Torah (written)

Numbers 14:11-25
A Year for Each Day, Part II

While going through the book of Numbers in our Sunday sermons, we are also going through 1 Corinthians in our weekly Bible studies on Thursday nights. In 1 Corinthians 10, Paul speaks of the punishment of the Israelites as, he says, “their bodies were scattered in the wilderness.”

That is something that will actually first be hinted at in today’s verses. Along with the Bible studies, for those who are brave enough, we are also going through a daily, verse by verse, commentary on the book of Hebrews. There in Hebrews, it speaks of exactly what is referred to in today’s verses as well.

When reading the New Testament, the writers refer to these passages, the verses simply state what the Old Testament says as a matter of fact, but without any extra context for the reader to understand what is being referred to.

And so, unless one either knows the Old Testament, and what is being referred to, or unless the reader simply takes the statements at face value and under the assumption that there is no need to know more, then there is actually a void in understanding what is presented by the writers in the New.

That doesn’t mean a void in understanding the theology presented, but rather a void in grasping how the Lord got us to the theology. That is why it is so wonderful to go through these Old Testament passages. Again and again, the person who understands Jesus’ work from the New Testament can suddenly say, “Aha! I get it. I see why the Lord picked that story or chose that particular word.”

It really is marvelous to be able to tie it all together without any gaps in our knowledge – either from the New while reading the Old, or from the Old while reading the New.

Text Verse: “Today, if you will hear His voice:
⁸ “Do not harden your hearts, as in the rebellion,
As in the day of trial in the wilderness,
⁹ When your fathers tested Me;
They tried Me, though they saw My work.
¹⁰ For forty years I was grieved with that generation,
And said, ‘It is a people who go astray in their hearts,
And they do not know My ways.’
¹¹ So I swore in My wrath,
‘They shall not enter My rest.’” Psalm 95:8-11

The thing about this text verse is that it never explicitly says “They shall not enter My rest” in the books of Moses, that David states in the psalm. That is something that David said, under inspiration, and which then looks forward to an amazingly complex set of verses in the book of Hebrews. And so knowing just the original account in Numbers, and the explanation of it in Hebrews, is not enough. One has to know what the psalms say about the matter as well.

Further, for the person who is stuck in the Torah, meaning the five books of Moses, unless they know what David says, and what he means in what he says in the psalm, then they are completely deficient in what is being portrayed in these Numbers verses. Because of this, and as I say time and again during the Thursday night Bible studies, learning theology is hard work. It is mentally taxing, it is complicated, and it is easily misinterpreted by those who are not fully trained in the word of God.

Hence, we continue on today in the book of Numbers. In our passage, we will once again find pictures – yes marvelous pictures – of the work of Jesus Christ. Such great things are to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Let the Power of My Lord Be Great (verses 11-19)

To put this passage into perspective, we need to remember what occurred before it. In Chapter 13, the land of Canaan was spied out, and the report was brought back to the people. With the exception of Joshua and Caleb, the report was a negative one. This was passed on to the congregation who then complained to Moses and Aaron concerning the situation.

They determined to select another leader and head back to Egypt. They also said to stone them with stones. It was at that time, and in the rescuing hand of the Lord, that we read the final words before this passage today, “Now the glory of the Lord appeared in the tabernacle of meeting before all the children of Israel.” The glory has appeared, and that doesn’t bode too well for the congregation…

¹¹ Then the Lord said to Moses: “How long will these people reject Me?

What we are not told here is whether the voice of the Lord came out audibly for the people, or if the appearing of the Lord before all the people prompted Moses to go in and commune with the Lord. Either way, the people would have been fully aware of the fact that the Lord had appeared just when they were about to stone Moses and those with him. That alone should be clue enough that the Lord was displeased with the events. And so it is. The Lord’s words to Moses are ad anah yenaatsuni ha’am hazeh – “Until when does spurn me the people the this.”

The Lord introduces a new word into Scripture with these words, naats, to spurn or treat with contempt. As an exception to the usual meaning, in Ecclesiastes, it is used to describe the blooming of the almond tree, and so one can almost get a sense that such spurning is something that blooms forth in abundance. The people’s rejection of the Lord has literally flourished in His presence, and His question is, “How long will this continue?” Unfortunately, the question remains unanswered 3500 years later. But He proceeds…

^{11 (con’t)} And how long will they not believe Me,

v’ad anah lo yaaminu bi – “and until when not will they believe Me.” The words complement and build upon the previous words. To not believe the Lord is to spurn Him. The concept is seen throughout Scripture. To believe the Lord is pleasing to Him, and to not believe Him is repugnant to Him because it is a rejection of Him. To believe the Lord is worthy of reward; to not believe Him is worthy of punishment.

To state that the Lord causes a person to believe, or to place the blame upon the Lord for unbelief, is a doctrine wholly unknown to Scripture. Such Calvinistic thinking is a cop out which denies the fundamental truth that we are accountable for our actions, including our beliefs, before the Lord. In the case of Israel, they were all the more culpable for their disbelief. They had actual, visible, and verbal proofs from the Lord…

^{11 (con’t)} with all the signs which I have performed among them?

Moses had come to Egypt and spoken to the elders of Israel. Eventually, the people had been alerted to what he was called to do, and that it was the Lord who would work out this calling. They had been told, in advance, of the coming plagues, including the final great plague.

They had observed the Passover and had been drummed out of Egypt. They came to the Red Sea, and they had seen the arm of the Lord accomplish their salvation. They had the pillar of cloud and fire with them. They had defeated Amalek. They had been given quail when promised. They were given manna to sustain them. On and on and on, the people had been told – in advance – what would occur, and then it came about.

And yet, with a successive line of proofs that the Lord would deliver on His word, they failed to believe Him. When He had spoken out His words to them, they failed to take Him at His word. It is the sin of unbelief. In Hebrews 3:19, it is explicitly stated that what will come upon them in the verses ahead is solely based on their unbelief. The spurning of the Lord is based on their failure to believe Him.

