The story of patriarchs and prophets (part 3 of 5)

The story of patriarchs and prophets (part 3 of 5)

Ps. 105:39; 1 Cor. 10:1, 2.

Footnote 405:

Isa. 4:5, 6 (margin).

Footnote 406:

Ex. 14:5-9.

Footnote 407:

Ex. 14:10-22.

Footnote 408:

Ps. 77:19, 20, R. V.

Footnote 409:

Ex. 14:23, 24.

Footnote 410:

Ps. 77:17, 18, R. V.

Footnote 411:

Ex. 15:1-16, Rev. Ver.

Footnote 412:

Rev. 15:2, 3.

Footnote 413:

Ps. 115:1.

Footnote 414:

Ps. 50:23.

Footnote 415:

Ps. 146:2; 67:5.

Footnote 416:

Heb. 11:29.

FROM THE RED SEA TO SINAI—26

From the Red Sea the hosts of Israel again set forth on their journey, under the guidance of the pillar of cloud. The scene around them was most dreary,—bare, desolate-looking mountains, barren plains, and the sea stretching far away, its shores strewn with the bodies of their enemies; yet they were full of joy in the consciousness of freedom, and every thought of discontent was hushed.

But for three days, as they journeyed, they could find no water. The supply which they had taken with them was exhausted. There was nothing to quench their burning thirst as they dragged wearily over the sun-burnt plains. Moses, who was familiar with this region, knew what the others did not, that at Marah, the nearest station where springs were to be found, the water was unfit for use. With intense anxiety he watched the guiding cloud. With a sinking heart he heard the glad shout, “Water! water!” echoed along the line. Men, women, and children in joyous haste crowded to the fountain, when, lo, a cry of anguish burst forth from the host,—the water was bitter.

In their horror and despair they reproached Moses for having led them in such a way, not remembering that the divine presence in that mysterious cloud had been leading him as well as themselves. In his grief at their distress, Moses did what they had forgotten to do; he cried earnestly to God for help. “And the Lord showed him a tree, which when he had cast into the waters, the waters were made sweet.”[420] Here the promise was given to Israel through Moses, “If thou wilt diligently hearken to the voice of the Lord thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee which I have brought upon the Egyptians; for I am the Lord that healeth thee.”[421]

From Marah the people journeyed to Elim, where they found “twelve wells of water, and threescore and ten palm-trees.” Here they remained several days before entering the wilderness of Sin. When they had been a month absent from Egypt, they made their first encampment in the wilderness. Their store of provisions had now begun to fail. There was scanty herbage in the wilderness, and their flocks were diminishing. How was food to be supplied for these vast multitudes? Doubts filled their hearts, and again they murmured. Even the rulers and elders of the people joined in complaining against the leaders of God’s appointment: “Would to God we had died by the hand of the Lord in the land of Egypt, when we sat by the flesh-pots, and when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.”[422]

They had not as yet suffered from hunger; their present wants were supplied, but they feared for the future. They could not understand how these vast multitudes were to subsist in their travels through the wilderness, and in imagination they saw their children famishing. The Lord permitted difficulties to surround them, and their supply of food to be cut short, that their hearts might turn to Him who had hitherto been their deliverer. If in their want they would call upon him, he would still grant them manifest tokens of his love and care. He had promised that if they would obey his commandments, no disease should come upon them, and it was sinful unbelief on their part to anticipate that they or their children might die of hunger.

God had promised to be their God, to take them to himself as a people, and to lead them to a large and good land; but they were ready to faint at every obstacle encountered in the way to that land. In a marvelous manner he had brought them out from their bondage in Egypt, that he might elevate and ennoble them, and make them a praise in the earth. But it was necessary for them to encounter difficulties and to endure privations. God was bringing them from a state of degradation, and fitting them to occupy an honorable place among the nations, and to receive important and sacred trusts. Had they possessed faith in him, in view of all that he had wrought for them, they would cheerfully have borne inconvenience, privation, and even real suffering; but they were unwilling to trust the Lord any further than they could witness the continual evidences of his power. They forgot their bitter service in Egypt. They forgot the goodness and power of God displayed in their behalf in their deliverance from bondage. They forgot how their children had been spared when the destroying angel slew all the first-born of Egypt. They forgot the grand exhibition of divine power at the Red Sea. They forgot that while they had crossed safely in the path that had been opened for them, the armies of their enemies, attempting to follow them, had been overwhelmed by the waters of the sea. They saw and felt only their present inconveniences and trials; and instead of saying, “God has done great things for us; whereas we were slaves, he is making of us a great nation,” they talked of the hardness of the way, and wondered when their weary pilgrimage would end.

The history of the wilderness life of Israel was chronicled for the benefit of the Israel of God to the close of time. The record of God’s dealings with the wanderers of the desert in all their marchings to and fro, in their exposure to hunger, thirst, and weariness, and in the striking manifestations of his power for their relief, is fraught with warning and instruction for his people in all ages. The varied experience of the Hebrews was a school of preparation for their promised home in Canaan. God would have his people in these days review with a humble heart and teachable spirit the trials through which ancient Israel passed, that they may be instructed in their preparation for the heavenly Canaan.

Many look back to the Israelites, and marvel at their unbelief and murmuring, feeling that they themselves would not have been so ungrateful; but when their faith is tested, even by little trials, they manifest no more faith or patience than did ancient Israel. When brought into strait places, they murmur at the process by which God has chosen to purify them. Though their present needs are supplied, many are unwilling to trust God for the future, and they are in constant anxiety lest poverty shall come upon them, and their children shall be left to suffer. Some are always anticipating evil, or magnifying the difficulties that really exist, so that their eyes are blinded to the many blessings which demand their gratitude. The obstacles they encounter, instead of leading them to seek help from God, the only source of strength, separate them from him, because they awaken unrest and repining.

Do we well to be thus unbelieving? Why should we be ungrateful and distrustful? Jesus is our friend; all heaven is interested in our welfare; and our anxiety and fear grieve the Holy Spirit of God. We should not indulge in a solicitude that only frets and wears us, but does not help us to bear trials. No place should be given to that distrust of God which leads us to make a preparation against future want the chief pursuit of life, as though our happiness consisted in these earthly things. It is not the will of God that his people should be weighed down with care. But our Lord does not tell us that there are no dangers in our path. He does not propose to take his people out of the world of sin and evil, but he points us to a never-failing refuge. He invites the weary and care-laden, “Come unto me, all ye that labor and are heavy laden, and I will give you rest.” Lay off the yoke of anxiety and worldly care that you have placed on your own neck, and “take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls.”[423] We may find rest and peace in God, casting all our care upon him; for he careth for us.[424]

Says the apostle Paul, “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.”[425] In view of all that God has wrought for us, our faith should be strong, active, and enduring. Instead of murmuring and complaining, the language of our hearts should be, “Bless the Lord, O my soul; and all that is within me, bless his holy name. Bless the Lord, O my soul, and forget not all his benefits.”[426]

God was not unmindful of the wants of Israel. He said to their leader, “I will rain bread from heaven for you.” And directions were given that the people gather a daily supply, with a double amount on the sixth day, that the sacred observance of the Sabbath might be maintained.

Moses assured the congregation that their wants were to be supplied: “The Lord shall give you in the evening flesh to eat, and in the morning bread to the full.” And he added, “What are we? Your murmurings are not against us, but against the Lord.” He further bade Aaron say to them, “Come near before the Lord; for he hath heard your murmurings.” While Aaron was speaking, “they looked toward the wilderness, and, behold, the glory of the Lord appeared in the cloud.”[427] A splendor such as they had never before witnessed, symbolized the divine presence. Through manifestations addressed to their senses, they were to obtain a knowledge of God. They must be taught that the Most High, and not merely the man Moses, was their leader, that they might fear his name and obey his voice.

At nightfall the camp was surrounded by vast flocks of quails, enough to supply the entire company. In the morning there lay upon the surface of the ground “a small round thing, as small as the hoar frost.” “It was like coriander seed, white.” The people called it manna. Moses said, “This is the bread which the Lord hath given you to eat.”[428] The people gathered the manna, and found that there was an abundant supply for all. They “ground it in mills, or beat it in a mortar, and baked it in pans, and made cakes of it.” “And the taste of it was like wafers made with honey.”[429] They were directed to gather daily an omer[430] for every person; and they were not to leave of it until the morning. Some attempted to keep a supply until the next day, but it was then found to be unfit for food. The provision for the day must be gathered in the morning; for all that remained upon the ground was melted by the sun.

In the gathering of the manna it was found that some obtained more and some less than the stipulated amount; but “when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack.”[431] An explanation of this scripture, as well as a practical lesson from it, is given by the apostle Paul in his second epistle to the Corinthians. He says, “I mean not that other men be eased, and ye burdened; but by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want; that there may be equality; as it is written, He that had gathered much had nothing over; and he that had gathered little had no lack.”[432]

On the sixth day the people gathered two omers for every person. The rulers hastened to acquaint Moses with what had been done. His answer was, “This is that which the Lord hath said, To-morrow is the rest of the holy Sabbath unto the Lord. Bake that which ye will bake to-day, and seethe that ye will seethe; and that which remaineth over lay up for you to be kept until the morning.” They did so, and found that it remained unchanged. And Moses said, “Eat that to-day; for to-day is a Sabbath unto the Lord. To-day ye shall not find it in the field. Six days ye shall gather it; but on the seventh day, which is the Sabbath, in it there shall be none.”[433]

God requires that his holy day be as sacredly observed now as in the time of Israel. The command given to the Hebrews should be regarded by all Christians as an injunction from Jehovah to them. The day before the Sabbath should be made a day of preparation, that everything may be in readiness for its sacred hours. In no case should our own business be allowed to encroach upon holy time. God has directed that the sick and suffering be cared for; the labor required to make them comfortable is a work of mercy, and no violation of the Sabbath; but all unnecessary work should be avoided. Many carelessly put off till the beginning of the Sabbath little things that might have been done on the day of preparation. This should not be. Work that is neglected until the beginning of the Sabbath should remain undone until it is past. This course might help the memory of these thoughtless ones, and make them careful to do their own work on the six working days.

Every week during their long sojourn in the wilderness, the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.

In the circumstances connected with the giving of the manna, we have conclusive evidence that the Sabbath was not instituted, as many claim, when the law was given at Sinai. Before the Israelites came to Sinai they understood the Sabbath to be obligatory upon them. In being obliged to gather every Friday a double portion of manna in preparation for the Sabbath, when none would fall, the sacred nature of the day of rest was continually impressed upon them. And when some of the people went out on the Sabbath to gather manna, the Lord asked, “How long refuse ye to keep my commandments and my laws?”

“The children of Israel did eat manna forty years, until they came to a land inhabited; they did eat manna, until they came unto the borders of the land of Canaan.”[434] For forty years they were daily reminded by this miraculous provision, of God’s unfailing care and tender love. In the words of the psalmist, God gave them “of the corn of heaven. Man did eat angels’ food,”[435]—that is, food provided for them by the angels. Sustained by “the corn of heaven,” they were daily taught that, having God’s promise, they were as secure from want as if surrounded by fields of waving grain on the fertile plains of Canaan.

The manna, falling from heaven for the sustenance of Israel, was a type of Him who came from God to give life to the world. Said Jesus, “I am that bread of life. Your fathers did eat manna in the wilderness, and are dead. This is the bread which cometh down from heaven.... If any man eat of this bread, he shall live forever; and the bread that I will give is my flesh, which I will give for the life of the world.”[436] And among the promises of blessing to God’s people in the future life it is written, “To him that overcometh will I give to eat of the hidden manna.”[437]

After leaving the wilderness of Sin, the Israelites encamped in Rephidim. Here there was no water, and again they distrusted the providence of God. In their blindness and presumption the people came to Moses with the demand, “Give us water, that we may drink.” But his patience failed not. “Why chide ye with me?” he said; “wherefore do ye tempt the Lord?” They cried in anger, “Wherefore is this, that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?”[438] When they had been so abundantly supplied with food, they remembered with shame their unbelief and murmurings, and promised to trust the Lord in the future; but they soon forgot their promise, and failed at the first trial of their faith. The pillar of cloud that was leading them seemed to vail a fearful mystery. And Moses,—who was he? they questioned, and what could be his object in bringing them from Egypt? Suspicion and distrust filled their hearts, and they boldly accused him of designing to kill them and their children by privations and hardships that he might enrich himself with their possessions. In the tumult of rage and indignation they were about to stone him.

In distress Moses cried to the Lord, “What shall I do unto this people?” He was directed to take the elders of Israel and the rod wherewith he had wrought wonders in Egypt, and to go on before the people. And the Lord said unto him, “Behold, I will stand before thee there, upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink.” He obeyed, and the waters burst forth in a living stream that abundantly supplied the encampment. Instead of commanding Moses to lift up his rod and call down some terrible plague, like those on Egypt, upon the leaders in this wicked murmuring, the Lord in his great mercy, made the rod his instrument to work their deliverance.

“He clave the rocks in the wilderness, and gave them drink as out of the great depths. He brought streams also out of the rock, and caused waters to run down like rivers.”[439] Moses smote the rock, but it was the Son of God who, vailed in the cloudy pillar, stood beside Moses, and caused the life-giving water to flow. Not only Moses and the elders, but all the congregation who stood at a distance, beheld the glory of the Lord; but had the cloud been removed, they would have been slain by the terrible brightness of Him who abode therein.

In their thirst the people had tempted God, saying, “Is the Lord among us, or not?”—“If God has brought us here, why does he not give us water as well as bread?” The unbelief thus manifested, was criminal, and Moses feared that the judgments of God would rest upon them. And he called the name of the place Massah, “temptation,” and Meribah, “chiding,” as a memorial of their sin.

A new danger now threatened them. Because of their murmuring against him, the Lord suffered them to be attacked by their enemies. The Amalekites, a fierce, warlike tribe inhabiting that region, came out against them, and smote those who, faint and weary, had fallen into the rear. Moses, knowing that the masses of the people were unprepared for battle, directed Joshua to choose from the different tribes a body of soldiers, and lead them on the morrow against the enemy, while he himself would stand on an eminence near by with the rod of God in his hand. Accordingly the next day Joshua and his company attacked the foe, while Moses and Aaron and Hur were stationed on a hill overlooking the battle-field. With arms outstretched toward heaven, and holding the rod of God in his right hand, Moses prayed for the success of the armies of Israel. As the battle progressed, it was observed that so long as his hands were reaching upward, Israel prevailed, but when they were lowered, the enemy was victorious. As Moses became weary, Aaron and Hur stayed up his hands until the going down of the sun, when the enemy was put to flight.

As Aaron and Hur supported the hands of Moses, they showed the people their duty to sustain him in his arduous work while he should receive the word from God to speak to them. And the act of Moses also was significant, showing that God held their destiny in his hands; while they made him their trust, he would fight for them and subdue their enemies; but when they should let go their hold upon him, and trust in their own power, they would be even weaker than those who had not the knowledge of God, and their foes would prevail against them.

As the Hebrews triumphed when Moses was reaching his hands toward heaven and interceding in their behalf, so the Israel of God prevail when they by faith take hold upon the strength of their mighty Helper. Yet divine strength is to be combined with human effort. Moses did not believe that God would overcome their foes while Israel remained inactive. While the great leader was pleading with the Lord, Joshua and his brave followers were putting forth their utmost efforts to repulse the enemies of Israel and of God.

After the defeat of the Amalekites, God directed Moses, “Write this for a memorial in a book, and rehearse it in the ears of Joshua; for I will utterly put out the remembrance of Amalek from under heaven.”[440] Just before his death the great leader delivered to his people the solemn charge: “Remember what Amalek did unto thee by the way, when ye were come forth out of Egypt; how he met thee by the way, and smote the hindmost of thee, even all that were feeble behind thee, when thou wast faint and weary; and he feared not God.... Thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget it.”[441] Concerning this wicked people the Lord declared, “The hand of Amalek is against the throne of Jehovah.”[442]

The Amalekites were not ignorant of God’s character or of his sovereignty, but instead of fearing before him, they had set themselves to defy his power. The wonders wrought by Moses before the Egyptians were made a subject of mockery by the people of Amalek, and the fears of surrounding nations were ridiculed. They had taken oath by their gods that they would destroy the Hebrews, so that not one should escape, and they boasted that Israel’s God would be powerless to resist them. They had not been injured or threatened by the Israelites. Their assault was wholly unprovoked. It was to manifest their hatred and defiance of God that they sought to destroy his people. The Amalekites had long been high-handed sinners, and their crimes had cried to God for vengeance, yet his mercy had still called them to repentance; but when the men of Amalek fell upon the wearied and defenseless ranks of Israel, they sealed their nation’s doom. The care of God is over the weakest of his children. No act of cruelty or oppression toward them is unmarked by Heaven. Over all who love and fear him, his hand extends as a shield; let men beware that they smite not that hand; for it wields the sword of justice.

Not far distant from where the Israelites were now encamped was the home of Jethro, the father-in-law of Moses. Jethro had heard of the deliverance of the Hebrews, and he now set out to visit them, and restore to Moses his wife and two sons. The great leader was informed by messengers of their approach, and he went out with joy to meet them, and, the first greetings over, conducted them to his tent. He had sent back his family when on his way to the perils of leading Israel from Egypt, but now he could again enjoy the relief and comfort of their society. To Jethro he recounted the wonderful dealings of God with Israel, and the patriarch rejoiced and blessed the Lord, and with Moses and the elders he united in offering sacrifice, and holding a solemn feast in commemoration of God’s mercy.

As Jethro remained in the camp, he soon saw how heavy were the burdens that rested upon Moses. To maintain order and discipline among that vast, ignorant, and untrained multitude was indeed a stupendous task. Moses was their recognized leader and magistrate, and not only the general interests and duties of the people, but the controversies that arose among them, were referred to him. He had permitted this, for it gave him an opportunity to instruct them; as he said, “I do make them know the statutes of God, and his laws.” But Jethro remonstrated against this, saying, “This thing is too heavy for thee; thou art not able to perform it thyself alone.” “Thou wilt surely wear away,” and he counseled Moses to appoint proper persons as rulers of thousands, and others as rulers of hundreds, and others of tens. They should be “able men, such as fear God, men of truth, hating covetousness.”[443] These were to judge in all matters of minor consequence, while the most difficult and important cases should still be brought before Moses, who was to be to the people, said Jethro, “to God-ward, that thou mayest bring the causes unto God. And thou shalt teach them ordinances and laws, and shalt show them the way wherein they must walk, and the work that they must do.” This counsel was accepted, and it not only brought relief to Moses, but resulted in establishing more perfect order among the people.

The Lord had greatly honored Moses, and had wrought wonders by his hand; but the fact that he had been chosen to instruct others did not lead him to conclude that he himself needed no instruction. The chosen leader of Israel listened gladly to the suggestions of the godly priest of Midian, and adopted his plan as a wise arrangement.

From Rephidim, the people continued their journey, following the movement of the cloudy pillar. Their route had led across barren plains, over steep ascents, and through rocky defiles. Often as they had traversed the sandy wastes, they had seen before them rugged mountains, like huge bulwarks, piled up directly across their course, and seeming to forbid all further progress. But as they approached, openings here and there appeared in the mountain wall, and beyond, another plain opened to view. Through one of these deep, gravelly passes they were now led. It was a grand and impressive scene. Between the rocky cliffs rising hundreds of feet on either side, flowed in a living tide, far as the eye could reach, the hosts of Israel with their flocks and herds. And now before them in solemn majesty Mount Sinai lifted its massive front. The cloudy pillar rested upon its summit, and the people spread their tents upon the plain beneath. Here was to be their home for nearly a year. At night the pillar of fire assured them of the divine protection, and while they were locked in slumber, the bread of heaven fell gently upon the encampment.

The dawn gilded the dark ridges of the mountains, and the sun’s golden rays pierced the deep gorges, seeming to these weary travelers like beams of mercy from the throne of God. On every hand, vast, rugged heights seemed in their solitary grandeur to speak of eternal endurance and majesty. Here the mind was impressed with solemnity and awe. Man was made to feel his ignorance and weakness in the presence of Him who “weighed the mountains in scales, and the hills in a balance.”[444] Here Israel was to receive the most wonderful revelation ever made by God to men. Here the Lord had gathered his people that he might impress upon them the sacredness of his requirements by declaring with his own voice his holy law. Great and radical changes were to be wrought in them; for the degrading influences of servitude and a long-continued association with idolatry had left their mark upon habits and character. God was working to lift them to a higher moral level by giving them a knowledge of himself.

Footnote 420:

Ex. 15:25.

Footnote 421:

Ex. 15:26.

Footnote 422:

Ex. 16:3.

Footnote 423:

Matt. 11:28, 29.

Footnote 424:

1 Peter 5:7.

Footnote 425:

Heb. 3:12.

Footnote 426:

Ps. 103:1, 2.

Footnote 427:

Ex. 16:8-10.

Footnote 428:

Ex. 16:14, 15, 31.

Footnote 429:

Num. 11:8; Ex. 16:31.

Footnote 430:

Nearly three quarts.

Footnote 431:

Ex. 16:18.

Footnote 432:

2 Cor. 8:13-15.

Footnote 433:

Ex. 16:23, 25, 26.

Footnote 434:

Ex. 16:35.

Footnote 435:

Ps. 78:24, 25.

Footnote 436:

John 6:48-51

Footnote 437:

Rev. 2:17.

Footnote 438:

Ex. 17:1-7.

Footnote 439:

Ps. 78:15, 16.

Footnote 440:

Ex. 17:14.

Footnote 441:

Deut. 25:17-19.

Footnote 442:

Ex. 17:16 (margin).

Footnote 443:

Ex. 18:13-26.

Footnote 444:

Isa. 40:12.

THE LAW GIVEN TO ISRAEL—27

Soon after the encampment at Sinai, Moses was called up into the mountain to meet with God. Alone he climbed the steep and rugged path, and drew near to the cloud that marked the place of Jehovah’s presence. Israel was now to be taken into a close and peculiar relation to the Most High,—to be incorporated as a church and a nation under the government of God. The message to Moses for the people was:—

“Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people; for all the earth is mine. And ye shall be unto me a kingdom of priests, and a holy nation.”[450]

Moses returned to the camp, and having summoned the elders of Israel, he repeated to them the divine message. Their answer was, “All that the Lord hath spoken we will do.” Thus they entered into a solemn covenant with God, pledging themselves to accept him as their ruler, by which they became, in a special sense, the subjects of his authority.

Again their leader ascended the mountain; and the Lord said unto him, “Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee forever.” When they met with difficulties in the way, they were disposed to murmur against Moses and Aaron, and accuse them of leading the hosts of Israel from Egypt to destroy them. The Lord would honor Moses before them, that they might be led to confide in his instructions.

God purposed to make the occasion of speaking his law a scene of awful grandeur, in keeping with its exalted character. The people were to be impressed that everything connected with the service of God must be regarded with the greatest reverence. The Lord said to Moses, “Go unto the people, and sanctify them to-day and to-morrow, and let them wash their clothes, and be ready against the third day; for the third day the Lord will come down in the sight of all the people upon Mount Sinai.” During these intervening days, all were to occupy the time in solemn preparation to appear before God. Their person and their clothing must be freed from impurity. And as Moses should point out their sins, they were to devote themselves to humiliation, fasting, and prayer, that their hearts might be cleansed from iniquity.

The preparations were made, according to the command; and in obedience to a further injunction, Moses directed that a barrier be placed about the mount, that neither man nor beast might intrude upon the sacred precinct. If any ventured so much as to touch it, the penalty was instant death.

On the morning of the third day, as the eyes of all the people were turned toward the mount, its summit was covered with a thick cloud, which grew more black and dense, sweeping downward until the entire mountain was wrapped in darkness and awful mystery. Then a sound as of a trumpet was heard, summoning the people to meet with God; and Moses led them forth to the base of the mountain. From the thick darkness flashed vivid lightnings, while peals of thunder echoed and re-echoed among the surrounding heights. “And Mount Sinai was altogether on a smoke, because the Lord descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.” “The glory of the Lord was like devouring fire on the top of the mount” in the sight of the assembled multitude. And “the voice of the trumpet sounded long, and waxed louder and louder.” So terrible were the tokens of Jehovah’s presence that the hosts of Israel shook with fear, and fell upon their faces before the Lord. Even Moses exclaimed, “I exceedingly fear and quake.”[451]

And now the thunders ceased; the trumpet was no longer heard; the earth was still. There was a period of solemn silence, and then the voice of God was heard. Speaking out of the thick darkness that enshrouded him, as he stood upon the mount, surrounded by a retinue of angels, the Lord made known his law. Moses, describing the scene, says: “The Lord came from Sinai, and rose up from Seir unto them; he shined forth from Mount Paran, and he came with ten thousands of saints; from his right hand went a fiery law for them. Yea, he loved the people; all his saints are in thy hand; and they sat down at thy feet; every one shall receive of thy words.”[452]

Jehovah revealed himself, not alone in the awful majesty of the judge and lawgiver, but as the compassionate guardian of his people: “I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.”[453] He whom they had already known as their guide and deliverer, who had brought them forth from Egypt, making a way for them through the sea, and overthrowing Pharaoh and his hosts, who had thus shown himself to be above all the gods of Egypt—He it was who now spoke his law.

The law was not spoken at this time exclusively for the benefit of the Hebrews. God honored them by making them the guardians and keepers of his law, but it was to be held as a sacred trust for the whole world. The precepts of the decalogue are adapted to all mankind, and they were given for the instruction and government of all. Ten precepts, brief, comprehensive, and authoritative, cover the duty of man to God and to his fellow-man; and all based upon the great fundamental principle of love. “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.”[454] In the ten commandments these principles are carried out in detail, and made applicable to the condition and circumstances of man.

“Thou shalt have no other gods before me.”[455]

Jehovah, the eternal, self-existent, uncreated One, himself the source and sustainer of all, is alone entitled to supreme reverence and worship. Man is forbidden to give to any other object the first place in his affections or his service. Whatever we cherish that tends to lessen our love for God or to interfere with the service due him, of that do we make a god.

“Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. Thou shalt not bow down thyself to them, nor serve them.”

The second commandment forbids the worship of the true God by images or similitudes. Many heathen nations claimed that their images were mere figures or symbols by which the Deity was worshiped; but God has declared such worship to be sin. The attempt to represent the Eternal One by material objects would lower man’s conception of God. The mind, turned away from the infinite perfection of Jehovah, would be attracted to the creature rather than to the Creator. And as his conceptions of God were lowered, so would man become degraded.

“I the Lord thy God am a jealous God.” The close and sacred relation of God to his people is represented under the figure of marriage. Idolatry being spiritual adultery, the displeasure of God against it is fitly called jealousy.

“Visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me.” It is inevitable that children should suffer from the consequences of parental wrong-doing, but they are not punished for the parents’ guilt, except as they participate in their sins. It is usually the case, however, that children walk in the steps of their parents. By inheritance and example the sons become partakers of the father’s sin. Wrong tendencies, perverted appetites, and debased morals, as well as physical disease and degeneracy, are transmitted as a legacy from father to son, to the third and fourth generation. This fearful truth should have a solemn power to restrain men from following a course of sin.

“Showing mercy unto thousands of them that love me, and keep my commandments.” In prohibiting the worship of false gods, the second commandment by implication enjoins the worship of the true God. And to those who are faithful in his service, mercy is promised, not merely to the third and fourth generation as is the wrath threatened against those who hate him, but to thousands of generations.

“Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain.”

This commandment not only prohibits false oaths and common swearing, but it forbids us to use the name of God in a light or careless manner, without regard to its awful significance. By the thoughtless mention of God in common conversation, by appeals to him in trivial matters, and by the frequent and thoughtless repetition of his name, we dishonor him. “Holy and reverend is his name.”[456] All should meditate upon his majesty, his purity and holiness, that the heart may be impressed with a sense of his exalted character; and his holy name should be uttered with reverence and solemnity.

“Remember the Sabbath day to keep it holy. Six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates; for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it.”

The Sabbath is not introduced as a new institution but as having been founded at creation. It is to be remembered and observed as the memorial of the Creator’s work. Pointing to God as the maker of the heavens and the earth, it distinguishes the true God from all false gods. All who keep the seventh day, signify by this act that they are worshipers of Jehovah. Thus the Sabbath is the sigh of man’s allegiance to God as long as there are any upon the earth to serve him. The fourth commandment is the only one of all the ten in which are found both the name and the title of the Lawgiver. It is the only one that shows by whose authority the law is given. Thus it contains the seal of God, affixed to his law as evidence of its authenticity and binding force.

God has given men six days wherein to labor, and he requires that their own work be done in the six working days. Acts of necessity and mercy are permitted on the Sabbath, the sick and suffering are at all times to be cared for; but unnecessary labor is to be strictly avoided. “Turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and ... honor him, not doing thine own ways, nor finding thine own pleasure.”[457] Nor does the prohibition end here. “Not speaking thine own words,” says the prophet. Those who discuss business matters or lay plans on the Sabbath, are regarded by God as though engaged in the actual transaction of business. To keep the Sabbath holy, we should not even allow our minds to dwell upon things of a worldly character. And the commandment includes all within our gates. The inmates of the house are to lay aside their worldly business during the sacred hours. All should unite to honor God by willing service upon his holy day.

“Honor thy father and thy mother; that thy days may be long upon the land which the Lord thy God giveth thee.”

Parents are entitled to a degree of love and respect which is due to no other person. God himself, who has placed upon them a responsibility for the souls committed to their charge, has ordained that during the earlier years of life, parents shall stand in the place of God to their children. And he who rejects the rightful authority of his parents, is rejecting the authority of God. The fifth commandment requires children not only to yield respect, submission, and obedience to their parents, but also to give them love and tenderness, to lighten their cares, to guard their reputation, and to succor and comfort them in old age. It also enjoins respect for ministers and rulers, and for all others to whom God has delegated authority.

This, says the apostle, “is the first commandment with promise.”[458] To Israel, expecting soon to enter Canaan, it was a pledge to the obedient, of long life in that good land; but it has a wider meaning, including all the Israel of God, and promising eternal life upon the earth when it shall be freed from the curse of sin.

“Thou shalt not kill.”

All acts of injustice that tend to shorten life; the spirit of hatred and revenge, or the indulgence of any passion that leads to injurious acts toward others, or causes us even to wish them harm (for “whoso hateth his brother is a murderer”[459]); a selfish neglect of caring for the needy or suffering; all self-indulgence or unnecessary deprivation or excessive labor that tends to injure health,—all these are, to a greater or less degree, violations of the sixth commandment.

“Thou shalt not commit adultery.”

This commandment forbids not only acts of impurity, but sensual thoughts and desires, or any practice that tends to excite them. Purity is demanded not only in the outward life, but in the secret intents and emotions of the heart. Christ, who taught the far-reaching obligation of the law of God, declared the evil thought or look to be as truly sin as is the unlawful deed.

“Thou shalt not steal.”

Both public and private sins are included in this prohibition. The eighth commandment condemns man-stealing and slave-dealing, and forbids wars of conquest. It condemns theft and robbery. It demands strict integrity in the minutest details of the affairs of life. It forbids overreaching in trade, and requires the payment of just debts or wages. It declares that every attempt to advantage one’s self by the ignorance, weakness, or misfortune of another, is registered as fraud in the books of heaven.

“Thou shalt not bear false witness against thy neighbor.”

False-speaking in any matter, every attempt or purpose to deceive our neighbor, is here included. An intention to deceive is what constitutes falsehood. By a glance of the eye, a motion of the hand, an expression of the countenance, a falsehood may be told as effectually as by words. All intentional overstatement, every hint or insinuation calculated to convey an erroneous or exaggerated impression, even the statement of facts in such a manner as to mislead, is falsehood. This precept forbids every effort to injure our neighbor’s reputation by misrepresentation or evil surmising, by slander or tale-bearing. Even the intentional suppression of truth, by which injury may result to others, is a violation of the ninth commandment.

“Thou shalt not covet thy neighbor’s house, thou shalt not covet thy neighbor’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor anything that is thy neighbor’s.”

The tenth commandment strikes at the very root of all sins, prohibiting the selfish desire, from which springs the sinful act. He who in obedience to God’s law refrains from indulging even a sinful desire for that which belongs to another, will not be guilty of an act of wrong toward his fellow-creatures.

Such were the sacred precepts of the decalogue, spoken amid thunder and flame, and with a wonderful display of the power and majesty of the great Lawgiver. God accompanied the proclamation of his law with exhibitions of his power and glory, that his people might never forget the scene, and that they might be impressed with profound veneration for the Author of the law, the Creator of heaven and earth. He would also show to all men the sacredness, the importance, and the permanence of his law.

The people of Israel were overwhelmed with terror. The awful power of God’s utterances seemed more than their trembling hearts could bear. For as God’s great rule of right was presented before them, they realized as never before, the offensive character of sin, and their own guilt in the sight of a holy God. They shrank away from the mountain in fear and awe. The multitude cried out to Moses, “Speak thou with us, and we will hear; but let not God speak with us, lest we die.”[460] The leader answered, “Fear not; for God is come to prove you, and that his fear may be before your faces, that ye sin not.” The people, however, remained at a distance, gazing in terror upon the scene, while Moses “drew near unto the thick darkness where God was.”

The minds of the people, blinded and debased by slavery and heathenism, were not prepared to appreciate fully the far-reaching principles of God’s ten precepts. That the obligations of the decalogue might be more fully understood and enforced, additional precepts were given, illustrating and applying the principles of the ten commandments. These laws were called judgments, both because they were framed in infinite wisdom and equity, and because the magistrates were to give judgment according to them. Unlike the ten commandments, they were delivered privately to Moses, who was to communicate them to the people.

The first of these laws related to servants. In ancient times, criminals were sometimes sold into slavery by the judges; in some cases, debtors were sold by their creditors; and poverty even led persons to sell themselves or their children. But a Hebrew could not be sold as a slave for life. His term of service was limited to six years; on the seventh he was to be set at liberty. Man-stealing, deliberate murder, and rebellion against parental authority, were to be punished with death. The holding of slaves not of Israelitish birth was permitted, but their life and person were strictly guarded. The murderer of a slave was to be punished; an injury inflicted upon one by his master, though no more than the loss of a tooth, entitled him to his freedom.

The Israelites had lately been servants themselves, and now that they were to have servants under them, they were to beware of indulging the spirit of cruelty and exaction from which they had suffered under their Egyptian taskmasters. The memory of their own bitter servitude should enable them to put themselves in the servant’s place, leading them to be kind and compassionate, to deal with others as they would wish to be dealt with.

The rights of widows and orphans were specially guarded, and a tender regard for their helpless condition was enjoined. “If thou afflict them in any wise,” the Lord declared, “and they cry at all unto me, I will surely hear their cry; and my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.”[461] Aliens who united themselves with Israel were to be protected from wrong or oppression. “Thou shalt not oppress a stranger; for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt.”[462]

The taking of usury from the poor was forbidden. A poor man’s raiment or blanket taken as a pledge, must be restored to him at nightfall. He who was guilty of theft was required to restore double. Respect for magistrates and rulers was enjoined, and judges were warned against perverting judgment, aiding a false cause, or receiving bribes. Calumny and slander were prohibited, and acts of kindness enjoined, even toward personal enemies.

Again the people were reminded of the sacred obligation of the Sabbath. Yearly feasts were appointed, at which all the men of the nation were to assemble before the Lord, bringing to him their offerings of gratitude, and the first-fruits of his bounties. The object of all these regulations was stated: they proceeded from no exercise of mere arbitrary sovereignty; all were given for the good of Israel. The Lord said, “Ye shall be holy men unto me,”[463]—worthy to be acknowledged by a holy God.

These laws were to be recorded by Moses, and carefully treasured as the foundation of the national law, and, with the ten precepts which they were given to illustrate, the condition of the fulfillment of God’s promises to Israel.

The message was now given them from Jehovah: “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, provoke him not; for he will not pardon your transgressions; for my name is in him. But if thou shalt indeed obey his voice, and do all that I speak, then I will be an enemy unto thine enemies, and an adversary unto thine adversaries.”[464] During all the wanderings of Israel, Christ, in the pillar of cloud and of fire, was their leader. While there were types pointing to a Saviour to come, there was also a present Saviour, who gave commands to Moses for the people, and who was set forth before them as the only channel of blessing.

Upon descending from the mountain, “Moses came and told the people all the words of the Lord, and all the judgments, and all the people answered with one voice, and said, All the words which the Lord hath said will we do.”[465] This pledge, together with the words of the Lord which it bound them to obey, was written by Moses in a book.

Then followed the ratification of the covenant. An altar was built at the foot of the mountain, and beside it twelve pillars were set up, “according to the twelve tribes of Israel,” as a testimony to their acceptance of the covenant. Sacrifices were then presented by young men chosen for the service.

Having sprinkled the altar with the blood of the offerings, Moses “took the book of the covenant, and read in the audience of the people.” Thus the conditions of the covenant were solemnly repeated, and all were at liberty to choose whether or not they would comply with them. They had at the first promised to obey the voice of God; but they had since heard his law proclaimed; and its principles had been particularized, that they might know how much this covenant involved. Again the people answered with one accord, “All that the Lord hath said will we do, and be obedient.” “When Moses had spoken every precept to all the people according to the law, he took the blood, ... and sprinkled both the book and all the people, saying, This is the blood of the testament which God hath enjoined unto you.”[466]

Arrangements were now to be made for the full establishment of the chosen nation under Jehovah as their king. Moses had received the command, “Come up unto the Lord, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off. And Moses alone shall come near the Lord.” While the people worshiped at its foot, these chosen men were called up into the mount. The seventy elders were to assist Moses in the government of Israel, and God put upon them his Spirit, and honored them with a view of his power and greatness. “And they saw the God of Israel; and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness.” They did not behold the Deity, but they saw the glory of his presence. Before this they could not have endured such a scene; but the exhibition of God’s power had awed them to repentance; they had been contemplating his glory, purity, and mercy, until they could approach nearer to Him who was the subject of their meditations.

Moses and “his minister Joshua” were now summoned to meet with God. And as they were to be some time absent, the leader appointed Aaron and Hur, assisted by the elders, to act in his stead. “And Moses went up into the mount, and a cloud covered the mount. And the glory of the Lord abode upon Mount Sinai.” For six days the cloud covered the mountain as a token of God’s special presence; yet there was no revelation of himself or communication of his will. During this time, Moses remained in waiting for a summons to the presence-chamber of the Most High. He had been directed, “Come up to me into the mount, and be there,” and though his patience and obedience were tested, he did not grow weary of watching, or forsake his post. This period of waiting was to him a time of preparation, of close self-examination. Even this favored servant of God could not at once approach into his presence, and endure the exhibitions of his glory. Six days must be employed in devoting himself to God by searching of heart, meditation and prayer, before he could be prepared for direct communion with his Maker.

Upon the seventh day, which was the Sabbath, Moses was called up into the cloud. The thick cloud opened in the sight of all Israel, and the glory of the Lord broke forth like devouring fire. “And Moses went into the midst of the cloud, and gat him up into the mount. And Moses was in the mount forty days and forty nights.” The forty days’ tarry in the mount did not include the six days of preparation. During the six days, Joshua was with Moses, and together they ate of the manna, and drank of “the brook that descended out of the mount.” But Joshua did not enter with Moses into the cloud. He remained without, and continued to eat and drink daily while awaiting the return of Moses; but Moses fasted during the entire forty days.

