alone, as at other times, to learn God’s will. He made no

pretense of sorcery, but standing beside the altars, he looked abroad

upon the tents of Israel. Again the Spirit of God rested upon him, and

the divine message came from his lips:—

“How goodly are thy tents, O Jacob,

And thy tabernacles, O Israel!

As the valleys are they spread forth, as gardens by the river’s

side,

As the trees of lign-aloes which the Lord hath planted, and as

cedar-trees beside the waters.

He shall pour the water out of his buckets, and his seed shall be in

many waters,

And his King shall be higher than Agag, and his kingdom shall be

exalted.

He couched, he lay down as a lion, and as a great lion. Who shall

stir him up?

Blessed is he that blesseth thee, and cursed is he that curseth

thee.”

The prosperity of God’s people is here represented by some of the most

beautiful figures to be found in nature. The prophet likens Israel to

fertile valleys covered with abundant harvests; to flourishing gardens

watered by never-failing springs; to the fragrant sandal-tree and the

stately cedar. The figure last mentioned is one of the most strikingly

beautiful and appropriate to be found in the inspired word. The cedar of

Lebanon was honored by all the people of the East. The class of trees to

which it belongs is found wherever man has gone, throughout the earth.

From the arctic regions to the tropic zone they flourish, rejoicing in

the heat, yet braving the cold; springing in rich luxuriance by the

river-side, yet towering aloft upon the parched and thirsty waste. They

plant their roots deep among the rocks of the mountains, and boldly

stand in defiance of the tempest. Their leaves are fresh and green when

all else has perished at the breath of winter. Above all other trees,

the cedar of Lebanon is distinguished for its strength, its firmness,

its undecaying vigor; and this is used as a symbol of those whose life

is “hid with Christ in God.”[778] Says the Scripture, “The righteous ...

shall grow like a cedar.”[779] The divine hand has exalted the cedar as

king over the forest. “The fir-trees were not like his boughs, and the

chestnut trees were not like his branches, nor any tree in the garden of

God.”[780] The cedar is repeatedly employed as an emblem of royalty; and

its use in Scripture to represent the righteous, shows how Heaven

regards those who do the will of God.

Balaam prophesied that Israel’s king would be greater and more powerful

than Agag. This was the name given to the kings of the Amalekites, who

were at this time a very powerful nation; but Israel, if true to God,

would subdue all her enemies. The King of Israel was the Son of God; and

his throne was one day to be established in the earth, and his power to

be exalted above all earthly kingdoms.

As he listened to the prophet’s words, Balak was overwhelmed with

disappointed hope, with fear and rage. He was indignant that Balaam

could have given him the least encouragement of a favorable response,

when everything was determined against him. He regarded with scorn the

prophet’s compromising, deceptive course. The king exclaimed fiercely,

“Therefore now flee thou to thy place. I thought to promote thee unto

great honor; but, lo, the Lord hath kept thee back from honor.” The

answer was that the king had been forewarned that Balaam could speak

only the message given him from God.

Before returning to his people, Balaam uttered a most beautiful and

sublime prophecy of the world’s Redeemer, and the final destruction of

the enemies of God:—

“I shall see Him, but not now. I shall behold him, but not nigh.

There shall come a Star out of Jacob, and a Scepter shall rise out

of Israel,

And shall smite the corners of Moab, and destroy all the children of

Sheth.”

And he closed by predicting the complete destruction of Moab and Edom,

of Amalek and the Kenites, thus leaving to the Moabitish king no ray of

hope.

Disappointed in his hopes of wealth and promotion, in disfavor with the

king, and conscious that he had incurred the displeasure of God, Balaam

returned from his self-chosen mission. After he had reached his home,

the controlling power of the Spirit of God left him, and his

covetousness, which had been merely held in check, prevailed. He was

ready to resort to any means to gain the reward promised by Balak.

Balaam knew that the prosperity of Israel depended upon their obedience

to God, and that there was no way to cause their overthrow but by

seducing them into sin. He now decided to secure Balak’s favor by

advising the Moabites of the course to be pursued to bring a curse upon

Israel.

He immediately returned to the land of Moab, and laid his plans before

the king. The Moabites themselves were convinced that so long as Israel

remained true to God, he would be their shield. The plan proposed by

Balaam was to separate them from God by enticing them into idolatry. If

they could be led to engage in the licentious worship of Baal and

Ashtaroth, their omnipotent Protector would become their enemy, and they

would soon fall a prey to the fierce, warlike nations around them. This

plan was readily accepted by the king, and Balaam himself remained to

assist in carrying it into effect.

Balaam witnessed the success of his diabolical scheme. He saw the curse

of God visited upon his people, and thousands falling under his

judgments; but the divine justice that punished sin in Israel, did not

permit the tempters to escape. In the war of Israel against the

Midianites, Balaam was slain. He had felt a presentiment that his own

end was near when he exclaimed, “Let me die the death of the righteous,

and let my last end be like his.” But he had not chosen to live the life

of the righteous, and his destiny was fixed with the enemies of God.