Surprisingly, this doesn’t mean that they didn’t believe in Him. It was that they simply didn’t believe Him, meaning His word, despite who He is. Israel today, and indeed much of the Christian world believes in God, even the God of the Bible, but they do not believe Him, meaning in His word. The disconnect between the two is a fatal mistake. For Israel in the wilderness, it was a temporal mistake which would result in temporal punishment of some sort…

¹² I will strike them with the pestilence and disinherit them,

Here we have a thought reflective of that spoken by the Lord in Exodus 32, at the time of the incident with the golden calf. Because of the people’s actions, we read –

“And the Lord said to Moses, ‘I have seen this people, and indeed it is a stiff-necked people! ¹⁰ Now therefore, let Me alone, that My wrath may burn hot against them and I may consume them.’” Exodus 32:9, 10

The difference here is that the pronouncement of the Lord is considerably stronger than before. First, he says that He will strike them ba’deber or “with the pestilence.” It is one of the curses promised upon the people in Leviticus 26:25. No sooner had they received the words of warning, than the Lord is already threatening to come against them as He promised, and they had not even yet entered into Canaan! And so great is the Lord’s wrath at this point that He continues with v’orishenu, or “and disinherit them.”

Whatever was promised as their lot and inheritance, including Canaan itself, is threatened to be removed from their future. This is, in actuality, exactly what they had already threatened to do on their own. In selecting a leader to take them back to Egypt, they had, in essence, disinherited themselves. The Lord is, in principle, agreeing to their desires. With this threat standing, He then makes a promise to faithful Moses…

^{12 (con’t)} and I will make of you a nation greater and mightier than they.”

v’e-eseh otekha l’gow gadol v’asum mimenu – Again, the words are reflective of Exodus 32, but they are more strongly formed now than before –

“And I will make of you a great nation.” Exodus 32:10

Before, he was promised to be a great nation. Now, using those same words but with addition, he is promised to be a nation greater and mightier than Israel. Moses, being the leader of the people, knew their size. He knew what they were now. He also knew what they were to become based on the Lord’s promises to them. That would be less than what is now offered to Moses.

The first words, without the addition of becoming mightier than Israel, are almost an exact repeat of the words spoken to Abraham over 430 years earlier. There the Lord said to him, “And I will make you a great nation.” The Lord is speaking these words as a test of Moses, just as he did at the incident with the golden calf. But He is making the promise greater than at that time.

What is the measure of the love of Moses for his people? What is the scope of his faithfulness to his duties? Is his desire for recognition and fame greater than his allegiance to his calling? And is it his honor, or the Lord’s, which will most motivate him? Here, he is seen as a type of Christ who was tempted by the devil with greatness by bypassing the hard work.

Moses is not being tempted, but he is being tested. He has faced the difficulties of leadership, and he is now being offered a way out of them, at the expense of the people he leads. Jesus was offered the same. If He took the devil’s offer, mankind would have been doomed, just as Israel is being offered up for destruction and disinheritance now.

The Lord’s words of promised pestilence and disinheritance are merely an exercise in revealing the character of Moses. This is what occurred with Jacob when the Lord wrestled with him in Genesis 32:24-28 –

“Then Jacob was left alone; and a Man wrestled with him until the breaking of day. ²⁵ Now when He saw that He did not prevail against him, He touched the socket of his hip; and the socket of Jacob’s hip was out of joint as He wrestled with him. ²⁶ And He said, ‘Let Me go, for the day breaks.’
But he said, ‘I will not let You go unless You bless me!’
²⁷ So He said to him, ‘What is your name?’
He said, ‘Jacob.’
²⁸ And He said, ‘Your name shall no longer be called Jacob, but Israel; for you have struggled with God and with men, and have prevailed.’”

The Lord tested Jacob, not for the Lord’s learning, but for Jacob’s. Once again, and for a second time, the same thing is occurring with Moses. The Lord already knows what Moses will do, but He still needs Moses to know this as well, and there is a reason for it which will be seen later in the chapter. For now, Moses responds…

¹³ And Moses said to the Lord: “Then the Egyptians will hear it, for by Your might You brought these people up from among them,

Albert Barnes notes the unique structure of Moses’ coming words. It is worth understanding this before we actually look at them –

“The syntax of these verses is singularly broken. As did Paul when deeply moved, so Moses presses his arguments one on the other without pausing to ascertain the grammatical finish of his expressions. He speaks here as if in momentary apprehension of an outbreak of God’s wrath, unless he could perhaps arrest it by crowding in every topic of deprecation and intercession that he could mention on the instant.” Albert Barnes

Moses’ words of verses 13-19 are words of intercession. They are similar to what he spoke after the incident of the golden calf, but they are deeper and more heartfelt than even then. The motive behind them remains the same as before, even if it is expanded on here. And so, he begins by referring to the Egyptians. He could have started with any thought that came to his mind – one of a million things could have prompted him to speak, and yet he begins with where Israel came from, meaning being among Egypt.

Egypt, as we have seen is, in type and picture, the place that we as believers have left, meaning our old life of bondage to sin. The Lord brought Israel up from Egypt, and He brought us up from our bondage to sin. In both, it was by – as Moses says – “Your might.” What is so important about this that Moses begins with it? And, what is so important about it that the Lord ensures it is recorded here? Moses next explains it with…

¹⁴ and they will tell it to the inhabitants of this land.

The “inhabitants of this land” are not speaking merely of where they are in the Sinai, meaning the Arabians and others, nor merely of Canaan, but those surrounding Canaan as well. They are referred to in the Song of Moses in Exodus 15 and include Philistia, Edom, and Moab. In his song of victory, Moses had said this –

“Who is like You, O Lord, among the gods?
Who is like You, glorious in holiness,
Fearful in praises, doing wonders?
¹² You stretched out Your right hand;
The earth swallowed them.
¹³ You in Your mercy have led forth
The people whom You have redeemed;
You have guided them in Your strength
To Your holy habitation.

¹⁴ “The people will hear and be afraid;
Sorrow will take hold of the inhabitants of Philistia.
¹⁵ Then the chiefs of Edom will be dismayed;
The mighty men of Moab,
Trembling will take hold of them;
All the inhabitants of Canaan will melt away.
¹⁶ Fear and dread will fall on them;
By the greatness of Your arm
They will be as still as a stone,
Till Your people pass over, O Lord,
Till the people pass over
Whom You have purchased.
¹⁷ You will bring them in and plant them
In the mountain of Your inheritance,
In the place, O Lord, which You have made
For Your own dwelling,
The sanctuary, O Lord, which Your hands have established.” Exodus 15:11-17

It appears that this song of victory is exactly what is on his mind as he now appeals to the Lord. It was about a year earlier that they had sung the words, and now Moses is recalling them before the Lord. Already the people had heard. They knew what had taken place, and there was now a doubt that those events would lead to ultimate victory. And so Moses speaks further…

^{14 (con’t)} They have heard that You, Lord, are among these people; that You, Lord, are seen face to face and Your cloud stands above them, and You go before them in a pillar of cloud by day and in a pillar of fire by night.