During his stay in the mount, Moses received directions for the building of a sanctuary in which the divine presence would be specially manifested. “Let them make me a sanctuary, that I may dwell among them,”[467] was the command of God. For the third time the observance of the Sabbath was enjoined. “It is a sign between me and the children of Israel forever,” the Lord declared, “that ye may know that I am Jehovah that doth sanctify you. Ye shall keep the Sabbath therefore; for it is holy unto you.... Whosoever doeth any work therein, that soul shall be cut off from among his people.”[468] Directions had just been given for the immediate erection of the tabernacle for the service of God; and now the people might conclude, because the object had in view was the glory of God, and also because of their great need of a place of worship, that they would be justified in working at the building upon the Sabbath. To guard them from this error, the warning was given. Even the sacredness and urgency of that special work for God must not lead them to infringe upon his holy rest-day.

Henceforth the people were to be honored with the abiding presence of their King. “I will dwell among the children of Israel, and will be their God,” “and the tabernacle shall be sanctified by my glory,”[469] was the assurance given to Moses. As the symbol of God’s authority, and the embodiment of his will, there was delivered to Moses a copy of the decalogue engraved by the finger of God himself upon two tables of stone,[470] to be sacredly enshrined in the sanctuary, which, when made, was to be the visible center of the nation’s worship.

From a race of slaves the Israelites had been exalted above all peoples, to be the peculiar treasure of the King of kings. God had separated them from the world, that he might commit to them a sacred trust. He had made them the depositaries of his law, and he purposed, through them, to preserve among men the knowledge of himself. Thus the light of heaven was to shine out to a world enshrouded in darkness, and a voice was to be heard appealing to all peoples to turn from their idolatry to serve the living God. If the Israelites would be true to their trust, they would become a power in the world. God would be their defense, and he would exalt them above all other nations. His light and truth would be revealed through them, and they would stand forth under his wise and holy rule as an example of the superiority of his worship over every form of idolatry.

Footnote 450:

See Exodus 19.

Footnote 451:

Heb. 12:21.

Footnote 452:

Deut. 33:2, 3.

Footnote 453:

Ex. 20:2.

Footnote 454:

Luke 10:27; Deut. 6:4, 5; Lev. 19:18.

Footnote 455:

Ex. 20:3-17.

Footnote 456:

Ps. 111:9.

Footnote 457:

Isa. 58:13.

Footnote 458:

Eph. 6:2.

Footnote 459:

1 John 3:15.

Footnote 460:

Ex. 20:19-21.

Footnote 461:

Ex. 22:23, 24.

Footnote 462:

Ex. 23:9.

Footnote 463:

Ex. 22:31.

Footnote 464:

Ex. 23:20-22.

Footnote 465:

See Exodus 24.

Footnote 466:

Heb. 9:19, 20.

Footnote 467:

Ex. 25:8.

Footnote 468:

Ex. 31:17, 13, 14.

Footnote 469:

Ex. 29:45, 43.

Footnote 470:

Deut. 9:10; Ex. 32:15, 16.

IDOLATRY AT SINAI—28

While Moses was absent, it was a time of waiting and suspense to Israel. The people knew that he had ascended the mount with Joshua, and had entered the cloud of thick darkness which could be seen from the plain below, resting on the mountain peak, illuminated from time to time with the lightnings of the divine presence. They waited eagerly for his return. Accustomed as they had been in Egypt to material representations of deity, it had been hard for them to trust in an invisible being, and they had come to rely upon Moses to sustain their faith. Now he was taken from them. Day after day, week after week, passed, and still he did not return. Notwithstanding the cloud was still in view, it seemed to many in the camp that their leader had deserted them, or that he had been consumed by the devouring fire.

During this period of waiting, there was time for them to meditate upon the law of God which they had heard, and to prepare their hearts to receive the further revelations that he might make to them. They had none too much time for this work; and had they been thus seeking a clearer understanding of God’s requirements, and humbling their hearts before him, they would have been shielded from temptation. But they did not do this, and they soon became careless, inattentive, and lawless. Especially was this the case with the mixed multitude. They were impatient to be on their way to the land of promise,—the land flowing with milk and honey. It was only on condition of obedience that the goodly land was promised them; but they had lost sight of this. There were some who suggested a return to Egypt, but whether forward to Canaan or backward to Egypt, the masses of the people were determined to wait no longer for Moses.

Feeling their helplessness in the absence of their leader, they returned to their old superstitions. The “mixed multitude” had been the first to indulge murmuring and impatience, and they were the leaders in the apostasy that followed. Among the objects regarded by the Egyptians as symbols of deity, was the ox or calf; and it was at the suggestion of those who had practiced this form of idolatry in Egypt, that a calf was now made and worshiped. The people desired some image to represent God, and to go before them in the place of Moses. God had given no manner of similitude of himself, and he had prohibited any material representation for such a purpose. The mighty miracles in Egypt and at the Red Sea were designed to establish faith in him as the invisible, all-powerful Helper of Israel, the only true God. And the desire for some visible manifestation of his presence had been granted in the pillar of cloud and of fire that guided their hosts, and in the revealing of his glory upon Mount Sinai. But with the cloud of the Presence still before them, they turned back in their hearts to the idolatry of Egypt, and represented the glory of the invisible God by the similitude of an ox![480]

In the absence of Moses, the judicial authority had been delegated to Aaron, and a vast crowd gathered about his tent, with the demand, “Make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.”[481] The cloud, they said, that had heretofore led them, now rested permanently upon the mount; it would no longer direct their travels. They must have an image in its place; and if, as had been suggested, they should decide to return to Egypt, they would find favor with the Egyptians by bearing this image before them, and acknowledging it as their god.

Such a crisis demanded a man of firmness, decision, and unflinching courage; one who held the honor of God above popular favor, personal safety, or life itself. But the present leader of Israel was not of this character. Aaron feebly remonstrated with the people, but his wavering and timidity at the critical moment only rendered them the more determined. The tumult increased. A blind, unreasoning frenzy seemed to take possession of the multitude. There were some who remained true to their covenant with God; but the greater part of the people joined in the apostasy. A few who ventured to denounce the proposed image-making as idolatry, were set upon and roughly treated, and in the confusion and excitement they finally lost their life.

Aaron feared for his own safety; and instead of nobly standing up for the honor of God, he yielded to the demands of the multitude. His first act was to direct that the golden earrings be collected from all the people and brought to him, hoping that pride would lead them to refuse such a sacrifice. But they willingly yielded up their ornaments; and from these he made a molten calf, in imitation of the gods of Egypt. The people proclaimed, “These be thy gods, O Israel, which brought thee up out of the land of Egypt.” And Aaron basely permitted this insult to Jehovah. He did more. Seeing with what satisfaction the golden god was received, he built an altar before it, and made proclamation, “To-morrow is a feast to the Lord.” The announcement was heralded by trumpeters from company to company throughout the camp. “And they rose up early on the morrow, and offered burnt-offerings, and brought peace-offerings; and the people sat down to eat and to drink, and rose up to play.” Under the pretense of holding “a feast to the Lord,” they gave themselves up to gluttony and licentious reveling.

How often, in our own day, is the love of pleasure disguised by a “form of godliness”! A religion that permits men, while observing the rites of worship, to devote themselves to selfish or sensual gratification, is as pleasing to the multitudes now as in the days of Israel. And there are still pliant Aarons, who, while holding positions of authority in the church, will yield to the desires of the unconsecrated, and thus encourage them in sin.

Only a few days had passed since the Hebrews had made a solemn covenant with God to obey his voice. They had stood trembling with terror before the mount, listening to the words of the Lord, “Thou shalt have no other gods before me.” The glory of God still hovered above Sinai in the sight of the congregation; but they turned away, and asked for other gods. “They made a calf in Horeb, and worshiped the molten image. Thus they changed their glory into the similitude of an ox.”[482] How could greater ingratitude have been shown, or more daring insult offered, to Him who had revealed himself to them as a tender father and an all-powerful king!

Moses in the mount was warned of the apostasy in the camp, and was directed to return without delay. “Go, get thee down,” were the words of God; “thy people, which thou broughtest out of the land of Egypt, have corrupted themselves. They have turned aside quickly out of the way which I commanded them. They have made them a molten calf, and have worshiped it.” God might have checked the movement at the outset; but he suffered it to come to this height, that he might teach all a lesson in his punishment of treason and apostasy.

God’s covenant with his people had been disannulled, and he declared to Moses, “Let me alone, that my wrath may wax hot against them, and that I may consume them; and I will make of thee a great nation.” The people of Israel, especially the mixed multitude, would be constantly disposed to rebel against God. They would also murmur against their leader, and would grieve him by their unbelief and stubbornness, and it would be a laborious and soul-trying work to lead them through to the promised land. Their sins had already forfeited the favor of God, and justice called for their destruction. The Lord therefore proposed to destroy them, and make of Moses a mighty nation.

“Let me alone, that I may consume them,” were the words of God. If God had purposed to destroy Israel, who could plead for them? How few but would have left the sinners to their fate! How few but would have gladly exchanged a lot of toil and burden and sacrifice, repaid with ingratitude and murmuring, for a position of ease and honor, when it was God himself that offered the release.

But Moses discerned ground for hope where there appeared only discouragement and wrath. The words of God, “Let me alone,” he understood not to forbid but to encourage intercession, implying that nothing but the prayers of Moses could save Israel, but that if thus entreated, God would spare his people. He “besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand?”

God had signified that he disowned his people. He had spoken of them to Moses as “thy people, which thou broughtest out of Egypt.” But Moses humbly disclaimed the leadership of Israel. They were not his, but God’s,—“thy people, which thou hast brought forth ... with great power, and with a mighty hand. Wherefore,” he urged, “should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth?”

During the few months since Israel left Egypt, the report of their wonderful deliverance had spread to all the surrounding nations. Fear and terrible foreboding rested upon the heathen. All were watching to see what the God of Israel would do for his people. Should they now be destroyed, their enemies would triumph, and God would be dishonored. The Egyptians would claim that their accusations were true,—instead of leading his people into the wilderness to sacrifice, he had caused them to be sacrificed. They would not consider the sins of Israel; the destruction of the people whom he had so signally honored, would bring reproach upon his name. How great the responsibility resting upon those whom God has highly honored, to make his name a praise in the earth! With what care should they guard against committing sin, to call down his judgments, and cause his name to be reproached by the ungodly!

As Moses interceded for Israel, his timidity was lost in his deep interest and love for those for whom he had, in the hands of God, been the means of doing so much. The Lord listened to his pleadings, and granted his unselfish prayer. God had proved his servant; he had tested his faithfulness, and his love for that erring, ungrateful people, and nobly had Moses endured the trial. His interest in Israel sprung from no selfish motive. The prosperity of God’s chosen people was dearer to him than personal honor, dearer than the privilege of becoming the father of a mighty nation. God was pleased with his faithfulness, his simplicity of heart, and his integrity, and he committed to him, as a faithful shepherd, the great charge of leading Israel to the promised land.

As Moses and Joshua came down from the mount, the former bearing the “tables of the testimony,” they heard the shouts and outcries of the excited multitude, evidently in a state of wild uproar. To Joshua the Soldier, the first thought was of an attack from their enemies. “There is a noise of war in the camp,” he said. But Moses judged more truly the nature of the commotion. The sound was not that of combat, but of revelry. “It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome; but the noise of them that sing do I hear.”

As they drew near the encampment, they beheld the people shouting and dancing around their idol. It was a scene of heathen riot, an imitation of the idolatrous feasts of Egypt; but how unlike the solemn and reverent worship of God! Moses was overwhelmed. He had just come from the presence of God’s glory, and though he had been warned of what was taking place, he was unprepared for that dreadful exhibition of the degradation of Israel. His anger was hot. To show his abhorrence of their crime, he threw down the tables of stone, and they were broken in the sight of all the people, thus signifying that as they had broken their covenant with God, so God had broken his covenant with them.

Entering the camp, Moses passed through the crowds of revelers, and seizing upon the idol, cast it into the fire. He afterward ground it to powder, and having strewed it upon the stream that descended from the mount, he made the people drink of it. Thus was shown the utter worthlessness of the god which they had been worshiping.

The great leader summoned his guilty brother, and sternly demanded, “What did this people unto thee, that thou hast brought so great a sin upon them?” Aaron endeavored to shield himself by relating the clamors of the people; that if he had not complied with their wishes, he would have been put to death. “Let not the anger of my lord wax hot,” he said; “thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me; then I cast it into the fire, and there came out this calf.” He would lead Moses to believe that a miracle had been wrought,—that the gold had been cast into the fire, and by supernatural power changed to a calf. But his excuses and prevarications were of no avail. He was justly dealt with as the chief offender.

The fact that Aaron had been blessed and honored so far above the people was what made his sin so heinous. It was Aaron “the saint of the Lord,”[483] that had made the idol and announced the feast. It was he who had been appointed as spokesman for Moses, and concerning whom God himself had testified, “I know that he can speak well,”[484] that had failed to check the idolaters in their heaven-daring purpose. He by whom God had wrought in bringing judgments both upon the Egyptians and upon their gods, had heard unmoved the proclamation before the molten image, “These be thy gods, O Israel, which brought thee up out of the land of Egypt.” It was he who had been with Moses on the mount, and had there beheld the glory of the Lord, who had seen that in the manifestation of that glory there was nothing of which an image could be made,—it was he who had changed that glory into the similitude of an ox. He to whom God had committed the government of the people in the absence of Moses, was found sanctioning their rebellion. “The Lord was very angry with Aaron to have destroyed him.”[485] But in answer to the earnest intercession of Moses, his life was spared; and in penitence and humiliation for his great sin, he was restored to the favor of God.

If Aaron had had courage to stand for the right, irrespective of consequences, he could have prevented that apostasy. If he had unswervingly maintained his own allegiance to God, if he had cited the people to the perils of Sinai, and had reminded them of their solemn covenant with God to obey his law, the evil would have been checked. But his compliance with the desires of the people, and the calm assurance with which he proceeded to carry out their plans, emboldened them to go to greater lengths in sin than had before entered their minds.

When Moses, on returning to the camp, confronted the rebels, his severe rebukes and the indignation he displayed in breaking the sacred tables of the law, were contrasted by the people with his brother’s pleasant speech and dignified demeanor, and their sympathies were with Aaron. To justify himself, Aaron endeavored to make the people responsible for his weakness in yielding to their demand; but notwithstanding this, they were filled with admiration of his gentleness and patience. But God seeth not as man sees. Aaron’s yielding spirit and his desire to please, had blinded his eyes to the enormity of the crime he was sanctioning. His course in giving his influence to sin in Israel, cost the life of thousands. In what contrast with this was the course of Moses, who, while faithfully executing God’s judgments, showed that the welfare of Israel was dearer to him than prosperity or honor or life.

Of all the sins that God will punish, none are more grievous in his sight than those that encourage others to do evil. God would have his servants prove their loyalty by faithfully rebuking transgression, however painful the act may be. Those who are honored with a divine commission, are not to be weak, pliant time-servers. They are not to aim at self-exaltation, or to shun disagreeable duties, but to perform God’s work with unswerving fidelity.

Though God had granted the prayer of Moses in sparing Israel from destruction, their apostasy was to be signally punished. The lawlessness and insubordination into which Aaron had permitted them to fall, if not speedily crushed, would run riot in wickedness, and would involve the nation in irretrievable ruin. By terrible severity the evil must be put away. Standing in the gate of the camp, Moses called to the people, “Who is on the Lord’s side? let him come unto me.” Those who had not joined in the apostasy were to take their position at the right of Moses; those who were guilty but repentant, at the left. The command was obeyed. It was found that the tribe of Levi had taken no part in the idolatrous worship. From among other tribes there were great numbers who, although they had sinned, now signified their repentance. But a large company, mostly of the mixed multitude that instigated the making of the calf, stubbornly persisted in their rebellion. In the name of “the Lord God of Israel,” Moses now commanded those upon his right hand, who had kept themselves clear of idolatry, to gird on their swords, and slay all who persisted in rebellion. “And there fell of the people that day about three thousand men.” Without regard to position, kindred, or friendship, the ringleaders in wickedness were cut off; but all who repented and humbled themselves were spared.

Those who performed this terrible work of judgment were acting by divine authority, executing the sentence of the King of heaven. Men are to beware how they, in their human blindness, judge and condemn their fellow-men; but when God commands them to execute his sentence upon iniquity, he is to be obeyed. Those who performed this painful act, thus manifested their abhorrence of rebellion and idolatry, and consecrated themselves more fully to the service of the true God. The Lord honored their faithfulness by bestowing special distinction upon the tribe of Levi.

The Israelites had been guilty of treason, and that against a King who had loaded them with benefits, and whose authority they had voluntarily pledged themselves to obey. That the divine government might be maintained justice must be visited upon the traitors. Yet even here God’s mercy was displayed. While he maintained his law, he granted freedom of choice, and opportunity for repentance to all. Only those were cut off who persisted in rebellion.

It was necessary that this sin should be punished, as a testimony to surrounding nations of God’s displeasure against idolatry. By executing justice upon the guilty, Moses, as God’s instrument, must leave on record a solemn and public protest against their crime. As the Israelites should hereafter condemn the idolatry of the neighboring tribes, their enemies would throw back upon them the charge that the people who claimed Jehovah as their God had made a calf and worshiped it in Horeb. Then though compelled to acknowledge the disgraceful truth, Israel could point to the terrible fate of the transgressors, as evidence that their sin had not been sanctioned or excused.

Love no less than justice demanded that for this sin, judgment should be inflicted. God is the guardian as well as the sovereign of his people. He cuts off those who are determined upon rebellion, that they may not lead others to ruin. In sparing the life of Cain, God had demonstrated to the universe what would be the result of permitting sin to go unpunished. The influence exerted upon his descendants by his life and teaching led to the state of corruption that demanded the destruction of the whole world by a flood. The history of the antediluvians testifies that long life is not a blessing to the sinner; God’s great forbearance did not repress their wickedness. The longer men lived, the more corrupt they became.

So with the apostasy at Sinai. Unless punishment had been speedily visited upon transgression, the same results would again have been seen. The earth would have become as corrupt as in the days of Noah. Had these transgressors been spared, evils would have followed, greater than resulted from sparing the life of Cain. It was the mercy of God that thousands should suffer, to prevent the necessity of visiting judgments upon millions. In order to save the many, he must punish the few. Furthermore, as the people had cast off their allegiance to God, they had forfeited the divine protection, and, deprived of their defense, the whole nation was exposed to the power of their enemies. Had not the evil been promptly put away, they would soon have fallen a prey to their numerous and powerful foes. It was necessary for the good of Israel, and also as a lesson to all succeeding generations, that crime should be promptly punished. And it was no less a mercy to the sinners themselves that they should be cut short in their evil course. Had their life been spared, the same spirit that led them to rebel against God would have been manifested in hatred and strife among themselves, and they would eventually have destroyed one another. It was in love to the world, in love to Israel, and even to the transgressors, that crime was punished with swift and terrible severity.

As the people were roused to see the enormity of their guilt, terror pervaded the entire encampment. It was feared that every offender was to be cut off. Pitying their distress, Moses promised to plead once more with God for them.

“Ye have sinned a great sin,” he said, “and now I will go up unto the Lord; peradventure I shall make an atonement for your sin.” He went, and in his confession before God he said, “O, this people have sinned a great sin, and have made them gods of gold. Yet now if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written.” The answer was, “Whosoever hath sinned against me, him will I blot out of my book. Therefore now go, lead the people into the place of which I have spoken unto thee. Behold, mine Angel shall go before thee; nevertheless in the day when I visit I will visit their sin upon them.”

In the prayer of Moses, our minds are directed to the heavenly records in which the names of all men are inscribed, and their deeds, whether good or evil, are faithfully registered. The book of life contains the names of all who have ever entered the service of God. If any of these depart from him, and by stubborn persistence in sin become finally hardened against the influences of his Holy Spirit, their names will in the Judgment be blotted from the book of life, and they themselves will be devoted to destruction. Moses realized how dreadful would be the fate of the sinner; yet if the people of Israel were to be rejected by the Lord, he desired his name to be blotted out with theirs; he could not endure to see the judgments of God fall upon those who had been so graciously delivered. The intercession of Moses in behalf of Israel illustrates the mediation of Christ for sinful men. But the Lord did not permit Moses to bear, as did Christ, the guilt of the transgressor. “Whosoever hath sinned against me,” he said, “him will I blot out of my book.”

In deep sadness the people had buried their dead. Three thousand had fallen by the sword; a plague had soon after broken out in the encampment; and now the message came to them that the divine presence would no longer accompany them in their journeyings. Jehovah had declared, “I will not go up in the midst of thee; for thou art a stiff-necked people: lest I consume thee in the way.” And the command was given, “Put off thy ornaments from thee, that I may know what to do unto thee.”[486] Now there was mourning throughout the encampment. In penitence and humiliation, “the children of Israel stripped themselves of their ornaments by the mount Horeb.”

By the divine direction, the tent that had served as a temporary place of worship was removed “afar off from the camp.” This was still further evidence that God had withdrawn his presence from them. He would reveal himself to Moses, but not to such a people. The rebuke was keenly felt, and to the conscience-smitten multitudes it seemed a foreboding of greater calamity. Had not the Lord separated Moses from the camp that he might utterly destroy them? But they were not left without hope. The tent was pitched without the encampment, but Moses called it “the tabernacle of the congregation.” All who were truly penitent, and desired to return to the Lord, were directed to repair thither to confess their sins and seek his mercy. When they returned to their tents, Moses entered the tabernacle. With agonizing interest, the people watched for some token that his intercessions in their behalf were accepted. If God should condescend to meet with him, they might hope that they were not to be utterly consumed. When the cloudy pillar descended, and stood at the entrance of the tabernacle, the people wept for joy, and they “rose up and worshiped, every man in his tent door.”

Moses knew well the perversity and blindness of those who were placed under his care; he knew the difficulties with which he must contend. But he had learned that in order to prevail with the people, he must have help from God. He pleaded for a clearer revelation of God’s will, and for an assurance of his presence: “See, thou sayest unto me, Bring up this people; and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, show me now thy way, that I may know thee, that I may find grace in thy sight; and consider that this nation is thy people.”

The answer was, “My presence shall go with thee, and I will give thee rest.” But Moses was not yet satisfied. There pressed upon his soul a sense of the terrible results should God leave Israel to hardness and impenitence. He could not endure that his interests should be separated from those of his brethren, and he prayed that the favor of God might be restored to his people, and that the token of his presence might continue to direct their journeyings: “If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? Is it not in that thou goest with us? So shall we be separated, I and thy people, from all the people that are upon the face of the earth.”

And the Lord said, “I will do this thing also that thou hast spoken; for thou hast found grace in my sight, and I know thee by name.” Still the prophet did not cease pleading. Every prayer had been answered, but he thirsted for greater tokens of God’s favor. He now made a request that no human being had ever made before: “I beseech thee, show me thy glory.”

God did not rebuke his request as presumptuous; but the gracious words were spoken, “I will make all my goodness pass before thee.” The unvailed glory of God, no man in this mortal state can look upon and live; but Moses was assured that he should behold as much of the divine glory as he could endure. Again he was summoned to the mountain summit; then the hand that made the world, that hand that “removeth the mountains, and they know not,”[487] took this creature of the dust, this mighty man of faith, and placed him in a cleft of the rock, while the glory of God and all his goodness passed before him.

This experience—above all else the promise that the divine presence would attend him—was to Moses an assurance of success in the work before him; and he counted it of infinitely greater worth than all the learning of Egypt, or all his attainments as a statesman or a military leader. No earthly power or skill or learning can supply the place of God’s abiding presence.

To the transgressor it is a fearful thing to fall into the hands of the living God; but Moses stood alone in the presence of the Eternal One, and he was not afraid; for his soul was in harmony with the will of his Maker. Says the psalmist, “If I regard iniquity in my heart, the Lord will not hear me.”[488] But “the secret of the Lord is with them that fear him, and he will show them his covenant.”[489]

The Deity proclaimed himself, “The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty.”[490]

“Moses made haste, and bowed his head toward the earth, and worshiped.” Again he entreated that God would pardon the iniquity of his people, and take them for his inheritance. His prayer was granted. The Lord graciously promised to renew his favor to Israel, and in their behalf to do marvels such as had not been done “in all the earth, nor in any nation.”

Forty days and nights, Moses remained in the mount; and during all this time, as at the first, he was miraculously sustained. No man had been permitted to go up with him, nor during the time of his absence were any to approach the mount. At God’s command he had prepared two tables of stone, and had taken them with him to the summit; and again the Lord “wrote upon the tables the words of the covenant, the ten commandments.”[491]

During that long time spent in communion with God, the face of Moses had reflected the glory of the divine presence; unknown to himself, his face shone with a dazzling light when he descended from the mountain. Such a light illumined the countenance of Stephen when brought before his judges; “and all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.”[492] Aaron as well as the people shrunk away from Moses, and “they were afraid to come nigh him.” Seeing their confusion and terror, but ignorant of the cause, he urged them to come near. He held out to them the pledge of God’s reconciliation, and assured them of his restored favor. They perceived in his voice nothing but love and entreaty, and at last one ventured to approach him. Too awed to speak, he silently pointed to the countenance of Moses, and then toward heaven. The great leader understood his meaning. In their conscious guilt, feeling themselves still under the divine displeasure, they could not endure the heavenly light, which, had they been obedient to God, would have filled them with joy. There is fear in guilt. The soul that is free from sin will not wish to hide from the light of heaven.

Moses had much to communicate to them; and compassionating their fear, he put a vail upon his face, and continued to do so thereafter whenever he returned to the camp from communion with God.

By this brightness, God designed to impress upon Israel the sacred, exalted character of his law, and the glory of the gospel revealed through Christ. While Moses was in the mount, God presented to him, not only the tables of the law, but also the plan of salvation. He saw that the sacrifice of Christ was prefigured by all the types and symbols of the Jewish age; and it was the heavenly light streaming from Calvary, no less than the glory of the law of God, that shed such a radiance upon the face of Moses. That divine illumination symbolized the glory of the dispensation of which Moses was the visible mediator, a representative of the one true Intercessor.

The glory reflected in the countenance of Moses illustrates the blessings to be received by God’s commandment-keeping people through the mediation of Christ. It testifies that the closer our communion with God, and the clearer our knowledge of his requirements, the more fully shall we be conformed to the divine image, and the more readily do we become partakers of the divine nature.

Moses was a type of Christ. As Israel’s intercessor vailed his countenance, because the people could not endure to look upon its glory, so Christ, the divine Mediator, vailed his divinity with humanity when he came to earth. Had he come clothed with the brightness of heaven, he could not have found access to men in their sinful state. They could not have endured the glory of his presence. Therefore he humbled himself, and was made “in the likeness of sinful flesh,”[493] that he might reach the fallen race, and lift them up.

Footnote 480:

See Exodus 32.

Footnote 481:

See Appendix, Note 7.

Footnote 482:

Ps. 106:19, 20.

Footnote 483:

Ps. 106:16.

Footnote 484:

Ex. 4:14.

Footnote 485:

Deut. 9:20.

Footnote 486:

See Exodus 33.

Footnote 487:

Job 9:5.

Footnote 488:

Ps. 66:18.

Footnote 489:

Ps. 25:14.

Footnote 490:

See Exodus 34.

Footnote 491:

See Appendix, Note 8.

Footnote 492:

Acts 6:15.

Footnote 493:

Rom. 8:3.

SATAN’S ENMITY AGAINST THE LAW—29

The very first effort of Satan to overthrow God’s law,—undertaken among the sinless inhabitants of heaven,—seemed for a time to be crowned with success. A vast number of the angels were seduced; but Satan’s apparent triumph resulted in defeat and loss, separation from God, and banishment from heaven.

When the conflict was renewed upon the earth, Satan again won a seeming advantage. By transgression, man became his captive, and man’s kingdom also was betrayed into the hands of the arch-rebel. Now the way seemed open for Satan to establish an independent kingdom, and to defy the authority of God and his Son. But the plan of salvation made it possible for man again to be brought into harmony with God, and to render obedience to his law, and for both man and the earth to be finally redeemed from the power of the wicked one.

Again Satan was defeated, and again he resorted to deception, in the hope of converting his defeat into a victory. To stir up rebellion in the fallen race, he now represented God as unjust in having permitted man to transgress his law. “Why,” said the artful tempter, “when God knew what would be the result, did he permit man to be placed on trial, to sin, and bring in misery and death?” And the children of Adam, forgetful of the long-suffering mercy that had granted man another trial, regardless of the amazing, the awful sacrifice which his rebellion had cost the King of heaven, gave ear to the tempter, and murmured against the only being who could save them from the destructive power of Satan.

There are thousands to-day echoing the same rebellious complaint against God. They do not see that to deprive man of the freedom of choice would be to rob him of his prerogative as an intelligent being, and make him a mere automaton. It is not God’s purpose to coerce the will. Man was created a free moral agent. Like the inhabitants of all other worlds, he must be subjected to the test of obedience; but he is never brought into such a position that yielding to evil becomes a matter of necessity. No temptation or trial is permitted to come to him which he is unable to resist. God made such ample provision that man need never have been defeated in the conflict with Satan.

As men increased upon the earth, almost the whole world joined the ranks of rebellion. Once more Satan seemed to have gained the victory. But omnipotent power again cut short the working of iniquity, and the earth was cleansed by the flood from its moral pollution.

Says the prophet, “When thy judgments are in the earth, the inhabitants of the world will learn righteousness. Let favor be showed to the wicked, yet will he not learn righteousness, ... and will not behold the majesty of Jehovah.”[500] Thus it was after the flood. Released from his judgments, the inhabitants of the earth again rebelled against the Lord. Twice God’s covenant and his statutes had been rejected by the world. Both the people before the flood and the descendants of Noah cast off the divine authority. Then God entered into covenant with Abraham, and took to himself a people to become the depositaries of his law. To seduce and destroy this people, Satan began at once to lay his snares. The children of Jacob were tempted to contract marriages with the heathen and to worship their idols. But Joseph was faithful to God, and his fidelity was a constant testimony to the true faith. It was to quench this light that Satan worked through the envy of Joseph’s brothers to cause him to be sold as a slave in a heathen land. God overruled events, however, so that the knowledge of himself should be given to the people of Egypt. Both in the house of Potiphar and in the prison, Joseph received an education and training that, with the fear of God, prepared him for his high position as prime minister of the nation. From the palace of the Pharaohs his influence was felt throughout the land, and the knowledge of God spread far and wide. The Israelites in Egypt also became prosperous and wealthy, and such as were true to God exerted a wide-spread influence. The idolatrous priests were filled with alarm as they saw the new religion finding favor. Inspired by Satan with his own enmity toward the God of heaven, they set themselves to quench the light. To the priests was committed the education of the heir to the throne, and it was this spirit of determined opposition to God and zeal for idolatry that moulded the character of the future monarch, and led to cruelty and oppression toward the Hebrews.

During the forty years after the flight of Moses from Egypt, idolatry seemed to have conquered. Year by year the hopes of the Israelites grew fainter. Both king and people exulted in their power, and mocked the God of Israel. This spirit grew until it culminated in the Pharaoh who was confronted by Moses. When the Hebrew leader came before the king with a message from “Jehovah, God of Israel,” it was not ignorance of the true God, but defiance of his power, that prompted the answer, “Who is Jehovah, that I should obey his voice?... I know not Jehovah.” From first to last, Pharaoh’s opposition to the divine command was not the result of ignorance, but of hatred and defiance.

Though the Egyptians had so long rejected the knowledge of God, the Lord still gave them opportunity for repentance. In the days of Joseph, Egypt had been an asylum for Israel; God had been honored in the kindness shown his people; and now the Long-suffering One, slow to anger, and full of compassion, gave each judgment time to do its work; the Egyptians, cursed through the very objects they had worshiped,[501] had evidence of the power of Jehovah, and all who would, might submit to God and escape his judgments. The bigotry and stubbornness of the king resulted in spreading the knowledge of God, and bringing many of the Egyptians to give themselves to his service.

It was because the Israelites were so disposed to connect themselves with the heathen and imitate their idolatry that God had permitted them to go down into Egypt, where the influence of Joseph was widely felt, and where circumstances were favorable for them to remain a distinct people. Here also the gross idolatry of the Egyptians and their cruelty and oppression during the latter part of the Hebrew sojourn, should have inspired in them an abhorrence of idolatry, and should have led them to flee for refuge to the God of their fathers. This very providence Satan made a means to serve his purpose, darkening the minds of the Israelites, and leading them to imitate the practices of their heathen masters. On account of the superstitious veneration in which animals were held by the Egyptians, the Hebrews were not permitted, during their bondage, to present the sacrificial offerings. Thus their minds were not directed by this service to the great Sacrifice, and their faith was weakened. When the time came for Israel’s deliverance, Satan set himself to resist the purposes of God. It was his determination that that great people, numbering more than two million souls, should be held in ignorance and superstition. The people whom God had promised to bless and multiply, to make a power in the earth, and through whom he was to reveal the knowledge of his will,—the people whom he was to make the keepers of his law,—this very people Satan was seeking to keep in obscurity and bondage, that he might obliterate from their minds the remembrance of God.

When the miracles were wrought before the king, Satan was on the ground to counteract their influence, and prevent Pharaoh from acknowledging the supremacy of God, and obeying his mandate. Satan wrought to the utmost of his power to counterfeit the work of God and resist his will. The only result was to prepare the way for greater exhibitions of the divine power and glory, and to make more apparent, both to the Israelites and to all Egypt, the existence and sovereignty of the true and living God.

God delivered Israel with the mighty manifestations of his power, and with judgments upon all the gods of Egypt. “He brought forth his people with joy, and his chosen with gladness; ... that they might observe his statutes, and keep his laws.”[502] He rescued them from their servile state, that he might bring them to a good land,—a land which in his providence had been prepared for them as a refuge from their enemies, where they might dwell under the shadow of his wings. He would bring them to himself, and encircle them in his everlasting arms; and in return for all his goodness and mercy to them, they were required to have no other gods before him, the living God, and to exalt his name and make it glorious in the earth.

During the bondage in Egypt, many of the Israelites had, to a great extent, lost the knowledge of God’s law, and had mingled its precepts with heathen customs and traditions. God brought them to Sinai, and there with his own voice declared his law.

Satan and evil angels were on the ground. Even while God was proclaiming his law to his people, Satan was plotting to tempt them to sin. This people whom God had chosen, he would wrench away, in the very face of Heaven. By leading them into idolatry, he would destroy the efficacy of all worship; for how can man be elevated by adoring what is no higher than himself, and may be symbolized by his own handiwork? If men could become so blinded to the power, the majesty, and the glory of the infinite God as to represent him by a graven image, or even by a beast or reptile; if they could so forget their own divine relationship, formed in the image of their Maker, as to bow down to these revolting and senseless objects,—then the way was open for foul license; the evil passions of the heart would be unrestrained, and Satan would have full sway.

At the very foot of Sinai, Satan began to execute his plans for overthrowing the law of God, thus carrying forward the same work he had begun in heaven. During the forty days while Moses was in the mount with God, Satan was busy, exciting doubt, apostasy, and rebellion. While God was writing down his law, to be committed to his covenant people, the Israelites, denying their loyalty to Jehovah, were demanding gods of gold! When Moses came from the awful presence of the divine glory, with the precepts of the law which they had pledged themselves to obey, he found them, in open defiance of its commands, bowing in adoration before a golden image.

By leading Israel to this daring insult and blasphemy to Jehovah, Satan had planned to cause their ruin. Since they had proved themselves to be so utterly degraded, so lost to all sense of the privileges and blessings that God had offered them, and to their own solemn and repeated pledges of loyalty, the Lord would, he believed, divorce them from himself, and devote them to destruction. Thus would be secured the extinction of the seed of Abraham, that seed of promise that was to preserve the knowledge of the living God, and through whom He was to come,—the true seed, that was to conquer Satan. The great rebel had planned to destroy Israel, and thus thwart the purposes of God. But again he was defeated. Sinful as they were, the people of Israel were not destroyed. While those who stubbornly ranged themselves on the side of Satan were cut off, the people, humbled and repentant, were mercifully pardoned. The history of this sin was to stand as a perpetual testimony to the guilt and punishment of idolatry, and the justice and long-suffering mercy of God.

The whole universe had been witness to the scenes at Sinai. In the working out of the two administrations was seen the contrast between the government of God and that of Satan. Again the sinless inhabitants of other worlds beheld the results of Satan’s apostasy, and the kind of government he would have established in heaven, had he been permitted to bear sway.

By causing men to violate the second commandment, Satan aimed to degrade their conceptions of the Divine Being. By setting aside the fourth, he would cause them to forget God altogether. God’s claim to reverence and worship, above the gods of the heathen, is based upon the fact that he is the Creator, and that to him all other beings owe their existence. Thus it is presented in the Bible. Says the prophet Jeremiah: “Jehovah is the true God, he is the living God, and an everlasting King.... The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens. He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion.” “Every man is brutish in his knowledge; every founder is confounded by the graven image; for his molten image is falsehood, and there is no breath in them. They are vanity, and the work of errors; in the time of their visitation they shall perish. The portion of Jacob is not like them; for he is the former of all things.”[503] The Sabbath, as a memorial of God’s creative power, points to him as the maker of the heavens and the earth. Hence it is a constant witness to his existence and a reminder of his greatness, his wisdom, and his love. Had the Sabbath always been sacredly observed, there could never have been an atheist or an idolater.

The Sabbath institution, which originated in Eden, is as old as the world itself. It was observed by all the patriarchs, from creation down. During the bondage in Egypt, the Israelites were forced by their taskmasters to violate the Sabbath, and to a great extent they lost the knowledge of its sacredness. When the law was proclaimed at Sinai, the very first words of the fourth commandment were, “Remember the Sabbath day, to keep it holy,”—showing that the Sabbath was not then instituted; we are pointed back for its origin to creation. In order to obliterate God from the minds of men, Satan aimed to tear down this great memorial. If men could be led to forget their Creator, they would make no effort to resist the power of evil, and Satan would be sure of his prey.

Satan’s enmity against God’s law has impelled him to war against every precept of the decalogue. To the great principle of love and loyalty to God, the Father of all, the principle of filial love and obedience is closely related. Contempt for parental authority will soon lead to contempt for the authority of God. Hence Satan’s efforts to lessen the obligation of the fifth commandment. Among heathen peoples the principle enjoined in this precept was little heeded. In many nations, parents were abandoned or put to death as soon as age had rendered them incapable of providing for themselves. In the family, the mother was treated with little respect, and upon the death of her husband she was required to submit to the authority of her eldest son. Filial obedience was enjoined by Moses; but as the Israelites departed from the Lord, the fifth commandment, with others, came to be disregarded.

Satan was “a murderer from the beginning;”[504] and as soon as he had obtained power over the human race, he not only prompted them to hate and slay one another, but, the more boldly to defy the authority of God, he made the violation of the sixth commandment a part of their religion.