The fate of Balaam was similar to that of Judas, and their characters

bear a marked resemblance to each other. Both these men tried to unite

the service of God and mammon, and met with signal failure. Balaam

acknowledged the true God, and professed to serve him; Judas believed in

Jesus as the Messiah, and united with his followers. But Balaam hoped to

make the service of Jehovah the stepping-stone to the acquirement of

riches and worldly honor; and failing in this he stumbled, and fell, and

was broken. Judas expected by his connection with Christ to secure

wealth and promotion in that worldly kingdom which, as he believed, the

Messiah was about to set up. The failure of his hopes drove him to

apostasy and ruin. Both Balaam and Judas had received great light and

enjoyed special privileges; but a single cherished sin poisoned the

entire character, and caused their destruction.

It is a perilous thing to allow an unchristian trait to live in the

heart. One cherished sin will, little by little, debase the character,

bringing all its nobler powers into subjection to the evil desire. The

removal of one safe-guard from the conscience, the indulgence of one

evil habit, one neglect of the high claims of duty, breaks down the

defenses of the soul, and opens the way for Satan to come in and lead us

astray. The only safe course is to let our prayers go forth daily from a

sincere heart, as did David, “Hold up my goings in Thy paths, that my

footsteps slip not.”[781]

[Illustration: “The Seven Altars of Balaam.”]

Footnote 770:

See Numbers 22-24.

Footnote 771:

2 Peter 2:15.

Footnote 772:

Ps. 81:11, 12.

Footnote 773:

2 Peter 2:16.

Footnote 774:

2 Cor. 4:4.

Footnote 775:

Prov. 12:10.

Footnote 776:

Ps. 145:9.

Footnote 777:

Rom. 8:22.

Footnote 778:

Col. 3:3.

Footnote 779:

Ps. 92:12.

Footnote 780:

Eze. 31:8.

Footnote 781:

Ps. 17:5.

APOSTASY AT THE JORDAN—41

With joyful hearts and renewed faith in God, the victorious armies of

Israel had returned from Bashan. They had already gained possession of a

valuable territory, and they were confident of the immediate conquest of

Canaan. Only the river Jordan lay between them and the promised land.

Just across the river was a rich plain, covered with verdure, watered

with streams from copious fountains, and shaded by luxuriant palm-trees.

On the western border of the plain rose the towers and palaces of

Jericho, so embosomed in its palm-tree groves that it was called “the

city of palm-trees.”

On the eastern side of Jordan, between the river and the high table-land

which they had been traversing, was also a plain, several miles in

width, and extending some distance along the river. This sheltered

valley had the climate of the tropics; here flourished the shittim, or

acacia tree, giving to the plain the name, “Vale of Shittim.” It was

here that the Israelites encamped, and in the acacia groves by the

river-side they found an agreeable retreat.

But amid these attractive surroundings they were to encounter an evil

more deadly than mighty hosts of armed men or the wild beasts of the

wilderness. That country, so rich in natural advantages, had been

defiled by the inhabitants. In the public worship of Baal, the leading

deity, the most degrading and iniquitous scenes were constantly enacted.

On every side were places noted for idolatry and licentiousness, the

very names being suggestive of the vileness and corruption of the

people.

These surroundings exerted a polluting influence upon the Israelites.

Their minds became familiar with the vile thoughts constantly suggested;

their life of ease and inaction produced its demoralizing effect; and

almost unconsciously to themselves, they were departing from God, and

coming into a condition where they would fall an easy prey to

temptation.

During the time of their encampment beside Jordan, Moses was preparing

for the occupation of Canaan. In this work the great leader was fully

employed; but to the people this time of suspense and expectation was

most trying, and before many weeks had elapsed, their history was marred

by the most frightful departures from virtue and integrity.

At first there was little intercourse between the Israelites and their

heathen neighbors; but after a time Midianitish women began to steal

into the camp. Their appearance excited no alarm, and so quietly were

their plans conducted that the attention of Moses was not called to the

matter. It was the object of these women, in their association with the

Hebrews, to seduce them into transgression of the law of God, to draw

their attention to heathen rites and customs, and lead them into

idolatry. These motives were studiously concealed under the garb of

friendship, so that they were not suspected, even by the guardians of

the people.

At Balaam’s suggestion, a grand festival in honor of their gods was

appointed by the king of Moab, and it was secretly arranged that Balaam

should induce the Israelites to attend. He was regarded by them as a

prophet of God, and hence had little difficulty in accomplishing his

purpose. Great numbers of the people joined him in witnessing the

festivities. They ventured upon the forbidden ground, and were entangled

in the snare of Satan. Beguiled with music and dancing, and allured by

the beauty of heathen vestals, they cast off their fealty to Jehovah. As

they united in mirth and feasting, indulgence in wine beclouded their

senses, and broke down the barriers of self-control. Passion had full

sway; and having defiled their consciences by lewdness, they were

persuaded to bow down to idols. They offered sacrifice upon heathen

altars, and participated in the most degrading rites.