In these words is a rather unique expression. Rather than “face to face,” the Hebrew reads, “eye to eye.” The proximity of the Lord to the people is so close as He is among them, that it is as if they can see one another’s pupils. Further, Moses describes the three aspects of His visible presence – 1) the cloud which stood above them, shading them and protecting them; 2) The pillar of cloud that went before them by day, showing all that He was Israel’s Head; and 3) the pillar of fire that went before them by night, lighting the way, and providing illumination. The nations had heard of these things and could only watch in awe at the marvel of Him being among Israel. But what if that changed? Moses goes on…

¹⁵ Now if You kill these people as one man, then the nations which have heard of Your fame will speak, saying,

Moses is not asking for judgment to be withheld. He understands that it must come, however the Lord determines. But in order to ensure that the honor of the Lord in the sight of the nations is maintained, He notes that if they are killed as one man, it will bear negative consequences.

The exact opposite is true concerning what happened when Jerusalem was surrounded by the army of the King of Assyria at the time of King Hezekiah. He pleaded with the Lord for rescue stating, “Now therefore, O Lord our God, I pray, save us from his hand, that all the kingdoms of the earth may know that You are the Lord God, You alone.”

And the Lord – for the sake of His name – responded to Hezekiah’s pleas. The account says, “And it came to pass on a certain night that the angel of the Lord went out, and killed in the camp of the Assyrians one hundred and eighty-five thousand; and when people arose early in the morning, there were the corpses—all dead.”

They were destroyed as one man and the Lord was glorified. Moses understood that such a display of power could only reflect negatively upon the name of the Lord should it be brought against His own redeemed people. As he says…

¹⁶ ‘Because the Lord was not able to bring this people to the land which He swore to give them, therefore He killed them in the wilderness.’

Of the scholars I have read, they are all in agreement that Moses is implying that the nations would think that the Lord simply wasn’t strong enough to continue the job He had begun, and sworn to complete. He was either exhausted from His great acts, or He knew that the power which Israel was to face could not be overcome, and so He killed them. I disagree.

It isn’t because the Lord isn’t powerful enough to accomplish His words, but because the people were uncontrollable. In Genesis 6, the people of the world had become completely uncontrollable, and the Lord destroyed all but eight. At the tower of Babel, the people did not do what the Lord had instructed. Instead of spreading out, they united as one. And thus, the Lord had to divide their tongues. At the incident of the golden calf, it says “Now when Moses saw that the people were unrestrained…”

When the people of the Lord are uncontrollable, it is the Lord who is seen as incapable of accomplishing His word. And this is exactly what the people of the world think of the Lord when they see Christians who are unrestrained. In bringing discredit upon themselves, they bring discredit upon the Lord. It is His honor which is called into question by the actions of His people. Moses knew that if He killed the people as one man, the nations would say, “The Lord couldn’t even control His own people! How then can He accomplish anything beyond what He promised them?”

Consider it. When a well-known evangelist is found to be completely unrestrained, the people who see him will inevitably question the promises of the Lord. We, as a species, look from the bottom up, not from the top down. The Lord already knew this, but he is drawing this out from Moses for his learning, and for our instruction. The Lord speaks out this same thought in Isaiah 48 –

“For My name’s sake I will defer My anger,
And for My praise I will restrain it from you,
So that I do not cut you off.
¹⁰ Behold, I have refined you, but not as silver;
I have tested you in the furnace of affliction.
¹¹ For My own sake, for My own sake, I will do it;
For how should My name be profaned?
And I will not give My glory to another.”Isaiah 48:9-11

¹⁷ And now, I pray, let the power of my Lord be great,

v’atah yigdal na koakh adonai – “and now let be great, I pray, the power of Adonai.” Moses uses a verb in the form of a declarative. “Let be great the power of Adonai.” His appeal now is not based on what he has said, but on what he will next say. What is it that will most marvelously display the power of Yehovah? Moses will recount the Lord’s own words…

^{17 (con’t)} just as You have spoken, saying,

In Exodus 34, Moses went up Mount Sinai a second time, carrying the tablets of stone. There on the mountain it said –

“Now the Lord descended in the cloud and stood with him there, and proclaimed the name of the Lord. ⁶ And the Lord passed before him and proclaimed, ‘The Lord, the Lord God, merciful and gracious, longsuffering, and abounding in goodness and truth, ⁷ keeping mercy for thousands, forgiving iniquity and transgression and sin, by no means clearing the guilty, visiting the iniquity of the fathers upon the children and the children’s children to the third and the fourth generation.’” Exodus 34:5-7

Moses reaches back to his time there and now substantially repeats the Lord’s own proclamation of Himself…

¹⁸ ‘The Lord is longsuffering and abundant in mercy, forgiving iniquity and transgression; but He by no means clears the guilty, visiting the iniquity of the fathers on the children to the third and fourth generation.’

Astonishingly, Moses sees the power of the Lord most fully demonstrated in His mercy and forgiveness. This is what the Lord had declared concerning Himself when He had most fully revealed who He is. Moses grasped onto this, knowing that the Lord is unchangeable in His being, and he appeals to that truth now.

Moses is considered Israel’s great law-giver. A law demands justice leading to punishment for transgression. But Moses sees the strength of the Lord in withholding that, and in the granting of mercy. Does that not sound like God working in Christ? The greatest demonstration of all of God’s power is found in the giving of His Son for sinful man. It is the very heart of the gospel, and the gospel is the very heart and purpose of all Scripture in regards to salvation. Paul says as much in Romans 1:16 –

“For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek.”

The law and its penalties cannot compare to the mercies of the Lord. And the Dispensation of Law is but a dark moment in redemptive history as it led to the gloriously revealed light of the Dispensation of Grace. Moses, understanding this precept above all else, then speaks out his petition to the Lord…

¹⁹ Pardon the iniquity of this people, I pray, according to the greatness of Your mercy,

“How can you demonstrate Your greatness, O Adonai? You can do so through pardon.” In Exodus 34:9, just after the Lord proclaimed His name, Moses asked for salakh or pardon. It was the first of 47 times that the term is used. It was next seen ten times in Leviticus concerning the sacrificial system of the law, in the granting of pardon for offenses.