By perverted conceptions of divine attributes, heathen nations were led to believe human sacrifices necessary to secure the favor of their deities; and the most horrible cruelties have been perpetrated under the various forms of idolatry. Among these was the practice of causing their children to pass through the fire before their idols. When one of them came through this ordeal unharmed, the people believed that their offerings were accepted; the one thus delivered was regarded as specially favored by the gods, was loaded with benefits, and ever afterward held in high esteem; and however aggravated his crimes, he was never punished. But should one be burned in passing through the fire, his fate was sealed; it was believed that the anger of the gods could be appeased only by taking the life of the victim, and he was accordingly offered as a sacrifice. In times of great apostasy these abominations prevailed, to some extent, among the Israelites.

The violation of the seventh commandment also was early practiced in the name of religion. The most licentious and abominable rites were made a part of the heathen worship. The gods themselves were represented as impure, and their worshipers gave the rein to the baser passions. Unnatural vices prevailed, and the religious festivals were characterized by universal and open impurity.

Polygamy was practiced at an early date. It was one of the sins that brought the wrath of God upon the antediluvian world. Yet after the flood it again became wide-spread. It was Satan’s studied effort to pervert the marriage institution, to weaken its obligations, and lessen its sacredness; for in no surer way could he deface the image of God in man, and open the door to misery and vice.

From the opening of the great controversy it has been Satan’s purpose to misrepresent God’s character, and to excite rebellion against his law; and this work appears to be crowned with success. The multitudes give ear to Satan’s deceptions, and set themselves against God. But amid the working of evil, God’s purposes move steadily forward to their accomplishment; to all created intelligences he is making manifest his justice and benevolence. Through Satan’s temptations the whole human race have become transgressors of God’s law; but by the sacrifice of his Son a way is opened whereby they may return to God. Through the grace of Christ they may be enabled to render obedience to the Father’s law. Thus in every age, from the midst of apostasy and rebellion, God gathers out a people that are true to him,—a people “in whose heart is his law.”[505]

It was by deception that Satan seduced angels; thus he has in all ages carried forward his work among men, and he will continue this policy to the last. Should he openly profess to be warring against God and his law, men would beware; but he disguises himself, and mixes truth with error. The most dangerous falsehoods are those that are mingled with truth. It is thus that errors are received that captivate and ruin the soul. By this means, Satan carries the world with him. But a day is coming when his triumph will be forever ended.

God’s dealings with rebellion will result in fully unmasking the work that has so long been carried on under cover. The results of Satan’s rule, the fruits of setting aside the divine statutes, will be laid open to the view of all created intelligences. The law of God will stand fully vindicated. It will be seen that all the dealings of God have been conducted with reference to the eternal good of his people, and the good of all the worlds that he has created. Satan himself, in presence of the witnessing universe, will confess the justice of God’s government, and the righteousness of his law.

The time is not far distant when God will arise to vindicate his insulted authority. “The Lord cometh out of his place to punish the inhabitants of the earth for their iniquity.”[506] “But who may abide the day of his coming? and who shall stand when he appeareth?”[507] The people of Israel, because of their sinfulness, were forbidden to approach the mount when God was about to descend upon it to proclaim his law, lest they should be consumed by the burning glory of his presence. If such manifestations of his power marked the place chosen for the proclamation of God’s law, how terrible must be his tribunal when he comes for the execution of these sacred statutes. How will those who have trampled upon his authority endure his glory in the great day of final retribution? The terrors of Sinai were to represent to the people the scenes of the Judgment. The sound of a trumpet summoned Israel to meet with God. The voice of the archangel and the trump of God shall summon, from the whole earth, both the living and the dead to the presence of their Judge. The Father and the Son, attended by a multitude of angels, were present upon the mount. At the great Judgment day, Christ will come “in the glory of his Father with his angels.”[508] He shall then sit upon the throne of his glory, and before him shall be gathered all nations.

When the divine presence was manifested upon Sinai, the glory of the Lord was like devouring fire in the sight of all Israel. But when Christ shall come in glory with his holy angels, the whole earth shall be ablaze with the terrible light of his presence. “Our God shall come, and shall not keep silence; a fire shall devour before him, and it shall be very tempestuous round about him. He shall call to the heavens from above, and to the earth, that he may judge his people.”[509] A fiery stream shall issue and come forth from before him, which shall cause the elements to melt with fervent heat, the earth also, and the works that are therein shall be burned up. “The Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel.”[510]

Never since man was created had there been witnessed such a manifestation of divine power as when the law was proclaimed from Sinai. “The earth shook, the heavens also dropped at the presence of God; even Sinai itself was moved at the presence of God, the God of Israel.”[511] Amid the most terrific convulsions of nature, the voice of God, like a trumpet, was heard from the cloud. The mountain was shaken from base to summit, and the hosts of Israel, pale and trembling with terror, lay upon their faces upon the earth. He whose voice then shook the earth has declared, “Yet once more I shake not the earth only, but also heaven.”[512] Says the Scripture, “The Lord also shall roar from on high, and utter his voice from his holy habitation;” “and the heavens and the earth shall shake.”[512] In that great coming day, the heaven itself shall depart “as a scroll when it is rolled together.”[513] And every mountain and island shall be moved out of its place. “The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again.”[514]

“Therefore shall all hands be faint,” all faces shall be “turned into paleness,” “and every man’s heart shall melt. And they shall be afraid; pangs and sorrows shall take hold of them.” “And I will punish the world for their evil,” saith the Lord, “and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible.”[515]

When Moses came from the divine presence in the mount, where he had received the tables of the testimony, guilty Israel could not endure the light that glorified his countenance. How much less can transgressors look upon the Son of God when he shall appear in the glory of his Father, surrounded by all the heavenly host, to execute judgment upon the transgressors of his law and the rejecters of his atonement. Those who have disregarded the law of God and trodden under foot the blood of Christ, “the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men,” shall hide themselves “in the dens and in the rocks of the mountains,” and they shall say to the mountains and rocks, “Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb; for the great day of his wrath is come; and who shall be able to stand?”[516] “In that day a man shall cast his idols of silver, and his idols of gold, ... to the moles and to the bats; to go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth.”[517]

Then it will be seen that Satan’s rebellion against God has resulted in ruin to himself, and to all that chose to become his subjects. He has represented that great good would result from transgression; but it will be seen that “the wages of sin is death.”[518] “For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble; and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch.”[519] Satan, the root of every sin, and all evil-workers, who are his branches, shall be utterly cut off. An end will be made of sin, with all the woe and ruin that have resulted from it. Says the psalmist, “Thou hast destroyed the wicked, thou hast put out their name forever and ever. O thou enemy, destructions are come to a perpetual end.”[520]

But amid the tempest of divine judgment, the children of God will have no cause for fear. “The Lord will be the hope of his people, and the strength of the children of Israel.”[521] The day that brings terror and destruction to the transgressors of God’s law, will bring to the obedient, “joy unspeakable, and full of glory.” “Gather my saints together unto me,” saith the Lord, “those that have made a covenant with me by sacrifice. And the heavens shall declare his righteousness; for God is judge himself.”[522]

“Then shall ye return, and discern between the righteous and the wicked, between him that serveth God, and him that serveth him not.”[523] “Hearken unto me, ye that know righteousness, the people in whose heart is my law.” “Behold, I have taken out of thine hand the cup of trembling, ... thou shalt no more drink it again.” “I, even I, am he that comforteth you.”[524] “For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee.”[525]

The great plan of redemption results in fully bringing back the world into God’s favor. All that was lost by sin is restored. Not only man but the earth is redeemed, to be the eternal abode of the obedient. For six thousand years, Satan has struggled to maintain possession of the earth. Now God’s original purpose in its creation is accomplished. “The saints of the Most High shall take the kingdom, and possess the kingdom forever, even forever and ever.”[526]

“From the rising of the sun unto the going down of the same, the Lord’s name is to be praised.”[527] “In that day shall there be one Lord, and his name one.” “And Jehovah shall be king over all the earth.”[528] Says the Scripture, “Forever, O Lord, thy word is settled in heaven.” “All thy commandments are sure. They stand fast forever and ever.”[529] The sacred statutes which Satan has hated and sought to destroy, will be honored throughout a sinless universe. And “as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.”[530]

Footnote 500:

Isa. 26:9, 10.

Footnote 501:

See Appendix, Note 5.

Footnote 502:

Ps. 105:43-45.

Footnote 503:

Jer. 10:10-12, 14-16.

Footnote 504:

John 8:44.

Footnote 505:

Isa. 51:7.

Footnote 506:

Isa. 26:21.

Footnote 507:

Mal. 3:2.

Footnote 508:

Matt. 16:27.

Footnote 509:

Ps. 50:3, 4.

Footnote 510:

2 Thess. 1:7, 8.

Footnote 511:

Ps. 68:8.

Footnote 512:

Heb. 12:26; Jer. 25:30; Joel 3:16.

Footnote 513:

Rev. 6:14.

Footnote 514:

Isa. 24:20.

Footnote 515:

Isa. 13:7, 8, 11, 13; Jer. 30:6.

Footnote 516:

Rev. 6:15-17.

Footnote 517:

Isa. 2:20, 21.

Footnote 518:

Rom. 6:23.

Footnote 519:

Mal. 4:1.

Footnote 520:

Ps. 9:5, 6.

Footnote 521:

Joel 3:16.

Footnote 522:

1 Peter 1:8; Ps. 50:5, 6.

Footnote 523:

Mal. 3:18.

Footnote 524:

Isa. 51:7, 22, 12.

Footnote 525:

Isa. 54:10.

Footnote 526:

Dan. 7:18.

Footnote 527:

Ps. 113:3.

Footnote 528:

Zech. 14:9.

Footnote 529:

Ps. 119:89; 111:7, 8.

Footnote 530:

Isa. 61:11.

THE WILDERNESS-TRAINING

“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. As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings; so the Lord alone did lead him.”

THE TABERNACLE AND ITS SERVICES—30

The command was communicated to Moses while in the mount with God, “Let them make me a sanctuary, that I may dwell among them;”[550] and full directions were given for the construction of the tabernacle. By their apostasy, the Israelites forfeited the blessing of the divine presence, and for the time rendered impossible the erection of a sanctuary for God among them. But after they were again taken into favor with Heaven, the great leader proceeded to execute the divine command.

Chosen men were especially endowed by God with skill and wisdom for the construction of the sacred building. God himself gave to Moses the plan of that structure, with particular directions as to its size and form, the materials to be employed, and every article of furniture which it was to contain. The holy places made with hands were to be “figures of the true,” “patterns of things in the heavens,”[551]—a miniature representation of the heavenly temple where Christ, our great high priest, after offering his life as a sacrifice, was to minister in the sinner’s behalf. God presented before Moses in the mount a view of the heavenly sanctuary, and commanded him to make all things according to the pattern shown him. All these directions were carefully recorded by Moses, who communicated them to the leaders of the people.

For the building of the sanctuary, great and expensive preparations were necessary; a large amount of the most precious and costly material was required; yet the Lord accepted only free-will offerings. “Of every man that giveth it willingly with his heart ye shall take my offering,”[552] was the divine command repeated by Moses to the congregation. Devotion to God and a spirit of sacrifice were the first requisites in preparing a dwelling-place for the Most High.

All the people responded with one accord. “They came, every one whose heart stirred him up, and every one whom his spirit made willing, and they brought the Lord’s offering to the work of the tabernacle of the congregation, and for all his service, and for the holy garments. And they came, both men and women, as many as were willing-hearted, and brought bracelets, and earrings, and rings, and tablets, all jewels of gold; and every man that offered, offered an offering of gold unto the Lord.”[553]

“And every man with whom was found blue, and purple, and scarlet, and fine linen, and goats’ hair, and rams’ skins dyed red, and seal skins, brought them. Every one that did offer an offering of silver and brass, brought the Lord’s offering; and every man with whom was found acacia wood for any work of the service, brought it.

“And all the women that were wise-hearted, did spin with their hands, and brought that which they had spun, the blue, and the purple, the scarlet, and the fine linen. And all the women whose heart stirred them up in wisdom, spun the goats’ hair.

“And the rulers brought the onyx stones, and the stones to be set, for the ephod, and for the breastplate; and the spice, and the oil; for the light, and for the anointing oil, and for the sweet incense.”[554]

While the building of the sanctuary was in progress, the people, old and young,—men, women, and children,—continued to bring their offerings, until those in charge of the work found that they had enough, and even more than could be used. And Moses caused to be proclaimed throughout the camp, “Let neither man nor woman make any more work for the offering of the sanctuary. So the people were restrained from bringing.”[555] The murmurings of the Israelites and the visitations of God’s judgments because of their sins, are recorded as a warning to after-generations. And their devotion, their zeal and liberality, are an example worthy of imitation. All who love the worship of God, and prize the blessing of his sacred presence, will manifest the same spirit of sacrifice in preparing a house where he may meet with them. They will desire to bring to the Lord an offering of the very best that they possess. A house built for God should not be left in debt, for he is thereby dishonored. An amount sufficient to accomplish the work should be freely given, that the workmen may be able to say, as did the builders of the tabernacle, “Bring no more offerings.”

The tabernacle was so constructed that it could be taken apart and borne with the Israelites in all their journeyings. It was therefore small, being not more than fifty-five feet in length, and eighteen in breadth and height. Yet it was a magnificent structure. The wood employed for the building and its furniture was that of the acacia tree, which was less subject to decay than any other to be obtained at Sinai. The walls consisted of upright boards, set in silver sockets, and held firm by pillars and connecting bars; and all were overlaid with gold, giving to the building the appearance of solid gold. The roof was formed of four sets of curtains, the innermost of “fine-twined linen, and blue, and purple, and scarlet, with cherubim of cunning work;”[556] the other three respectively were of goats’ hair, rams’ skins dyed red, and seal skins, so arranged as to afford complete protection.

The building was divided into two apartments by a rich and beautiful curtain, or vail, suspended from gold-plated pillars; and a similar vail closed the entrance of the first apartment. These, like the inner covering, which formed the ceiling, were of the most gorgeous colors, blue, purple, and scarlet, beautifully arranged, while inwrought with threads of gold and silver were cherubim to represent the angelic host who are connected with the work of the heavenly sanctuary, and who are ministering spirits to the people of God on earth.

The sacred tent was inclosed in an open space called the court, which was surrounded by hangings, or screens, of fine linen, suspended from pillars of brass. The entrance to this inclosure was at the eastern end. It was closed by curtains of costly material and beautiful workmanship, though inferior to those of the sanctuary. The hangings of the court being only about half as high as the walls of the tabernacle, the building could be plainly seen by the people without. In the court, and nearest the entrance, stood the brazen altar of burnt-offering. Upon this altar were consumed all the sacrifices made by fire unto the Lord, and its horns were sprinkled with the atoning blood. Between the altar and the door of the tabernacle was the laver, which was also of brass, made from the mirrors that had been the free-will offering of the women of Israel. At the laver the priests were to wash their hands and their feet whenever they went into the sacred apartments, or approached the altar to offer a burnt-offering unto the Lord.

In the first apartment, or holy place, were the table of show-bread, the candlestick, or lamp-stand, and the altar of incense. The table of show-bread stood on the north. With its ornamental crown, it was overlaid with pure gold. On this table the priests were each Sabbath to place twelve cakes, arranged in two piles, and sprinkled with frankincense. The loaves that were removed, being accounted holy, were to be eaten by the priests. On the south was the seven-branched candlestick, with its seven lamps. Its branches were ornamented with exquisitely wrought flowers, resembling lilies, and the whole was made from one solid piece of gold. There being no windows in the tabernacle, the lamps were never all extinguished at one time, but shed their light by day and by night. Just before the vail separating the holy place from the most holy and the immediate presence of God, stood the golden altar of incense. Upon this altar the priest was to burn incense every morning and evening, its horns were touched with the blood of the sin-offering, and it was sprinkled with blood upon the great day of atonement. The fire upon this altar was kindled by God himself, and was sacredly cherished. Day and night the holy incense diffused its fragrance throughout the sacred apartments, and without, far around the tabernacle.

Beyond the inner vail was the holy of holies, where centered the symbolic service of atonement and intercession, and which formed the connecting link between heaven and earth. In this apartment was the ark, a chest of acacia wood, overlaid within and without with gold, and having a crown of gold about the top. It was made as a depository for the tables of stone, upon which God himself had inscribed the ten commandments. Hence it was called the ark of God’s testament, or the ark of the covenant, since the ten commandments were the basis of the covenant made between God and Israel.

The cover of the sacred chest was called the mercy-seat. This was wrought of one solid piece of gold, and was surmounted by golden cherubim, one standing on each end. One wing of each angel was stretched forth on high, while the other was folded over the body[557] in token of reverence and humility. The position of the cherubim, with their faces turned toward each other, and looking reverently downward toward the ark, represented the reverence with which the heavenly host regard the law of God, and their interest in the plan of redemption.

Above the mercy-seat was the shekinah, the manifestation of the divine presence; and from between the cherubim, God made known his will. Divine messages were sometimes communicated to the high priest by a voice from the cloud. Sometimes a light fell upon the angel at the right, to signify approval or acceptance, or a shadow or cloud rested upon the one at the left to reveal disapproval or rejection.

The law of God, enshrined within the ark, was the great rule of righteousness and judgment. That law pronounced death upon the transgressor; but, above the law was the mercy-seat, upon which the presence of God was revealed, and from which, by virtue of the atonement, pardon was granted to the repentant sinner. Thus in the work of Christ for our redemption, symbolized by the sanctuary service, “mercy and truth are met together; righteousness and peace have kissed each other.”[558]

No language can describe the glory of the scene presented within the sanctuary,—the gold-plated walls reflecting the light from the golden candlestick, the brilliant hues of the richly embroidered curtains with their shining angels, the table, and the altar of incense, glittering with gold; beyond the second vail the sacred ark, with its mystic cherubim, and above it the holy shekinah, the visible manifestation of Jehovah’s presence; all but a dim reflection of the glories of the temple of God in heaven, the great center of the work for man’s redemption.

A period of about half a year was occupied in the building of the tabernacle. When it was completed, Moses examined all the work of the builders, comparing it with the pattern shown him in the mount, and the directions he had received from God. “As the Lord had commanded, even so had they done it; and Moses blessed them.”[559] With eager interest the multitudes of Israel crowded around to look upon the sacred structure. While they were contemplating the scene with reverent satisfaction, the pillar of cloud floated over the sanctuary, and descending, enveloped it. “And the glory of the Lord filled the tabernacle.”[560] There was a revealing of the divine majesty, and for a time even Moses could not enter. With deep emotion, the people beheld the token that the work of their hands was accepted. There were no loud demonstrations of rejoicing. A solemn awe rested upon all. But the gladness of their hearts welled up in tears of joy, and they murmured low, earnest words of gratitude that God had condescended to abide with them.

By divine direction the tribe of Levi was set apart for the service of the sanctuary. In the earliest times every man was the priest of his own household. In the days of Abraham, the priesthood was regarded as the birthright of the eldest son. Now, instead of the first-born of all Israel, the Lord accepted the tribe of Levi for the work of the sanctuary. By this signal honor he manifested his approval of their fidelity, both in adhering to his service and in executing his judgments when Israel apostatized in the worship of the golden calf. The priesthood, however, was restricted to the family of Aaron. Aaron and his sons alone were permitted to minister before the Lord; the rest of the tribe were intrusted with the charge of the tabernacle and its furniture, and they were to attend upon the priests in their ministration, but they were not to sacrifice, to burn incense, or to see the holy things till they were covered.

In accordance with their office, a special dress was appointed for the priests. “Thou shalt make holy garments for Aaron thy brother, for glory and for beauty,”[561] was the divine direction to Moses. The robe of the common priest was of white linen, and woven in one piece. It extended nearly to the feet, and was confined about the waist by a white linen girdle embroidered in blue, purple, and red. A linen turban, or miter, completed his outer costume. Moses at the burning bush was directed to put off his sandals, for the ground whereon he stood was holy. So the priests were not to enter the sanctuary with shoes upon their feet. Particles of dust cleaving to them would desecrate the holy place. They were to leave their shoes in the court before entering the sanctuary, and also to wash both their hands and their feet before ministering in the tabernacle or at the altar of burnt-offering. Thus was constantly taught the lesson that all defilement must be put away from those who would approach into the presence of God.

The garments of the high priest were of costly material and beautiful workmanship, befitting his exalted station. In addition to the linen dress of the common priest, he wore a robe of blue, also woven in one piece. Around the skirt it was ornamented with golden bells, and pomegranates of blue, purple, and scarlet. Outside of this was the ephod, a shorter garment of gold, blue, purple, scarlet, and white. It was confined by a girdle of the same colors, beautifully wrought. The ephod was sleeveless, and on its gold-embroidered shoulder-pieces were set two onyx stones, bearing the names of the twelve tribes of Israel.

Over the ephod was the breastplate, the most sacred of the priestly vestments. This was of the same material as the ephod. It was in the form of a square, measuring a span, and was suspended from the shoulders by a cord of blue from golden rings. The border was formed of a variety of precious stones, the same that form the twelve foundations of the city of God. Within the border were twelve stones set in gold, arranged in rows of four, and, like those in the shoulder-pieces, engraved with the names of the tribes. The Lord’s direction was, “Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the Lord continually.”[562] So Christ, the great high priest, pleading his blood before the Father in the sinner’s behalf, bears upon his heart the name of every repentant, believing soul. Says the psalmist, “I am poor and needy, yet the Lord thinketh upon me.”[563]

At the right and left of the breastplate were two large stones of great brilliancy. These were known as the Urim and Thummim. By them the will of God was made known through the high priest. When questions were brought for decision before the Lord, a halo of light encircling the precious stone at the right was a token of the divine consent or approval, while a cloud shadowing the stone at the left was an evidence of denial or disapprobation.

The miter of the high priest consisted of the white linen turban, having attached to it by a lace of blue, a gold plate bearing the inscription, “Holiness to Jehovah.” Everything connected with the apparel and deportment of the priests was to be such as to impress the beholder with a sense of the holiness of God, the sacredness of his worship, and the purity required of those who came into his presence.

Not only the sanctuary itself, but the ministration of the priests, was to “serve unto the example and shadow of heavenly things.”[564] Thus it was of great importance; and the Lord, through Moses, gave the most definite and explicit instruction concerning every point of this typical service. The ministration of the sanctuary consisted of two divisions, a daily and a yearly service. The daily service was performed at the altar of burnt-offering in the court of the tabernacle, and in the holy place; while the yearly service was in the most holy.

No mortal eye but that of the high priest was to look upon the inner apartment of the sanctuary. Only once a year could the priest enter there, and that after the most careful and solemn preparation. With trembling he went in before God, and the people in reverent silence awaited his return, their hearts uplifted in earnest prayer for the divine blessing. Before the mercy-seat the high priest made the atonement for Israel; and in the cloud of glory, God met with him. His stay here beyond the accustomed time filled them with fear, lest because of their sins or his own he had been slain by the glory of the Lord.

The daily service consisted of the morning and evening burnt-offering, the offering of sweet incense on the golden altar, and the special offerings for individual sins. And there were also offerings for sabbaths, new moons, and special feasts.

Every morning and evening a lamb of a year old was burned upon the altar, with its appropriate meat-offering, thus symbolizing the daily consecration of the nation to Jehovah, and their constant dependence upon the atoning blood of Christ. God expressly directed that every offering presented for the service of the sanctuary should be “without blemish.”[565] The priests were to examine all animals brought as a sacrifice, and were to reject every one in which a defect was discovered. Only an offering “without blemish” could be a symbol of His perfect purity who was to offer himself as “a lamb without blemish and without spot.”[566] The apostle Paul points to these sacrifices as an illustration of what the followers of Christ are to become. He says, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.”[567] We are to give ourselves to the service of God, and we should seek to make the offering as nearly perfect as possible. God will not be pleased with anything less than the best we can offer. Those who love him with all the heart, will desire to give him the best service of the life, and they will be constantly seeking to bring every power of their being into harmony with the laws that will promote their ability to do his will.

In the offering of incense the priest was brought more directly into the presence of God than in any other act of the daily ministration. As the inner vail of the sanctuary did not extend to the top of the building, the glory of God, which was manifested above the mercy-seat, was partially visible from the first apartment. When the priest offered incense before the Lord, he looked toward the ark; and as the cloud of incense arose, the divine glory descended upon the mercy-seat and filled the most holy place, and often so filled both apartments that the priest was obliged to retire to the door of the tabernacle. As in that typical service the priest looked by faith to the mercy-seat which he could not see, so the people of God are now to direct their prayers to Christ, their great high priest, who, unseen by human vision, is pleading in their behalf in the sanctuary above.

The incense, ascending with the prayers of Israel, represents the merits and intercession of Christ, his perfect righteousness, which through faith is imputed to his people, and which can alone make the worship of sinful beings acceptable to God. Before the vail of the most holy place, was an altar of perpetual intercession, before the holy, an altar of continual atonement. By blood and by incense, God was to be approached,—symbols pointing to the great Mediator, through whom sinners may approach Jehovah, and through whom alone mercy and salvation can be granted to the repentant, believing soul.

As the priests morning and evening entered the holy place at the time of incense, the daily sacrifice was ready to be offered upon the altar in the court without. This was a time of intense interest to the worshipers who assembled at the tabernacle. Before entering into the presence of God through the ministration of the priest, they were to engage in earnest searching of heart and confession of sin. They united in silent prayer, with their faces toward the holy place. Thus their petitions ascended with the cloud of incense, while faith laid hold upon the merits of the promised Saviour prefigured by the atoning sacrifice. The hours appointed for the morning and the evening sacrifice were regarded as sacred, and they came to be observed as the set time for worship throughout the Jewish nation. And when in later times the Jews were scattered as captives in distant lands, they still at the appointed hour turned their faces toward Jerusalem, and offered up their petitions to the God of Israel. In this custom, Christians have an example for morning and evening prayer. While God condemns a mere round of ceremonies, without the spirit of worship, he looks with great pleasure upon those who love him, bowing morning and evening to seek pardon for sins committed, and to present their requests for needed blessings.

The show-bread was kept ever before the Lord as a perpetual offering. Thus it was a part of the daily sacrifice. It was called show-bread, or “bread of the presence,” because it was ever before the face of the Lord.[568] It was an acknowledgment of man’s dependence upon God for both temporal and spiritual food, and that it is received only through the mediation of Christ. God had fed Israel in the wilderness with bread from heaven, and they were still dependent upon his bounty, both for temporal food and spiritual blessings. Both the manna and the show-bread pointed to Christ, the living bread, who is ever in the presence of God for us. He himself said, “I am the living bread which came down from heaven.”[569] Frankincense was placed upon the loaves. When the bread was removed every Sabbath, to be replaced by fresh loaves, the frankincense was burned upon the altar as a memorial before God.

The most important part of the daily ministration was the service performed in behalf of individuals. The repentant sinner brought his offering to the door of the tabernacle, and placing his hand upon the victim’s head, confessed his sins, thus in figure transferring them from himself to the innocent sacrifice. By his own hand the animal was then slain, and the blood was carried by the priest into the holy place and sprinkled before the vail, behind which was the ark containing the law that the sinner had transgressed. By this ceremony the sin was, through the blood, transferred in figure to the sanctuary. In some cases the blood was not taken into the holy place;[570] but the flesh was then to be eaten by the priest, as Moses directed the sons of Aaron, saying, “God hath given it you to bear the iniquity of the congregation.”[571] Both ceremonies alike symbolized the transfer of the sin from the penitent to the sanctuary.

Such was the work that went on day by day throughout the year. The sins of Israel being thus transferred to the sanctuary, the holy places were defiled, and a special work became necessary for the removal of the sins. God commanded that an atonement be made for each of the sacred apartments, as for the altar, to “cleanse it, and hallow it from the uncleanness of the children of Israel.”[572]

Once a year, on the great day of atonement, the priest entered the most holy place for the cleansing of the sanctuary. The work there performed, completed the yearly round of ministration.

On the day of atonement, two kids of the goats were brought to the door of the tabernacle, and lots were cast upon them, “one lot for the Lord, and the other lot for the scape-goat.” The goat upon which the first lot fell was to be slain as a sin-offering for the people. And the priest was to bring his blood within the vail, and sprinkle it upon the mercy-seat. “And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins; and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness.”[573]

“And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness; and the goat shall bear upon him all their iniquities unto a land not inhabited.”[574] Not until the goat had been thus sent away, did the people regard themselves as freed from the burden of their sins. Every man was to afflict his soul while the work of atonement was going forward. All business was laid aside, and the whole congregation of Israel spent the day in solemn humiliation before God, with prayer, fasting, and deep searching of heart.

Important truths concerning the atonement were taught the people by this yearly service. In the sin-offerings presented during the year, a substitute had been accepted in the sinner’s stead; but the blood of the victim had not made full atonement for the sin. It had only provided a means by which the sin was transferred to the sanctuary. By the offering of blood, the sinner acknowledged the authority of the law, confessed the guilt of his transgression, and expressed his faith in Him who was to take away the sin of the world; but he was not entirely released from the condemnation of the law. On the day of atonement the high priest, having taken an offering for the congregation, went into the most holy place with the blood, and sprinkled it upon the mercy-seat, above the tables of the law. Thus the claims of the law, which demanded the life of the sinner, were satisfied. Then in his character of mediator the priest took the sins upon himself, and leaving the sanctuary, he bore with him the burden of Israel’s guilt. At the door of the tabernacle he laid his hands upon the head of the scape-goat, and confessed over him “all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat.” And as the goat bearing these sins was sent away, they were with him regarded as forever separated from the people. Such was the service performed “unto the example and shadow of heavenly things.”[575]

As has been stated, the earthly sanctuary was built by Moses according to the pattern shown him in the mount. It was “a figure for the time then present, in which were offered both gifts and sacrifices;” its two holy places were “patterns of things in the heavens;” Christ, our great high priest, is “a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.”[576] As in vision the apostle John was granted a view of the temple of God in heaven, he beheld there “seven lamps of fire burning before the throne.” He saw an angel “having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.”[577] Here the prophet was permitted to behold the first apartment of the sanctuary in heaven; and he saw there the “seven lamps of fire” and the “golden altar” represented by the golden candlestick and the altar of incense in the sanctuary on earth. Again, “the temple of God was opened,”[578] and he looked within the inner vail, upon the holy of holies. Here he beheld “the ark of His testament,”[578] represented by the sacred chest constructed by Moses to contain the law of God.

Moses made the earthly sanctuary, “according to the fashion that he had seen.” Paul declares that “the tabernacle and all the vessels of the ministry,” when completed, were “the patterns of things in the heavens.”[579] And John says that he saw the sanctuary in heaven. That sanctuary, in which Jesus ministers in our behalf, is the great original, of which the sanctuary built by Moses was a copy.

The heavenly temple, the abiding-place of the King of kings, where “thousand thousands minister unto him, and ten thousand times ten thousand stand before him,”[580] that temple filled with the glory of the eternal throne, where seraphim, its shining guardians, vail their faces in adoration,—no earthly structure could represent its vastness and its glory. Yet important truths concerning the heavenly sanctuary and the great work there carried forward for man’s redemption were to be taught by the earthly sanctuary and its services.

After his ascension, our Saviour was to begin his work as our high priest. Says Paul, “Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.”[581] As Christ’s ministration was to consist of two great divisions, each occupying a period of time and having a distinctive place in the heavenly sanctuary, so the typical ministration consisted of two divisions, the daily and the yearly service, and to each a department of the tabernacle was devoted.

As Christ at his ascension appeared in the presence of God to plead his blood in behalf of penitent believers, so the priest in the daily ministration sprinkled the blood of the sacrifice in the holy place in the sinner’s behalf.

The blood of Christ, while it was to release the repentant sinner from the condemnation of the law, was not to cancel the sin; it would stand on record in the sanctuary until the final atonement; so in the type the blood of the sin-offering removed the sin from the penitent, but it rested in the sanctuary until the day of atonement.

In the great day of final award, the dead are to be “judged out of those things which were written in the books, according to their works.”[582] Then by virtue of the atoning blood of Christ, the sins of all the truly penitent will be blotted from the books of heaven. Thus the sanctuary will be freed, or cleansed, from the record of sin. In the type, this great work of atonement, or blotting out of sins, was represented by the services of the day of atonement,—the cleansing of the earthly sanctuary, which was accomplished by the removal, by virtue of the blood of the sin-offering, of the sins by which it had been polluted.

As in the final atonement the sins of the truly penitent are to be blotted from the records of heaven, no more to be remembered or come into mind, so in the type they were borne away into the wilderness, forever separated from the congregation.

Since Satan is the originator of sin, the direct instigator of all the sins that caused the death of the Son of God, justice demands that Satan shall suffer the final punishment. Christ’s work for the redemption of men and the purification of the universe from sin, will be closed by the removal of sin from the heavenly sanctuary and the placing of these sins upon Satan, who will bear the final penalty. So in the typical service, the yearly round of ministration closed with the purification of the sanctuary, and the confessing of the sins on the head of the scape-goat.

Thus in the ministration of the tabernacle, and of the temple that afterward took its place, the people were taught each day the great truths relative to Christ’s death and ministration, and once each year their minds were carried forward to the closing events of the great controversy between Christ and Satan, the final purification of the universe from sin and sinners.

Footnote 550:

Ex. 25:8.

Footnote 551:

Heb. 9:24, 23.

Footnote 552:

Ex. 25:2.

Footnote 553:

Ex. 35:21, 22.

Footnote 554:

Ex. 35:23-28, Rev. Ver.

Footnote 555:

Ex. 36:6.

Footnote 556:

Ex. 26:1.

Footnote 557:

See Eze. 1:11.

Footnote 558:

Ps. 85:10.

Footnote 559:

Ex. 39:43.

Footnote 560:

Ex. 40:34.

Footnote 561:

Ex. 28:2.

Footnote 562:

Ex. 28:29.

Footnote 563:

Ps. 40:17.

Footnote 564:

Heb. 8:5.

Footnote 565:

Ex. 12:5.

Footnote 566:

1 Peter 1:19.

Footnote 567:

Rom. 12:1.

Footnote 568:

Ex. 25:30.

Footnote 569:

John 6:48-51.

Footnote 570:

See Appendix, Note 9.

Footnote 571:

Lev. 10:17.

Footnote 572:

Lev. 16:19.

Footnote 573:

Lev. 16:16.

Footnote 574:

Lev. 16:21, 22.

Footnote 575:

Heb. 8:5.

Footnote 576:

Heb. 9:9, 23; 8:2.

Footnote 577:

Rev. 4:5; 8:3.

Footnote 578:

Rev. 11:19.

Footnote 579:

Acts 7:44; Heb. 9:21, 23.

Footnote 580:

Dan. 7:10.

Footnote 581:

Heb. 9:24.

Footnote 582:

Rev. 20:12.

THE SIN OF NADAB AND ABIHU-31

After the dedication of the tabernacle, the priests were consecrated to their sacred office. These services occupied seven days, each marked by special ceremonies. On the eighth day they entered upon their ministration. Assisted by his sons, Aaron offered the sacrifices that God required, and he lifted up his hands and blessed the people. All had been done as God commanded, and he accepted the sacrifice, and revealed his glory in a remarkable manner; fire came from the Lord, and consumed the offering upon the altar. The people looked upon this wonderful manifestation of divine power, with awe and intense interest. They saw in it a token of God’s glory and favor, and they raised a universal shout of praise and adoration, and fell on their faces as if in the immediate presence of Jehovah.

But soon afterward a sudden and terrible calamity fell upon the family of the high priest. At the hour of worship, as the prayers and praise of the people were ascending to God, two of the sons of Aaron took each his censer, and burned fragrant incense thereon, to rise as a sweet odor before the Lord. But they transgressed his command by the use of “strange fire.” For burning the incense they took common instead of the sacred fire which God himself had kindled, and which he had commanded to be used for this purpose. For this sin, a fire went out from the Lord and devoured them in the sight of the people.

Next to Moses and Aaron, Nadab and Abihu had stood highest in Israel. They had been especially honored by the Lord, having been permitted with the seventy elders to behold his glory in the mount. But their transgression was not therefore to be excused or lightly regarded. All this rendered their sin more grievous. Because men have received great light, because they have, like the princes of Israel, ascended to the mount, and been privileged to have communion with God, and to dwell in the light of his glory, let them not flatter themselves that they can afterward sin with impunity; that because they have been thus honored, God will not be strict to punish their iniquity. This is a fatal deception. The great light and privileges bestowed, require returns of virtue and holiness corresponding to the light given. Anything short of this, God cannot accept. Great blessings or privileges should never lull to security or carelessness. They should never give license to sin, or cause the recipients to feel that God will not be exact with them. All the advantages which God has given, are his means to throw ardor into the spirit, zeal into effort, and vigor into the carrying out of his holy will.

Nadab and Abihu had not in their youth been trained to habits of self-control. The father’s yielding disposition, his lack of firmness for right, had led him to neglect the discipline of his children. His sons had been permitted to follow inclination. Habits of self-indulgence, long cherished, obtained a hold upon them which even the responsibility of the most sacred office had not power to break. They had not been taught to respect the authority of their father, and they did not realize the necessity of exact obedience to the requirements of God. Aaron’s mistaken indulgence of his sons, prepared them to become the subjects of the divine judgments.

God designed to teach the people that they must approach him with reverence and awe, and in his own appointed manner. He cannot accept partial obedience. It was not enough that in this solemn season of worship nearly everything was done as he had directed. God has pronounced a curse upon those who depart from his commandments, and put no difference between common and holy things. He declares by the prophet: “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness!... Woe unto them that are wise in their own eyes, and prudent in their own sight; ... which justify the wicked for reward, and take away the righteousness of the righteous from him!... They have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel.”[590] Let no one deceive himself with the belief that a part of God’s commandments are non-essential, or that he will accept a substitute for that which he has required. Said the prophet Jeremiah, “Who is he that saith, and it cometh to pass, when the Lord commandeth it not?”[591] God has placed in his word no command which men may obey or disobey at will and not suffer the consequences. If men choose any other path than that of strict obedience, they will find that “the end thereof are the ways of death.”[592]

“Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Uncover not your heads, neither rend your clothes, lest ye die; ... for the anointing oil of the Lord is upon you.”[593] The great leader reminded his brother of the words of God, “I will be sanctified in them that come nigh me, and before all the people I will be glorified.”[593] Aaron was silent. The death of his sons, cut down without warning, in so terrible a sin,—a sin which he now saw to be the result of his own neglect of duty,—wrung the father’s heart with anguish, but he gave his feelings no expression. By no manifestation of grief must he seem to sympathize with sin. The congregation must not be led to murmur against God.

The Lord would teach his people to acknowledge the justice of his corrections, that others may fear. There were those in Israel whom the warning of this terrible judgment might save from presuming upon God’s forbearance until they too should seal their own destiny. The divine rebuke is upon that false sympathy for the sinner which endeavors to excuse his sin. It is the effect of sin to deaden the moral perceptions, so that the wrong-doer does not realize the enormity of transgression; and without the convicting power of the Holy Spirit he remains in partial blindness to his sin. It is the duty of Christ’s servants to show these erring ones their peril. Those who destroy the effect of the warning, by blinding the eyes of sinners to the real character and results of sin, often flatter themselves that they thus give evidence of their charity; but they are working directly to oppose and hinder the work of God’s Holy Spirit; they are lulling the sinner to rest on the brink of destruction; they are making themselves partakers in his guilt, and incurring a fearful responsibility for his impenitence. Many, many, have gone down to ruin as the result of this false and deceptive sympathy.