It was not long before the poison had spread, like a deadly infection,

through the camp of Israel. Those who would have conquered their enemies

in battle, were overcome by the wiles of heathen women. The people

seemed to be infatuated. The rulers and the leading men were among the

first to transgress, and so many of the people were guilty that the

apostasy became national. “Israel joined himself unto Baal-peor.”[790]

When Moses was aroused to perceive the evil, the plots of their enemies

had been so successful that not only were the Israelites participating

in the licentious worship at Mount Peor, but the heathen rites were

coming to be observed in the camp of Israel. The aged leader was filled

with indignation, and the wrath of God was kindled.

Their iniquitous practices did that for Israel which all the

enchantments of Balaam could not do—they separated them from God. By

swift-coming judgments the people were awakened to the enormity of their

sin. A terrible pestilence broke out in the camp, to which tens of

thousands speedily fell a prey. God commanded that the leaders in this

apostasy be put to death by the magistrates. This order was promptly

obeyed. The offenders were slain, then their bodies were hung up in

sight of all Israel, that the congregation, seeing the leaders so

severely dealt with, might have a deep sense of God’s abhorrence of

their sin, and the terror of his wrath against them.

All felt that the punishment was just, and the people hastened to the

tabernacle, and with tears and deep humiliation confessed their sin.

While they were thus weeping before God, at the door of the tabernacle,

while the plague was still doing its work of death, and the magistrates

were executing their terrible commission, Zimri, one of the nobles of

Israel, came boldly into the camp, accompanied by a Midianitish harlot,

a princess “of a chief house in Midian,” whom he escorted to his tent.

Never was vice bolder or more stubborn. Inflamed with wine, Zimri

“declared his sin as Sodom,” and gloried in his shame. The priests and

leaders had prostrated themselves in grief and humiliation, weeping

“between the porch and the altar,” and entreating the Lord to spare his

people, and give not his heritage to reproach, when this prince in

Israel flaunted his sin in the sight of the congregation, as if to defy

the vengeance of God and mock the judges of the nation. Phinehas, the

son of Eleazar the high priest, rose up from among the congregation, and

seizing a javelin, “he went after the man of Israel into the tent,” and

slew them both. Thus the plague was stayed, while the priest who had

executed the divine judgment was honored before all Israel, and the

priesthood was confirmed to him and to his house forever.

Phinehas “hath turned my wrath away from the children of Israel,” was

the divine message; “wherefore say, Behold, I give unto him my covenant

of peace. And he shall have it, and his seed after him, even the

covenant of an everlasting priesthood; because he was zealous for his

God, and made an atonement for the children of Israel.”

The judgments visited upon Israel for their sin at Shittim, destroyed

the survivors of that vast company, who, nearly forty years before, had

incurred the sentence, “They shall surely die in the wilderness.” The

numbering of the people by divine direction, during their encampment on

the plains of Jordan, showed that “of them whom Moses and Aaron the

priest numbered, when they numbered the children of Israel in the

wilderness of Sinai, ... there was not left a man of them, save Caleb

the son of Jephunneh, and Joshua the son of Nun.”[791]

God had sent judgments upon Israel for yielding to the enticements of

the Midianites; but the tempters were not to escape the wrath of divine

justice. The Amalekites, who had attacked Israel at Rephidim, falling

upon those who were faint and weary behind the host, were not punished

till long after; but the Midianites, who seduced them into sin, were

speedily made to feel God’s judgments, as being the more dangerous

enemies. “Avenge the children of Israel of the Midianites,”[792] was the

command of God to Moses; “afterward shalt thou be gathered unto thy

people.” This mandate was immediately obeyed. One thousand men were

chosen from each of the tribes, and sent out under the leadership of

Phinehas. “And they warred against the Midianites, as the Lord commanded

Moses.... And they slew the kings of Midian, beside the rest of them

that were slain; ... five kings of Midian; Balaam also the son of Beor

they slew with the sword.” The women also, who had been made captives by

the attacking army, were put to death at the command of Moses, as the

most guilty and most dangerous of the foes of Israel.

Such was the end of them that devised mischief against God’s people.

Says the psalmist: “The heathen are sunk down in the pit that they made;

in the net which they hid is their own foot taken.”[793] “For the Lord

will not cast off his people, neither will he forsake his inheritance.

But judgment shall return unto righteousness.” When men “gather

themselves together against the soul of the righteous,” the Lord “shall

bring upon them their own iniquity, and shall cut them off in their own

wickedness.”[794]

When Balaam was called to curse the Hebrews, he could not, by all his

enchantments, bring evil upon them; for the Lord “had not beheld

iniquity in Jacob, neither had he seen perverseness in Israel.”[795] But

when through yielding to temptation they transgressed God’s law, their

defense departed from them. When the people of God are faithful to his

commandments, “there is no enchantment against Jacob, neither is there

any divination against Israel.” Hence all the power and wily arts of

Satan are exerted to seduce them into sin. If those who profess to be

the depositaries of God’s law, become transgressors of its precepts,

they separate themselves from God, and they will be unable to stand

before their enemies.