Throughout the rest of its uses, it is always ascribed to the pardon of the Lord. Moses had seen the Lord’s compassion in His spoken word before, and He appealed to it then. As the word of the Lord is the revelation of Himself, Moses knew that He is, by nature, compassionate. And so, as he petitioned the Lord for mercy in the instance of the golden calf, he again asks for it now. It is that which He knows the Lord possesses in unlimited abundance…

^{19 (con’t)} just as You have forgiven this people, from Egypt even until now.”

“From Egypt even until now” is all-inclusive. The people were rebellious even before they set out after the Passover. They called into question the Lord’s goodness at every stop they made. They continued to doubt Him throughout their time at Sinai, and there was no reason to assume that the attitude should suddenly change on their trek to Canaan.

Understanding this, pardon of their offenses is the only option apart from showing that He is simply incapable of restraining Israel any more than He is incapable of restraining the world at large. That is, apart from simply destroying them all. Free will in man is on prominent display in these verses. And it is the free will, displayed through the receiving of pardon, which is most radiantly highlighted.

Moses got this, and in his getting, the Lord has once again revealed who He really is, and what He really will continue to do as history progresses. He will magnify His own glory through the pardon of His people. That is seen in the Lord’s response…

The LORD, the LORD God, merciful and gracious
Longsuffering, and abounding in goodness and truth
Keeping mercy for thousands, mercy so spacious
His forgiveness to us is surely the proof

He forgives iniquity and transgression and sin
But the guilty He will not clear, they will see a bad end
He will visit the iniquity of the fathers upon the children
This is the warning which His word to us does send

But His word also shows us where His pardon to find
In the giving of Christ, He has granted it to us
Be sober in thought and of a reasonable mind
Search out His goodness in the face of Jesus

II. Corporate Pardon; Individual Punishment (Verses 20-25)

²⁰ Then the Lord said: “I have pardoned, 

salakhti kidbareka – “I have pardoned.” As Moses has petitioned, so the Lord has granted. Pardon here, then, is inclusive of Moses’ own words. In verse 15, Moses said, “Now if You kill these people as one man.” The pardon then wasn’t asking for no punishment upon them, but that they would not be destroyed all at once. That would have two effects. First, it would immediately destroy the people, but secondly, it would destroy the seed of the people. Moses wanted neither, as it says…

^{20 (con’t)} according to your word;

Moses spoke, and the Lord granted. The lesson was for Moses to understand the Lord more fully, but Moses’ lesson is our lesson. The Lord pardons according to His nature, and that is the greatest display of His greatness. However, the Lord does this so that He will be glorified…

²¹ but truly, as I live, all the earth shall be filled with the glory of the Lord—

There is an “and” missing in this translation. It says, “but truly as I live, and shall be filled with the glory of Yehovah all the earth.” In other words, what He will next say concerning the punishment of the people is actually a point upon which the glory of the Lord fills the earth. Well, how can that be?

First, in not immediately exterminating them as they deserve, the Lord’s glory is made manifest. Secondly, by allowing their seed to continue, the Lord’s glory is made manifest as is seen throughout the rest of Scripture, and especially in the coming of Christ through them. And thirdly, what is this account picturing?

The people have been promised rest in Canaan. They rejected the Lord, and they were denied that rest. Instead, they will wander for forty years in the wilderness. Each of these things has been seen in Israel’s rejection of Christ. In type and picture and step by step, we have been led to this point.

When they rejected Christ, the curse of the covenant came upon Israel. The curses of Leviticus 26 have been played out in them for 2000 years. And yet, the glory of the Lord is revealed in His keeping His covenant to them. By keeping them alive, meaning as a people, and now in the calling of them back to the land of Israel, as His word said He would do, the glory of the Lord has literally filled all the earth.

They were scattered everywhere that man lives, they were kept as a people in their dispersion, and they have been regathered from every point where they were scattered. This is what is being pictured since the departure from Sinai, and it will continue until the crossing of the Jordan in Joshua 4. This is what the book of Hebrews so meticulously details concerning the rest offered to the people of Israel. It is in Christ that they will find their rest. Not entering Canaan (their promised rest), is pictured in their not coming to Christ (their true promised Rest).

²² because all these men who have seen My glory and the signs which I did in Egypt and in the wilderness,

The people saw the glory of the Lord on Mount Sinai. They saw it in His other visible manifestations of Himself, and they saw it in the things He accomplished. They also saw the signs of the Lord, both in Egypt and in the wilderness. The words here are speaking of what Yehovah did for and among Israel, but they anticipate what Christ would do for and among Israel. The same words are used when speaking of Israel’s interactions with Christ. The people are said to have seen His glory. They also saw His signs while living in their own Egypt, their own bondage to sin, and in the wilderness of their lives apart from Christ. Both are spoken of in John 12 –

“But although He had done so many signs before them, they did not believe in Him, ³⁸ that the word of Isaiah the prophet might be fulfilled, which he spoke:

‘Lord, who has believed our report?
And to whom has the arm of the Lord been revealed?’
³⁹ Therefore they could not believe, because Isaiah said again:
^40 ‘He has blinded their eyes and hardened their hearts,
Lest they should see with their eyes,
Lest they should understand with their hearts and turn,
So that I should heal them.’
⁴¹ These things Isaiah said when he saw His glory and spoke of Him.”John 12:37-41

In Israel under Yehovah, and in Israel when Christ was among them, they failed to heed. But there is more…

^{22 (con’t)} and have put Me to the test now these ten times, and have not heeded My voice,

The term “ten times” is a Hebrew idiom meaning, “Various times, and often.” Ten is used this way in both Testaments of the Bible. It is a certain number given for an uncertain. It signifies a completeness of an entire round of a given subject. Jesus uses it, for example, in Revelation 2 where the saints are said to be tested for ten days. The people continuously tested the Lord, and they failed to heed His voice. It is, again, reflective of the time of Christ’s coming. In Deuteronomy, the Lord said –

“I will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him. ¹⁹ And it shall be that whoever will not hear My words, which He speaks in My name, I will require it of him.” Deuteronomy 18:18, 19

The gospels confirm the continuous testing of Christ by the people, and their failing to heed His voice. Yehovah warned; Christ was rejected; the people did not enter into God’s rest, typified by Canaan and realized in the salvation He provides, as is next seen…

²³ they certainly shall not see the land of which I swore to their fathers, nor shall any of those who rejected Me see it.