Nadab and Abihu would never have committed that fatal sin, had they not first become partially intoxicated by the free use of wine. They understood that the most careful and solemn preparation was necessary before presenting themselves in the sanctuary where the divine presence was manifested; but by intemperance they were disqualified for their holy office. Their minds became confused, and their moral perceptions dulled, so that they could not discern the difference between the sacred and the common. To Aaron and his surviving sons was given the warning: “Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die. It shall be a statute forever throughout your generations; and that ye may put difference between holy and unholy, and between unclean and clean; and that ye may teach the children of Israel all the statutes which the Lord hath spoken.”[594] The use of spirituous liquors has the effect to weaken the body, confuse the mind, and debase the morals. It prevents men from realizing the sacredness of holy things or the binding force of God’s requirements. All who occupied positions of sacred responsibility were to be men of strict temperance, that their minds might be clear to discriminate between right and wrong, that they might possess firmness of principle, and wisdom to administer justice and to show mercy.

The same obligation rests upon every follower of Christ. The apostle Peter declares, “Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people.”[595] We are required by God to preserve every power in the best possible condition, that we may render acceptable service to our Creator. When intoxicants are used, the same effects will follow as in the case of those priests of Israel. The conscience will lose its sensibility to sin, and a process of hardening to iniquity will most certainly take place, till the common and the sacred will lose all difference of significance. How can we then meet the standard of the divine requirements? “Know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? for ye are bought with a price; therefore glorify God in your body, and in your spirit, which are God’s.” “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.”[596] To the church of Christ in all ages is addressed the solemn and fearful warning, “If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.”[596]

Footnote 590:

Isa. 5:20-24.

Footnote 591:

Lam. 3:37.

Footnote 592:

Prov. 14:12.

Footnote 593:

Lev. 10:6, 7, 3.

Footnote 594:

Lev. 10:9-11.

Footnote 595:

1 Peter 2:9.

Footnote 596:

1 Cor. 6:19, 20; 10:31; 3:17.

THE LAW AND THE COVENANTS—32

Adam and Eve, at their creation, had a knowledge of the law of God; they were acquainted with its claims upon them; its precepts were written upon their hearts. When man fell by transgression, the law was not changed, but a remedial system was established to bring him back to obedience. The promise of a Saviour was given, and sacrificial offerings pointing forward to the death of Christ as the great sin-offering were established. But had the law of God never been transgressed, there would have been no death, and no need of a Saviour; consequently there would have been no need of sacrifices.

Adam taught his descendants the law of God, and it was handed down from father to son through successive generations. But notwithstanding the gracious provision for man’s redemption, there were few who accepted it and rendered obedience. By transgression the world became so vile that it was necessary to cleanse it by the flood from its corruption. The law was preserved by Noah and his family, and Noah taught his descendants the ten commandments. As men again departed from God, the Lord chose Abraham, of whom he declared, “Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.”[600] To him was given the rite of circumcision, which was a sign that those who received it were devoted to the service of God,—a pledge that they would remain separate from idolatry, and would obey the law of God. The failure of Abraham’s descendants to keep this pledge, as shown in their disposition to form alliances with the heathen and adopt their practices, was the cause of their sojourn and bondage in Egypt. But in their intercourse with idolaters, and their forced submission to the Egyptians, the divine precepts became still further corrupted with the vile and cruel teachings of heathenism. Therefore when the Lord brought them forth from Egypt, he came down upon Sinai, enshrouded in glory and surrounded by his angels, and in awful majesty spoke his law in the hearing of all the people.

He did not even then trust his precepts to the memory of a people who were prone to forget his requirements, but wrote them upon tables of stone. He would remove from Israel all possibility of mingling heathen traditions with his holy precepts, or of confounding his requirements with human ordinances or customs. But he did not stop with giving them the precepts of the decalogue. The people had shown themselves so easily led astray, that he would leave no door of temptation unguarded. Moses was commanded to write, as God should bid him, judgments and laws giving minute instruction as to what was required. These directions relating to the duty of the people to God, to one another, and to the stranger, were only the principles of the ten commandments amplified and given in a specific manner, that none need err. They were designed to guard the sacredness of the ten precepts engraved on the tables of stone.

If man had kept the law of God, as given to Adam after his fall, preserved by Noah, and observed by Abraham, there would have been no necessity for the ordinance of circumcision. And if the descendants of Abraham had kept the covenant, of which circumcision was a sign, they would never have been seduced into idolatry, nor would it have been necessary for them to suffer a life of bondage in Egypt; they would have kept God’s law in mind, and there would have been no necessity for it to be proclaimed from Sinai, or engraved upon the tables of stone. And had the people practiced the principles of the ten commandments, there would have been no need of the additional directions given to Moses.

The sacrificial system, committed to Adam, was also perverted by his descendants. Superstition, idolatry, cruelty, and licentiousness corrupted the simple and significant service that God had appointed. Through long intercourse with idolaters, the people of Israel had mingled many heathen customs with their worship; therefore the Lord gave them at Sinai definite instruction concerning the sacrificial service. After the completion of the tabernacle, he communicated with Moses from the cloud of glory above the mercy-seat, and gave him full directions concerning the system of offerings, and the forms of worship to be maintained in the sanctuary. The ceremonial law was thus given to Moses, and by him written in a book. But the law of ten commandments spoken from Sinai had been written by God himself on the tables of stone, and was sacredly preserved in the ark.

There are many who try to blend these two systems, using the texts that speak of the ceremonial law to prove that the moral law has been abolished; but this is a perversion of the Scriptures. The distinction between the two systems is broad and clear. The ceremonial system was made up of symbols pointing to Christ, to his sacrifice and his priesthood. This ritual law, with its sacrifices and ordinances, was to be performed by the Hebrews until type met antitype in the death of Christ, the Lamb of God that taketh away the sin of the world. Then all the sacrificial offerings were to cease. It is this law that Christ “took out of the way, nailing it to his cross.”[601] But concerning the law of ten commandments the psalmist declares, “Forever, O Lord, thy word is settled in heaven.”[602] And Christ himself says, “Think not that I am come to destroy the law.... Verily I say unto you,”—making the assertion as emphatic as possible,—“Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.”[603] Here he teaches, not merely what the claims of God’s law had been, and were then, but that these claims should hold as long as the heavens and the earth remain. The law of God is as immutable as his throne. It will maintain its claims upon mankind in all ages.

Concerning the law proclaimed from Sinai, Nehemiah says, “Thou camest down also upon Mount Sinai, and spakest with them from heaven, and gavest them right judgments, and true laws, good statutes and commandments.”[604] And Paul, “the apostle to the Gentiles,” declares, “The law is holy, and the commandment holy, and just, and good.”[605] This can be no other than the decalogue; for it is the law that says, “Thou shalt not covet.”

While the Saviour’s death brought to an end the law of types and shadows, it did not in the least detract from the obligation of the moral law. On the contrary, the very fact that it was necessary for Christ to die in order to atone for the transgression of that law, proves it to be immutable.

Those who claim that Christ came to abrogate the law of God and to do away with the Old Testament, speak of the Jewish age as one of darkness, and represent the religion of the Hebrews as consisting of mere forms and ceremonies. But this is an error. All through the pages of sacred history, where the dealings of God with his chosen people are recorded, there are burning traces of the great I AM. Never has he given to the sons of men more open manifestations of his power and glory than when he alone was acknowledged as Israel’s ruler, and gave the law to his people. Here was a scepter swayed by no human hand; and the stately goings forth of Israel’s invisible King were unspeakably grand and awful.

In all these revelations of the divine presence, the glory of God was manifested through Christ. Not alone at the Saviour’s advent, but through all the ages after the fall and the promise of redemption, “God was in Christ, reconciling the world unto himself.”[606] Christ was the foundation and center of the sacrificial system in both the patriarchal and the Jewish age. Since the sin of our first parents, there has been no direct communication between God and man. The Father has given the world into the hands of Christ, that through his mediatorial work he may redeem man, and vindicate the authority and holiness of the law of God. All the communion between heaven and the fallen race has been through Christ. It was the Son of God that gave to our first parents the promise of redemption. It was he who revealed himself to the patriarchs. Adam, Noah, Abraham, Isaac, Jacob, and Moses understood the gospel. They looked for salvation through man’s Substitute and Surety. These holy men of old held communion with the Saviour who was to come to our world in human flesh; and some of them talked with Christ and heavenly angels face to face.

Christ was not only the leader of the Hebrews in the wilderness,—the Angel in whom was the name of Jehovah, and who, vailed in the cloudy pillar, went before the host,—but it was he who gave the law to Israel.[607] Amid the awful glory of Sinai, Christ declared in the hearing of all the people the ten precepts of his Father’s law. It was he who gave to Moses the law engraved upon the tables of stone.

It was Christ that spoke to his people through the prophets. The apostle Peter, writing to the Christian church, says that the prophets “prophesied of the grace that should come unto you, searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.”[608] It is the voice of Christ that speaks to us through the Old Testament. “The testimony of Jesus is the spirit of prophecy.”[609]

In his teachings while personally among men, Jesus directed the minds of the people to the Old Testament. He said to the Jews, “Ye search the Scriptures, because ye think that in them ye have eternal life; and these are they which bear witness of me.”[610] At this time the books of the Old Testament were the only part of the Bible in existence. Again the Son of God declared, “They have Moses and the prophets; let them hear them.” And he added, “If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.”[611]

The ceremonial law was given by Christ. Even after it was no longer to be observed, Paul presented it before the Jews in its true position and value, showing its place in the plan of redemption and its relation to the work of Christ; and the great apostle pronounces this law glorious, worthy of its divine Originator. The solemn service of the sanctuary typified the grand truths that were to be revealed through successive generations. The cloud of incense ascending with the prayers of Israel represents His righteousness that alone can make the sinner’s prayer acceptable to God; the bleeding victim on the altar of sacrifice testified of a Redeemer to come; and from the holy of holies the visible token of the divine presence shone forth. Thus through age after age of darkness and apostasy, faith was kept alive in the hearts of men until the time came for the advent of the promised Messiah.

Jesus was the light of his people,—the light of the world,—before he came to earth in the form of humanity. The first gleam of light that pierced the gloom in which sin had wrapped the world, came from Christ. And from him has come every ray of heaven’s brightness that has fallen upon the inhabitants of the earth. In the plan of redemption, Christ is the Alpha and the Omega,—the First and the Last.

Since the Saviour shed his blood for the remission of sins, and ascended to heaven “to appear in the presence of God for us,”[612] light has been streaming from the cross of Calvary and from the holy places of the sanctuary above. But the clearer light granted us, should not cause us to despise that which in earlier times was received through the types pointing to the coming Saviour. The gospel of Christ sheds light upon the Jewish economy, and gives significance to the ceremonial law. As new truths are revealed, and that which has been known from the beginning is brought into clearer light, the character and purposes of God are made manifest in his dealings with his chosen people. Every additional ray of light that we receive gives us a clearer understanding of the plan of redemption, which is the working out of the divine will in the salvation of man. We see new beauty and force in the inspired word, and we study its pages with a deeper and more absorbing interest.

The opinion is held by many that God placed a separating wall between the Hebrews and the outside world; that his care and love, withdrawn to a great extent from the rest of mankind, were centered upon Israel. But God did not design that his people should build up a wall of partition between themselves and their fellow-men. The heart of Infinite Love was reaching out toward all the inhabitants of the earth. Though they had rejected him, he was constantly seeking to reveal himself to them, and make them partakers of his love and grace. His blessing was granted to the chosen people, that they might bless others.

God called Abraham, and prospered and honored him; and the patriarch’s fidelity was a light to the people in all the countries of his sojourn. Abraham did not shut himself away from the people around him. He maintained friendly relations with the kings of the surrounding nations, by some of whom he was treated with great respect; and his integrity and unselfishness, his valor and benevolence, were representing the character of God. In Mesopotamia, in Canaan, in Egypt, and even to the inhabitants of Sodom, the God of heaven was revealed through his representative.

So to the people of Egypt and of all the nations connected with that powerful kingdom, God manifested himself through Joseph. Why did the Lord choose to exalt Joseph so highly among the Egyptians? He might have provided some other way for the accomplishment of his purposes toward the children of Jacob; but he desired to make Joseph a light, and he placed him in the palace of the king, that the heavenly illumination might extend far and near. By his wisdom and justice, by the purity and benevolence of his daily life, by his devotion to the interests of the people,—and that people a nation of idolaters,—Joseph was a representative of Christ. In their benefactor, to whom all Egypt turned with gratitude and praise, that heathen people were to behold the love of their Creator and Redeemer. So in Moses also, God placed a light beside the throne of the earth’s greatest kingdom, that all who would, might learn of the true and living God. And all this light was given to the Egyptians before the hand of God was stretched out over them in judgments.

In the deliverance of Israel from Egypt, a knowledge of the power of God spread far and wide. The warlike people of the stronghold of Jericho trembled. “As soon as we had heard these things,” said Rahab, “our hearts did melt, neither did there remain any more courage in any man, because of you; for Jehovah your God, he is God in heaven above, and in earth beneath.”[613] Centuries after the exodus, the priests of the Philistines reminded their people of the plagues of Egypt, and warned them against resisting the God of Israel.

God called Israel, and blessed and exalted them, not that by obedience to his law they alone might receive his favor, and become the exclusive recipients of his blessings, but in order to reveal himself through them to all the inhabitants of the earth. It was for the accomplishment of this very purpose that he commanded them to keep themselves distinct from the idolatrous nations around them.

Idolatry and all the sins that followed in its train were abhorrent to God, and he commanded his people not to mingle with other nations, to “do after their works,”[614] and forget God. He forbade their marriage with idolaters, lest their hearts should be led away from him. It was just as necessary then as it is now that God’s people should be pure, “unspotted from the world.” They must keep themselves free from its spirit, because it is opposed to truth and righteousness. But God did not intend that his people, in self-righteous exclusiveness, should shut themselves away from the world, so that they could have no influence upon it.

Like their Master, the followers of Christ in every age were to be the light of the world. The Saviour said, “A city that is set on a hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house,”—that is, in the world. And he adds, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.”[615] This is just what Enoch, and Noah, Abraham, Joseph, and Moses did. It is just what God designed that his people Israel should do.

It was their own evil heart of unbelief, controlled by Satan, that led them to hide their light, instead of shedding it upon surrounding peoples; it was that same bigoted spirit that caused them either to follow the iniquitous practices of the heathen, or to shut themselves away in proud exclusiveness, as if God’s love and care were over them alone.

As the Bible presents two laws, one changeless and eternal, the other provisional and temporary, so there are two covenants. The covenant of grace was first made with man in Eden, when after the fall, there was given a divine promise that the seed of the woman should bruise the serpent’s head. To all men this covenant offered pardon, and the assisting grace of God for future obedience through faith in Christ. It also promised them eternal life on condition of fidelity to God’s law. Thus the patriarchs received the hope of salvation.

This same covenant was renewed to Abraham in the promise, “In thy seed shall all the nations of the earth be blessed.”[616] This promise pointed to Christ. So Abraham understood it,[617] and he trusted in Christ for the forgiveness of sins. It was this faith that was accounted unto him for righteousness. The covenant with Abraham also maintained the authority of God’s law. The Lord appeared unto Abraham, and said, “I am the Almighty God; walk before me, and be thou perfect.”[618] The testimony of God concerning his faithful servant was, “Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.”[619] And the Lord declared to him, “I will establish my covenant between me and thee, and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee.”[619]

Though this covenant was made with Adam and renewed to Abraham, it could not be ratified until the death of Christ. It had existed by the promise of God since the first intimation of redemption had been given; it had been accepted by faith; yet when ratified by Christ, it is called a new covenant. The law of God was the basis of this covenant, which was simply an arrangement for bringing men again into harmony with the divine will, placing them where they could obey God’s law.

Another compact—called in Scripture the “old” covenant—was formed between God and Israel at Sinai, and was then ratified by the blood of a sacrifice. The Abrahamic covenant was ratified by the blood of Christ, and it is called the “second,” or “new” covenant, because the blood by which it was sealed was shed after the blood of the first covenant. That the new covenant was valid in the days of Abraham, is evident from the fact that it was then confirmed both by the promise and by the oath of God,—the “two immutable things, in which it was impossible for God to lie.”[620]

But if the Abrahamic covenant contained the promise of redemption, why was another covenant formed at Sinai?—In their bondage the people had to a great extent lost the knowledge of God and of the principles of the Abrahamic covenant. In delivering them from Egypt, God sought to reveal to them his power and his mercy, that they might be led to love and trust him. He brought them down to the Red Sea—where, pursued by the Egyptians, escape seemed impossible—that they might realize their utter helplessness, their need of divine aid; and then he wrought deliverance for them. Thus they were filled with love and gratitude to God, and with confidence in his power to help them. He had bound them to himself as their deliverer from temporal bondage.

But there was a still greater truth to be impressed upon their minds. Living in the midst of idolatry and corruption, they had no true conception of the holiness of God, of the exceeding sinfulness of their own hearts, their utter inability, in themselves, to render obedience to God’s law, and their need of a Saviour. All this they must be taught.

God brought them to Sinai; he manifested his glory; he gave them his law, with the promise of great blessings on condition of obedience: “If ye will obey my voice indeed, and keep my covenant, then ... ye shall be unto me a kingdom of priests, and a holy nation.”[621] The people did not realize the sinfulness of their own hearts, and that without Christ it was impossible for them to keep God’s law; and they readily entered into covenant with God. Feeling that they were able to establish their own righteousness, they declared, “All that the Lord hath said will we do, and be obedient.”[622] They had witnessed the proclamation of the law in awful majesty, and had trembled with terror before the mount; and yet only a few weeks passed before they broke their covenant with God, and bowed down to worship a graven image. They could not hope for the favor of God through a covenant which they had broken; and now, seeing their sinfulness and their need of pardon, they were brought to feel their need of the Saviour revealed in the Abrahamic covenant, and shadowed forth in the sacrificial offerings. Now by faith and love they were bound to God as their deliverer from the bondage of sin. Now they were prepared to appreciate the blessings of the new covenant.

The terms of the “old covenant” were, Obey and live: “If a man do, he shall even live in them;”[623] but “cursed be he that confirmeth not all the words of this law to do them.”[624] The “new covenant” was established upon “better promises,”—the promise of forgiveness of sins, and of the grace of God to renew the heart, and bring it into harmony with the principles of God’s law. “This shall be the covenant that I will make with the house of Israel: After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts.... I will forgive their iniquity, and I will remember their sin no more.”[625]

The same law that was engraved upon the tables of stone, is written by the Holy Spirit upon the tables of the heart. Instead of going about to establish our own righteousness, we accept the righteousness of Christ. His blood atones for our sins. His obedience is accepted for us. Then the heart renewed by the Holy Spirit will bring forth “the fruits of the Spirit.” Through the grace of Christ we shall live in obedience to the law of God written upon our hearts. Having the Spirit of Christ, we shall walk even as he walked. Through the prophet he declared of himself, “I delight to do thy will, O my God; yea, thy law is within my heart.”[626] And when among men he said, “The Father hath not left me alone; for I do always those things that please him.”[626]

The apostle Paul clearly presents the relation between faith and the law under the new covenant. He says: “Being justified by faith, we have peace with God through our Lord Jesus Christ.” “Do we then make void the law through faith? God forbid; yea, we establish the law.” “For what the law could not do, in that it was weak through the flesh,”—it could not justify man, because in his sinful nature he could not keep the law,—“God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.”[627]

God’s work is the same in all time, although there are different degrees of development, and different manifestations of his power, to meet the wants of men in the different ages. Beginning with the first gospel promise, and coming down through the patriarchal and Jewish ages, and even to the present time, there has been a gradual unfolding of the purposes of God in the plan of redemption. The Saviour typified in the rites and ceremonies of the Jewish law is the very same that is revealed in the gospel. The clouds that enveloped his divine form have rolled back; the mists and shades have disappeared; and Jesus, the world’s Redeemer, stands revealed. He who proclaimed the law from Sinai, and delivered to Moses the precepts of the ritual law, is the same that spoke the sermon on the mount. The great principles of love to God, which he set forth as the foundation of the law and the prophets, are only a reiteration of what he had spoken through Moses to the Hebrew people: “Hear, O Israel: The Lord our God is one Lord; and thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.” “Thou shalt love thy neighbor as thyself.”[628] The teacher is the same in both dispensations. God’s claims are the same. The principles of his government are the same. For all proceed from Him “with whom is no variableness, neither shadow of turning.”[629]

Footnote 600:

Gen. 26:5.

Footnote 601:

Col. 2:14.

Footnote 602:

Ps. 119:89.

Footnote 603:

Matt. 5:17, 18.

Footnote 604:

Neh. 9:13.

Footnote 605:

Rom. 7:12.

Footnote 606:

2 Cor. 5:19.

Footnote 607:

See Appendix, Note 10.

Footnote 608:

1 Peter 1:10, 11.

Footnote 609:

Rev. 19:10.

Footnote 610:

John 5:39, Rev. Ver.

Footnote 611:

Luke 16:29, 31.

Footnote 612:

Heb. 9:24.

Footnote 613:

Joshua 2:11.

Footnote 614:

Ex. 23:24.

Footnote 615:

Matt. 5:14-16.

Footnote 616:

Gen. 22:18.

Footnote 617:

See Gal. 3:8, 16.

Footnote 618:

Gen. 17:1.

Footnote 619:

Gen. 26:5; 17:7.

Footnote 620:

Heb. 6:18.

Footnote 621:

Ex. 19:5, 6.

Footnote 622:

Ex. 24:7.

Footnote 623:

Eze. 20:11; Lev. 18:5.

Footnote 624:

Deut. 27:26.

Footnote 625:

Jer. 31:33, 34.

Footnote 626:

Ps. 40:8; John 8:29.

Footnote 627:

Rom. 5:1; 3:31; 8:3, 4.

Footnote 628:

Deut. 6:4, 5; Lev. 19:18.

Footnote 629:

James 1:17.

FROM SINAI TO KADESH—33

The building of the tabernacle was not begun for some time after Israel arrived at Sinai; and the sacred structure was first set up at the opening of the second year from the exodus. This was followed by the consecration of the priests, the celebration of the Passover, the numbering of the people, and the completion of various arrangements essential to their civil or religious system, so that nearly a year was spent in the encampment at Sinai. Here their worship had taken more definite form, the laws had been given for the government of the nation, and a more efficient organization had been effected preparatory to their entrance into the land of Canaan.

The government of Israel was characterized by the most thorough organization, wonderful alike for its completeness and its simplicity. The order so strikingly displayed in the perfection and arrangement of all God’s created works was manifest in the Hebrew economy. God was the center of authority and government, the sovereign of Israel. Moses stood as their visible leader, by God’s appointment, to administer the laws in his name. From the elders of the tribes a council of seventy was afterward chosen to assist Moses in the general affairs of the nation. Next came the priests, who consulted the Lord in the sanctuary. Chiefs, or princes, ruled over the tribes. Under these were “captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens;” and, lastly, officers who might be employed for special duties.[640]

The Hebrew camp was arranged in exact order. It was separated into three great divisions, each having its appointed position in the encampment. In the center was the tabernacle, the abiding place of the invisible King. Around it were stationed the priests and Levites. Beyond these were encamped all the other tribes.

To the Levites was committed the charge of the tabernacle and all that pertained thereto, both in the camp and on the journey. When the camp set forward, they were to strike the sacred tent; when a halting-place was reached, they were to set it up. No person of another tribe was allowed to come near, on pain of death. The Levites were separated into three divisions, the descendants of the three sons of Levi, and each was assigned its special position and work. In front of the tabernacle, and nearest to it, were the tents of Moses and Aaron. On the south were the Kohathites, whose duty it was to care for the ark and the other furniture; on the north the Merarites, who were placed in charge of the pillars, sockets, boards, etc.; in the rear the Gershonites, to whom the care of the curtains and hangings was committed.

The position of each tribe also was specified. Each was to march and to encamp beside its own standard, as the Lord had commanded: “Every man of the children of Israel shall pitch by his own standard, with the ensign of their father’s house. Far off about the tabernacle of the congregation shall they pitch.” “As they encamp, so shall they set forward, every man in his place by their standards.”[641] The mixed multitude that had accompanied Israel from Egypt were not permitted to occupy the same quarters with the tribes, but were to abide upon the outskirts of the camp; and their offspring were to be excluded from the community until the third generation.[642]

Scrupulous cleanliness as well as strict order throughout the encampment and its environs was enjoined. Thorough sanitary regulations were enforced. Every person who was unclean from any cause was forbidden to enter the camp. These measures were indispensable to the preservation of health among so vast a multitude; and it was necessary also that perfect order and purity be maintained, that Israel might enjoy the presence of a holy God. Thus he declared: “The Lord thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy.”

In all the journeyings of Israel, “the ark of the covenant of the Lord went before them, ... to search out a resting place for them.”[643] Borne by the sons of Kohath, the sacred chest containing God’s holy law was to lead the van. Before it went Moses and Aaron; and the priests, bearing silver trumpets, were stationed near. These priests received directions from Moses, which they communicated to the people by the trumpets. It was the duty of the leaders of each company to give definite directions concerning all the movements to be made, as indicated by the trumpets. Whoever neglected to comply with the directions given, was punished with death.

God is a God of order. Everything connected with heaven is in perfect order; subjection and thorough discipline mark the movements of the angelic host. Success can only attend order and harmonious action. God requires order and system in his work now no less than in the days of Israel. All who are working for him are to labor intelligently, not in a careless, hap-hazard manner. He would have his work done with faith and exactness, that he may place the seal of his approval upon it.

God himself directed the Israelites in all their travels. The place of their encampment was indicated by the descent of the pillar of cloud; and so long as they were to remain in camp, the cloud rested over the tabernacle. When they were to continue their journey, it was lifted high above the sacred tent. A solemn invocation marked both the halt and the departure. “It came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee. And when it rested, he said, Return, O Lord, unto the many thousands of Israel.”[644]

A distance of only eleven days’ journey lay between Sinai and Kadesh, on the borders of Canaan; and it was with the prospect of speedily entering the goodly land, that the hosts of Israel resumed their march, when the cloud at last gave the signal for an onward movement. Jehovah had wrought wonders in bringing them from Egypt, and what blessings might they not expect, now that they had formally covenanted to accept him as their sovereign, and had been acknowledged as the chosen people of the Most High?

Yet it was almost with reluctance that many left the place where they had so long encamped. They had come almost to regard it as their home. Within the shelter of those granite walls, God had gathered his people, apart from all other nations, to repeat to them his holy law. They loved to look upon the sacred mount, on whose hoary peaks and barren ridges the divine glory had so often been displayed. The scene was so closely associated with the presence of God and holy angels that it seemed too sacred to be left thoughtlessly, or even gladly.

At the signal from the trumpeters, however, the entire camp set forward, the tabernacle borne in the midst, and each tribe in its appointed position, under its own standard. All eyes were turned anxiously to see in what direction the cloud would lead. As it moved toward the east, where were only mountain masses huddled together, black and desolate, a feeling of sadness and doubt arose in many hearts.

As they advanced, the way became more difficult. Their route lay through stony ravine and barren waste. All around them was the great wilderness,—“a land of deserts and of pits,” “a land of drought, and of the shadow of death,” “a land that no man passed through, and where no man dwelt.”[645] The rocky gorges, far and near, were thronged with men, women, and children, with beasts and wagons, and long lines of flocks and herds. Their progress was necessarily slow and toilsome; and the multitudes, after their long encampment, were not prepared to endure the perils and discomforts of the way.

After three days’ journey, open complaints were heard. These originated with the mixed multitude, many of whom were not fully united with Israel, and were continually watching for some cause of censure. The complainers were not pleased with the direction of the march, and they were continually finding fault with the way in which Moses was leading them, though they well knew that he, as well as they, was following the guiding cloud. Dissatisfaction is contagious, and it soon spread in the encampment.

Again they began to clamor for flesh to eat. Though abundantly supplied with manna, they were not satisfied. The Israelites, during their bondage in Egypt, had been compelled to subsist on the plainest and simplest food; but the keen appetite induced by privation and hard labor had made it palatable. Many of the Egyptians, however, who were now among them, had been accustomed to a luxurious diet; and these were the first to complain. At the giving of the manna, just before Israel reached Sinai, the Lord had granted them flesh in answer to their clamors; but it was furnished them for only one day.

God might as easily have provided them with flesh as with manna; but a restriction was placed upon them for their good. It was his purpose to supply them with food better suited to their wants than the feverish diet to which many had become accustomed in Egypt. The perverted appetite was to be brought into a more healthy state, that they might enjoy the food originally provided for man,—the fruits of the earth, which God gave to Adam and Eve in Eden. It was for this reason that the Israelites had been deprived in a great measure of animal food.

Satan tempted them to regard this restriction as unjust and cruel. He caused them to lust after forbidden things, because he saw that the unrestrained indulgence of appetite would tend to produce sensuality, and by this means the people could be more easily brought under his control. The author of disease and misery will assail men where he can have the greatest success. Through temptations addressed to the appetite he has, to a large extent, led men into sin from the time when he induced Eve to eat of the forbidden fruit. It was by this same means that he led Israel to murmur against God. Intemperance in eating and drinking, leading as it does to the indulgence of the lower passions, prepares the way for men to disregard all moral obligations. When assailed by temptation, they have little power of resistance.

God brought the Israelites from Egypt, that he might establish them in the land of Canaan, a pure, holy, and happy people. In the accomplishment of this object he subjected them to a course of discipline, both for their own good and for the good of their posterity. Had they been willing to deny appetite, in obedience to his wise restrictions, feebleness and disease would have been unknown among them. Their descendants would have possessed both physical and mental strength. They would have had clear perceptions of truth and duty, keen discrimination, and sound judgment. But their unwillingness to submit to the restrictions and requirements of God, prevented them, to a great extent, from reaching the high standard which he desired them to attain, and from receiving the blessings which he was ready to bestow upon them.

Says the psalmist: “They tempted God in their heart by asking meat for their lust. Yea, they spake against God; they said, Can God furnish a table in the wilderness? Behold, he smote the rock, that the waters gushed out, and the streams overflowed; can he give bread also? can he provide flesh for his people? Therefore the Lord heard this, and was wroth.”[646] Murmuring and tumults had been frequent during the journey from the Red Sea to Sinai, but in pity for their ignorance and blindness God had not then visited the sin with judgments. But since that time he had revealed himself to them at Horeb. They had received great light, as they had been witnesses to the majesty, the power, and the mercy of God; and their unbelief and discontent incurred the greater guilt. Furthermore, they had covenanted to accept Jehovah as their king, and to obey his authority. Their murmuring was now rebellion, and as such it must receive prompt and signal punishment, if Israel was to be preserved from anarchy and ruin. “The fire of Jehovah burnt among them, and consumed them that were in the uttermost parts of the camp.”[647] The most guilty of the complainers were slain by lightning from the cloud.

The people in terror besought Moses to entreat the Lord for them. He did so, and the fire was quenched. In memory of this judgment he called the name of the place Taberah, “a burning.”

But the evil was soon worse than before. Instead of leading the survivors to humiliation and repentance, this fearful judgment seemed only to increase their murmurings. In all directions the people were gathered at the door of their tents, weeping and lamenting. “The mixed multitude that was among them fell a lusting; and the children of Israel also wept again, and said, Who shall give us flesh to eat? We remember the fish which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlic; but now our soul is dried away; there is nothing at all, besides this manna, before our eyes.” Thus they manifested their discontent with the food provided for them by their Creator. Yet they had constant evidence that it was adapted to their wants; for notwithstanding the hardships they endured, there was not a feeble one in all their tribes.

The heart of Moses sunk. He had pleaded that Israel should not be destroyed, even though his own posterity might then become a great nation. In his love for them, he had prayed that his name might be blotted from the book of life rather than that they should be left to perish. He had imperiled all for them, and this was their response. All their hardships, even their imaginary sufferings, they charged upon him; and their wicked murmurings made doubly heavy the burden of care and responsibility under which he staggered. In his distress he was tempted even to distrust God. His prayer was almost a complaint. “Wherefore hast thou afflicted thy servant? and wherefore have I not found favor in thy sight, that thou layest the burden of all this people upon me?... Whence should I have flesh to give unto all this people? for they weep unto me, saying, Give us flesh, that we may eat. I am not able to bear all this people alone, because it is too heavy for me.”

The Lord hearkened to his prayer, and directed him to summon seventy men of the elders of Israel,—men not only advanced in years, but possessing dignity, sound judgment, and experience. “And bring them unto the tabernacle of the congregation,” he said, “that they may stand there with thee. And I will come down and talk with thee there; and I will take of the Spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.”

The Lord permitted Moses to choose for himself the most faithful and efficient men to share the responsibility with him. Their influence would assist in holding in check the violence of the people, and quelling insurrection; yet serious evils would eventually result from their promotion. They would never have been chosen had Moses manifested faith corresponding to the evidences he had witnessed of God’s power and goodness. But he had magnified his own burdens and services, almost losing sight of the fact that he was only the instrument by which God had wrought. He was not excusable in indulging, in the slightest degree, the spirit of murmuring that was the curse of Israel. Had he relied fully upon God, the Lord would have guided him continually, and would have given him strength for every emergency.

Moses was directed to prepare the people for what God was about to do for them. “Sanctify yourselves against to-morrow, and ye shall eat flesh; for ye have wept in the ears of the Lord, saying, Who shall give us flesh to eat? for it was well with us in Egypt; therefore the Lord will give you flesh, and ye shall eat. Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days; but even a whole month, until it come out at your nostrils, and it be loathsome unto you; because that ye have despised the Lord which is among you, and have wept before him, saying, Why came we forth out of Egypt?”

“The people among whom I am,” exclaimed Moses, “are six hundred thousand footmen; and thou hast said, I will give them flesh, that they may eat a whole month. Shall the flocks and the herds be slain for them, to suffice them? or shall all the fish of the sea be gathered together for them?”

He was reproved for his distrust: “Is the Lord’s hand waxed short? Thou shalt see now whether my word shall come to pass unto thee or not.”

Moses repeated to the congregation the words of the Lord, and announced the appointment of the seventy elders. The great leader’s charge to these chosen men might well serve as a model of judicial integrity for the judges and legislators of modern times: “Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him. Ye shall not respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is God’s.”[648]

Moses now summoned the seventy to the tabernacle. “And the Lord came down in a cloud, and spake unto him, and took of the Spirit that was upon him, and gave it unto the seventy elders. And it came to pass, that, when the Spirit rested upon them, they prophesied, and did not cease.” Like the disciples on the day of Pentecost, they were endued with “power from on high.” It pleased the Lord thus to prepare them for their work, and to honor them in the presence of the congregation, that confidence might be established in them as men divinely chosen to unite with Moses in the government of Israel.

Again evidence was given of the lofty, unselfish spirit of the great leader. Two of the seventy, humbly counting themselves unworthy of so responsible a position, had not joined their brethren at the tabernacle; but the Spirit of God came upon them where they were, and they too exercised the prophetic gift. On being informed of this, Joshua desired to check such irregularity, fearing that it might tend to division. Jealous for the honor of his master, “My lord Moses,” he said, “forbid them.” The answer was, “Enviest thou for my sake? Would God that all the Lord’s people were prophets, and that the Lord would put his Spirit upon them.”

A strong wind blowing from the sea, now brought flocks of quails, “about a day’s journey on this side, and a day’s journey on the other side, round about the camp, and about two cubits above the face of the earth.”[649] All that day and night, and the following day, the people labored in gathering the food miraculously provided. Immense quantities were secured. “He that gathered least gathered ten homers.” All that was not needed for present use was preserved by drying, so that the supply, as promised, was sufficient for a whole month.

God gave the people that which was not for their highest good, because they persisted in desiring it; they would not be satisfied with those things that would prove a benefit to them. Their rebellious desires were gratified, but they were left to suffer the result. They feasted without restraint, and their excesses were speedily punished. “The Lord smote the people with a very great plague.” Large numbers were cut down by burning fevers, while the most guilty among them were smitten as soon as they tasted the food for which they had lusted.

At Hazeroth, the next encampment after leaving Taberah, a still more bitter trial awaited Moses. Aaron and Miriam had occupied a position of high honor and leadership in Israel. Both were endowed with the prophetic gift, and both had been divinely associated with Moses in the deliverance of the Hebrews. “I sent before thee Moses, Aaron, and Miriam,”[650] are the words of the Lord by the prophet Micah. Miriam’s force of character had been early displayed, when as a child she watched beside the Nile the little basket in which was hidden the infant Moses. Her self-control and tact God had made instrumental in preserving the deliverer of his people. Richly endowed with the gifts of poetry and music, Miriam had led the women of Israel in song and dance on the shore of the Red Sea. In the affections of the people and the honor of Heaven she stood second only to Moses and Aaron. But the same evil that first brought discord in heaven, sprung up in the heart of this woman of Israel, and she did not fail to find a sympathizer in her dissatisfaction.

In the appointment of the seventy elders, Miriam and Aaron had not been consulted, and their jealousy was excited against Moses. At the time of Jethro’s visit, while the Israelites were on the way to Sinai, the ready acceptance by Moses of the counsel of his father-in-law had aroused in Aaron and Miriam a fear that his influence with the great leader exceeded theirs. In the organization of the council of elders they felt that their position and authority had been ignored. Miriam and Aaron had never known the weight of care and responsibility which had rested upon Moses; yet because they had been chosen to aid him they regarded themselves as sharing equally with him the burden of leadership, and they regarded the appointment of further assistants as uncalled for.

Moses felt the importance of the great work committed to him as no other man had ever felt it. He realized his own weakness, and he made God his counselor. Aaron esteemed himself more highly, and trusted less in God. He had failed when intrusted with responsibility, giving evidence of the weakness of his character by his base compliance in the matter of the idolatrous worship at Sinai. But Miriam and Aaron, blinded by jealousy and ambition, lost sight of this. Aaron had been highly honored by God in the appointment of his family to the sacred office of the priesthood; yet even this now added to the desire for self-exaltation. “And they said, Hath the Lord indeed spoken only by Moses? Hath he not spoken also by us?”[651] Regarding themselves as equally favored by God, they felt that they were entitled to the same position and authority.

Yielding to the spirit of dissatisfaction, Miriam found cause of complaint in events that God had especially overruled. The marriage of Moses had been displeasing to her. That he should choose a woman of another nation, instead of taking a wife from among the Hebrews, was an offense to her family and national pride. Zipporah was treated with ill-disguised contempt.

Though called a “Cushite woman,”[652] the wife of Moses was a Midianite, and thus a descendant of Abraham. In personal appearance she differed from the Hebrews in being of a somewhat darker complexion. Though not an Israelite, Zipporah was a worshiper of the true God. She was of a timid, retiring disposition, gentle and affectionate, and greatly distressed at the sight of suffering; and it was for this reason that Moses, when on the way to Egypt, had consented to her return to Midian. He desired to spare her the pain of witnessing the judgments that were to fall on the Egyptians.

When Zipporah rejoined her husband in the wilderness, she saw that his burdens were wearing away his strength, and she made known her fears to Jethro, who suggested measures for his relief. Here was the chief reason for Miriam’s antipathy to Zipporah. Smarting under the supposed neglect shown to herself and Aaron, she regarded the wife of Moses as the cause, concluding that her influence had prevented him from taking them into his counsels as formerly. Had Aaron stood up firmly for the right, he might have checked the evil; but instead of showing Miriam the sinfulness of her conduct, he sympathized with her, listened to her words of complaint, and thus came to share her jealousy.

Their accusations were borne by Moses in uncomplaining silence. It was the experience gained during the years of toil and waiting in Midian,—the spirit of humility and long-suffering there developed,—that prepared Moses to meet with patience the unbelief and murmuring of the people, and the pride and envy of those who should have been his unswerving helpers. Moses “was very meek, above all the men which were upon the face of the earth,” and this is why he was granted divine wisdom and guidance above all others. Says the Scripture, “The meek will he guide in judgment, and the meek will he teach his way.”[653] The meek are guided by the Lord, because they are teachable, willing to be instructed. They have a sincere desire to know and to do the will of God. The Saviour’s promise is, “If any man will do his will, he shall know of the doctrine.”[654] And he declares by the apostle James, “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him.”[655] But his promise is only to those who are willing to follow the Lord wholly. God does not force the will of any; hence he cannot lead those who are too proud to be taught, who are bent upon having their own way. Of the double-minded man—he who seeks to follow his own will, while professing to do the will of God—it is written, “Let not that man think that he shall receive anything of the Lord.”[655]

God had chosen Moses, and had put his Spirit upon him; and Miriam and Aaron, by their murmurings, were guilty of disloyalty, not only to their appointed leader, but to God himself. The seditious whisperers were summoned to the tabernacle, and brought face to face with Moses. “And Jehovah came down in the pillar of the cloud, and stood in the door of the tabernacle, and called Aaron and Miriam.” Their claim to the prophetic gift was not denied; God might have spoken to them in visions and dreams. But to Moses, whom the Lord himself declared “faithful in all mine house,” a nearer communion had been granted. With him God spake mouth to mouth. “Wherefore then were ye not afraid to speak against my servant Moses? And the anger of the Lord was kindled against them, and he departed.” The cloud disappeared from the tabernacle in token of God’s displeasure, and Miriam was smitten. She “became leprous, white as snow.” Aaron was spared, but he was severely rebuked in Miriam’s punishment. Now, their pride humbled in the dust, Aaron confessed their sin, and entreated that his sister might not be left to perish by that loathsome and deadly scourge. In answer to the prayers of Moses, the leprosy was cleansed. Miriam was, however, shut out of the camp for seven days. Not until she was banished from the encampment did the symbol of God’s favor again rest upon the tabernacle. In respect for her high position, and in grief at the blow that had fallen upon her, the whole company abode in Hazeroth, awaiting her return.

This manifestation of the Lord’s displeasure was designed to be a warning to all Israel, to check the growing spirit of discontent and insubordination. If Miriam’s envy and dissatisfaction had not been signally rebuked, it would have resulted in great evil. Envy is one of the most satanic traits that can exist in the human heart, and it is one of the most baleful in its effects. Says the wise man, “Wrath is cruel, and anger is outrageous; but who is able to stand before envy?”[656] It was envy that first caused discord in heaven, and its indulgence has wrought untold evil among men. “Where envying and strife is, there is confusion and every evil work.”[657]

It should not be regarded as a light thing to speak evil of others, or to make ourselves judges of their motives or actions. “He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law; but if thou judge the law, thou art not a doer of the law, but a judge.” There is but one judge,—He “who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.”[658] And whoever takes it upon himself to judge and condemn his fellow-men is usurping the prerogative of the Creator.

The Bible specially teaches us to beware of lightly bringing accusation against those whom God has called to act as his ambassadors. The apostle Peter, describing a class who are abandoned sinners, says, “Presumptuous are they, self-willed, they are not afraid to speak evil of dignities. Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord.”[659] And Paul, in his instruction for those who are placed over the church, says, “Against an elder receive not an accusation, but before two or three witnesses.”[660] He who has placed upon men the heavy responsibility of leaders and teachers of his people, will hold the people accountable for the manner in which they treat his servants. We are to honor those whom God has honored. The judgment visited upon Miriam should be a rebuke to all who yield to jealousy, and murmur against those upon whom God lays the burden of his work.

Footnote 640:

Deut. 1:15.

Footnote 641:

Num. 2:2, 17.

Footnote 642:

Deut. 23:7, 8.

Footnote 643:

Num. 10:33.

Footnote 644:

Num. 10:35, 36.

Footnote 645:

Jer. 2:6.

Footnote 646:

Ps. 78:18-21.

Footnote 647:

See Numbers 11.

Footnote 648:

Deut. 1:16, 17.

Footnote 649:

Num. 11:31, Rev. Ver.

Footnote 650:

Micah 6:4.

Footnote 651:

See Numbers 12.

Footnote 652:

Num. 12:1, Rev. Ver.

Footnote 653:

Ps. 25:9.

Footnote 654:

John 7:17.

Footnote 655:

James 1:5, 7.

Footnote 656:

Prov. 27:4.

Footnote 657:

James 3:16.

Footnote 658:

James 4:11; 1 Cor. 4:5.

Footnote 659:

2 Peter 2:10, 11.

Footnote 660:

1 Tim. 5:19.

THE TWELVE SPIES—34

Eleven days after leaving Mount Horeb, the Hebrew host encamped at Kadesh, in the wilderness of Paran, which was not far from the borders of the promised land. Here it was proposed by the people that spies be sent up to survey the country. The matter was presented before the Lord by Moses, and permission was granted, with the direction that one of the rulers of each tribe should be selected for this purpose. The men were chosen as had been directed, and Moses bade them go and see the country, what it was, its situation and natural advantages; and the people that dwelt therein, whether they were strong or weak, few or many; also to observe the nature of the soil and its productiveness, and to bring of the fruit of the land.

They went, and surveyed the whole land, entering at the southern border, and proceeding to the northern extremity. They returned after an absence of forty days. The people of Israel were cherishing high hopes, and were waiting in eager expectancy.

The news of the spies’ return was carried from tribe to tribe, and was hailed with rejoicing. The people rushed out to meet the messengers, who had safely escaped the dangers of their perilous undertaking. The spies brought specimens of the fruit, showing the fertility of the soil. It was in the time of ripe grapes, and they brought a cluster of grapes so large that it was carried between two men. They also brought of the figs and pomegranates which grew there in abundance.

The people rejoiced that they were to come into possession of so goodly a land, and they listened intently as the report was brought to Moses, that not a word should escape them. “We came unto the land whither thou sentest us,” the spies began, “and surely it floweth with milk and honey; and this is the fruit of it.”[670] The people were enthusiastic; they would eagerly obey the voice of the Lord, and go up at once to possess the land. But after describing the beauty and fertility of the land, all but two of the spies enlarged upon the difficulties and dangers that lay before the Israelites should they undertake the conquest of Canaan. They enumerated the powerful nations located in various parts of the country, and said that the cities were walled and very great, and the people who dwelt therein were strong, and it would be impossible to conquer them. They also stated that they had seen giants, the sons of Anak, there, and it was useless to think of possessing the land.

Now the scene changed. Hope and courage gave place to cowardly despair, as the spies uttered the sentiments of their unbelieving hearts, which were filled with discouragement prompted by Satan. Their unbelief cast a gloomy shadow over the congregation, and the mighty power of God, so often manifested in behalf of the chosen nation, was forgotten. The people did not wait to reflect; they did not reason that He who had brought them thus far would certainly give them the land; they did not call to mind how wonderfully God had delivered them from their oppressors, cutting a path through the sea, and destroying the pursuing hosts of Pharaoh. They left God out of the question, and acted as though they must depend solely on the power of arms.

In their unbelief they limited the power of God, and distrusted the hand that had hitherto safely guided them. And they repeated their former error of murmuring against Moses and Aaron. “This, then, is the end of all our high hopes,” they said. “This is the land we have traveled all the way from Egypt to possess.” They accused their leaders of deceiving the people and bringing trouble upon Israel.

The people were desperate in their disappointment and despair. A wail of agony arose, and mingled with the confused murmur of voices. Caleb comprehended the situation, and bold to stand in defense of the word of God, he did all in his power to counteract the evil influence of his unfaithful associates. For an instant the people were stilled to listen to his words of hope and courage respecting the goodly land. He did not contradict what had already been said; the walls were high, and the Canaanites strong. But God had promised the land to Israel. “Let us go up at once, and possess it,” urged Caleb; “for we are well able to overcome it.”

But the ten, interrupting him, pictured the obstacles in darker colors than at first. “We be not able to go up against the people,” they declared; “for they are stronger than we.... All the people that we saw in it are men of a great stature. And there we saw the giants, the sons of Anak, which come of the giants; and we were in our own sight as grasshoppers, and so we were in their sight.”

These men, having entered upon a wrong course, stubbornly set themselves against Caleb and Joshua, against Moses, and against God. Every advance step rendered them the more determined. They were resolved to discourage all effort to gain possession of Canaan. They distorted the truth in order to sustain their baleful influence. “It is a land that eateth up the inhabitants thereof,” they said. This was not only an evil report, but it was also a lying one. It was inconsistent with itself. The spies had declared the country to be fruitful and prosperous, and the people of giant stature, all of which would be impossible if the climate were so unhealthful that the land could be said to “eat up the inhabitants.” But when men yield their hearts to unbelief, they place themselves under the control of Satan, and none can tell to what lengths he will lead them.

“And all the congregation lifted up their voice, and cried; and the people wept that night.” Revolt and open mutiny quickly followed; for Satan had full sway, and the people seemed bereft of reason. They cursed Moses and Aaron, forgetting that God hearkened to their wicked speeches, and that, enshrouded in the cloudy pillar, the Angel of his presence was witnessing their terrible outburst of wrath. In bitterness they cried out, “Would God that we had died in the land of Egypt! or would God we had died in this wilderness!” Then their feelings rose against God: “Wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? Were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt.” Thus they accused not only Moses, but God himself, of deception, in promising them a land which they were not able to possess. And they went so far as to appoint a captain to lead them back to the land of their suffering and bondage, from which they had been delivered by the strong arm of Omnipotence.

In humiliation and distress, “Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel,” not knowing what to do to turn them from their rash and passionate purpose. Caleb and Joshua attempted to quiet the tumult. With their garments rent in token of grief and indignation, they rushed in among the people, and their ringing voices were heard above the tempest of lamentation and rebellious grief: “The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey; only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us. Their defense is departed from them, and the Lord is with us. Fear them not.”

The Canaanites had filled up the measure of their iniquity, and the Lord would no longer bear with them. His protection being removed, they would be an easy prey. By the covenant of God, the land was insured to Israel. But the false report of the unfaithful spies was accepted, and through it the whole congregation were deluded. The traitors had done their work. If only the two men had brought the evil report, and all the ten had encouraged them to possess the land in the name of the Lord, they would still have taken the advice of the two in preference to the ten, because of their wicked unbelief. But there were only two advocating the right, while ten were on the side of rebellion.

The unfaithful spies were loud in denunciation of Caleb and Joshua, and the cry was raised to stone them. The insane mob seized missiles with which to slay those faithful men. They rushed forward with yells of madness, when suddenly the stones dropped from their hands, a hush fell upon them, and they shook with fear. God had interposed to check their murderous design. The glory of his presence, like a flaming light, illuminated the tabernacle. All the people beheld the signal of the Lord. A mightier one than they had revealed himself, and none dared continue their resistance. The spies who brought the evil report, crouched terror-stricken, and with bated breath sought their tents.

Moses now arose, and entered the tabernacle. The Lord declared to him, “I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation.” But again Moses pleaded for his people. He could not consent to have them destroyed, and himself made a mightier nation. Appealing to the mercy of God, he said: “I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is long-suffering, and of great mercy.... Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now.”

The Lord promised to spare Israel from immediate destruction; but because of their unbelief and cowardice he could not manifest his power to subdue their enemies. Therefore in his mercy he bade them, as the only safe course, to turn back toward the Red Sea.

In their rebellion the people had exclaimed, “Would God we had died in this wilderness!” Now this prayer was to be granted. The Lord declared: “As ye have spoken in mine ears, so will I do to you: your carcasses shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward.... But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised.” And of Caleb he said, “My servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it.” As the spies had spent forty days in their journey, so the hosts of Israel were to wander in the wilderness forty years.

When Moses made known to the people the divine decision, their rage was changed to mourning. They knew that their punishment was just. The ten unfaithful spies, divinely smitten by the plague, perished before the eyes of all Israel; and in their fate the people read their own doom.

Now they seemed sincerely to repent of their sinful conduct; but they sorrowed because of the result of their evil course, rather than from a sense of their ingratitude and disobedience. When they found that the Lord did not relent in his decree, their self-will again arose, and they declared that they would not return into the wilderness. In commanding them to retire from the land of their enemies, God tested their apparent submission, and proved that it was not real. They knew that they had deeply sinned in allowing their rash feelings to control them, and in seeking to slay the spies who had urged them to obey God; but they were only terrified to find that they had made a fearful mistake, the consequences of which would prove disastrous to themselves. Their hearts were unchanged, and they only needed an excuse to occasion a similar outbreak. This presented itself when Moses, by the authority of God, commanded them to go back into the wilderness.

The decree that Israel was not to enter Canaan for forty years was a bitter disappointment to Moses and Aaron, Caleb and Joshua; yet without a murmur they accepted the divine decision. But those who had been complaining of God’s dealings with them, and declaring that they would return to Egypt, wept and mourned greatly when the blessings which they had despised were taken from them. They had complained at nothing, and now God gave them cause to weep. Had they mourned for their sin when it was faithfully laid before them, this sentence would not have been pronounced; but they mourned for the judgment; their sorrow was not repentance, and could not secure a reversing of their sentence.

The night was spent in lamentation; but with the morning came a hope. They resolved to redeem their cowardice. When God had bidden them go up and take the land, they had refused; and now when he directed them to retreat, they were equally rebellious. They determined to seize upon the land and possess it; it might be that God would accept their work, and change his purpose toward them.

God had made it their privilege and their duty to enter the land at the time of his appointment; but through their willful neglect that permission had been withdrawn. Satan had gained his object in preventing them from entering Canaan; and now he urged them on to do the very thing, in the face of the divine prohibition, which they had refused to do when God required it. Thus the great deceiver gained the victory by leading them to rebellion the second time. They had distrusted the power of God to work with their efforts in gaining possession of Canaan; yet now they presumed upon their own strength to accomplish the work independent of divine aid. “We have sinned against the Lord,” they cried; “we will go up and fight, according to all that the Lord our God commanded us.”[671] So terribly blinded had they become by transgression. The Lord had never commanded them to “go up and fight.” It was not his purpose that they should gain the land by warfare, but by strict obedience to his commands.

Though their hearts were unchanged, the people had been brought to confess the sinfulness and folly of their rebellion at the report of the spies. They now saw the value of the blessing which they had so rashly cast away. They confessed that it was their own unbelief which had shut them out from Canaan. “We have sinned,” they said, acknowledging that the fault was in themselves, and not in God, whom they had so wickedly charged with failing to fulfill his promises to them. Though their confession did not spring from true repentance, it served to vindicate the justice of God in his dealings with them.

The Lord still works in a similar manner to glorify his name by bringing men to acknowledge his justice. When those who profess to love him complain of his providence, despise his promises, and, yielding to temptation, unite with evil angels to defeat the purposes of God, the Lord often so overrules circumstances as to bring these persons where, though they may have no real repentance, they will be convinced of their sin, and will be constrained to acknowledge the wickedness of their course, and the justice and goodness of God in his dealings with them. It is thus that God sets counter-agencies at work to make manifest the works of darkness. And though the spirit which prompted to the evil course is not radically changed, confessions are made that vindicate the honor of God, and justify his faithful reprovers, who have been opposed and misrepresented. Thus it will be when the wrath of God shall be finally poured out. When “the Lord cometh with ten thousands of his saints to execute judgment upon all,” he will also “convince all that are ungodly among them of all their ungodly deeds.”[672] Every sinner will be brought to see and acknowledge the justice of his condemnation.

Regardless of the divine sentence, the Israelites prepared to undertake the conquest of Canaan. Equipped with armor and weapons of war, they were, in their own estimation, fully prepared for conflict; but they were sadly deficient in the sight of God and his sorrowful servants. When, nearly forty years later, the Lord directed Israel to go up and take Jericho, he promised to go with them. The ark containing his law was borne before their armies. His appointed leaders were to direct their movements, under the divine supervision. With such guidance, no harm could come to them. But now, contrary to the command of God and the solemn prohibition of their leaders, without the ark, and without Moses, they went out to meet the armies of the enemy.

The trumpet sounded an alarm, and Moses hastened after them with the warning, “Wherefore now do ye transgress the commandment of the Lord? But it shall not prosper. Go not up, for the Lord is not among you; that ye be not smitten before your enemies. For the Amalekites and the Canaanites are there before you, and ye shall fall by the sword.”[673]

The Canaanites had heard of the mysterious power that seemed to be guarding this people, and of the wonders wrought in their behalf; and they now summoned a strong force to repel the invaders. The attacking army had no leader. No prayer was offered that God would give them the victory. They set forth with the desperate purpose to reverse their fate or to die in battle. Though untrained in war, they were a vast multitude of armed men, and they hoped by a sudden and fierce assault to bear down all opposition. They presumptuously challenged the foe that had not dared to attack them.

The Canaanites had stationed themselves upon a rocky table-land reached only by difficult passes and a steep and dangerous ascent. The immense numbers of the Hebrews could only render their defeat more terrible. They slowly threaded the mountain paths, exposed to the deadly missiles of their enemies above. Massive rocks came thundering down, marking their path with the blood of the slain. Those who reached the summit, exhausted with their ascent, were fiercely repulsed, and driven back with great loss. The field of carnage was strewn with the bodies of the dead. The army of Israel was utterly defeated. Destruction and death was the result of that rebellious experiment.

Forced to submission at last, the survivors “returned, and wept before the Lord;” but “the Lord would not hearken to their voice.”[674] By their signal victory, the enemies of Israel, who had before awaited with trembling the approach of that mighty host, were inspired with confidence to resist them. All the reports they had heard concerning the marvelous things that God had wrought for his people, they now regarded as false, and they felt that there was no cause for fear. That first defeat of Israel, by inspiring the Canaanites with courage and resolution, had greatly increased the difficulties of the conquest. Nothing remained for Israel but to fall back from the face of their victorious foes, into the wilderness, knowing that here must be the grave of a whole generation.

Footnote 670:

Num. 13:17-33; chapter 14.

Footnote 671:

Deut. 1:41.

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.

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.

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]

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.

The Israelites, who could not be overcome by the arms or by the enchantments of Midian, fell a prey to her harlots. Such is the power that woman, enlisted in the service of Satan, has exerted to entrap and destroy souls. “She hath cast down many wounded; yea, many strong men have been slain by her.”[796] It was thus that the children of Seth were seduced from their integrity, and the holy seed became corrupt. It was thus that Joseph was tempted. Thus Samson betrayed his strength, the defense of Israel, into the hands of the Philistines. Here David stumbled. And Solomon, the wisest of kings, who had thrice been called the beloved of his God, became a slave of passion, and sacrificed his integrity to the same bewitching power.

“Now all these things happened unto them for ensamples; and they are written for our admonition upon whom the ends of the world are come. Wherefore let him that thinketh he standeth, take heed lest he fall.”[797] Satan well knows the material with which he has to deal in the human heart. He knows—for he has studied with fiendish intensity for thousands of years—the points most easily assailed in every character; and through successive generations he has wrought to overthrow the strongest men, princes in Israel, by the same temptations that were so successful at Baal-peor. All along through the ages there are strewn wrecks of character that have been stranded upon the rocks of sensual indulgence. As we approach the close of time, as the people of God stand upon the borders of the heavenly Canaan, Satan will, as of old, redouble his efforts to prevent them from entering the goodly land. He lays his snares for every soul. It is not the ignorant and uncultured merely that need to be guarded; he will prepare his temptations for those in the highest positions, in the most holy office; if he can lead them to pollute their souls, he can through them destroy many. And he employs the same agents now as he employed three thousand years ago. By worldly friendships, by the charms of beauty, by pleasure-seeking, mirth, feasting, or the wine-cup, he tempts to the violation of the seventh commandment.

Satan seduced Israel into licentiousness before leading them to idolatry. Those who will dishonor God’s image and defile his temple in their own persons will not scruple at any dishonor to God that will gratify the desire of their depraved hearts. Sensual indulgence weakens the mind and debases the soul. The moral and intellectual powers are benumbed and paralyzed by the gratification of the animal propensities; and it is impossible for the slave of passion to realize the sacred obligation of the law of God, to appreciate the atonement, or to place a right value upon the soul. Goodness, purity, and truth, reverence for God, and love for sacred things,—all those holy affections and noble desires that link men with the heavenly world,—are consumed in the fires of lust. The soul becomes a blackened and desolate waste, the habitation of evil spirits, and “the cage of every unclean and hateful bird.” Beings formed in the image of God are dragged down to a level with the brutes.

It was by associating with idolaters and joining in their festivities that the Hebrews were led to transgress God’s law, and bring his judgments upon the nation. So now it is by leading the followers of Christ to associate with the ungodly and unite in their amusements, that Satan is most successful in alluring them into sin. “Come out from among them, and be ye separate, saith the Lord, and touch not the unclean.”[798] God requires of his people now as great a distinction from the world, in customs, habits, and principles, as he required of Israel anciently. If they faithfully follow the teachings of his word, this distinction will exist; it cannot be otherwise. The warnings given to the Hebrews against assimilating with the heathen were not more direct or explicit than are those forbidding Christians to conform to the spirit and customs of the ungodly. Christ speaks to us, “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.” “The friendship of the world is enmity with God; whosoever therefore will be a friend of the world is the enemy of God.”[799] The followers of Christ are to separate themselves from sinners, choosing their society only when there is opportunity to do them good. We cannot be too decided in shunning the company of those who exert an influence to draw us away from God. While we pray, “Lead us not into temptation,” we are to shun temptation, so far as possible.

It was when the Israelites were in a condition of outward ease and security that they were led into sin. They failed to keep God ever before them, they neglected prayer, and cherished a spirit of self-confidence. Ease and self-indulgence left the citadel of the soul unguarded, and debasing thoughts found entrance. It was the traitors within the walls that overthrew the strongholds of principle and betrayed Israel into the power of Satan. It is thus that Satan still seeks to compass the ruin of the soul. A long preparatory process, unknown to the world, goes on in the heart before the Christian commits open sin. The mind does not come down at once from purity and holiness to depravity, corruption, and crime. It takes time to degrade those formed in the image of God to the brutal or the satanic. By beholding, we become changed. By the indulgence of impure thoughts, man can so educate his mind that sin which he once loathed will become pleasant to him.

Satan is using every means to make crime and debasing vice popular. We cannot walk the streets of our cities without encountering flaring notices of crime presented in some novel, or to be acted at some theater. The mind is educated to familiarity with sin. The course pursued by the base and vile is kept before the people in the periodicals of the day, and everything that can excite passion is brought before them in exciting stories. They hear and read so much of debasing crime, that the once tender conscience, which would have recoiled with horror from such scenes, becomes hardened, and they dwell upon these things with greedy interest.

Many of the amusements popular in the world to-day, even with those who claim to be Christians, tend to the same end as did those of the heathen. There are indeed few among them that Satan does not turn to account in destroying souls. Through the drama he has worked for ages to excite passion and glorify vice. The opera, with its fascinating display and bewildering music, the masquerade, the dance, the card-table, Satan employs to break down the barriers of principle, and open the door to sensual indulgence. In every gathering for pleasure where pride is fostered or appetite indulged, where one is led to forget God and lose sight of eternal interests, there Satan is binding his chains about the soul.

“Keep thy heart with all diligence,” is the counsel of the wise man; “for out of it are the issues of life.” As man “thinketh in his heart, so is he.”[800] The heart must be renewed by divine grace, or it will be in vain to seek for purity of life. He who attempts to build up a noble, virtuous character independent of the grace of Christ, is building his house upon the shifting sand. In the fierce storms of temptation it will surely be overthrown. David’s prayer should be the petition of every soul: “Create in me a clean heart, O God; and renew a right spirit within me.”[801] And having become partakers of the heavenly gift, we are to go on unto perfection, being “kept by the power of God, through faith.”[802]

Yet we have a work to do to resist temptation. Those who would not fall a prey to Satan’s devices must guard well the avenues of the soul; they must avoid reading, seeing, or hearing that which will suggest impure thoughts. The mind should not be left to wander at random upon every subject that the adversary of souls may suggest. “Girding up the loins of your mind,” says the apostle Peter, “be sober, ... not fashioning yourselves according to your former lusts in your ignorance; but like as He which called you is holy, be ye yourselves also holy in all manner of living.”[803] Says Paul, “Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.”[804] This will require earnest prayer and unceasing watchfulness. We must be aided by the abiding influence of the Holy Spirit, which will attract the mind upward, and habituate it to dwell on pure and holy things. And we must give diligent study to the word of God. “Wherewithal shall a young man cleanse his way? By taking heed thereto according to thy word.” “Thy word,” says the psalmist, “have I hid in mine heart, that I might not sin against thee.”[805]

Israel’s sin at Beth-peor brought the judgments of God upon the nation, and though the same sins may not now be punished as speedily, they will as surely meet retribution. “If any man defile the temple of God, him shall God destroy.”[806] Nature has affixed terrible penalties to these crimes,—penalties which, sooner or later, will be inflicted upon every transgressor. It is these sins more than any other that have caused the fearful degeneracy of our race, and the weight of disease and misery with which the world is cursed. Men may succeed in concealing their transgression from their fellow-men, but they will no less surely reap the result, in suffering, disease, imbecility, or death. And beyond this life stands the tribunal of the Judgment, with its award of eternal penalties. “They which do such things shall not inherit the kingdom of God,” but with Satan and evil angels shall have their part in that “lake of fire” which “is the second death.”[807]

“The lips of a strange woman drop as a honey-comb, and her mouth is smoother than oil; but her end is bitter as wormwood, sharp as a two-edged sword.” “Remove thy way far from her, and come not nigh the door of her house; lest thou give thine honor unto others, and thy years unto the cruel: lest strangers be filled with thy wealth; and thy labors be in the house of a stranger; and thou mourn at the last, when thy flesh and thy body are consumed.” “Her house inclineth unto death.” “None that go unto her return again.” “Her guests are in the depths of hell.”[808]

Footnote 790:

See Numbers 25.

Footnote 791:

Num. 26:64, 65.

Footnote 792:

See Numbers 31.

Footnote 793:

Ps. 9:15.

Footnote 794:

Ps. 94:14, 15, 21, 23.

Footnote 795:

Num. 23:21, 23.

Footnote 796:

Prov. 7:26.

Footnote 797:

1 Cor. 10:11, 12.

Footnote 798:

2 Cor. 6:17.

Footnote 799:

1 John 2:15; James 4:4.

Footnote 800:

Prov. 4:23; 23:7.

Footnote 801:

Ps. 51:10.

Footnote 802:

1 Peter 1:5.

Footnote 803:

1 Peter 1:13-15, Rev. Ver.

Footnote 804:

Phil. 4:8.

Footnote 805:

Ps. 119:9, 11.

Footnote 806:

1 Cor. 3:17.

Footnote 807:

Gal. 5:21; Rev. 20:14.

Footnote 808:

Prov. 5:3, 4, 8-11; 2:18, 19; 9:18.

THE LAW REPEATED—42

The Lord announced to Moses that the appointed time for the possession of Canaan was at hand; and as the aged prophet stood upon the heights overlooking the river Jordan and the promised land, he gazed with deep interest upon the inheritance of his people. Would it be possible that the sentence pronounced against him for his sin at Kadesh might be revoked? With deep earnestness he pleaded, “O Lord God, thou hast begun to show thy servant thy greatness, and thy mighty hand; for what god is there in heaven or in earth, that can do according to thy works, and according to thy might? I pray thee, let me go over, and see the good land that is beyond Jordan, that goodly mountain, and Lebanon.”[810]

The answer was, “Let it suffice thee; speak no more unto me of this matter. Get thee up into the top of Pisgah, and lift up thine eyes westward, and northward, and southward, and eastward, and behold it with thine eyes; for thou shalt not go over this Jordan.”

Without a murmur, Moses submitted to the decree of God. And now his great anxiety was for Israel. Who would feel the interest for their welfare that he had felt? From a full heart he poured forth the prayer, “Let the Lord, the God of the spirits of all flesh, set a man over the congregation, which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the Lord be not as sheep which have no shepherd.”[811]

The Lord hearkened to the prayer of his servant; and the answer came, “Take thee Joshua, the son of Nun, a man in whom is the Spirit, and lay thine hand upon him; and set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight. And thou shalt put some of thine honor upon him, that all the congregation of the people of Israel may be obedient.” Joshua had long attended Moses; and being a man of wisdom, ability, and faith, he was chosen to succeed him.

Through the laying on of hands by Moses, accompanied by a most impressive charge, Joshua was solemnly set apart as the leader of Israel. He was also admitted to a present share in the government. The words of the Lord concerning Joshua came through Moses to the congregation, “He shall stand before Eleazar the priest, who shall ask counsel for him, after the judgment of Urim before the Lord. At his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation.”

Before relinquishing his position as the visible leader of Israel, Moses was directed to rehearse to them the history of their deliverance from Egypt and their journeyings in the wilderness, and also to recapitulate the law spoken from Sinai. When the law was given, but few of the present congregation were old enough to comprehend the awful solemnity of the occasion. As they were soon to pass over Jordan and take possession of the promised land, God would present before them the claims of his law, and enjoin upon them obedience as the condition of prosperity.

Moses stood before the people to repeat his last warnings and admonitions. His face was illumined with a holy light. His hair was white with age; but his form was erect, his countenance expressed the unabated vigor of health, and his eye was clear and undimmed. It was an important occasion, and with deep feeling he portrayed the love and mercy of their Almighty Protector:—

“Ask now of the days that are past, which were before thee, since the day that God created man upon the earth, and ask from the one side of heaven unto the other, whether there hath been any such thing as this great thing is, or hath been heard like it? Did ever people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live? or hath God assayed to go and take him a nation from the midst of another nation, by temptations, by signs, and by wonders, and by war, and by a mighty hand, and by a stretched-out arm, and by great terrors, according to all that the Lord your God did for you in Egypt before your eyes? Unto thee it was showed, that thou mightest know that the Lord he is God; there is none else beside him.”[812]

“The Lord did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: but because the Lord loved you, and because he would keep the oath which he had sworn unto your fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt. Know therefore that Jehovah thy God he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations.”[813]

The people of Israel had been ready to ascribe their troubles to Moses; but now their suspicions that he was controlled by pride, ambition, or selfishness, were removed, and they listened with confidence to his words. Moses faithfully set before them their errors, and the transgressions of their fathers. They had often felt impatient and rebellious because of their long wandering in the wilderness; but the Lord had not been chargeable with this delay in possessing Canaan; he was more grieved than they because he could not bring them into immediate possession of the promised land, and thus display before all nations his mighty power in the deliverance of his people. With their distrust of God, with their pride and unbelief, they had not been prepared to enter Canaan. They would in no way represent that people whose God is the Lord; for they did not bear his character of purity, goodness, and benevolence. Had their fathers yielded in faith to the direction of God, being governed by his judgments, and walking in his ordinances, they would long before have been settled in Canaan, a prosperous, holy, happy people. Their delay to enter the goodly land dishonored God, and detracted from his glory in the sight of surrounding nations.

Moses, who understood the character and value of the law of God, assured the people that no other nation had such wise, righteous, and merciful rules as had been given to the Hebrews. “Behold,” he said, “I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people.”[814]

Moses called their attention to the “day that thou stoodest before the Lord thy God in Horeb.” And he challenged the Hebrew host: “What nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law which I set before you this day?” To-day the challenge to Israel might be repeated. The laws which God gave his ancient people were wiser, better, and more humane than those of the most civilized nations of the earth. The laws of the nations bear marks of the infirmities and passions of the unrenewed heart; but God’s law bears the stamp of the divine.

“The Lord hath taken you, and brought you forth out of the iron furnace,” declared Moses, “to be unto him a people of inheritance.”[815] The land which they were soon to enter, and which was to be theirs on condition of obedience to the law of God, was thus described to them,—and how must these words have moved the hearts of Israel, as they remembered that he who so glowingly pictured the blessings of the goodly land, had been, through their sin, shut out from sharing the inheritance of his people:—

“The Lord thy God bringeth thee into a good land,” “not as the land of Egypt, from whence ye came out, where thou sowedst thy seed, and wateredst it with thy foot, as a garden of herbs. But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven;” “a land of brooks of water, of fountains and depths that spring out of valleys and hills; a land of wheat, and barley, and vines and fig-trees, and pomegranates; a land of oil olive and honey; a land where thou shalt eat bread without scarceness, thou shalt not lack anything in it; a land whose stones are iron, and out of whose hills thou mayest dig brass;” “a land which the Lord thy God careth for; the eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year.”[816]

“And it shall be, when the Lord thy God shall have brought thee into the land which he sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give thee great and goodly cities, which thou buildedst not, and houses full of all good things, which thou filledst not, and wells digged, which thou diggedst not, vineyards and olive-trees, which thou plantedst not; when thou shalt have eaten and be full; then beware lest thou forget the Lord.” “Take heed unto yourselves, lest ye forget the covenant of the Lord your God; ... for the Lord thy God is a consuming fire, even a jealous God.”[817] If they should do evil in the sight of the Lord, then, said Moses, “Ye shall soon utterly perish from off the land whereunto ye go over Jordan to possess it.”[817]

After the public rehearsal of the law, Moses completed the work of writing all the laws, the statutes, and the judgments which God had given him, and all the regulations concerning the sacrificial system. The book containing these was placed in charge of the proper officers, and was for safe-keeping deposited in the side of the ark. Still the great leader was filled with fear that the people would depart from God. In a most sublime and thrilling address he set before them the blessings that would be theirs on condition of obedience, and the curses that would follow upon transgression:—

“If thou shalt hearken diligently unto the voice of the Lord thy God, to observe and to do all his commandments which I command thee this day,” “blessed shalt thou be in the city, and blessed shalt thou be in the field,” in “the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle; ... blessed shall be thy basket and thy store; blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out. The Lord shall cause thine enemies that rise up against thee to be smitten before thy face.... The Lord shall command the blessing upon thee in thy storehouses, and in all that thou settest thine hand unto.”[818]

“But it shall come to pass, if thou wilt not hearken unto the voice of the Lord thy God, to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee,” “and thou shalt become an astonishment, a proverb, and a by-word, among all nations whither the Lord shall lead thee.” “And the Lord shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone. And among these nations shalt thou find no ease, neither shall the sole of thy foot have rest; but the Lord shall give thee there a trembling heart, and failing of eyes, and sorrow of mind. And thy life shall hang in doubt before thee; and thou shalt fear day and night, and shalt have none assurance of thy life. In the morning thou shalt say, Would God it were even! And at even thou shalt say, Would God it were morning! For the fear of thine heart wherewith thou shalt fear, and for the sight of thine eyes which thou shalt see.”

By the Spirit of inspiration, looking far down the ages, Moses pictured the terrible scenes of Israel’s final overthrow as a nation, and the destruction of Jerusalem by the armies of Rome: “The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; a nation of fierce countenance, which shall not regard the person of the old, nor show favor to the young.”

The utter wasting of the land, and the horrible suffering of the people during the siege of Jerusalem under Titus, centuries later, were vividly portrayed: “He shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed; ... and he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land.... Thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee.” “The tender and delicate woman among you, which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil toward the husband of her bosom, ... and toward her children which she shall bear; for she shall eat them for want of all things secretly in the siege and straitness, wherewith thine enemy shall distress thee in thy gates.”

Moses closed with these impressive words: “I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both thou and thy seed may live; that thou mayest love the Lord thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him; for he is thy life, and the length of thy days; that thou mayest dwell in the land which the Lord sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them.”[819]

The more deeply to impress these truths upon all minds, the great leader embodied them in sacred verse. This song was not only historical, but prophetic. While it recounted the wonderful dealings of God with his people in the past, it also foreshadowed the great events of the future, the final victory of the faithful when Christ shall come the second time in power and glory. The people were directed to commit to memory this poetic history, and to teach it to their children and children’s children. It was to be chanted by the congregation when they assembled for worship, and to be repeated by the people as they went about their daily labors. It was the duty of parents to so impress these words upon the susceptible minds of their children that they might never be forgotten.

Since the Israelites were to be, in a special sense, the guardians and keepers of God’s law, the significance of its precepts and the importance of obedience were especially to be impressed upon them, and through them, upon their children and children’s children. The Lord commanded concerning his statutes: “Thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.... And thou shalt write them upon the posts of thy house, and on thy gates.”[820]

When their children should ask in time to come, “What mean the testimonies, and the statutes, and the judgments which the Lord our God hath commanded you?” then the parents were to repeat the history of God’s gracious dealings with them—how the Lord had wrought for their deliverance that they might obey his law,—and to declare to them, “The Lord commanded us to do all these statutes, to fear the Lord our God, for our good always, that he might preserve us alive, as it is at this day. And it shall be our righteousness, if we observe to do all these commandments before the Lord our God, as he hath commanded us.”[820]

Footnote 810:

Deut. 3:24-27.

Footnote 811:

Num. 27:16-23.

Footnote 812:

Deut. 4:32-35.

Footnote 813:

Deut. 7:7-9.

Footnote 814:

Deut. 4:5, 6.

Footnote 815:

Deut. 4:10, 7, 8, 20.

Footnote 816:

Deut. 8:7-9; 11:10-12.

Footnote 817:

Deut. 6:10-12; 4:23-26.

Footnote 818:

See Deuteronomy 28.

Footnote 819:

Deut. 30:19, 20.

Footnote 820:

Deut. 6:7-9, 20-25.

THE DEATH OF MOSES—43

In all the dealings of God with his people, there is, mingled with his love and mercy, the most striking evidence of his strict and impartial justice. This is exemplified in the history of the Hebrew people. God had bestowed great blessings upon Israel. His loving-kindness toward them is touchingly portrayed: “As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings; so the Lord alone did lead him.”[830] And yet what swift and severe retribution was visited upon them for their transgressions!

The infinite love of God has been manifested in the gift of his only begotten Son to redeem a lost race. Christ came to the earth to reveal to men the character of his Father, and his life was filled with deeds of divine tenderness and compassion. And yet Christ himself declares, “Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.”[831] The same voice that with patient, loving entreaty invites the sinner to come to him and find pardon and peace, will in the Judgment bid the rejecters of his mercy, “Depart from me, ye cursed.”[832] In all the Bible, God is represented not only as a tender father, but as a righteous judge. Though he delights in showing mercy, and “forgiving iniquity and transgression and sin,” yet he “will by no means clear the guilty.”[833]

The great Ruler of nations had declared that Moses was not to lead the congregation of Israel into the goodly land, and the earnest pleading of God’s servant could not secure a reversing of his sentence. He knew that he must die. Yet he had not for a moment faltered in his care for Israel. He had faithfully sought to prepare the congregation to enter upon the promised inheritance. At the divine command, Moses and Joshua repaired to the tabernacle, while the pillar of cloud came and stood over the door. Here the people were solemnly committed to the charge of Joshua. The work of Moses as leader of Israel was ended. Still he forgot himself in his interest for his people. In the presence of the assembled multitude, Moses, in the name of God, addressed to his successor these words of holy cheer: “Be strong and of a good courage; for thou shalt bring the children of Israel into the land which I sware unto them; and I will be with thee.”[834] He then turned to the elders and officers of the people, giving them a solemn charge to obey faithfully the instructions he had communicated to them from God.