The punishment is named. Those who, naats, or rejected the Lord, those saw His glory, and those who failed to heed His voice, were excluded from entry into the land of promise, meaning the “rest” of the Lord as described by the psalmist. The same punishment came upon Israel again at the time of Christ. Those who rejected Him, and those who failed to heed His voice, were excluded from the true Rest found in Christ.

In Scripture, one must be able to discern the larger pictures. Israel is a corporate body to whom everlasting promises are made. God will never take away the salvation of Israel. However, individually they are not all saved. Individual Christians are like Israel in that everlasting promises are made to them. God will never take away the salvation of an individual. But only those individuals who come to Christ are saved. This is pictured in His next words to Moses…

²⁴ But My servant Caleb, because he has a different spirit in him

Though Joshua will enter into Canaan, the Lord singles out Caleb, the Dog, who is of Gentile descent. He is specifically noted as having a different spirit. He is excluded from the punishment levied upon Israel, showing that it is faith in the Lord and His promises which secure salvation.

^24 (con’) and has followed Me fully,

The Hebrew says, “and has fully followed after me.” Caleb pursued the Lord, and the Lord’s ways, step by step, in faith. He simply trusted the Lord’s promise and defended his position by saying, “Let us go up at once and take possession, for we are well able to overcome it” (13:30).

Caleb is singled out because he fills the typology of what would come during the Gentile-led church age. It is those who the Jews consider “dogs,” meaning Gentiles, that would inherit the lead role in this dispensation. While Israel was under punishment for not heeding the Lord, Caleb obtained the promise.

^24 (con’) I will bring into the land where he went, and his descendants shall inherit it.

Caleb is promised entry into Canaan; Christians are promised entrance into heaven. The Hebrew reads, “and his seed shall inherit it.” Caleb is given as a type of Abraham here. Abraham was given an incredible promise, but by simple faith God counted it to him for righteousness. From there, those who follow Abraham in faith are counted as his seed. The same thought is given here in Caleb. Those who are his seed will inherit the land.

It must be remembered that Caleb also remained in the wilderness for the forty years, but his time was one of promise leading to entry into Canaan. Israel collectively was as well. But Israel individually was not. Individuals were cursed, leading to death. Understanding the typology leads to understanding the times in which we live.

We are in a wilderness, and we are seemingly wandering aimlessly – all of us. But some bear the promise and some do not. For those who do, our time here is simply in anticipation of entering what God promised since the fall of man. Caleb possesses that promise; all who trust in Christ do so as well.

²⁵ Now the Amalekites and the Canaanites dwell in the valley; tomorrow turn and move out into the wilderness by the Way of the Red Sea.”

Though seemingly misplaced, the words here are given in anticipation of the final seven verses of the chapter. There, a battle between disobedient Israel and the Amalekites and the Canaanites will take place. At this time, the narrative anticipates that, telling the people that these adversaries are abiding in the valley. With the Lord, they could easily be defeated. Without Him, their own defeat was certain. Because of this, the people are instructed to turn away from them by the way of the Red Sea.

As there are fingers of the Red Sea on both sides of Sinai, it could mean either direction, if west is meant, it would then be ironic that they were heading in the general direction they had wanted to go when they rebelled, but they will rebel against that and turn to fight these enemies, once again in disobedience to the Lord.

Another hint of irony is found in what occurred after the rebellion of Israel with the golden calf, and what occurs after this rebellion of Israel now. After the incident of the calf, Moses went up Mount Sinai and asked for pardon for the people. At that time, he spent 40 days on the mountain a second time (Deuteronomy 9:18). Now, after the incident of rejecting entry into Canaan, Moses again petitions for pardon for Israel, and they will spend a full forty years in the wilderness.

In both, they are periods of grace, leading to revival and renewal. For Moses’ time, it was a period of grace, leading to a renewal of the covenant. For Israel, it is a period of grace, leading to renewal in the land of promise. In both, they picture the work of Christ on Israel’s behalf, despite Israel’s disobedience. Christ rose and forty days later ascended. This was followed by the confirmation of the covenant, the giving of the Spirit at Pentecost. But Israel rejected that. They went into an extended time of punishment, but that is promised to lead to a time of revival and renewal.

During that time, the covenant promises belong to any who will come to Christ by faith, but it is a time of being led by the Gentile church. The patterns laid down here in Numbers are, literally, being lived out in our lifetime. At some point, the church will be removed and the focus will be back on Israel as the Lord completes His plans for them and fulfills His promises to them.

Until that time, we are given the lesson to follow after the Lord just as Caleb is said to have done. We are to have a different spirit in us, one of faith in the promises of the Lord. If we are willing to, by faith, put our trust in the promises of God found in Christ, we will be considered in the same light as Caleb was here in Numbers. It all centers on obedience to the Lord, and that all centers on faith in Him and in His word. And how do we appropriate that? By calling out to Christ.

Closing Verse: “For who, having heard, rebelled? Indeed, was it not all who came out of Egypt, led by Moses? ¹⁷ Now with whom was He angry forty years? Was it not with those who sinned, whose corpses fell in the wilderness? ¹⁸ And to whom did He swear that they would not enter His rest, but to those who did not obey? ¹⁹ So we see that they could not enter in because of unbelief.” Hebrews 3:16-19

Next Week: Numbers 14:26-45 The time in the wilderness seemed to go on endlessly… (A Year for Each Day, Part III) (27^th Numbers Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It may seem at times as if you are lost in a desert, wandering aimlessly. But the Lord is there, carefully leading you to the Land of Promise. So follow Him and trust Him and He will do marvelous things for you and through you.

A Year for Each Day

Then the Lord said to Moses:
“How long will these people reject Me?
And how long will they not believe Me?
With all the signs which I have performed among them
———-how can they act so stubbornly? 