As the people gazed upon the aged man, so soon to be taken from them, they recalled, with a new and deeper appreciation, his parental tenderness, his wise counsels, and his untiring labors. How often, when their sins had invited the just judgments of God, the prayers of Moses had prevailed with him to spare them! Their grief was heightened by remorse. They bitterly remembered that their own perversity had provoked Moses to the sin for which he must die.

The removal of their beloved leader would be a far stronger rebuke to Israel than any which they could have received had his life and mission been continued. God would lead them to feel that they were not to make the life of their future leader as trying as they had made that of Moses. God speaks to his people in blessings bestowed; and when these are not appreciated, he speaks to them in blessings removed, that they may be led to see their sins, and return to him with all the heart.

That very day there came to Moses the command, “Get thee up ... unto Mount Nebo, ... and behold the land of Canaan, which I give unto the children of Israel for a possession: and die in the mount whither thou goest up, and be gathered unto thy people.”[835] Moses had often left the camp, in obedience to the divine summons, to commune with God; but he was now to depart on a new and mysterious errand. He must go forth to resign his life into the hands of his Creator. Moses knew that he was to die alone; no earthly friend would be permitted to minister to him in his last hours. There was a mystery and awfulness about the scene before him, from which his heart shrank. The severest trial was his separation from the people of his care and love,—the people with whom his interest and his life had so long been united. But he had learned to trust in God, and with unquestioning faith he committed himself and his people to His love and mercy.

For the last time, Moses stood in the assembly of his people. Again the Spirit of God rested upon him, and in the most sublime and touching language he pronounced a blessing upon each of the tribes, closing with a benediction upon them all:—

“There is none like unto God, O Jeshurun, Who rideth upon the heaven for thy help, And in his excellency on the skies. The eternal God is thy dwelling-place, And underneath are the everlasting arms: And he thrust out the enemy from before thee, And said, Destroy. And Israel dwelleth in safety, The fountain of Jacob alone, In a land of corn and wine; Yea, his heavens drop down dew. Happy art thou, O Israel: Who is like unto thee, a people saved by Jehovah, The shield of thy help.”[836]

Moses turned from the congregation, and in silence and alone made his way up the mountain-side. He went to “the mountain of Nebo, to the top of Pisgah.”[837] Upon that lonely height he stood, and gazed with undimmed eye upon the scene spread out before him. Far away to the west lay the blue waters of the Great Sea; in the north, Mount Hermon stood out against the sky; to the east was the table-land of Moab, and beyond lay Bashan, the scene of Israel’s triumph; and away to the south stretched the desert of their long wanderings.

In solitude, Moses reviewed his life of vicissitudes and hardships since he turned from courtly honors and from a prospective kingdom in Egypt, to cast in his lot with God’s chosen people. He called to mind those long years in the desert with the flocks of Jethro, the appearance of the Angel in the burning bush, and his own call to deliver Israel. Again he beheld the mighty miracles of God’s power displayed in behalf of the chosen people, and his long-suffering mercy during the years of their wandering and rebellion. Notwithstanding all that God had wrought for them, notwithstanding his own prayers and labors, only two of all the adults in the vast army that left Egypt, had been found so faithful that they could enter the promised land. As Moses reviewed the result of his labors, his life of trial and sacrifice seemed to have been almost in vain.

Yet he did not regret the burdens he had borne. He knew that his mission and work were of God’s own appointing. When first called to become the leader of Israel from bondage, he shrank from the responsibility; but since he had taken up the work, he had not cast aside the burden. Even when the Lord had proposed to release him, and destroy rebellious Israel, Moses could not consent. Though his trials had been great, he had enjoyed special tokens of God’s favor; he had obtained a rich experience during the sojourn in the wilderness, in witnessing the manifestations of God’s power and glory, and in the communion of his love; he felt that he had made a wise decision in choosing to suffer affliction with the people of God, rather than to enjoy the pleasures of sin for a season.

As he looked back upon his experience as a leader of God’s people, one wrong act marred the record. If that transgression could be blotted out, he felt that he would not shrink from death. He was assured that repentance, and faith in the promised sacrifice, were all that God required, and again Moses confessed his sin, and implored pardon in the name of Jesus.

And now a panoramic view of the land of promise was presented to him. Every part of the country was spread out before him, not faint and uncertain in the dim distance, but standing out clear, distinct, and beautiful to his delighted vision. In this scene it was presented, not as it then appeared, but as it would become, with God’s blessing upon it, in the possession of Israel. He seemed to be looking upon a second Eden. There were mountains clothed with cedars of Lebanon, hills gray with olives and fragrant with the odor of the vine, wide green plains bright with flowers and rich in fruitfulness, here the palm-trees of the tropics, there waving fields of wheat and barley, sunny valleys musical with the ripple of brooks and the song of birds, goodly cities and fair gardens, lakes rich in “the abundance of the seas,” grazing flocks upon the hillsides, and even amid the rocks the wild bee’s hoarded treasures. It was indeed such a land as Moses, inspired by the Spirit of God, had described to Israel: “Blessed of the Lord, ... for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious fruits brought forth by the sun, ... and for the chief things of the ancient mountains, ... and for the precious things of the earth and fullness thereof.”[838]

Moses saw the chosen people established in Canaan, each of the tribes in its own possession. He had a view of their history after the settlement of the promised land; the long, sad story of their apostasy and its punishment was spread out before him. He saw them, because of their sins, dispersed among the heathen, the glory departed from Israel, her beautiful city in ruins, and her people captives in strange lands. He saw them restored to the land of their fathers, and at last brought under the dominion of Rome.

He was permitted to look down the stream of time, and behold the first advent of our Saviour. He saw Jesus as a babe in Bethlehem. He heard the voices of the angelic host break forth in the glad song of praise to God and peace on earth. He beheld in the heavens the star guiding the wise men of the East to Jesus, and a great light flooded his mind as he recalled those prophetic words, “There shall come a Star out of Jacob, and a Scepter shall rise out of Israel.”[839] He beheld Christ’s humble life in Nazareth, his ministry of love and sympathy and healing, his rejection by a proud, unbelieving nation. Amazed he listened to their boastful exaltation of the law of God, while they despised and rejected Him by whom the law was given. He saw Jesus upon Olivet as with weeping he bade farewell to the city of his love. As Moses beheld the final rejection of that people so highly blessed of Heaven,—that people for whom he had toiled and prayed and sacrificed, for whom he had been willing that his own name should be blotted from the book of life; as he listened to those fearful words, “Behold, your house is left unto you desolate,”[840] his heart was wrung with anguish, and bitter tears fell from his eyes, in sympathy with the sorrow of the Son of God.

He followed the Saviour to Gethsemane, and beheld the agony in the garden, the betrayal, the mockery and scourging,—the crucifixion. Moses saw that as he had lifted up the serpent in the wilderness, so the Son of God must be lifted up, that whosoever would believe on him “should not perish, but have eternal life.”[841] Grief, indignation, and horror filled the heart of Moses, as he viewed the hypocrisy and satanic hatred manifested by the Jewish nation against their Redeemer, the mighty Angel who had gone before their fathers. He heard Christ’s agonizing cry, “My God, my God, why hast thou forsaken me?” He saw him lying in Joseph’s new tomb. The darkness of hopeless despair seemed to enshroud the world. But he looked again, and beheld him coming forth a conqueror, and ascending to heaven escorted by adoring angels, and leading a multitude of captives. He saw the shining gates open to receive him, and the host of heaven with songs of triumph welcoming their Commander. And it was there revealed to him that he himself would be one who should attend the Saviour, and open to him the everlasting gates. As he looked upon the scene, his countenance shone with a holy radiance. How small appeared the trials and sacrifices of his life, when compared with those of the Son of God! how light in contrast with the “far more exceeding and eternal weight of glory”![842] He rejoiced that he had been permitted, even in a small measure, to be a partaker in the sufferings of Christ.

Moses beheld the disciples of Jesus as they went forth to carry his gospel to the world. He saw that though the people of Israel “according to the flesh,” had failed of the high destiny to which God had called them; in their unbelief had failed to become the light of the world; though they had despised God’s mercy, and forfeited their blessings as his chosen people,—yet God had not cast off the seed of Abraham; the glorious purposes which he had undertaken to accomplish through Israel were to be fulfilled. All who, through Christ, should become the children of faith, were to be counted as Abraham’s seed; they were inheritors of the covenant-promises; like Abraham they were called to guard and to make known to the world the law of God and the gospel of his Son. Moses saw the light of the gospel shining out, through the disciples of Jesus, to them “which sat in darkness,”[843] and thousands from the lands of the Gentiles flocking to the brightness of its rising. And beholding, he rejoiced in the increase and prosperity of Israel.

And now another scene passed before him. He had been shown the work of Satan in leading the Jews to reject Christ, while they professed to honor his Father’s law. He now saw the Christian world under a similar deception in professing to accept Christ while they rejected God’s law. He had heard from the priests and elders the frenzied cry, “Away with him!” “Crucify him, crucify him!” and now he heard from professedly Christian teachers the cry, “Away with the law!” He saw the Sabbath trodden under foot, and a spurious institution established in its place. Again Moses was filled with astonishment and horror. How could those who believed in Christ reject the law spoken by his own voice upon the sacred mount? How could any that feared God set aside the law which is the foundation of his government in heaven and earth? With joy Moses saw the law of God still honored and exalted by a faithful few. He saw the last great struggle of earthly powers to destroy those who keep God’s law. He looked forward to the time when God shall arise to punish the inhabitants of the earth for their iniquity, and those who have feared his name shall be covered and hid in the day of his anger. He heard God’s covenant of peace with those who have kept his law, as he utters his voice from his holy habitation, and the heavens and the earth do shake. He saw the second coming of Christ in glory, the righteous dead raised to immortal life, and the living saints translated without seeing death, and together ascending with songs of gladness to the city of God.

Still another scene opens to his view,—the earth freed from the curse, lovelier than the fair land of promise so lately spread out before him. There is no sin, and death cannot enter. There the nations of the saved find their eternal home. With joy unutterable, Moses looks upon the scene,—the fulfillment of a more glorious deliverance than his brightest hopes have ever pictured. Their earthly wanderings forever past, the Israel of God have at last entered the goodly land.

Again the vision faded, and his eyes rested upon the land of Canaan as it spread out in the distance. Then, like a tired warrior, he lay down to rest. “So Moses the servant of the Lord died there in the land of Moab, according to the word of the Lord. And he buried him in a valley in the land of Moab, over against Beth-peor; but no man knoweth of his sepulcher.”[844] Many who had been unwilling to heed the counsels of Moses while he was with them, would have been in danger of committing idolatry over his dead body, had they known the place of his burial. For this reason it was concealed from men. But angels of God buried the body of his faithful servant, and watched over the lonely grave.

“There arose not a prophet since in Israel like unto Moses, whom Jehovah knew face to face, in all the signs and the wonders, which Jehovah sent him to do, ... and in all that mighty hand, and in all the great terror which Moses showed in the sight of all Israel.”[845]

Had not the life of Moses been marred with that one sin, in failing to give God the glory of bringing water from the rock at Kadesh, he would have entered the promised land, and would have been translated to heaven without seeing death. But he was not long to remain in the tomb. Christ himself, with the angels who had buried Moses, came down from heaven to call forth the sleeping saint. Satan had exulted at his success in causing Moses to sin against God, and thus come under the dominion of death. The great adversary declared that the divine sentence,—“Dust thou art, and unto dust shalt thou return,”[846]—gave him possession of the dead. The power of the grave had never been broken, and all who were in the tomb he claimed as his captives, never to be released from his dark prison-house.

For the first time, Christ was about to give life to the dead. As the Prince of life and the shining ones approached the grave, Satan was alarmed for his supremacy. With his evil angels he stood to dispute an invasion of the territory that he claimed as his own. He boasted that the servant of God had become his prisoner. He declared that even Moses was not able to keep the law of God; that he had taken to himself the glory due to Jehovah,—the very sin which had caused Satan’s banishment from heaven,—and by transgression had come under the dominion of Satan. The arch-traitor reiterated the original charges that he had made against the divine government, and repeated his complaints of God’s injustice toward him.

Christ did not stoop to enter into controversy with Satan. He might have brought against him the cruel work which his deceptions had wrought in heaven, causing the ruin of a vast number of its inhabitants. He might have pointed to the falsehoods told in Eden, that had led to Adam’s sin and brought death upon the human race. He might have reminded Satan that it was his own work in tempting Israel to murmuring and rebellion, which had wearied the long-suffering patience of their leader, and in an unguarded moment had surprised him into the sin for which he had fallen under the power of death. But Christ referred all to his Father, saying, “The Lord rebuke thee.”[847] The Saviour entered into no dispute with his adversary, but he then and there began his work of breaking the power of the fallen foe, and bringing the dead to life. Here was an evidence that Satan could not controvert, of the supremacy of the Son of God. The resurrection was forever made certain. Satan was despoiled of his prey; the righteous dead would live again.

In consequence of sin, Moses had come under the power of Satan. In his own merits he was death’s lawful captive; but he was raised to immortal life, holding his title in the name of the Redeemer. Moses came forth from the tomb glorified, and ascended with his Deliverer to the city of God.

Never, till exemplified in the sacrifice of Christ, were the justice and the love of God more strikingly displayed than in his dealings with Moses. God shut Moses out of Canaan, to teach a lesson which should never be forgotten,—that he requires exact obedience, and that men are to beware of taking to themselves the glory which is due to their Maker. He could not grant the prayer of Moses that he might share the inheritance of Israel; but he did not forget or forsake his servant. The God of heaven understood the suffering that Moses had endured; he had noted every act of faithful service through those long years of conflict and trial. On the top of Pisgah, God called Moses to an inheritance infinitely more glorious than the earthly Canaan.

Upon the mount of transfiguration, Moses was present with Elijah, who had been translated. They were sent as bearers of light and glory from the Father to his Son. And thus the prayer of Moses, uttered so many centuries before, was at last fulfilled. He stood upon “the goodly mountain,” within the heritage of his people, bearing witness to Him in whom all the promises to Israel centered. Such is the last scene revealed to mortal vision in the history of that man so highly honored of Heaven.

Moses was a type of Christ. He himself had declared to Israel, “The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken.”[848] God saw fit to discipline Moses in the school of affliction and poverty, before he could be prepared to lead the hosts of Israel to the earthly Canaan. The Israel of God, journeying to the heavenly Canaan, have a Captain who needed no human teaching to prepare him for his mission as a divine leader; yet he was made perfect through sufferings; and “in that he himself hath suffered being tempted, he is able to succor them that are tempted.”[849] Our Redeemer manifested no human weakness or imperfection; yet he died to obtain for us an entrance into the promised land.

“And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; but Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.”[850]

Footnote 830:

Deut. 32:11, 12.

Footnote 831:

Matt. 5:18.

Footnote 832:

Matt. 25:41.

Footnote 833:

Ex. 34:7.

Footnote 834:

Deut. 31:23.

Footnote 835:

Deut. 32:49, 50.

Footnote 836:

Deut. 33:26-29, Rev. Ver.

Footnote 837:

Deut. 34:1.

Footnote 838:

Deut. 33:13-16.

Footnote 839:

Num. 24:17.

Footnote 840:

Matt. 23:38.

Footnote 841:

John 3:15.

Footnote 842:

2 Cor. 4:17.

Footnote 843:

Matt. 4:16.

Footnote 844:

Deut. 34:5, 6.

Footnote 845:

Deut. 34:10-12.

Footnote 846:

Gen. 3:19.

Footnote 847:

Jude 9.

Footnote 848:

Deut. 18:15.

Footnote 849:

Heb. 2:10, 18.

Footnote 850:

Heb. 3:5, 6.

ESTABLISHMENT IN CANAAN

“He brought them to the border of his sanctuary, even to ... the Mount Zion which he loved.”

“He cast out the heathen also before them, and divided them an inheritance.”

CROSSING THE JORDAN—44

The Israelites deeply mourned for their departed leader, and thirty days were devoted to special services in honor of his memory. Never till he was taken from them, had they so fully realized the value of his wise counsels, his parental tenderness, and his unswerving faith. With a new and deeper appreciation, they recalled the precious lessons he had given while still with them.

Moses was dead, but his influence did not die with him. It was to live on, reproducing itself in the hearts of his people. The memory of that holy, unselfish life would long be cherished, with silent, persuasive power moulding the lives even of those who had neglected his living words. As the glow of the descending sun lights up the mountain peaks long after the sun itself has sunk behind the hills, so the works of the pure, the holy, and the good, shed light upon the world long after the actors themselves have passed away. Their works, their words, their example, will forever live. “The righteous shall be in everlasting remembrance.”[860]

While they were filled with grief at their great loss, the people knew that they were not left alone. The pillar of cloud rested over the tabernacle by day, and the pillar of fire by night, an assurance that God would still be their guide and helper if they would walk in the way of his commandments.

Joshua was now the acknowledged leader of Israel. He had been known chiefly as a warrior, and his gifts and virtues were especially valuable at this stage in the history of his people. Courageous, resolute, and persevering, prompt, incorruptible, unmindful of selfish interests in his care for those committed to his charge, and, above all, inspired by a living faith in God,—such was the character of the man divinely chosen to conduct the armies of Israel in their entrance upon the promised land. During the sojourn in the wilderness he had acted as prime minister to Moses, and by his quiet, unpretending fidelity, his steadfastness when others wavered, his firmness to maintain the truth in the midst of danger, he had given evidence of his fitness to succeed Moses, even before he was called to the position by the voice of God.

It was with great anxiety and self-distrust that Joshua had looked forward to the work before him; but his fears were removed by the assurance of God, “As I was with Moses, so I will be with thee; I will not fail thee, nor forsake thee.... Unto this people shalt thou divide for an inheritance the land, which I sware unto their fathers to give them.” “Every place that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses.”[861] To the heights of Lebanon in the far distance, to the shores of the Great Sea, and away to the banks of the Euphrates in the east,—all was to be theirs.

To this promise was added the injunction, “Only be thou strong and very courageous, that thou mayest observe to do according to all the law, which Moses my servant commanded.” The Lord’s direction was, “This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night;” “turn not from it to the right hand or to the left;” “for then thou shalt make thy way prosperous, and then thou shalt have good success.”

The Israelites were still encamped on the east side of Jordan, which presented the first barrier to the occupation of Canaan. “Arise,” had been the first message of God to Joshua, “go over this Jordan, thou, and all this people, unto the land which I do give to them.” No instruction was given as to the way in which they were to make the passage. Joshua knew, however, that whatever God should command, he would make a way for his people to perform, and in this faith the intrepid leader at once began his arrangements for an advance.

A few miles beyond the river, just opposite the place where the Israelites were encamped, was the large and strongly fortified city of Jericho. This city was virtually the key to the whole country, and it would present a formidable obstacle to the success of Israel. Joshua therefore sent two young men as spies to visit this city, and ascertain something as to its population, its resources, and the strength of its fortifications. The inhabitants of the city, terrified and suspicious, were constantly on the alert, and the messengers were in great danger. They were, however, preserved by Rahab, a woman of Jericho, at the peril of her own life. In return for her kindness, they gave her a promise of protection when the city should be taken.

The spies returned in safety, with the tidings, “Truly the Lord hath delivered into our hands all the land; for even all the inhabitants of the country do faint because of us.” It had been declared to them in Jericho, “We have heard how the Lord dried up the water of the Red Sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed. And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you; for the Lord your God, he is God in heaven above, and in earth beneath.”

Orders were now issued to make ready for an advance. The people were to prepare a three-days’ supply of food, and the army was to be put in readiness for battle. All heartily acquiesced in the plans of their leader, and assured him of their confidence and support: “All that thou commandest us we will do; and whithersoever thou sendest us, we will go. According as we hearkened unto Moses in all things, so will we hearken unto thee; only the Lord thy God be with thee, as he was with Moses.”

Leaving their encampment in the acacia groves of Shittim, the host descended to the border of the Jordan. All knew, however, that without divine aid they could not hope to make the passage. At this time of the year—in the spring season—the melting snows of the mountains had so raised the Jordan that the river overflowed its banks, making it impossible to cross at the usual fording-places. God willed that the passage of Israel over Jordan should be miraculous. Joshua, by divine direction, commanded the people to sanctify themselves; they must put away their sins, and free themselves from all outward impurity; “for to-morrow,” he said, “the Lord will do wonders among you.” The “ark of the covenant” was to lead the way before the host. When they should see the token of Jehovah’s presence, borne by the priests, remove from its place in the center of the camp, and advance toward the river, then they were to “remove from their place, and go after it.” The circumstances of the passage were minutely foretold; and said Joshua, “Hereby ye shall know that the living God is among you, and that he will without fail drive out from before you the Canaanites.... Behold, the ark of the covenant of the Lord of all the earth passeth over before you into Jordan.”

At the appointed time began the onward movement, the ark, borne upon the shoulders of the priests, leading the van. The people had been directed to fall back, so that there was a vacant space of more than half a mile about the ark. All watched with deep interest as the priests advanced down the bank of the Jordan. They saw them with the sacred ark move steadily forward toward the angry, surging stream, till the feet of the bearers were dipped into the waters. Then suddenly the tide above was swept back, while the current below flowed on, and the bed of the river was laid bare.

At the divine command, the priests advanced to the middle of the channel, and stood there, while the entire host descended, and crossed to the farther side. Thus was impressed upon the minds of all Israel the fact that the power that stayed the waters of Jordan was the same that had opened the Red Sea to their fathers forty years before. When the people had all passed over, the ark itself was borne to the western shore. No sooner had it reached a place of security, and “the soles of the priests’ feet were lifted up unto the dry land,” than the imprisoned waters, being set free, rushed down, a resistless flood, in the natural channel of the stream.

Coming generations were not to be without a witness to this great miracle. While the priests bearing the ark were still in the midst of Jordan, twelve men previously chosen, one from each tribe, took up each a stone from the river-bed where the priests were standing, and carried them over to the western side. These stones were to be set up as a monument in the first camping-place beyond the river. The people were bidden to repeat to their children and children’s children the story of the deliverance that God had wrought for them, as Joshua said, “That all the people of the earth might know the hand of the Lord, that it is mighty; that ye might fear the Lord your God forever.”

The influence of this miracle, both upon the Hebrews and upon their enemies, was of great importance. It was an assurance to Israel of God’s continued presence and protection,—an evidence that he would work for them through Joshua as he had wrought through Moses. Such an assurance was needed to strengthen their hearts as they entered upon the conquest of the land,—the stupendous task that had staggered the faith of their fathers forty years before. The Lord had declared to Joshua before the crossing, “This day will I begin to magnify thee in the sight of all Israel, that they may know that, as I was with Moses, so I will be with thee.” And the result fulfilled the promise. “On that day the Lord magnified Joshua in the sight of all Israel; and they feared him, as they feared Moses, all the days of his life.”

This exercise of divine power in behalf of Israel was designed also to increase the fear with which they were regarded by the surrounding nations, and thus prepare the way for their easier and complete triumph. When the tidings that God had stayed the waters of Jordan before the children of Israel, reached the kings of the Amorites and of the Canaanites, their hearts melted with fear. The Hebrews had already slain the five kings of Midian, the powerful Sihon, king of the Amorites, and Og of Bashan, and now the passage over the swollen and impetuous Jordan filled all the surrounding nations with terror. To the Canaanites, to all Israel, and to Joshua himself, unmistakable evidence had been given that the living God, the King of heaven and earth, was among his people, and that he “would not fail them nor forsake them.”

A short distance from Jordan the Hebrews made their first encampment in Canaan. Here Joshua “circumcised the children of Israel;” “and the children of Israel encamped in Gilgal, and kept the Passover.”[862] The suspension of the rite of circumcision since the rebellion at Kadesh had been a constant witness to Israel that their covenant with God, of which it was the appointed symbol, had been broken. And the discontinuance of the Passover, the memorial of their deliverance from Egypt, had been an evidence of the Lord’s displeasure at their desire to return to the land of bondage. Now, however, the years of rejection were ended. Once more God acknowledged Israel as his people, and the sign of the covenant was restored. The rite of circumcision was performed upon all the people who had been born in the wilderness. And the Lord declared to Joshua, “This day have I rolled away the reproach of Egypt from off you,”[863] and in allusion to this the place of their encampment was called Gilgal, “a rolling away,” or “rolling off.”

Heathen nations had reproached the Lord and his people because the Hebrews had failed to take possession of Canaan, as they expected, soon after leaving Egypt. Their enemies had triumphed because Israel had wandered so long in the wilderness, and they had mockingly declared that the God of the Hebrews was not able to bring them into the promised land. The Lord had now signally manifested his power and favor in opening the Jordan before his people, and their enemies could no longer reproach them.

“On the fourteenth day of the month at even,” the Passover was celebrated on the plains of Jericho. “And they did eat of the old corn of the land on the morrow after the Passover, unleavened cakes, and parched corn in the selfsame day. And the manna ceased on the morrow after they had eaten of the old corn of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan.”[863] The long years of their desert wanderings were ended. The feet of Israel were at last treading the promised land.

Footnote 860:

Ps. 112:6.

Footnote 861:

See Joshua 1-4.

Footnote 862:

Joshua 5:3, 10, 9.

Footnote 863:

Joshua 5:9-12.

THE FALL OF JERICHO—45

The Hebrews had entered Canaan, but they had not subdued it; and to human appearance the struggle to gain possession of the land must be long and difficult. It was inhabited by a powerful race, who stood ready to oppose the invasion of their territory. The various tribes were bound together by the fear of a common danger. Their horses and iron battle-chariots, their knowledge of the country, and their training in war, would give them great advantage. Furthermore, the country was guarded by fortresses,—“cities great and fenced up to heaven.”[870] Only in the assurance of a strength not their own, could the Israelites hope for success in the impending conflict.

One of the strongest fortresses in the land,—the large and wealthy city of Jericho,—lay just before them, but a little distance from their camp at Gilgal. On the border of a fertile plain abounding with the rich and varied productions of the tropics, its palaces and temples the abode of luxury and vice, this proud city, behind its massive battlements, offered defiance to the God of Israel. Jericho was one of the principal seats of idol worship, being especially devoted to Ashtaroth, the goddess of the moon. Here centered all that was vilest and most degrading in the religion of the Canaanites. The people of Israel, in whose minds were fresh the fearful results of their sin at Beth-peor, could look upon this heathen city only with disgust and horror.

To reduce Jericho was seen by Joshua to be the first step in the conquest of Canaan. But first of all he sought an assurance of divine guidance; and it was granted him. Withdrawing from the encampment to meditate and to pray that the God of Israel would go before his people, he beheld an armed warrior, of lofty stature and commanding presence, “with his sword drawn in his hand.” To Joshua’s challenge, “Art thou for us, or for our adversaries?” the answer was given, “As Captain of the host of the Lord am I now come.”[871] The same command given to Moses in Horeb, “Loose thy shoe from off thy foot; for the place whereon thou standest is holy,” revealed the true character of the mysterious stranger. It was Christ, the Exalted One, who stood before the leader of Israel. Awe-stricken, Joshua fell upon his face and worshiped, and heard the assurance, “I have given into thine hand Jericho, and the king thereof, and the mighty men of valor,” and he received instruction for the capture of the city.

In obedience to the divine command, Joshua marshaled the armies of Israel. No assault was to be made. They were simply to make the circuit of the city, bearing the ark of God, and blowing upon trumpets. First came the warriors, a body of chosen men, not now to conquer by their own skill and prowess, but by obedience to the directions given them from God. Seven priests with trumpets followed. Then the ark of God, surrounded by a halo of divine glory, was borne by priests clad in the dress denoting their sacred office. The army of Israel followed, each tribe under its standard. Such was the procession that compassed the doomed city. No sound was heard but the tread of that mighty host and the solemn peal of the trumpets, echoing among the hills, and resounding through the streets of Jericho. The circuit completed, the army returned in silence to their tents, and the ark was restored to its place in the tabernacle.

With wonder and alarm the watchmen of the city marked every move, and reported to those in authority. They knew not the meaning of all this display; but when they beheld that mighty host marching around their city once each day, with the sacred ark and the attendant priests, the mystery of the scene struck terror to the hearts of priest and people. Again they would inspect their strong defenses, feeling certain they could successfully resist the most powerful attack. Many ridiculed the thought that any harm could come to them through these singular demonstrations. Others were awed as they beheld the procession that each day wound about the city. They remembered that the Red Sea had once parted before this people, and that a passage had just been opened for them through the river Jordan. They knew not what further wonders God might work for them.

For six days the host of Israel made the circuit of the city. The seventh day came, and with the first dawn of light, Joshua marshaled the armies of the Lord. Now they were directed to march seven times around Jericho, and at a mighty peal from the trumpets to shout with a loud voice, for God had given them the city.

The vast army marched solemnly around the devoted walls. All was silent, save the measured tread of many feet, and the occasional sound of the trumpet, breaking the stillness of the early morning. The massive walls of solid stone seemed to defy the siege of men. The watchers on the walls looked on with rising fear, as, the first circuit ended, there followed a second, then a third, a fourth, a fifth, a sixth. What could be the object of these mysterious movements? What mighty event was impending? They had not long to wait. As the seventh circuit was completed, the long procession paused. The trumpets, which for an interval had been silent, now broke forth in a blast that shook the very earth. The walls of solid stone, with their massive towers and battlements, tottered and heaved from their foundations, and with a crash fell in ruin to the earth. The inhabitants of Jericho were paralyzed with terror, and the hosts of Israel marched in and took possession of the city.

The Israelites had not gained the victory by their own power; the conquest had been wholly the Lord’s; and as the first-fruits of the land, the city, with all that it contained, was to be devoted as a sacrifice to God. It was to be impressed upon Israel that in the conquest of Canaan they were not to fight for themselves, but simply as instruments to execute the will of God; not to seek for riches or self-exaltation, but the glory of Jehovah their king. Before the capture the command had been given, “The city shall be accursed, even it, and all that are therein.” “Keep yourselves from the accursed thing, lest ye make yourselves accursed, ... and make the camp of Israel a curse, and trouble it.”

All the inhabitants of the city, with every living thing that it contained, “both man and woman, young and old, and ox, and sheep, and ass,” were put to the sword. Only faithful Rahab, with her household, was spared, in fulfillment of the promise of the spies. The city itself was burned; its palaces and temples, its magnificent dwellings with all their luxurious appointments, the rich draperies and the costly garments, were given to the flames. That which could not be destroyed by fire, “the silver and gold, and vessels of brass and iron,” was to be devoted to the service of the tabernacle. The very site of the city was accursed; Jericho was never to be rebuilt as a stronghold; judgments were threatened upon any one who should presume to restore the walls that divine power had cast down. The solemn declaration was made in the presence of all Israel, “Cursed be the man before the Lord, that riseth up and buildeth this city Jericho. He shall lay the foundation thereof in his first-born, and in his youngest son shall he set up the gates of it.”

The utter destruction of the people of Jericho was but a fulfillment of the commands previously given through Moses concerning the inhabitants of Canaan: “Thou shalt smite them, and utterly destroy them.” “Of the cities of these people, ... thou shalt save alive nothing that breatheth.”[872] To many these commands seem to be contrary to the spirit of love and mercy enjoined in other portions of the Bible; but they were in truth the dictates of infinite wisdom and goodness. God was about to establish Israel in Canaan, to develop among them a nation and government that should be a manifestation of his kingdom upon the earth. They were not only to be inheritors of the true religion, but to disseminate its principles throughout the world. The Canaanites had abandoned themselves to the foulest and most debasing heathenism; and it was necessary that the land should be cleared of what would so surely prevent the fulfillment of God’s gracious purposes.

The inhabitants of Canaan had been granted ample opportunity for repentance. Forty years before, the opening of the Red Sea and the judgments upon Egypt had testified to the supreme power of the God of Israel. And now the overthrow of the kings of Midian, of Gilead and Bashan, had further shown that Jehovah was above all gods. The holiness of his character and his abhorrence of impurity had been evinced in the judgments visited upon Israel for their participation in the abominable rites of Baal-peor. All these events were known to the inhabitants of Jericho, and there were many who shared Rahab’s conviction, though they refused to obey it, that Jehovah, the God of Israel, “is God in heaven above, and in earth beneath.” Like the men before the flood, the Canaanites lived only to blaspheme Heaven and defile the earth. And both love and justice demanded the prompt execution of these rebels against God, and foes to man.

How easily the armies of heaven brought down the walls of Jericho, that proud city whose bulwarks, forty years before, had struck terror to the unbelieving spies! The Mighty One of Israel had said, “I have given Jericho into thine hand.” Against that word, human strength was powerless.

“By faith the walls of Jericho fell down.”[873] The Captain of the Lord’s host communicated only with Joshua; he did not reveal himself to all the congregation, and it rested with them to believe or doubt the words of Joshua, to obey the commands given by him in the name of the Lord, or to deny his authority. They could not see the host of angels who attended them under the leadership of the Son of God. They might have reasoned: “What unmeaning movements are these, and how ridiculous the performance of marching daily around the walls of the city, blowing trumpets of rams’ horns. This can have no effect upon those towering fortifications.” But the very plan of continuing this ceremony through so long a time prior to the final overthrow of the walls, afforded opportunity for the development of faith among the Israelites. It was to be impressed upon their minds that their strength was not in the wisdom of man, nor in his might, but only in the God of their salvation. They were thus to become accustomed to relying wholly upon their divine Leader.

God will do great things for those who trust in him. The reason why his professed people have no greater strength, is that they trust so much to their own wisdom, and do not give the Lord an opportunity to reveal his power in their behalf. He will help his believing children in every emergency, if they will place their entire confidence in him, and faithfully obey him.

Soon after the fall of Jericho, Joshua determined to attack Ai, a small town among the ravines a few miles to the west of the Jordan valley. Spies sent to this place brought back the report that the inhabitants were but few, and that only a small force would be needed to overthrow it.

The great victory that God had gained for them had made the Israelites self-confident. Because he had promised them the land of Canaan, they felt secure, and failed to realize that divine help alone could give them success. Even Joshua laid his plans for the conquest of Ai, without seeking counsel from God.

The Israelites had begun to exalt their own strength, and to look with contempt upon their foes. An easy victory was expected, and three thousand men were thought sufficient to take the place. These rushed to the attack without the assurance that God would be with them. They advanced nearly to the gate of the city, only to encounter the most determined resistance. Panic-stricken at the numbers and thorough preparation of their enemies, they fled in confusion down the steep descent. The Canaanites were in hot pursuit; “they chased them from before the gate, ... and smote them in the going down.” Though the loss was small as to numbers,—but thirty-six men being slain,—the defeat was disheartening to the whole congregation. “The hearts of the people melted, and became as water.” This was the first time they had met the Canaanites in actual battle, and if put to flight before the defenders of this little town, what would be the result in the greater conflicts before them? Joshua looked upon their ill success as an expression of God’s displeasure, and in distress and apprehension he “rent his clothes, and fell to the earth upon his face before the ark of the Lord until the eventide, he and the elders of Israel, and put dust upon their heads.”

“Alas, O Lord God,” he cried, “wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us?... O Lord, what shall I say, when Israel turneth their backs before their enemies? For the Canaanites and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth; and what wilt thou do unto thy great name?”

The answer from Jehovah was, “Get thee up; wherefore liest thou thus upon thy face? Israel ... hath transgressed my covenant which I commanded them.” It was a time for prompt and decided action, and not for despair and lamentation. There was secret sin in the camp, and it must be searched out and put away, before the presence and blessing of the Lord could be with his people. “Neither will I be with you any more, except ye destroy the accursed from among you.”

God’s command had been disregarded by one of those appointed to execute his judgments. And the nation was held accountable for the guilt of the transgressor: “They have even taken of the accursed thing; and have also stolen, and dissembled also.” Instruction was given to Joshua for the discovery and punishment of the criminal. The lot was to be employed for the detection of the guilty. The sinner was not directly pointed out, the matter being left in doubt for a time, that the people might feel their responsibility for the sins existing among them, and thus be led to searching of heart, and humiliation before God.

Early in the morning, Joshua gathered the people together “by their tribes,” and the solemn and impressive ceremony began. Step by step the investigation went on. Closer and still closer came the fearful test. First the tribe, then the family, then the household, then the man was taken, and Achan the son of Carmi, of the tribe of Judah, was pointed out by the finger of God as the troubler of Israel.

To establish his guilt beyond all question, leaving no ground for the charge that he had been unjustly condemned, Joshua solemnly adjured Achan to acknowledge the truth. The wretched man made full confession of his crime: “Indeed I have sinned against the Lord God of Israel.... When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels’ weight, then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent.” Messengers were immediately dispatched to the tent, where they removed the earth at the place specified, and “behold, it was hid in his tent, and the silver under it. And they took them out of the midst of the tent, and brought them unto Joshua, ... and laid them out before the Lord.”

Sentence was pronounced and immediately executed. “Why hast thou troubled us?” said Joshua, “the Lord shall trouble thee this day.” As the people had been held responsible for Achan’s sin, and had suffered from its consequences, they were, through their representatives, to take part in its punishment. “All Israel stoned him with stones.”

Then there was raised over him a great pile of stones,—a witness to the sin and its punishment. “Wherefore the name of that place was called the valley of Achor,” that is, “trouble.” In the book of Chronicles his memorial is written,—“Achar, the troubler of Israel.”[874]

Achan’s sin was committed in defiance of the most direct and solemn warnings and the most mighty manifestations of God’s power. “Keep yourselves from the accursed thing, lest ye make yourselves accursed,” had been the proclamation to all Israel. The command was given immediately after the miraculous passage of the Jordan, and the recognition of God’s covenant by the circumcision of the people,—after the observance of the Passover, and the appearance of the Angel of the covenant, the Captain of the Lord’s host. It had been followed by the overthrow of Jericho, giving evidence of the destruction which will surely overtake all transgressors of God’s law. The fact that divine power alone had given the victory to Israel, that they had not come into possession of Jericho by their own strength, gave solemn weight to the command prohibiting them from partaking of the spoils. God, by the might of his own word, had overthrown this stronghold; the conquest was his, and to him alone the city with all that it contained was to be devoted.

Of the millions of Israel there was but one man who, in that solemn hour of triumph and of judgment, had dared to transgress the command of God. Achan’s covetousness was excited by the sight of that costly robe of Shinar; even when it had brought him face to face with death he called it “a goodly Babylonish garment.” One sin had led to another, and he appropriated the gold and silver devoted to the treasury of the Lord,—he robbed God of the first-fruits of the land of Canaan.

The deadly sin that led to Achan’s ruin had its root in covetousness, of all sins one of the most common and the most lightly regarded. While other offenses meet with detection and punishment, how rarely does the violation of the tenth commandment so much as call forth censure. The enormity of this sin, and its terrible results, are the lessons of Achan’s history.