I will strike them with the pestilence
And disinherit them too
And I will make of you a nation
Greater and mightier than they; so shall I do

And Moses said to the Lord:
“Then the Egyptians will hear it, so they will understand
For by Your might You brought these people up from among them
And they will tell it to the inhabitants of this land

They have heard that You, Lord, are among these people
That You, Lord, are seen face to face; Your glorious sight
And Your cloud stands above them
And You go before them in a pillar of cloud by day
———-and in a pillar of fire by night 

Now if You kill these people as one man
Then the nations which have heard of Your fame
Will speak, saying
Words that will bring disgrace to Your name

‘Because the Lord was not able
To bring this people to the land as He did address
Which He swore to give them
Therefore He killed them in the wilderness 

And now, I pray, let the power of my Lord be great
Just as You have spoken, saying as You did do
‘The Lord is longsuffering and abundant in mercy
Forgiving iniquity and transgression too

But He by no means clears the guilty
Visiting the iniquity of the fathers as He swore to do
On the children to the third and fourth generation
So it shall be the judgment from You 

Pardon the iniquity of this people, I pray
According to the greatness of Your mercy
Just as You have forgiven this people
From Egypt even until now, may it still be

Then the Lord said:
“I have pardoned, according to your word
But truly, as I live
All the earth shall be filled with the glory of the Lord 

Because all these men who have seen My glory
And the signs which I did in Egypt and in the wilderness
And have put Me to the test now these ten times
And have not heeded My voice, and my solemn address 

They certainly shall not see the land
Not even a little bit
Of which I swore to their fathers
Nor shall any of those who rejected Me see it 

But My servant Caleb
Because he has a different spirit in him and has followed Me fully
I will bring into the land where he went
And his descendants shall inherit it, so shall it be

Now the Amalekites and the Canaanites
Dwell in the valley
Tomorrow turn and move out into the wilderness
By the Way of the Red Sea

Lord God, we are even now in a wilderness
And we are wanting to be led by You
Without You to direct, our lives would be a mess
And so be our guide, O God; You who are faithful and true

We long for the water in this barren land
May it flow forth from the Rock, our souls to satisfy
Give us this refreshing, spiritual hand
And may we take it, and to our lives daily it apply

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to you for all of our days

Hallelujah and Amen…

Numbers 14:1-10
A Year for Each Day, Part I

Chapter 14 of Numbers will take us a few sermons to get through, but that’s ok. it is filled with all kinds of wonderful treasures. Today’s verses will take us through some marvelous parallels to some rather profound New Testament doctrine. That is always a plus because we actually won’t get to the New Testament for at least a few more years. Things will speed up after Deuteronomy, and the final 34 books of the Old Testament (minus Ruth, Esther, and Jonah – which we have already done), will be finished in a jiffy. But tying things in with the New Testament now will keep you on your toes in anticipation until we get there.

Chapter 14 also sets out a marvelous pattern for the Hebrew people which will be repeated several more times in their history, as is recorded in the Bible, and which has continued on even to their modern reestablishment. That will be seen in next week’s sermon. It leads to some rather remarkable occurrences which simply cannot have come about by random chance. Rather, the Lord is there, behind the scenes, watching over every step of their history, ensuring that what is done through them testifies to who He is.

But that then testifies to us that what He has done for us is also sure and reliable. If God has spent so much time taking such meticulous care of Israel to prove that He is trustworthy and reliable, then why would we assume that when He speaks to us through the hand of Paul that His word would be any less trustworthy?

That’s the marvelous thing about studying the Old Testament. It is a confidence builder. Without it, we wouldn’t have the basis for our faith that we otherwise can possess. I’m just not sure how theologians that dismiss Israel as a permanently rejected people can feel any more confident about their own surety in salvation. To me, that is a huge disconnect. That is known as the crazy doctrine of “replacement theology,” and it only reveals an unfaithful God who doesn’t keep His covenant promises.

Text Verse: “This is he who was in the congregation in the wilderness with the Angel who spoke to him on Mount Sinai, and with our fathers, the one who received the living oracles to give to us, ³⁹ whom our fathers would not obey, but rejected. And in their hearts they turned back to Egypt.” Acts 7:38, 39 

Though these words were speaking specifically about the incident of the golden calf, they also can be applied to Numbers 14. In both, the people rejected the Lord and turned their hearts back to Egypt. Throughout the rest of the Old Testament, and into the New, the same faithless attitude is recorded about them. Even today, this is the state of almost the entire body of people we call Jews. The only service they pay to the Lord is lip service, and many of them don’t even pay that. They just outright reject Him.

And yet, because of His covenant with them, He has remained completely faithful to them. They may not agree to this, claiming that the many persecutions, pogroms, and even the holocaust belie this, but those are self-inflicted wounds. What they have received is far less than what could have been. If the Lord had not been faithfully tending to them, the name Israel would have been utterly wiped from memory. The Lord has been faithful, to a T, to the promises He made to them – both for good and for bad.

In Chapter 14 of Numbers, we have an example of national rebellion against Him. The few that stood with Him could have lived out their lives under His care, and then He could have ended the great plan… except for the guarantee of His word. Because He has spoken, Israel would stand. And because of His promise, Israel will stand. When you feel like the Lord’s promises to you have failed, or might be subject to failure, just look to Israel and the people who comprise that nation. We are dealing with a God of everlasting guarantees. When He speaks, it is done. Be confident of this. It’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Let Us Return to Egypt (verses 1-5)

So all the congregation lifted up their voices and cried,

The final words of Chapter 13, which we ended with last week, said –

But the men who had gone up with him said, “We are not able to go up against the people, for they are stronger than we.” ³² And they gave the children of Israel a bad report of the land which they had spied out, saying, “The land through which we have gone as spies is a land that devours its inhabitants, and all the people whom we saw in it are men of great stature. ³³ There we saw the giants (the descendants of Anak came from the giants); and we were like grasshoppers in our own sight, and so we were in their sight.” Numbers 13:31-33

It is these words which are the basis for the congregation’s crying out. They have been given a bad report, they have accepted it as authoritative, and that bad report then spread throughout kal ha’edah, or “all the congregation.” One can see it. The story would pass from leader to leader down the various divisions. It would go from the tribal leader to the leader of thousands.

From there, a little embellishing of the situation would be passed on to the leaders of hundreds. From them, it would continue to the leaders of tens. And from there, the individual men would embellish a bit for their wives and children to consider. The moans would grow louder, and the entire camp would be set in a tizzy.

^{1 (con’t)} and the people wept that night.

Remembering that in biblical reckoning a day goes from evening to evening, it is of note that this is recorded. Instead of being grateful for a new day and a new hope, the people mourn over the new day they have been given. Instead of a night of sound sleep, they moan and weep in anxiety and distrust. Their outlook is of despair, not confidence, and it is one which shows both a great ingratitude to the Lord, as well as one which lacks any confidence in Him at all.

² And all the children of Israel complained against Moses and Aaron,

It was noted in the sermon of Numbers 9:15-23 that a challenge to Moses was implicitly a challenge to the Lord Himself. Moses is the one through whom the Lord spoke to the people. Here, the people complain against Moses, and so their complaint is an implicit complaint against the Lord. However, they also add in Aaron, the high priest and mediator, to complain against. This then adds fuel to an already burning fire. As Aaron is the designated intercessor, their complaining against him brings about another major problem for the people. This problem is one noted by the high priest Eli who rebuked his sons in 1 Samuel 2 –

“If one man sins against another, God will judge him. But if a man sins against the Lord, who will intercede for him?” 1 Samuel 2:25

To complain against Aaron is to cut off the only intercessor for their sins. Aaron stands as the Lord’s representative for this, and as such, they again implicitly complain against the Lord. Of this, Matthew Henry rightly says, “They wish rather to die criminals under God’s justice, than to live conquerors in his favour.”

^2 (con’t) and the whole congregation said to them, “If only we had died in the land of Egypt!

The sentiment has been stated by the people before. First in Exodus 14, just before having the waters of the Red Sea parted, and again in Exodus 16, at the time of the giving of the manna, the people had turned their hearts to Egypt. However, those were both before the giving of the law, a law which they had agreed to. Now, their words are of open rebellion against the Lord, but they are under the law which stands as authority over them as well.

Despite that fact, their words are a remarkable statement of acrimony towards the Lord. They had cried out in their bondage, and He delivered them from it. Now, they imply that their plight here is worse than their state there. It is as if He is to blame for having answered their cries in Egypt in the first place. Ignoring all of the marvelous things He had done for them, and ignoring the fact that they will be getting up and gathering manna in just a few hours which will sustain them, they mourn for the bondage that they had been delivered from. Either that…

^2 (con’t) Or if only we had died in this wilderness!

Like the previous words, what they say now is a rather stupid statement to make. If they had died in the wilderness, meaning at Taberah where the Lord’s anger burned, they wouldn’t be alive to even complain about their plight. Further, they are in the wilderness. If they didn’t want to go up to Canaan, and if death in the wilderness was preferable, they could simply have a suicide party and be done with it. But their words are mentally confused and without any cohesion to reality. As Solomon says –

“But for him who is joined to all the living there is hope, for a living dog is better than a dead lion.” Ecclesiastes 9:4

However, and looking ahead to the response of the Lord, the very words they now state become their sentence. They are no longer in Egypt, and they will not be returned there by the Lord. His act of redemption has been completed. However, His act of judgment, based on the covenant made between them, is forthcoming. The sentence itself will be based on the words they now speak. Though getting ahead in the narrative, this was referred to by the author of Hebrews about fifteen hundred years later –

“Now with whom was He angry forty years? Was it not with those who sinned, whose corpses fell in the wilderness?” Hebrews 3:17 

And again, Jude, speaking in more general terms about all of the incidents which occurred during these forty years, said –

“But I want to remind you, though you once knew this, that the Lord, having saved the people out of the land of Egypt, afterward destroyed those who did not believe.” Jude -5

What we have recorded here is a total lack of belief in the Lord – meaning in His word, in the integrity of that word, and also in His ability to perform in fulfillment of that word when required.

³ Why has the Lord brought us to this land

Like the KJV, the translation here is incorrect. The words are speaking of Canaan, not where they are. It should say in the future tense, “Why is the Lord bringing us into this land.”

^3 (con’t) to fall by the sword, that our wives and children should become victims?

Two thoughts are stated here. First, there is death for the men who would face the enemies in Canaan, and secondly, there is a sad fate of becoming plunder for the wives and children. The word is a new noun, baz, meaning spoil or booty. The fate for them might be considered worse than for those lost in battle. In this, they use the word taph, meaning little ones. That comes from taphaph which signifies to trip, or to take little steps, and thus a small child. Their words imply that the Lord is lacking compassion on those who are the most helpless. It is the type of false moaning accusation one constantly hears from the liberal left today as they continuously accuse others of wanting to harm the children.

^3 (con’t) Would it not be better for us to return to Egypt?”

The words are obvious, and they are said in both stubborn rebellion and in faithless condemnation of the Lord’s power to save and keep on saving; to provide and to keep on providing. As Adam Clarke says about this notion of returning to Egypt –

“Great evils, when once some time past, affect the mind less than present ills, though much inferior. They had partly forgot their Egyptian bondage, and now smart under a little discouragement, having totally lost sight of their high calling, and of the power and goodness of God.” Adam Clarke

Surely we know this, and we can see it, but let’s stop here and remember what Egypt pictures. It consistently has pictured one’s previous life before coming to Christ and being redeemed by Him. We were in bondage to sin, and the devil was our master. In understanding this, do the words here not fit you, or someone you are dealing with?

Who is the faithless Christian who has been redeemed, and who constantly moans that the Lord isn’t taking care of them, meeting their needs, and understanding their wants, hopes, and desires? This is the very person who is seen in faithless Israel – and the church is filled with them. It is anyone of us at any given time as well. When we call out to God in an accusatory manner that He just cannot fill our needs, hopes, wants, and desires, or when we question His ability to carry us through our ordeals, we are what faithless Israel pictured. Would it not be better for us to return to Egypt? Is that what you want? Were you happier in your addiction? Were you happier in your misery? Has the divorce that you had before with one wife now turned into another divorce you are again contemplating? For some, the answer is, “Yes.” I would rather wallow in the land I came from…

⁴ So they said to one another, “Let us select a leader and return to Egypt.”

This is actually as great of a sin, if not greater, than everything they have yet said. The Lord is their Head. Moses is their designated leader, the covenant has been made by the Lord and through him. It is thus a double rejection. It is a rejection of their designated leadership, and it is a rejection of the agreement they made with and between that leadership. In appointing another leader, they would be outside of the Lord’s favor, and they would be outside of His grace. Of these words, Matthew Henry logically states –

“Could they expect that God’s cloud would lead them, or his manna attend them? Suppose the difficulties of conquering Canaan were as they imagined, those of returning to Egypt were much greater.” Matthew Henry

The one to guide them would have the same large burdens and difficulties that Moses has already faced, but there would be the added burden of no food or water. The manna would cease, and the water which came at the Lord’s direction would not flow forth. But even more, the Lord would become their enemy on the path. And in a return to Egypt, their bondage would be increased far beyond what they had faced before.