Covetousness is an evil of gradual development. Achan had cherished greed of gain until it became a habit, binding him in fetters well-nigh impossible to break. While fostering this evil, he would have been filled with horror at the thought of bringing disaster upon Israel; but his perceptions were deadened by sin, and when temptation came, he fell an easy prey.

Are not similar sins still committed, in the face of warnings as solemn and explicit? We are as directly forbidden to indulge covetousness as was Achan to appropriate the spoils of Jericho. God has declared it to be idolatry. We are warned, “Ye cannot serve God and mammon.” “Take heed, and beware of covetousness.” “Let it not be once named among you.”[875] We have before us the fearful doom of Achan, of Judas, of Ananias and Sapphira. Back of all these we have that of Lucifer, that “son of the morning,” who, coveting a higher state, forfeited forever the brightness and bliss of heaven. And yet, notwithstanding all these warnings, covetousness abounds.

Everywhere its slimy track is seen. It creates discontent and dissension in families; it excites envy and hatred in the poor against the rich; it prompts the grinding oppression of the rich toward the poor. And this evil exists not in the world alone, but in the church. How common even here to find selfishness, avarice, overreaching, neglect of charities, and robbery of God “in tithes and offerings.” Among church-members “in good and regular standing,” there are, alas! many Achans. Many a man comes statedly to church, and sits at the table of the Lord, while among his possessions are hidden unlawful gains, the things that God has cursed. For a goodly Babylonish garment, multitudes sacrifice the approval of conscience and their hope of heaven. Multitudes barter their integrity, and their capabilities for usefulness, for a bag of silver shekels. The cries of the suffering poor are unheeded; the gospel light is hindered in its course; the scorn of worldlings is kindled by practices that give the lie to the Christian profession; and yet the covetous professor continues to heap up treasures. “Will a man rob God? Yet ye have robbed me,”[876] saith the Lord.

Achan’s sin brought disaster upon the whole nation. For one man’s sin, the displeasure of God will rest upon his church till the transgression is searched out and put away. The influence most to be feared by the church is not that of open opposers, infidels, and blasphemers, but of inconsistent professors of Christ. These are the ones that keep back the blessing of the God of Israel, and bring weakness upon his people.

When the church is in difficulty, when coldness and spiritual declension exist, giving occasion for the enemies of God to triumph, then, instead of folding their hands and lamenting their unhappy state, let its members inquire if there is not an Achan in the camp. With humiliation and searching of heart, let each seek to discover the hidden sins that shut out God’s presence.

Achan acknowledged his guilt, but when it was too late for the confession to benefit himself. He had seen the armies of Israel return from Ai defeated and disheartened; yet he did not come forward and confess his sin. He had seen Joshua and the elders of Israel bowed to the earth in grief too great for words. Had he then made confession, he would have given some proof of true penitence; but he still kept silence. He had listened to the proclamation that a great crime had been committed, and had even heard its character definitely stated. But his lips were sealed. Then came the solemn investigation. How his soul thrilled with terror as he saw his tribe pointed out, then his family and his household! But still he uttered no confession, until the finger of God was placed upon him. Then, when his sin could no longer be concealed, he admitted the truth. How often are similar confessions made. There is a vast difference between admitting facts after they have been proved, and confessing sins known only to ourselves and to God. Achan would not have confessed, had he not hoped by so doing to avert the consequences of his crime. But his confession only served to show that his punishment was just. There was no genuine repentance for sin, no contrition, no change of purpose, no abhorrence of evil.

So confessions will be made by the guilty when they stand before the bar of God, after every case has been decided for life or death. The consequences to result to himself will draw from each an acknowledgment of his sin. It will be forced from the soul by an awful sense of condemnation and a fearful looking for of judgment. But such confessions cannot save the sinner.

So long as they can conceal their transgressions from their fellow-men, many, like Achan, feel secure, and flatter themselves that God will not be strict to mark iniquity. All too late their sins will find them out in that day when they shall not be purged with sacrifice nor offering forever. When the records of heaven shall be opened, the Judge will not in words declare to man his guilt, but will cast one penetrating, convicting glance, and every deed, every transaction of life, will be vividly impressed upon the memory of the wrong-doer. The person will not, as in Joshua’s day, need to be hunted out from tribe to family, but his own lips will confess his shame. The sins hidden from the knowledge of men will then be proclaimed to the whole world.

Footnote 870:

Deut. 9:1.

Footnote 871:

Joshua 5:13-15; chapters 6, 7.

Footnote 872:

Deut. 7:2; 20:16.

Footnote 873:

Heb. 11:30.

Footnote 874:

1 Chron. 2:7.

Footnote 875:

Col. 3:5; Matt. 6:24; Luke 12:15; Eph. 5:3.

Footnote 876:

Mal. 3:8.

THE BLESSING AND THE CURSES—46

After the execution of the sentence upon Achan, Joshua was commanded to marshal all the men of war, and again advance against Ai. The power of God was with his people, and they were soon in possession of the city.

Military operations were now suspended, that all Israel might engage in a solemn religious service. The people were eager to obtain a settlement in Canaan; as yet they had not homes or lands for their families, and in order to gain these they must drive out the Canaanites; but this important work must be deferred, for a higher duty demanded their first attention.

Before taking possession of their inheritance, they must renew their covenant of loyalty to God. In the last instructions of Moses, direction had been twice given for a convocation of the tribes upon mounts Ebal and Gerizim, at Shechem, for the solemn recognition of the law of God. In obedience to these injunctions, the whole people, not only men, but “the women, and the little ones, and the strangers that were conversant among them,”[880] left their camp at Gilgal, and marched through the country of their enemies, to the vale of Shechem, near the center of the land. Though surrounded by unconquered foes, they were safe under the protection of God as long as they were faithful to him. Now, as in the days of Jacob, “the terror of God was upon the cities that were round about them,”[881] and the Hebrews were unmolested.

The place appointed for this solemn service was one already sacred from its association with the history of their fathers. It was here that Abraham raised his first altar to Jehovah in the land of Canaan. Here both Abraham and Jacob had pitched their tents. Here the latter bought the field in which the tribes were to bury the body of Joseph. Here also was the well that Jacob had dug, and the oak under which he had buried the idolatrous images of his household.

The spot chosen was one of the most beautiful in all Palestine, and worthy to be the theater where this grand and impressive scene was to be enacted. The lovely valley, its green fields dotted with olive groves, watered with brooks from living fountains, and gemmed with wild flowers, spread out invitingly between the barren hills. Ebal and Gerizim, upon opposite sides of the valley, nearly approach each other, their lower spurs seeming to form a natural pulpit, every word spoken on one being distinctly audible on the other, while the mountain-sides, receding, afford space for a vast assemblage.

According to the directions given by Moses, a monument of great stones was erected upon Mount Ebal. Upon these stones, previously prepared by a covering of plaster, the law was inscribed,—not only the ten precepts spoken from Sinai and engraved on the tables of stone, but the laws communicated to Moses, and by him written in a book. Beside this monument was built an altar of unhewn stone, upon which sacrifices were offered unto the Lord. The fact that the altar was set up on Mount Ebal, the mountain upon which the curse was put, was significant, denoting that because of their transgressions of God’s law, Israel had justly incurred his wrath, and that it would be at once visited, but for the atonement of Christ, represented by the altar of sacrifice.

Six of the tribes—all descended from Leah and Rachel—were stationed upon Mount Gerizim; while those that descended from the handmaids, together with Reuben and Zebulun, took their position on Ebal, the priests with the ark occupying the valley between them. Silence was proclaimed by the sound of the signal trumpet; and then in the deep stillness, and in the presence of this vast assembly, Joshua, standing beside the sacred ark, read the blessings that were to follow obedience to God’s law. All the tribes on Gerizim responded by an Amen. He then read the curses, and the tribes on Ebal in like manner gave their assent, thousands upon thousands of voices uniting as the voice of one man in the solemn response. Following this came the reading of the law of God, together with the statutes and judgments that had been delivered to them by Moses.

Israel had received the law directly from the mouth of God at Sinai; and its sacred precepts, written by his own hand, were still preserved in the ark. Now it had been again written where all could read it. All had the privilege of seeing for themselves the conditions of the covenant under which they were to hold possession of Canaan. All were to signify their acceptance of the terms of the covenant, and give their assent to the blessings or curses for its observance or neglect. The law was not only written upon the memorial stones, but was read by Joshua himself in the hearing of all Israel. It had not been many weeks since Moses gave the whole book of Deuteronomy in discourses to the people, yet now Joshua read the law again.

Not alone the men of Israel, but “all the women and the little ones” listened to the reading of the law; for it was important that they also should know and do their duty. God had commanded Israel concerning his statutes: “Ye shall lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes. And ye shall teach them your children, ... that your days may be multiplied, and the days of your children, in the land which the Lord sware unto your fathers to give them, as the days of heaven upon the earth.”[882]

Every seventh year the whole law was to be read in the assembly of all Israel, as Moses commanded: “At the end of every seven years, in the solemnity of the year of release, in the Feast of Tabernacles, when all Israel is come to appear before the Lord thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing. Gather the people together, men, and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the Lord your God, and observe to do all the words of this law. And that their children, which have not known anything, may hear, and learn to fear the Lord your God, as long as ye live in the land whither ye go over Jordan to possess it.”[883]

Satan is ever at work endeavoring to pervert what God has spoken, to blind the mind and darken the understanding, and thus lead men into sin. This is why the Lord is so explicit, making his requirements so very plain that none need err. God is constantly seeking to draw men close under his protection, that Satan may not practice his cruel, deceptive power upon them. He has condescended to speak to them with his own voice, to write with his own hand the living oracles. And these blessed words, all instinct with life and luminous with truth, are committed to men as a perfect guide. Because Satan is so ready to catch away the mind and divert the affections from the Lord’s promises and requirements, the greater diligence is needed to fix them in the mind and impress them upon the heart.

Greater attention should be given by religious teachers to instructing the people in the facts and lessons of Bible history and the warnings and requirements of the Lord. These should be presented in simple language, adapted to the comprehension of children. It should be a part of the work both of ministers and parents to see that the young are instructed in the Scriptures.

Parents can and should interest their children in the varied knowledge found in the sacred pages. But if they would interest their sons and daughters in the word of God, they must be interested in it themselves. They must be familiar with its teachings, and, as God commanded Israel, speak of it, “when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up.”[884] Those who desire their children to love and reverence God, must talk of his goodness, his majesty, and his power, as revealed in his word and in the works of creation.

Every chapter and every verse of the Bible is a communication from God to men. We should bind its precepts as signs upon our hands, and as frontlets between our eyes. If studied and obeyed, it would lead God’s people, as the Israelites were led, by the pillar of cloud by day, and the pillar of fire by night.

Footnote 880:

Joshua 8:30-35.

Footnote 881:

Gen. 35:5.

Footnote 882:

Deut. 11:18-21.

Footnote 883:

Deut. 31:10-13.

Footnote 884:

Deut. 11:19.

LEAGUE WITH THE GIBEONITES—47

From Shechem the Israelites returned to their encampment at Gilgal. Here they were soon after visited by a strange deputation, who desired to enter into treaty with them. The ambassadors represented that they had come from a distant country, and this seemed to be confirmed by their appearance. Their clothing was old and worn, their sandals were patched, their provisions moldy, and the skins that served them for wine-bottles were rent and bound up, as if hastily repaired on the journey.

In their far-off home—professedly beyond the limits of Palestine—their fellow-countrymen, they said, had heard of the wonders which God had wrought for his people, and had sent them to make a league with Israel. The Hebrews had been specially warned against entering into any league with the idolaters of Canaan, and a doubt as to the truth of the strangers’ words arose in the minds of the leaders. “Peradventure ye dwell among us,” they said. To this the ambassadors only replied, “We are thy servants.”[885] But when Joshua directly demanded of them, “Who are ye? and from whence come ye?” they reiterated their former statement, and added, in proof of their sincerity, “This our bread we took hot for our provision out of our houses on the day we came forth to go unto you; but now, behold, it is dry, and it is moldy. And these bottles of wine, which we filled, were new; and, behold, they be rent. And these our garments and our shoes are become old by reason of the very long journey.”

These representations prevailed. The Hebrews “asked not counsel at the mouth of the Lord. And Joshua made peace with them, and made a league with them, to let them live. And the princes of the congregation sware unto them.” Thus the treaty was entered into. Three days afterward the truth was discovered. “They heard that they were their neighbors, and that they dwelt among them.” Knowing that it was impossible to resist the Hebrews, the Gibeonites had resorted to stratagem to preserve their lives.

Great was the indignation of the Israelites as they learned the deception that had been practiced upon them. And this was heightened when, after three days’ journey, they reached the cities of the Gibeonites, near the center of the land. “All the congregation murmured against the princes;” but the latter refused to break the treaty, though secured by fraud, because they had “sworn unto them by the Lord God of Israel.” “And the children of Israel smote them not.” The Gibeonites had pledged themselves to renounce idolatry, and accept the worship of Jehovah; and the preservation of their lives was not a violation of God’s command to destroy the idolatrous Canaanites. Hence the Hebrews had not by their oath pledged themselves to commit sin. And though the oath had been secured by deception, it was not to be disregarded. The obligation to which one’s word is pledged,—if it do not bind him to perform a wrong act,—should be held sacred. No consideration of gain, of revenge, or of self-interest, can in any way affect the inviolability of an oath or pledge. “Lying lips are abomination to the Lord.” He that “shall ascend into the hill of the Lord,” and “stand in his holy place,” is “he that sweareth to his own hurt, and changeth not.”[889]

The Gibeonites were permitted to live, but were attached as bondmen to the sanctuary, to perform all menial services. “Joshua made them that day hewers of wood and drawers of water for the congregation, and for the altar of the Lord.” These conditions they gratefully accepted, conscious that they had been at fault, and glad to purchase life on any terms. “Behold, we are in thine hand,” they said to Joshua; “as it seemeth good and right unto thee to do unto us, do.” For centuries their descendants were connected with the service of the sanctuary.

The territory of the Gibeonites comprised four cities. The people were not under the rule of a king, but were governed by elders, or senators. Gibeon, the most important of their towns, “was a great city, as one of the royal cities,” “and all the men thereof were mighty.” It is a striking evidence of the terror with which the Israelites had inspired the inhabitants of Canaan, that the people of such a city should have resorted to so humiliating an expedient to save their lives.

But it would have fared better with the Gibeonites had they dealt honestly with Israel. While their submission to Jehovah secured the preservation of their lives, their deception brought them only disgrace and servitude. God had made provision that all who would renounce heathenism, and connect themselves with Israel, should share the blessings of the covenant. They were included under the term, “the stranger that sojourneth among you,” and with few exceptions this class were to enjoy equal favors and privileges with Israel. The Lord’s direction was,—

“If a stranger sojourn with thee in your land, ye shall not vex him. But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself.”[890] Concerning the Passover and the offering of sacrifices it was commanded, “One ordinance shall be both for you of the congregation, and also for the stranger that sojourneth with you.... As ye are, so shall the stranger be before the Lord.”[891]

Such was the footing on which the Gibeonites might have been received, but for the deception to which they had resorted. It was no light humiliation to those citizens of a “royal city,” “all the men whereof were mighty,” to be made hewers of wood and drawers of water throughout their generations. But they had adopted the garb of poverty for the purpose of deception, and it was fastened upon them as a badge of perpetual servitude. Thus through all their generations, their servile condition would testify to God’s hatred of falsehood.

The submission of Gibeon to the Israelites filled the kings of Canaan with dismay. Steps were at once taken for revenge upon those who had made peace with the invaders. Under the leadership of Adoni-zedek, king of Jerusalem, five of the Canaanite kings entered into a confederacy against Gibeon. Their movements were rapid. The Gibeonites were unprepared for defense, and they sent a message to Joshua at Gilgal: “Slack not thy hand from thy servants; come up to us quickly, and save us, and help us; for all the kings of the Amorites that dwell in the mountains are gathered together against us.”[892] The danger threatened not the people of Gibeon alone, but also Israel. This city commanded the passes to Central and Southern Palestine, and it must be held if the country was to be conquered.

Joshua prepared to go at once to the relief of Gibeon. The inhabitants of the besieged city had feared that he would reject their appeal, because of the fraud which they had practiced; but since they had submitted to the control of Israel, and had accepted the worship of God, he felt himself under obligation to protect them. He did not this time move without divine counsel, and the Lord encouraged him in the undertaking. “Fear them not,” was the divine message; “for I have delivered them into thine hand; there shall not a man of them stand before thee.” “So Joshua ascended from Gilgal, he, and all the people of war with him, and all the mighty men of valor.”

By marching all night he brought his forces before Gibeon in the morning. Scarcely had the confederate princes mustered their armies about the city when Joshua was upon them. The attack resulted in the utter discomfiture of the assailants. The immense host fled before Joshua up the mountain pass to Beth-horon; and having gained the height they rushed down the precipitous descent upon the other side. Here a fierce hailstorm burst upon them. “The Lord cast down great stones from heaven.... They were more which died with hailstones than they whom the children of Israel slew with a sword.”

While the Amorites were continuing their headlong flight, intent on finding refuge in the mountain strongholds, Joshua, looking down from the ridge above, saw that the day would be too short for the accomplishment of his work. If not fully routed, their enemies would again rally, and renew the struggle. “Then spake Joshua to the Lord.... And he said in the sight of Israel, Sun, stand thou still upon Gibeon; and thou, moon, in the valley of Ajalon. And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies.... The sun stood still in the midst of heaven, and hasted not to go down about a whole day.”

Before the evening fell, God’s promise to Joshua had been fulfilled. The entire host of the enemy had been given into his hand. Long were the events of that day to remain in the memory of Israel. “There was no day like that before it or after it, that Jehovah hearkened unto the voice of a man; for the Lord fought for Israel.” “The sun and moon stood still in their habitation; at the light of thine arrows they went, and at the shining of thy glittering spear. Thou didst march through the land in indignation, thou didst thresh the heathen in anger. Thou wentest forth for the salvation of thy people.”[893]

The Spirit of God inspired Joshua’s prayer, that evidence might again be given of the power of Israel’s God. Hence the request did not show presumption on the part of the great leader. Joshua had received the promise that God would surely overthrow these enemies of Israel, yet he put forth as earnest effort as though success depended upon the armies of Israel alone. He did all that human energy could do, and then he cried in faith for divine aid. The secret of success is the union of divine power with human effort. Those who achieve the greatest results are those who rely most implicitly upon the Almighty Arm. The man who commanded, “Sun, stand thou still upon Gibeon; and thou, moon, in the valley of Ajalon,” is the man who for hours lay prostrate upon the earth in prayer in the camp at Gilgal. The men of prayer are the men of power.

This mighty miracle testifies that the creation is under the control of the Creator. Satan seeks to conceal from men the divine agency in the physical world,—to keep out of sight the unwearied working of the first great cause. In this miracle, all who exalt nature above the God of nature stand rebuked.

At his own will, God summons the forces of nature to overthrow the might of his enemies,—“fire and hail, snow and vapors, stormy wind fulfilling his word.”[894] When the heathen Amorites had set themselves to resist his purposes, God interposed, casting down “great stones from heaven” upon the enemies of Israel. We are told of a greater battle to take place in the closing scenes of earth’s history, when “Jehovah hath opened his armory, and hath brought forth the weapons of his indignation.”[895] “Hast thou,” he inquires, “entered into the treasures of the snow? or hast thou seen the treasures of the hail, which I have reserved against the time of trouble, against the day of battle and war?”[896]

The Revelator describes the destruction that is to take place when the “great voice out of the temple of heaven” announces, “It is done.” He says, “There fell upon men a great hail out of heaven, every stone about the weight of a talent.”[897]

Footnote 885:

See Joshua 9, 10.

Footnote 889:

Prov. 12:22; Ps. 24:3; 15:4.

Footnote 890:

Lev. 19:33, 34.

Footnote 891:

Num. 15:15.

Footnote 892:

Joshua 10:6.

Footnote 893:

Hab. 3:11-13.

Footnote 894:

Ps. 148:8.

Footnote 895:

Jer. 50:25.

Footnote 896:

Job 38:22, 23.

Footnote 897:

Rev. 16:17, 21.

THE DIVISION OF CANAAN—48

The victory at Beth-horon was speedily followed by the conquest of Southern Canaan. “Joshua smote all the country of the hills, and of the south, and of the vale; ... and all these kings and their land did Joshua take at one time, because the Lord God of Israel fought for Israel. And Joshua returned, and all Israel with him, unto the camp to Gilgal.”[901]

The tribes of Northern Palestine, terrified at the success which had attended the armies of Israel, now entered into a league against them. At the head of this confederacy was Jabin, king of Hazor, a territory to the west of Lake Merom. “And they went out, they and all their hosts with them.” This army was much larger than any that the Israelites had before encountered in Canaan,—“much people, even as the sand that is upon the seashore in multitude, with horses and chariots very many. And when all these kings were met together, they came and pitched together at the waters of Merom, to fight against Israel.” Again a message of encouragement was given to Joshua: “Be not afraid because of them; for to-morrow about this time will I deliver them up all slain before Israel.”

Near Lake Merom he fell upon the camp of the allies, and utterly routed their forces. “The Lord delivered them into the hand of Israel, who smote them, and chased them, ... until they left them none remaining.” The chariots and horses that had been the pride and boast of the Canaanites, were not to be appropriated by Israel. At the command of God the chariots were burned, and the horses lamed, and thus rendered unfit for use in battle. The Israelites were not to put their trust in chariots or horses, but “in the name of the Lord their God.”

One by one, the cities were taken, and Hazor, the stronghold of the confederacy, was burned. The war was continued for several years, but its close found Joshua master of Canaan. “And the land rested from war.”

But though the power of the Canaanites had been broken, they had not been fully dispossessed. On the west the Philistines still held a fertile plain along the sea-coast, while north of them was the territory of the Sidonians. Lebanon also was in the possession of the latter people; and to the south, toward Egypt, the land was still occupied by the enemies of Israel.

Joshua was not, however, to continue the war. There was another work for the great leader to perform before he should relinquish the command of Israel. The whole land, both the parts already conquered and that which was yet unsubdued, was to be apportioned among the tribes. And it was the duty of each tribe to fully subdue its own inheritance. If the people should prove faithful to God, he would drive out their enemies from before them; and he promised to give them still greater possessions if they would but be true to his covenant.

To Joshua, with Eleazar the high priest, and the heads of the tribes, the distribution of the land was committed, the location of each tribe being determined by lot. Moses himself had fixed the bounds of the country as it was to be divided among the tribes when they should come in possession of Canaan, and had appointed a prince from each tribe to attend to the distribution. The tribe of Levi, being devoted to the sanctuary service, was not counted in this allotment; but forty-eight cities in different parts of the country were assigned the Levites as their inheritance.

Before the distribution of the land had been entered upon, Caleb, accompanied by the heads of his tribe, came forward with a special claim. Except Joshua, Caleb was now the oldest man in Israel. Caleb and Joshua were the only ones among the spies who had brought a good report of the land of promise, encouraging the people to go up and possess it in the name of the Lord. Caleb now reminded Joshua of the promise then made, as the reward of his faithfulness: “The land whereon thy feet have trodden shall be thine inheritance, and thy children’s forever, because thou hast wholly followed the Lord.”[902] He therefore presented a request that Hebron be given him for a possession. Here had been for many years the home of Abraham, Isaac, and Jacob; and here, in the cave of Machpelah, they were buried. Hebron was the seat of the dreaded Anakim, whose formidable appearance had so terrified the spies, and through them destroyed the courage of all Israel. This, above all others, was the place which Caleb, trusting in the strength of God, chose for his inheritance.

“Behold, the Lord hath kept me alive,” he said, “these forty and five years, even since the Lord spake this word unto Moses.... And now, lo, I am this day fourscore and five years old. As yet I am as strong this day as I was in the day that Moses sent me. As my strength was then, even so is my strength now, for war, both to go out, and to come in. Now therefore give me this mountain, whereof the Lord spake in that day; for thou heardest in that day how the Anakim were there, and that the cities were great and fenced. If so be the Lord will be with me, then I shall be able to drive them out, as the Lord said.” This request was supported by the chief men of Judah. Caleb himself being the one appointed from this tribe to apportion the land, he had chosen to unite these men with him in presenting his claim, that there might be no appearance of having employed his authority for selfish advantage.

His claim was immediately granted. To none could the conquest of this giant stronghold be more safely intrusted. “Joshua blessed him, and gave unto Caleb the son of Jephunneh, Hebron for an inheritance,” “because that he wholly followed the Lord God of Israel.” Caleb’s faith now was just what it was when his testimony had contradicted the evil report of the spies. He had believed God’s promise that he would put his people in possession of Canaan, and in this he had followed the Lord fully. He had endured with his people the long wandering in the wilderness, thus sharing the disappointments and burdens of the guilty; yet he made no complaint of this, but exalted the mercy of God that had preserved him in the wilderness when his brethren were cut off. Amid all the hardships, perils, and plagues of the desert wanderings, and during the years of warfare since entering Canaan, the Lord had preserved him; and now at upwards of fourscore his vigor was unabated. He did not ask for himself a land already conquered, but the place which above all others the spies had thought it impossible to subdue. By the help of God he would wrest this stronghold from the very giants whose power had staggered the faith of Israel. It was no desire for honor or aggrandizement that prompted Caleb’s request. The brave old warrior was desirous of giving to the people an example that would honor God, and encourage the tribes fully to subdue the land which their fathers had deemed unconquerable.

Caleb obtained the inheritance upon which his heart had been set for forty years, and trusting in God to be with him, he “drove thence the three sons of Anak.”[903] Having thus secured a possession for himself and his house, his zeal did not abate; he did not settle down to enjoy his inheritance, but pushed on to further conquests for the benefit of the nation and the glory of God.

The cowards and rebels had perished in the wilderness; but the righteous spies ate of the grapes of Eschol. To each was given according to his faith. The unbelieving had seen their fears fulfilled. Notwithstanding God’s promise, they had declared that it was impossible to inherit Canaan, and they did not possess it. But those who trusted in God, looking not so much to the difficulties to be encountered as to the strength of their Almighty Helper, entered the goodly land. It was through faith that the ancient worthies “subdued kingdoms, ... escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens.” “This is the victory that overcometh the world, even our faith.”[904]

Another claim concerning the division of the land, revealed a spirit widely different from that of Caleb. It was presented by the children of Joseph, the tribe of Ephraim with the half tribe of Manasseh. In consideration of their superior numbers, these tribes demanded a double portion of territory. The lot designated for them was the richest in the land, including the fertile plain of Sharon; but many of the principal towns in the valley were still in possession of the Canaanites, and the tribes shrank from the toil and danger of conquering their possessions, and desired an additional portion in territory already subdued. The tribe of Ephraim was one of the largest in Israel, as well as the one to which Joshua himself belonged, and its members naturally regarded themselves as entitled to special consideration. “Why hast thou given me but one lot and one portion to inherit,” they said, “seeing I am a great people?”[905] But no departure from strict justice could be won from the inflexible leader.

His answer was, “If thou be a great people, then get thee up to the wood country, and cut down for thyself there in the land of the Perizzites and of the giants, if Mount Ephraim be too narrow for thee.”

Their reply showed the real cause of complaint. They lacked faith and courage to drive out the Canaanites. “The hill is not enough for us,” they said; “and all the Canaanites that dwell in the land of the valley have chariots of iron.”

The power of the God of Israel had been pledged to his people, and had the Ephraimites possessed the courage and faith of Caleb, no enemy could have stood before them. Their evident desire to shun hardship and danger was firmly met by Joshua. “Thou art a great people, and hast great power,” he said; “thou shalt drive out the Canaanites, though they have iron chariots, and though they be strong.” Thus their own arguments were turned against them. Being a great people, as they claimed, they were fully able to make their own way, as did their brethren. With the help of God, they need not fear the chariots of iron.

Heretofore Gilgal had been the headquarters of the nation and the seat of the tabernacle. But now the tabernacle was to be removed to the place chosen for its permanent location. This was Shiloh, a little town in the lot of Ephraim. It was near the center of the land, and was easy of access to all the tribes. Here a portion of country had been thoroughly subdued, so that the worshipers would not be molested. “And the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there.”[906] The tribes that were still encamped when the tabernacle was removed from Gilgal, followed it, and pitched near Shiloh. Here these tribes remained until they dispersed to their possessions.

The ark remained at Shiloh for three hundred years, until, because of the sins of Eli’s house, it fell into the hands of the Philistines, and Shiloh was ruined. The ark was never returned to the tabernacle here, the sanctuary service was finally transferred to the temple at Jerusalem, and Shiloh fell into insignificance. There are only ruins to mark the spot where it once stood. Long afterward its fate was made use of as a warning to Jerusalem. “Go ye now unto my place which was in Shiloh,” the Lord declared by the prophet Jeremiah, “where I set my name at the first, and see what I did to it for the wickedness of my people Israel.... Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh.”[907]

“When they had made an end of dividing the land,” and all the tribes had been allotted their inheritance, Joshua presented his claim. To him, as to Caleb, a special promise of inheritance had been given; yet he asked for no extensive province, but only a single city. “They gave him the city which he asked, ... and he built the city, and dwelt therein.”[908] The name given to the city was Timnath-serah, “the portion that remains,”—a standing testimony to the noble character and unselfish spirit of the conqueror, who, instead of being the first to appropriate the spoils of conquest, deferred his claim until the humblest of his people had been served.

Six of the cities assigned to the Levites,—three on each side the Jordan,—were appointed as cities of refuge, to which the manslayer might flee for safety. The appointment of these cities had been commanded by Moses, “that the slayer may flee thither, which killeth any person at unawares. And they shall be unto you cities for refuge,” he said, “that the manslayer die not, until he stand before the congregation in judgment.”[909] This merciful provision was rendered necessary by the ancient custom of private vengeance, by which the punishment of the murderer devolved on the nearest relative or the next heir of the deceased. In cases where guilt was clearly evident, it was not necessary to wait for a trial by the magistrates. The avenger might pursue the criminal anywhere, and put him to death wherever he should be found. The Lord did not see fit to abolish this custom at that time; but he made provision to insure the safety of those who should take life unintentionally.

The cities of refuge were so distributed as to be within a half-day’s journey of every part of the land. The roads leading to them were always to be kept in good repair; all along the way, sign-posts were to be erected bearing the word “Refuge” in plain, bold characters, that the fleeing one might not be delayed for a moment. Any person—Hebrew, stranger, or sojourner—might avail himself of this provision. But while the guiltless were not to be rashly slain, neither were the guilty to escape punishment. The case of the fugitive was to be fairly tried by the proper authorities, and only when found innocent of intentional murder was he to be protected in the city of refuge. The guilty were given up to the avenger. And those who were entitled to protection could receive it only on condition of remaining within the appointed refuge. Should one wander away beyond the prescribed limits, and be found by the avenger of blood, his life would pay the penalty of his disregard of the Lord’s provision. At the death of the high priest, however, all who had sought shelter in the cities of refuge were at liberty to return to their possessions.

In a trial for murder, the accused was not to be condemned on the testimony of one witness, even though circumstantial evidence might be strong against him. The Lord’s direction was, “Whoso killeth any person, the murderer shall be put to death by the mouth of witnesses; but one witness shall not testify against any person to cause him to die.”[910] It was Christ who gave to Moses these directions for Israel; and when personally with his disciples on earth, as he taught them how to treat the erring, the Great Teacher repeated the lesson that one man’s testimony is not to acquit or condemn. One man’s views and opinions are not to settle disputed questions. In all these matters, two or more are to be associated, and together they are to bear the responsibility, “that in the mouth of two or three witnesses, every word may be established.”[911]

If the one tried for murder were proved guilty, no atonement or ransom could rescue him. “Whoso sheddeth man’s blood, by man shall his blood be shed.” “Ye shall take no satisfaction for the life of a murderer which is guilty of death; but he shall be surely put to death,” “thou shalt take him from mine altar, that he may die,” was the command of God; “the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it.”[912] The safety and purity of the nation demanded that the sin of murder be severely punished. Human life, which God alone could give, must be sacredly guarded.

The cities of refuge appointed for God’s ancient people were a symbol of the refuge provided in Christ. The same merciful Saviour who appointed those temporal cities of refuge, has by the shedding of his own blood provided for the transgressors of God’s law a sure retreat, into which they may flee for safety from the second death. No power can take out of his hands the souls that go to him for pardon. “There is therefore now no condemnation to them which are in Christ Jesus.” “Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us;” that “we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us.”[913]

He who fled to the city of refuge could make no delay. Family and employment were left behind. There was no time to say farewell to loved ones. His life was at stake, and every other interest must be sacrificed to the one purpose,—to reach the place of safety. Weariness was forgotten, difficulties were unheeded. The fugitive dared not for one moment slacken his pace until he was within the walls of the city.

The sinner is exposed to eternal death, until he finds a hiding-place in Christ; and as loitering and carelessness might rob the fugitive of his only chance for life, so delays and indifference may prove the ruin of the soul. Satan, the great adversary, is on the track of every transgressor of God’s holy law, and he who is not sensible of his danger, and does not earnestly seek shelter in the eternal refuge, will fall a prey to the destroyer.

The prisoner who at any time went outside the city of refuge was abandoned to the avenger of blood. Thus the people were taught to adhere to the methods which infinite wisdom appointed for their security. Even so, it is not enough that the sinner believe in Christ for the pardon of sin; he must, by faith and obedience, abide in him. “For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.”[914]

Two of the tribes of Israel, Gad and Reuben, with half the tribe of Manasseh, had received their inheritance before crossing the Jordan. To a pastoral people, the wide upland plains and rich forests of Gilead and Bashan, offering extensive grazing land for their flocks and herds, had attractions which were not to be found in Canaan itself, and the two and a half tribes, desiring to settle here, had pledged themselves to furnish their proportion of armed men to accompany their brethren across the Jordan, and to share their battles till they also should enter upon their inheritance. The obligation had been faithfully discharged. When the ten tribes entered Canaan, forty thousand of “the children of Reuben, and the children of Gad, and half the tribe of Manasseh, ... prepared for war, passed over before the Lord unto battle, to the plains of Jericho.”[915] For years they had fought bravely by the side of their brethren. Now the time had come for them to get unto the land of their possession. As they had united with their brethren in the conflicts, so they had shared the spoils; and they returned “with much riches, ... with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment,”[916] all of which they were to share with those who had remained with the families and flocks.

They were now to dwell at a distance from the sanctuary of the Lord, and it was with an anxious heart that Joshua witnessed their departure, knowing how strong would be the temptations, in their isolated and wandering life, to fall into the customs of the heathen tribes that dwelt upon their borders.

While the minds of Joshua and other leaders were still oppressed with anxious forebodings, strange tidings reached them. Beside the Jordan, near the place of Israel’s miraculous passage of the river, the two and a half tribes had erected a great altar, similar to the altar of burnt-offering at Shiloh. The law of God prohibited, on pain of death, the establishment of another worship than that at the sanctuary. If such was the object of this altar, it would, if permitted to remain, lead the people away from the true faith.

The representatives of the people assembled at Shiloh, and in the heat of their excitement and indignation, proposed to make war at once upon the offenders. Through the influence of the more cautious, however, it was decided to send first a delegation to obtain from the two and a half tribes an explanation of their conduct. Ten princes, one from each tribe, were chosen. At their head was Phinehas, who had distinguished himself by his zeal in the matter of Peor.

The two and a half tribes had been at fault in entering, without explanation, upon an act open to such grave suspicions. The ambassadors, taking it for granted that their brethren were guilty, met them with sharp rebuke. They accused them of rebelling against the Lord, and bade them remember how judgments had been visited upon Israel for joining themselves to Baal-peor. In behalf of all Israel, Phinehas stated to the children of Gad and Reuben that if they were unwilling to abide in that land without an altar for sacrifice, they would be welcome to a share in the possessions and privileges of their brethren on the other side.

In reply, the accused explained that their altar was not intended for sacrifice, but simply as a witness that, although separated by the river, they were of the same faith as their brethren in Canaan. They had feared that in future years their children might be excluded from the tabernacle, as having no part in Israel. Then this altar, erected after the pattern of the altar of the Lord at Shiloh, would be a witness that its builders were also worshipers of the living God.

With great joy the ambassadors accepted this explanation, and immediately carried back the tidings to those who sent them. All thoughts of war were dismissed, and the people united in rejoicing, and praise to God.

The children of Gad and Reuben now placed upon their altar an inscription pointing out the purpose for which it was erected; and they said, “It shall be a witness between us that Jehovah is God.” Thus they endeavored to prevent future misapprehension, and to remove what might be a cause of temptation.

How often serious difficulties arise from a simple misunderstanding, even among those who are actuated by the worthiest motives; and without the exercise of courtesy and forbearance, what serious and even fatal results may follow. The ten tribes remembered how, in Achan’s case, God had rebuked the lack of vigilance to discover the sins existing among them. Now they resolved to act promptly and earnestly; but in seeking to shun their first error, they had gone to the opposite extreme. Instead of making courteous inquiry to learn the facts in the case, they had met their brethren with censure and condemnation. Had the men of Gad and Reuben retorted in the same spirit, war would have been the result. While it is important on the one hand that laxness in dealing with sin be avoided, it is equally important on the other to shun harsh judgment and groundless suspicion.

While very sensitive to the least blame in regard to their own course, many are too severe in dealing with those whom they suppose to be in error. No one was ever reclaimed from a wrong position by censure and reproach; but many are thus driven further from the right path, and led to harden their hearts against conviction. A spirit of kindness, a courteous, forbearing deportment, may save the erring, and hide a multitude of sins.

The wisdom displayed by the Reubenites and their companions is worthy of imitation. While honestly seeking to promote the cause of true religion, they were misjudged and severely censured; yet they manifested no resentment. They listened with courtesy and patience to the charges of their brethren, before attempting to make their defense, and then fully explained their motives and showed their innocence. Thus the difficulty which had threatened such serious consequences, was amicably settled.

Even under false accusation, those who are in the right can afford to be calm and considerate. God is acquainted with all that is misunderstood and misinterpreted by men, and we can safely leave our case in his hands. He will as surely vindicate the cause of those who put their trust in him as he searched out the guilt of Achan. Those who are actuated by the spirit of Christ will possess that charity which suffers long and is kind.

It is the will of God that union and brotherly love should exist among his people. The prayer of Christ just before his crucifixion was that his disciples might be one as he is one with the Father, that the world might believe that God had sent him. This most touching and wonderful prayer reaches down the ages, even to our day; for his words were, “Neither pray I for these alone, but for them also which shall believe on me through their word.”[917] While we are not to sacrifice one principle of truth, it should be our constant aim to reach this state of unity. This is the evidence of our discipleship. Said Jesus, “By this shall all men know that ye are my disciples, if ye have love one to another.”[917] The apostle Peter exhorts the church, “Be ye all of one mind, having compassion one of another; love as brethren, be pitiful, be courteous; not rendering evil for evil, or railing for railing, but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.”[918]

Footnote 901:

See Joshua 10:40-43; chapter 11.

Footnote 902:

Joshua 14:6-15.

Footnote 903:

Joshua 15:14.

Footnote 904:

Heb. 11:33, 34; 1 John 5:4.

Footnote 905:

Joshua 17:14-18.

Footnote 906:

Joshua 18:1-10.

Footnote 907:

Jer. 7:12, 14.

Footnote 908:

Joshua 19:49, 50.

Footnote 909:

Num. 35:11, 12.

Footnote 910:

Num. 35:30.

Footnote 911:

Matt. 18:16.

Footnote 912:

Gen. 9:6; Num. 35:31, 33; Ex. 21:14.

Footnote 913:

Rom. 8:1, 34; Heb. 6:18.

Footnote 914:

Heb. 10:26, 27.

Footnote 915:

Joshua 4:12, 13.

Footnote 916:

See Joshua 22.

Footnote 917:

John 17:20.

Footnote 918:

1 Peter 3:8, 9.

THE LAST WORDS OF JOSHUA—49

The wars of conquest ended, Joshua had withdrawn to the peaceful retirement of his home at Timnath-serah. “And it came to pass a long time after that the Lord had given rest unto Israel from all their enemies round about, that Joshua ... called for all Israel, and for their elders, and for their heads, and for their judges, and for their officers.”[919]

Some years had passed since the people had settled in their possessions, and already could be seen cropping out the same evils that had heretofore brought judgments upon Israel. As Joshua felt the infirmities of age stealing upon him, and realized that his work must soon close, he was filled with anxiety for the future of his people. It was with more than a father’s interest that he addressed them, as they gathered once more about their aged chief. “Ye have seen,” he said, “all that the Lord your God hath done unto all these nations because of you; for the Lord your God is he that hath fought for you.” Although the Canaanites had been subdued, they still possessed a considerable portion of the land promised to Israel, and Joshua exhorted his people not to settle down at ease, and forget the Lord’s command to utterly dispossess these idolatrous nations.

The people in general were slow to complete the work of driving out the heathen. The tribes had dispersed to their possessions, the army had disbanded, and it was looked upon as a difficult and doubtful undertaking to renew the war. But Joshua declared: “The Lord your God, he shall expel them from before you, and drive them from out of your sight; and ye shall possess their land, as the Lord your God hath promised unto you. Be ye therefore very courageous to keep and to do all that is written in the book of the law of Moses, that ye turn not aside therefrom to the right hand or to the left.”

Joshua appealed to the people themselves as witnesses that, so far as they had complied with the conditions, God had faithfully fulfilled his promises to them. “Ye know in all your hearts and in all your souls,” he said, “that not one thing hath failed of all the good things which the Lord your God spake concerning you; all are come to pass unto you, and not one thing hath failed thereof.” He declared to them that as the Lord had fulfilled his promises, so he would fulfill his threatenings. “It shall come to pass, that as all good things are come upon you, which the Lord your God promised you; so shall the Lord bring upon you all evil things.... When ye have transgressed the covenant of the Lord, ... then shall the anger of the Lord be kindled against you, and ye shall perish quickly from off the good land which he hath given unto you.”

Satan deceives many with the plausible theory that God’s love for his people is so great that he will excuse sin in them; he represents that while the threatenings of God’s word are to serve a certain purpose in his moral government, they are never to be literally fulfilled. But in all his dealings with his creatures, God has maintained the principles of righteousness by revealing sin in its true character,—by demonstrating that its sure result is misery and death. The unconditional pardon of sin never has been, and never will be. Such pardon would show the abandonment of the principles of righteousness which are the very foundation of the government of God. It would fill the unfallen universe with consternation. God has faithfully pointed out the results of sin, and if these warnings were not true, how could we be sure that his promises would be fulfilled? That so-called benevolence which would set aside justice, is not benevolence, but weakness.

God is the life-giver. From the beginning, all his laws were ordained to life. But sin broke in upon the order that God had established, and discord followed. So long as sin exists, suffering and death are inevitable. It is only because the Redeemer has borne the curse of sin in our behalf, that man can hope to escape, in his own person, its dire results.

Before the death of Joshua, the heads and representatives of the tribes, obedient to his summons, again assembled at Shechem. No spot in all the land possessed so many sacred associations, carrying their minds back to God’s covenant with Abraham and Jacob, and recalling also their own solemn vows upon their entrance into Canaan. Here were the mountains Ebal and Gerizim, the silent witnesses of those vows which now, in the presence of their dying leader, they had assembled to renew. On every side were evidences of what God had wrought for them; how he had given them a land for which they did not labor, and cities which they built not, vineyards and oliveyards which they planted not. Joshua reviewed once more the history of Israel, recounting the wonderful works of God, that all might have a sense of his love and mercy, and might serve him “in sincerity and in truth.”

By Joshua’s direction the ark had been brought from Shiloh. The occasion was one of great solemnity, and this symbol of God’s presence would deepen the impression he wished to make upon the people. After presenting the goodness of God toward Israel, he called upon them, in the name of Jehovah, to choose whom they would serve. The worship of idols was still to some extent secretly practiced, and Joshua endeavored now to bring them to a decision that should banish this sin from Israel. “If it seem evil unto you to serve Jehovah,” he said, “choose you this day whom ye will serve.” Joshua desired to lead them to serve God, not by compulsion, but willingly. Love to God is the very foundation of religion. To engage in his service merely from hope of reward or fear of punishment, would avail nothing. Open apostasy would not be more offensive to God than hypocrisy and mere formal worship.

The aged leader urged the people to consider, in all its bearings, what he had set before them, and to decide if they really desired to live as did the degraded idolatrous nations around them. If it seemed evil to them to serve Jehovah, the source of power, the fountain of blessing, let them that day choose whom they would serve,—“the gods which your fathers served,” from whom Abraham was called out, “or the gods of the Amorites, in whose land ye dwell.” These last words were a keen rebuke to Israel. The gods of the Amorites had not been able to protect their worshipers. Because of their abominable and debasing sins, that wicked nation had been destroyed, and the good land which they once possessed had been given to God’s people. What folly for Israel to choose the deities for whose worship the Amorites had been destroyed! “As for me and my house,” said Joshua, “we will serve Jehovah.” The same holy zeal that inspired the leader’s heart was communicated to the people. His appeals called forth the unhesitating response, “God forbid that we should forsake Jehovah, to serve other gods.”

“Ye cannot serve the Lord,” said Joshua, “for he is a holy God; ... he will not forgive your transgressions nor your sins.” Before there could be any permanent reformation, the people must be led to feel their utter inability, in themselves, to render obedience to God. They had broken his law, it condemned them as transgressors, and it provided no way of escape. While they trusted in their own strength and righteousness, it was impossible for them to secure the pardon of their sins; they could not meet the claims of God’s perfect law, and it was in vain that they pledged themselves to serve God. It was only by faith in Christ that they could secure pardon of sin, and receive strength to obey God’s law. They must cease to rely upon their own efforts for salvation, they must trust wholly in the merits of the promised Saviour, if they would be accepted of God.

Joshua endeavored to lead his hearers to weigh well their words, and refrain from vows which they would be unprepared to fulfill. With deep earnestness they repeated the declaration: “Nay; but we will serve the Lord.” Solemnly consenting to the witness against themselves that they had chosen Jehovah, they once more reiterated their pledge of loyalty: “The Lord our God will we serve, and his voice will we obey.

“So Joshua made a covenant with the people that day, and set them a statute and an ordinance in Shechem.” Having written an account of this solemn transaction, he placed it, with the book of the law, in the side of the ark. And he set up a pillar as a memorial, saying, “Behold, this stone shall be a witness unto you; for it hath heard all the words of the Lord which he spake unto us; it shall be therefore a witness unto you, lest ye deny your God. So Joshua let the people depart, every man to his inheritance.”

Joshua’s work for Israel was done. He “had wholly followed the Lord;” and in the book of God he is written, “The servant of Jehovah.” The noblest testimony to his character as a public leader is the history of the generation that had enjoyed his labors: “Israel served the Lord all the days of Joshua, and all the days of the elders that overlived Joshua.”

Footnote 919:

See Joshua 23, 24.

TITHES AND OFFERINGS—50

In the Hebrew economy, one tenth of the income of the people was set apart to support the public worship of God. Thus Moses declared to Israel: “All the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s; it is holy unto the Lord.” “And concerning the tithe of the herd, or of the flock, ... the tenth shall be holy unto the Lord.”[920]

But the tithing system did not originate with the Hebrews. From the earliest times the Lord claimed a tithe as his; and this claim was recognized and honored. Abraham paid tithes to Melchizedek, the priest of the most high God.[921] Jacob, when at Bethel, an exile and a wanderer, promised the Lord, “Of all that thou shalt give me I will surely give the tenth unto thee.”[921] As the Israelites were about to be established as a nation, the law of tithing was re-affirmed, as one of the divinely ordained statutes upon obedience to which their prosperity depended.

The system of tithes and offerings was intended to impress the minds of men with a great truth,—that God is the source of every blessing to his creatures, and that to him man’s gratitude is due for the good gifts of his providence.

“He giveth to all life, and breath, and all things.”[922] The Lord declares, “Every beast of the forest is mine, and the cattle upon a thousand hills.” “The silver is mine, and the gold is mine.” And it is God who gives men power to get wealth.[922] As an acknowledgment that all things came from him, the Lord directed that a portion of his bounty should be returned to him in gifts and offerings to sustain his worship.

“The tithe ... is the Lord’s.” Here the same form of expression is employed as in the law of the Sabbath. “The seventh day is the Sabbath of the Lord thy God.”[923] God reserved to himself a specified portion of man’s time and of his means, and no man could, without guilt, appropriate either for his own interests.

The tithe was to be exclusively devoted to the use of the Levites, the tribe that had been set apart for the service of the sanctuary. But this was by no means the limit of the contributions for religious purposes. The tabernacle, as afterward the temple, was erected wholly by free-will offerings; and to provide for necessary repairs, and other expenses, Moses directed that as often as the people were numbered, each should contribute a half shekel for “the service of the tabernacle.” In the time of Nehemiah a contribution was made yearly for this purpose.[924] From time to time, sin-offerings and thank-offerings were brought to God. These were presented in great numbers at the annual feasts. And the most liberal provision was made for the poor.

Even before the tithe could be reserved, there had been an acknowledgment of the claims of God. The first that ripened of every product of the land, was consecrated to him. The first of the wool when the sheep were shorn, of the grain when the wheat was threshed, the first of the oil and the wine, was set apart for God. So also were the first-born of all animals; and a redemption price was paid for the first-born son. The first-fruits were to be presented before the Lord at the sanctuary, and were then devoted to the use of the priests.

Thus the people were constantly reminded that God was the true proprietor of their fields, their flocks, and their herds; that he sent them sunshine and rain for their seed-time and harvest, and that everything they possessed was of his creation, and he had made them stewards of his goods.

As the men of Israel, laden with the first-fruits of field and orchard and vineyard, gathered at the tabernacle, there was made a public acknowledgment of God’s goodness. When the priest accepted the gift, the offerer, speaking as in the presence of Jehovah, said, “A Syrian ready to perish was my father;” and he described the sojourn in Egypt, and the affliction from which God had delivered Israel “with an outstretched arm, and with great terribleness, and with signs, and with wonders.” And he said, “He hath brought us into this place, and hath given us this land, even a land that floweth with milk and honey. And now, behold, I have brought the first-fruits of the land, which thou, Jehovah, hast given me.”[925]

The contributions required of the Hebrews for religious and charitable purposes amounted to fully one-fourth of their income. So heavy a tax upon the resources of the people might be expected to reduce them to poverty; but, on the contrary, the faithful observance of these regulations was one of the conditions of their prosperity. On condition of their obedience, God made them this promise: “I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field.... And all nations shall call you blessed; for ye shall be a delightsome land, saith the Lord of hosts.”[926]

A striking illustration of the results of selfishly withholding even free-will offerings from the cause of God, was given in the days of the prophet Haggai. After their return from the captivity in Babylon, the Jews undertook to rebuild the temple of the Lord; but meeting determined opposition from their enemies, they discontinued the work; and a severe drought, by which they were reduced to actual want, convinced them that it was impossible to complete the building of the temple. “The time is not come,” they said, “the time that the Lord’s house should be built.” But a message was sent them by the Lord’s prophet: “Is it time for you, O ye, to dwell in your ceiled houses, and this house lie waste? Now therefore, thus saith the Lord of hosts: Consider your ways. Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages, earneth wages to put it into a bag with holes.”[927] And then the reason is given: “Ye looked for much, and, lo, it came to little; and when ye brought it home, I did blow upon it. Why? saith the Lord of hosts. Because of mine house that is waste, and ye run every man unto his own house. Therefore the heaven over you is stayed from dew, and the earth is stayed from her fruit. And I called for a drought upon the land, and upon the mountains, and upon the corn, and upon the new wine, and upon the oil, and upon that which the ground bringeth forth, and upon men, and upon cattle, and upon all the labor of the hands.” “When one came to a heap of twenty measures, there were but ten; when one came to the press-fat for to draw out fifty vessels out of the press, there were but twenty. I smote you with blasting, and with mildew, and with hail in all the labors of your hands.”[928]

Roused by these warnings, the people set themselves to build the house of God. Then the word of the Lord came to them: “Consider now from this day and upward, from the four and twentieth day of the ninth month, even from the day that the foundation of the Lord’s temple was laid, ... from this day will I bless you.”[928]

Says the wise man, “There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty.”[929] And the same lesson is taught in the New Testament by the apostle Paul: “He which soweth sparingly, shall reap also sparingly; and he which soweth bountifully, shall reap also bountifully.” “God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work.”[930]

God intended that his people Israel should be light-bearers to all the inhabitants of the earth. In maintaining his public worship they were bearing a testimony to the existence and sovereignty of the living God. And this worship it was their privilege to sustain, as an expression of their loyalty and their love to him. The Lord has ordained that the diffusion of light and truth in the earth shall be dependent upon the efforts and offerings of those who are partakers of the heavenly gift. He might have made angels the ambassadors of his truth; he might have made known his will, as he proclaimed the law from Sinai, with his own voice; but in his infinite love and wisdom he called men to become co-laborers with himself, by choosing them to do this work.

In the days of Israel the tithe and free-will offerings were needed to maintain the ordinances of divine service. Should the people of God give less in this age? The principle laid down by Christ is that our offerings to God should be in proportion to the light and privileges enjoyed. “Unto whomsoever much is given, of him shall be much required.”[931] Said the Saviour to his disciples, as he sent them forth, “Freely ye have received, freely give.”[932] As our blessings and privileges are increased,—above all, as we have before us the unparalleled sacrifice of the glorious Son of God,—should not our gratitude find expression in more abundant gifts to extend to others the message of salvation? The work of the gospel, as it widens, requires greater provision to sustain it than was called for anciently; and this makes the law of tithes and offerings of even more urgent necessity now than under the Hebrew economy. If his people were liberally to sustain his cause by their voluntary gifts, instead of resorting to unchristian and unhallowed methods to fill the treasury, God would be honored, and many more souls would be won to Christ.

The plan of Moses to raise means for the building of the tabernacle was highly successful. No urging was necessary. Nor did he employ any of the devices to which churches in our day so often resort. Ho made no grand feast. He did not invite the people to scenes of gayety, dancing, and general amusement; neither did he institute lotteries, nor anything of this profane order, to obtain means to erect the tabernacle for God. The Lord directed Moses to invite the children of Israel to bring their offerings. He was to accept gifts from every one that gave willingly, from his heart. And the offerings came in so great abundance that Moses bade the people cease bringing, for they had supplied more than could be used.

God has made men his stewards. The property which he has placed in their hands is the means that he has provided for the spread of the gospel. To those who prove themselves faithful stewards he will commit greater trusts. Saith the Lord, “Them that honor me, I will honor.”[933] “God loveth a cheerful giver,”[934] and when his people, with grateful hearts, bring their gifts and offerings to him, “not grudgingly, or of necessity,” his blessing will attend them, as he has promised. “Bring ye all the tithes into the store-house, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.”[935]

Footnote 920:

Lev. 27:30, 32.

Footnote 921:

Gen. 14:20; 28:22.

Footnote 922:

Acts 17:25; Ps. 50:10; Haggai 2:8; Deut. 8:18.

Footnote 923:

Ex. 20:10.

Footnote 924:

See Ex. 30:12-16; 2 Kings 12:4, 5; 2 Chron. 24:4-13; Neh. 10:32, 33.

Footnote 925:

Deut. 26:5, 8-11.

Footnote 926:

Mal. 3:11.

Footnote 927:

See Haggai 1.

Footnote 928:

Haggai 2:16-19.

Footnote 929:

Prov. 11:24.

Footnote 930:

2 Cor. 9:6, 8.

Footnote 931:

Luke 12:48.

Footnote 932:

Matt. 10:8.

Footnote 933:

1 Sam. 2:30.

Footnote 934:

2 Cor. 9:7.

Footnote 935:

Mal. 3:10.

GOD’S CARE FOR THE POOR—51

To promote the assembling of the people for religious service, as well as to provide for the poor, a second tithe of all the increase was required. Concerning the first tithe, the Lord had declared, “I have given the children of Levi all the tenth in Israel.”[940] But in regard to the second he commanded, “Thou shalt eat before the Lord thy God, in the place which he shall choose to place his name there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings of thy herds and of thy flocks; that thou mayest learn to fear the Lord thy God always.”[941] This tithe, or its equivalent in money, they were for two years to bring to the place where the sanctuary was established. After presenting a thank-offering to God, and a specified portion to the priest, the offerers were to use the remainder for a religious feast, in which the Levite, the stranger, the fatherless, and the widow should participate. Thus provision was made for the thank-offerings and feasts at the yearly festivals, and the people were drawn to the society of the priests and Levites, that they might receive instruction and encouragement in the service of God.

Every third year, however, this second tithe was to be used at home, in entertaining the Levite and the poor, as Moses said, “That they may eat within thy gates, and be filled.”[942] This tithe would provide a fund for the uses of charity and hospitality.

And further provision was made for the poor. There is nothing, after their recognition of the claims of God, that more distinguishes the laws given by Moses than the liberal, tender, and hospitable spirit enjoined toward the poor. Although God had promised greatly to bless his people, it was not his design that poverty should be wholly unknown among them. He declared that the poor should never cease out of the land. There would ever be those among his people who would call into exercise their sympathy, tenderness, and benevolence. Then, as now, persons were subject to misfortune, sickness, and loss of property; yet so long as they followed the instruction given by God, there were no beggars among them, neither any who suffered for food.

The law of God gave the poor a right to a certain portion of the produce of the soil. When hungry, a man was at liberty to go to his neighbor’s field or orchard or vineyard, and eat of the grain or fruit to satisfy his hunger. It was in accordance with this permission that the disciples of Jesus plucked and ate of the standing grain as they passed through a field upon the Sabbath day.

All the gleanings of harvest-field, orchard, and vineyard, belonged to the poor. “When thou cuttest down thine harvest in thy field,” said Moses, “and hast forgot a sheaf in the field, thou shalt not go again to fetch it.... When thou beatest thine olive-tree, thou shalt not go over the boughs again.... When thou gatherest the grapes of thy vineyard, thou shalt not glean it afterward. It shall be for the stranger, for the fatherless, and for the widow. And thou shalt remember that thou wast a bondman in the land of Egypt.”[943]

Every seventh year, special provision was made for the poor. The sabbatical year, as it was called, began at the end of the harvest. At the seed-time, which followed the ingathering, the people were not to sow; they should not dress the vineyard in the spring; and they must expect neither harvest nor vintage. Of that which the land produced spontaneously, they might eat while fresh, but they were not to lay up any portion of it in their store-houses. The yield of this year was to be free for the stranger, the fatherless, and the widow, and even for the creatures of the field.[944]

But if the land ordinarily produced only enough to supply the wants of the people, how were they to subsist during the year when no crops were gathered?—For this the promise of God made ample provision. “I will command my blessing upon you in the sixth year,” he said, “and it shall bring forth fruit for three years. And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store.”[945]

The observance of the sabbatical year was to be a benefit to both the land and the people. The soil, lying untilled for one season, would afterward produce more plentifully. The people were released from the pressing labors of the field; and while there were various branches of work that could be followed during this time, all enjoyed greater leisure, which afforded opportunity for the restoration of their physical powers for the exertions of the following years. They had more time for meditation and prayer, for acquainting themselves with the teachings and requirements of the Lord, and for the instruction of their households.

In the sabbatical year the Hebrew slaves were to be set at liberty, and they were not to be sent away portionless. The Lord’s direction was: “When thou sendest him out free from thee, thou shalt not let him go away empty. Thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy wine-press. Of that wherewith the Lord thy God hath blessed thee, thou shalt give unto him.”[946]

The hire of a laborer was to be promptly paid: “Thou shalt not oppress a hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land.... At his day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it.”[947]

Special directions were also given concerning the treatment of fugitives from service: “Thou shalt not deliver unto his master the servant which is escaped from his master unto thee. He shall dwell with thee, even among you, in that place which he shall choose in one of thy gates, where it liketh him best; thou shalt not oppress him.”[948]

To the poor, the seventh year was a year of release from debt. The Hebrews were enjoined at all times to assist their needy brethren by lending them money without interest. To take usury from a poor man was expressly forbidden: “If thy brother be waxen poor, and fallen in decay with thee, then thou shalt relieve him; yea, though he be a stranger, or a sojourner; that he may live with thee. Take thou no usury of him, or increase; but fear thy God; that thy brother may live with thee. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase.”[949] If the debt remained unpaid until the year of release, the principal itself could not be recovered. The people were expressly warned against withholding from their brethren needed assistance on account of this: “If there be among you a poor man of one of thy brethren, ... thou shalt not harden thine heart, nor shut thine hand from thy poor brother.... Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him naught; and he cry unto the Lord against thee, and it be sin unto thee.” “The poor shall never cease out of the land; therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land,” “and shalt surely lend him sufficient for his need, in that which he wanteth.”[950]

None need fear that their liberality would bring them to want. Obedience to God’s commandments would surely result in prosperity. “Thou shalt lend unto many nations,” he said, “but thou shalt not borrow; and thou shalt reign over many nations, but they shall not reign over thee.”[951]

After “seven sabbaths of years,” “seven times seven years,” came the great year of release,—the jubilee. “Then shalt thou cause the trumpet of the jubilee to sound ... throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof; it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family.”[952]

“On the tenth day of the seventh month, in the day of atonement,” the trumpet of the jubilee was sounded. Throughout the land, wherever the Jewish people dwelt, the sound was heard, calling upon all the children of Jacob to welcome the year of release. On the great day of atonement, satisfaction was made for the sins of Israel, and with gladness of heart the people would welcome the jubilee.

As in the sabbatical year, the land was not to be sown or reaped, and all that it produced was to be regarded as the rightful property of the poor. Certain classes of Hebrew slaves—all who did not receive their liberty in the sabbatical year—were now set free. But that which especially distinguished the year of jubilee was the reversion of all landed property to the family of the original possessor. By the special direction of God, the land had been divided by lot. After the division was made, no one was at liberty to trade his estate. Neither was he to sell his land unless poverty compelled him to do so, and then, whenever he or any of his kindred might desire to redeem it, the purchaser must not refuse to sell it; and if unredeemed, it would revert to its first possessor or his heirs in the year of jubilee.

The Lord declared to Israel: “The land shall not be sold forever; for the land is mine; for ye are strangers and sojourners with me.”[953] The people were to be impressed with the fact that it was God’s land which they were permitted to possess for a time; that he was the rightful owner, the original proprietor, and that he would have special consideration made for the poor and unfortunate. It was to be impressed upon the minds of all that the poor have as much right to a place in God’s world as have the more wealthy.

Such were the provisions made by our merciful Creator, to lessen suffering, to bring some ray of hope, to flash some gleam of sunshine, into the life of the destitute and distressed.

The Lord would place a check upon the inordinate love of property and power. Great evils would result from the continued accumulation of wealth by one class, and the poverty and degradation of another. Without some restraint, the power of the wealthy would become a monopoly, and the poor, though in every respect fully as worthy in God’s sight, would be regarded and treated as inferior to their more prosperous brethren. The sense of this oppression would arouse the passions of the poorer class. There would be a feeling of despair and desperation which would tend to demoralize society, and open the door to crimes of every description. The regulations that God established, were designed to promote social equality. The provisions of the sabbatical year and the jubilee would, in a great measure, set right that which during the interval had gone wrong in the social and political economy of the nation.

These regulations were designed to bless the rich no less than the poor. They would restrain avarice and a disposition for self-exaltation, and would cultivate a noble spirit of benevolence; and by fostering good-will and confidence between all classes, they would promote social order, the stability of government. We are all woven together in the great web of humanity, and whatever we can do to benefit and uplift others, will reflect in blessing upon ourselves. The law of mutual dependence runs through all classes of society. The poor are not more dependent upon the rich than are the rich upon the poor. While the one class ask a share in the blessings which God has bestowed upon their wealthier neighbors, the other need the faithful service, the strength of brain and bone and muscle, that are the capital of the poor.

Great blessings were promised to Israel on condition of obedience to the Lord’s directions. “I will give you rain in due season,” he declared, “and the land shall yield her increase, and the trees of the field shall yield their fruit. And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time; and ye shall eat your bread to the full, and dwell in your land safely. And I will give peace in the land, and ye shall lie down, and none shall make you afraid; and I will rid evil beasts out of the land, neither shall the sword go through your land.... I will walk among you, and will be your God, and ye shall be my people.... But if ye will not hearken unto me, and will not do all these commandments; and ... ye break my covenant, ... ye shall sow your seed in vain, for your enemies shall eat it. And I will set my face against you, and ye shall be slain before your enemies; they that hate you shall reign over you, and ye shall flee when none pursueth you.”[954]

There are many who urge with great enthusiasm that all men should have an equal share in the temporal blessings of God. But this was not the purpose of the Creator. A diversity of condition is one of the means by which God designs to prove and develop character. Yet he intends that those who have worldly possessions shall regard themselves merely as stewards of his goods, as intrusted with means to be employed for the benefit of the suffering and the needy.

Christ has said that we shall have the poor always with us; and he unites his interest with that of his suffering people. The heart of our Redeemer sympathizes with the poorest and lowliest of his earthly children. He tells us that they are his representatives on earth. He has placed them among us to awaken in our hearts the love that he feels toward the suffering and oppressed. Pity and benevolence shown to them are accepted by Christ as if shown to himself. An act of cruelty or neglect toward them is regarded as though done to him.

If the law given by God for the benefit of the poor had continued to be carried out, how different would be the present condition of the world, morally, spiritually, and temporally! Selfishness and self-importance would not be manifested as now, but each would cherish a kind regard for the happiness and welfare of others; and such wide-spread destitution as is now seen in many lands, would not exist.

The principles which God has enjoined, would prevent the terrible evils that in all ages have resulted from the oppression of the rich toward the poor, and the suspicion and hatred of the poor toward the rich. While they might hinder the amassing of great wealth, and the indulgence of unbounded luxury, they would prevent the consequent ignorance and degradation of tens of thousands whose ill-paid servitude is required to build up these colossal fortunes. They would bring a peaceful solution of those problems that now threaten to fill the world with anarchy and bloodshed.

Footnote 940:

Num. 18:21.

Footnote 941:

Deut. 14:23, 29; 16:11-14.

Footnote 942:

Deut. 26:12.

Footnote 943:

Deut. 24:19-22; Lev. 19:9, 10.

Footnote 944:

Ex. 23:10, 11; Lev. 25:5.

Footnote 945:

Lev. 25:21, 22.

Footnote 946:

Deut. 15:13, 14.

Footnote 947:

Deut. 24:14, 15.

Footnote 948:

Deut. 23:15, 16.

Footnote 949:

Lev. 25:35-37.

Footnote 950:

Deut. 15:7-9, 11, 8.

Footnote 951:

Deut. 15:6.

Footnote 952:

Lev. 25:9, 10.

Footnote 953:

Lev. 25:23.

Footnote 954:

Lev. 26:4-17.

THE ANNUAL FEASTS—52

There were three annual assemblies of all Israel for worship at the sanctuary.[955] Shiloh was for a time the place of these gatherings; but Jerusalem afterward became the center of the nation’s worship, and here the tribes convened for the solemn feasts.

The people were surrounded by fierce, warlike tribes, that were eager to seize upon their lands; yet three times every year all the able-bodied men, and all the people who could make the journey, were directed to leave their homes, and repair to the place of assembly, near the center of the land. What was to hinder their enemies from sweeping down upon those unprotected households, to lay them waste with fire and sword? What was to prevent an invasion of the land, that would bring Israel into captivity to some foreign foe?—God had promised to be the protector of his people. “The angel of Jehovah encampeth round about them that fear him, and delivereth them.”[956] While the Israelites went up to worship, divine power would place a restraint upon their enemies. God’s promise was, “I will cast out the nations before thee, and enlarge thy borders; neither shall any man desire thy land, when thou shalt go up to appear before the Lord thy God thrice in the year.”[957]

The first of these festivals, the Passover, the feast of unleavened bread, occurred in Abib, the first month of the Jewish year, corresponding to the last of March and the beginning of April. The cold of winter was past, the latter rain had ended, and all nature rejoiced in the freshness and beauty of the springtime. The grass was green on the hills and valleys, and wild-flowers everywhere brightened the fields. The moon, now approaching the full, made the evenings delightful. It was the season so beautifully pictured by the sacred singer:—

“The winter is past, The rain is over and gone; The flowers appear on the earth; The time of the singing of birds is come, And the voice of the turtle is heard in our land; The fig-tree ripeneth her green figs, And the vines are in blossom, They give forth their fragrance.”[958]

Throughout the land, bands of pilgrims were making their way toward Jerusalem. The shepherds from their flocks, the herdsmen from the mountains, fishers from the Sea of Galilee, the husbandmen from their fields, and sons of the prophets from the sacred schools,—all turned their steps toward the place where God’s presence was revealed. They journeyed by short stages, for many went on foot. The caravans were constantly receiving accessions, and often became very large before reaching the holy city.

Nature’s gladness awakened joy in the hearts of Israel, and gratitude to the Giver of all good. The grand Hebrew psalms were chanted, exalting the glory and majesty of Jehovah. At the sound of the signal trumpet, with the music of cymbals, the chorus of thanksgiving arose, swelled by hundreds of voices:—

“I was glad when they said unto me, Let us go unto the house of the Lord. Our feet shall stand Within thy gates, O Jerusalem.... Whither the tribes go up, even the tribes of the Lord, ... To give thanks unto the name of Jehovah.... Pray for the peace of Jerusalem, They shall prosper that love thee.”[959]

As they saw around them the hills where the heathen had been wont to kindle their altar fires, the children of Israel sang:—

“Shall I lift up mine eyes to the hills? Whence should my help come? My help cometh from Jehovah, Which made heaven and earth.”[959]

“They that trust in the Lord Are as Mount Zion, which can not be moved, but abideth forever. As the mountains are round about Jerusalem, So the Lord is round about his people, From this time forth and forevermore.”[959]

Surmounting the hills in view of the holy city, they looked with reverent awe upon the throngs of worshipers wending their way to the temple. They saw the smoke of the incense ascending, and as they heard the trumpets of the Levites heralding the sacred service, they caught the inspiration of the hour, and sung:—

“Great is the Lord, and greatly to be praised, In the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, Is Mount Zion, on the sides of the north, The city of the great King.”[960]

“Peace be within thy walls, And prosperity within thy palaces.” “Open to me the gates of righteousness; I will go into them, and I will praise the Lord.” “I will pay my vows unto the Lord Now in the presence of all his people, In the courts of the Lord’s house, In the midst of thee, O Jerusalem. Praise ye the Lord.”[961]

All the houses in Jerusalem were thrown open to the pilgrims, and rooms were furnished free; but this was not sufficient for the vast assembly, and tents were pitched in every available space in the city and upon the surrounding hills.

On the fourteenth day of the month, at even, the Passover was celebrated, its solemn, impressive ceremonies commemorating the deliverance from bondage in Egypt, and pointing forward to the sacrifice that should deliver from the bondage of sin. When the Saviour yielded up his life on Calvary, the significance of the Passover ceased, and the ordinance of the Lord’s Supper was instituted as a memorial of the same event of which the Passover had been a type.

The Passover was followed by the seven days’ feast of unleavened bread. The first and the seventh day were days of holy convocation, when no servile work was to be performed. On the second day of the feast, the first-fruits of the year’s harvest were presented before God. Barley was the earliest grain in Palestine, and at the opening of the feast it was beginning to ripen. A sheaf of this grain was waved by the priest before the altar of God, as an acknowledgment that all was his. Not until this ceremony had been performed was the harvest to be gathered.

Fifty days from the offering of first-fruits, came the Pentecost, called also the feast of harvest and the feast of weeks. As an expression of gratitude for the grain prepared as food, two loaves baked with leaven were presented before God. The Pentecost occupied but one day, which was devoted to religious service.

In the seventh month came the Feast of Tabernacles, or of ingathering. This feast acknowledged God’s bounty in the products of the orchard, the olive grove, and the vineyard. It was the crowning festal gathering of the year. The land had yielded its increase, the harvests had been gathered into the granaries, the fruits, the oil, and the wine had been stored, the first-fruits had been reserved, and now the people came with their tributes of thanksgiving to God, who had thus richly blessed them.

This feast was to be pre-eminently an occasion of rejoicing. It occurred just after the great day of atonement, when the assurance had been given that their iniquity should be remembered no more. At peace with God, they now came before him to acknowledge his goodness, and to praise him for his mercy. The labors of the harvest being ended, and the toils of the new year not yet begun, the people were free from care, and could give themselves up to the sacred, joyous influences of the hour. Though only the fathers and sons were commanded to appear at the feasts, yet, so far as possible, all the household were to attend them, and to their hospitality the servants, the Levites, the stranger, and the poor were made welcome.

Like the Passover, the Feast of Tabernacles was commemorative. In memory of their pilgrim life in the wilderness, the people were now to leave their houses, and dwell in booths, or arbors, formed from the green branches “of goodly trees, branches of palm-trees, and the boughs of thick trees, and willows of the brook.”[962]

The first day was a holy convocation, and to the seven days of the feast an eighth day was added, which was observed in like manner.

At these yearly assemblies the hearts of old and young would be encouraged in the service of God, while the association of the people from the different quarters of the land would strengthen the ties that bound them to God and to one another. Well would it be for the people of God at the present time to have a Feast of Tabernacles,—a joyous commemoration of the blessings of God to them. As the children of Israel celebrated the deliverance that God had wrought for their fathers, and his miraculous preservation of them during their journeyings from Egypt, so should we gratefully call to mind the various ways he has devised for bringing us out from the world, and from the darkness of error, into the precious light of his grace and truth.

With those who lived at a distance from the tabernacle, more than a month of every year must have been occupied in attendance upon the annual feasts. This example of devotion to God should emphasize the importance of religious worship, and the necessity of subordinating our selfish, worldly interests to those that are spiritual and eternal. We sustain a loss when we neglect the privilege of associating together to strengthen and encourage one another in the service of God. The truths of his word lose their vividness and importance in our minds. Our hearts cease to be enlightened and aroused by the sanctifying influence, and we decline in spirituality. In our intercourse as Christians we lose much by lack of sympathy with one another. He who shuts himself up to himself, is not filling the position that God designed he should. We are all children of one Father, dependent upon one another for happiness. The claims of God and of humanity are upon us. It is the proper cultivation of the social elements of our nature that brings us into sympathy with our brethren, and affords us happiness in our efforts to bless others.

The Feast of Tabernacles was not only commemorative, but typical. It not only pointed back to the wilderness sojourn, but, as the feast of harvest, it celebrated the ingathering of the fruits of the earth, and pointed forward to the great day of final ingathering, when the Lord of the harvest shall send forth his reapers to gather the tares together in bundles for the fire, and to gather the wheat into his garner. At that time the wicked will all be destroyed. They will become “as though they had not been.”[963] And every voice in the whole universe will unite in joyful praise to God. Says the Revelator, “Every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb forever and ever.”[964]

The people of Israel praised God at the Feast of Tabernacles, as they called to mind his mercy in their deliverance from the bondage of Egypt and his tender care for them during their pilgrim life in the wilderness. They rejoiced also in the consciousness of pardon and acceptance, through the service of the day of atonement, just ended. But when the ransomed of the Lord shall have been safely gathered into the heavenly Canaan,—forever delivered from the bondage of the curse, under which “the whole creation groaneth and travaileth in pain together until now,”[965]—they will rejoice with joy unspeakable and full of glory. Christ’s great work of atonement for men will then have been completed, and their sins will have been forever blotted out.

“The wilderness and the solitary place shall be glad for them; And the desert shall rejoice, and blossom as the rose. It shall blossom abundantly, and rejoice even with joy and singing: The glory of Lebanon shall be given unto it, The excellency of Carmel and Sharon, They shall see the glory of the Lord, and the excellency of our God.

“Then the eyes of the blind shall be opened, And the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, And the tongue of the dumb sing:

“For in the wilderness shall waters break out, And streams in the desert. And the parched ground shall become a pool, And the thirsty land springs of water:...

“And an highway shall be there, and a way, And it shall be called The way of holiness; The unclean shall not pass over it; But it shall be for those: The wayfaring men, though fools, shall not err therein.

“No lion shall be there, Nor any ravenous beast shall go up thereon, It shall not be found there; But the redeemed shall walk there.

“And the ransomed of the Lord shall return, And come to Zion with songs And everlasting joy upon their heads: They shall obtain joy and gladness, And sorrow and sighing shall flee away.”[966]

Footnote 955:

Ex. 23:14-16.

Footnote 956:

Ps. 34:7.

Footnote 957:

Ex. 34:24.

Footnote 958:

Cant. 2:11-13, Rev. Ver.

Footnote 959:

Ps. 122:1-6, Rev. Ver.; 121:1, 2 (margin); 125:1, 2. Rev. Ver.

Footnote 960:

Ps. 48:1, 2.

Footnote 961:

Ps. 122:7; 118:19; 116:18, 19.

Footnote 962:

Lev. 23:40, 42, 43.

Footnote 963:

Obad. 16.

Footnote 964:

Rev. 5:13.

Footnote 965:

Rom. 8:22.

Footnote 966:

Isa. 35:1, 2, 5-10.

UNDER THE JUDGES

“They tempted and proved the most high God; ... so that he forsook the tabernacle of Shiloh.... He gave his people over also unto the sword, and was wroth with his inheritance.”

“When he slew them, then they sought him: and they returned and inquired early after God.... Nevertheless ... 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, and did not stir up all his wrath. For he remembered that they were but flesh; a wind that passeth away, and cometh not again.”

THE EARLIER JUDGES—53

After the settlement in Canaan, the tribes made no vigorous effort to complete the conquest of the land. Satisfied with the territory already gained, their zeal soon flagged, and the war was discontinued. “When Israel was strong, they put the Canaanites to tribute, and did not utterly drive them out.”[970]

The Lord had faithfully fulfilled, on his part, the promises made to Israel; Joshua had broken the power of the Canaanites, and had distributed the land to the tribes. It only remained for them, trusting in the assurance of divine aid, to complete the work of dispossessing the inhabitants of the land. But this they failed to do. By entering into league with the Canaanites they directly transgressed the command of God, and thus failed to fulfill the condition on which he had promised to place them in possession of Canaan.

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