Their willful departure, and the innumerable deaths which had occurred in Egypt because of it, would be an obvious reason for the Egyptians to come forth, not in open arms, but in total suppression and bondage towards them, or even in total destruction. So brazen is this act of rebellion that it was remembered by Nehemiah after his own time of captivity –

“You gave them bread from heaven for their hunger,
And brought them water out of the rock for their thirst,
And told them to go in to possess the land
Which You had sworn to give them.

¹⁶ “But they and our fathers acted proudly,
Hardened their necks,
And did not heed Your commandments.
¹⁷ They refused to obey,
And they were not mindful of Your wonders
That You did among them.
But they hardened their necks,
And in their rebellion
They appointed a leader
To return to their bondage.
But You are God,
Ready to pardon,
Gracious and merciful,
Slow to anger,
Abundant in kindness,
And did not forsake them.”Nehemiah 9:15-17

In this, Nehemiah was correct. They did appoint a leader. Though the text says nothing of that here in Numbers, it is understood. In rejecting the Lord, they appointed a new lord. Even if no human was decided upon, the ruler of this world became their hope once again. They had appointed the same leader on this day that Adam had appointed over himself 2515 years earlier.

But, in their rebellion, which resulted in punishment, Nehemiah says that the Lord did not forsake them. His corrective measures are intended to lead people back to Him, not utterly destroy them. Understanding this, another point of theology must be brought up. Who is it that redeemed us today? Jesus. What did He redeem us from? Yes, He redeemed us from the bondage of sin. But the answer is more involved than that. What did He redeem us from? The answer is “From sin and from the curse of the law” (Gal 3:13).

Paul tells us in Romans that “by the law is the knowledge of sin” (3:20). Without law, sin cannot be imputed (5:13). But when law is made, sin results from a violation of the law. If there is no law that says, “You cannot carry a gun into a bar,” then you can carry a gun into a bar without being charged as an offender. But once the law is made, you will be held accountable for breaking that law.

So what is our point of theology in this regard? It is that of returning to the Law of Moses which is comparable to Israel now selecting a leader and desiring to return to Egypt. If Christ Jesus redeemed us from the curse of the law, as Galatians clearly says He did, and if sin is imputed where law exists, as Romans clearly says, then a return to the law, which Christ Jesus redeemed us from, is exactly what is being pictured here.

Paul calls the law “a yoke of bondage” (Galatians 5:1). Jesus said to the people that He offered a different yoke in Matthew 11 –

“Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. ³⁰ For My yoke is easy and My burden is light.” Matthew 11:29, 30

Though spoken to Israel, while under the law, His words are saying that what He would do for them would free them. This is why Paul calls the law a yoke of bondage, and why he said to not again be entangled with it. To return to works under the law, as countless teachers and denominations teach to do in one degree or another, is first to reject Christ as Lord, and it is to call for another leader, Satan. Secondly, it is to return to where you had been redeemed from, meaning bondage to sin and the curse of the law. This is why Paul says, using circumcision as a benchmark of pursuing the law –

“Indeed I, Paul, say to you that if you become circumcised, Christ will profit you nothing.” Galatians 5:2

Everything that the Lord had done for Israel was washed away in their desire to return to Egypt. Everything that Christ died for is washed away in a return to the Law of Moses. When you are told to tithe, to worship on a Saturday, to not eat pork, or to follow any other precept of the Mosaic Law, you are directed by your bearded pastor, under the authority of the Word of God, to refuse to comply.

In Egypt, there is death. In Egypt, there is a harsh taskmaster. In Egypt, there is suffering and loss. In Egypt, there are the sad and inevitable consequences for sin.

You are not to return to Egypt, but you are to follow Christ wherever He leads, even if it seems that the giants of Canaan will swallow you up in the process. Such shall never be. There is freedom in Christ, there is safety in Christ, and there is no imputation of sin for those who are in Christ. Stand firm in the truth which is found only in the grace of Jesus Christ our Lord.

Having said that, for the redeemed of the Lord, there may be an actual return to Egypt, but positionally you are still redeemed. If you have come to Christ, the penalties of sin in this life will come upon you, but your redemption is not in question. Israel, in the verses ahead, will suffer the penalties for their rebellion, but they will remain Israel and under the Lord’s care. That is why Nehemiah said that despite their conduct, the Lord did not forsake them.

The same truth holds for those in Christ. Paul reveals it several times and in several ways, but for the sake of absolute clarity, he says of one who had gone back to his own Egypt to, “deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus.” Such is the faithfulness of the Lord. Let us not test Him despite that faithfulness. The destruction of the flesh is not a happy place to be as we walk in this unforgiving world with its harsh and unforgiving ruler.

⁵ Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel.

This is an act of great humility. The people have just determined to select another leader and return to Egypt. In falling on their faces, they are making an emotional appeal to the people. This is surely not, as most scholars say, a petition to the Lord on behalf of the people. Rather, it is an appeal directly to them concerning their unclear choice. It is probable that this act is tied into the words of Deuteronomy 1. While there, prostrated before the people in humility, Moses speaks words of resolute surety for them to consider –

“Then I said to you, ‘Do not be terrified, or afraid of them. ³⁰ The Lord your God, who goes before you, He will fight for you, according to all He did for you in Egypt before your eyes, ³¹ and in the wilderness where you saw how the Lord your God carried you, as a man carries his son, in all the way that you went until you came to this place.” Deuteronomy 1:29-31

After the people’s pity party, Moses humbly tried to reason with them. It shows the character of the man that he would so abase himself in this way. He intended the best for them, and he knew that following the Lord in obedient trust was that best. And it should be the same earnest attitude that any decent pastor has for a church which is considering compromising their doctrine in order to increase numbers. It should be the same heartfelt attitude that any Christian parent has towards a child who is considering a bad life decision. And it should be the same display of concern that any Christian has when seeing a friend heading down a bad path.

Someone has to at least try to bring reason back to the mind of those who are erring in their attitude about the Lord, or who are backsliding in their devotion to the faith they previously professed.

The Land of Promise lies just ahead
It is within our grasp if we will just pay heed
We can set our sights on it, or instead
We can turn back to Egypt like the faithless breed

The Lord has promised and our home is assured
Nothing can hinder us from entering into glory
It was for this that the cross He endured
And it is the final step for us in the gospel story

Will we by faith call out and receive?
Will will trust the Lord and His promise of the gospel story?
All He asks is that we by faith believe
And in that simple act, He guarantees our entrance into glory

Thank You, O God, for this marvelous promise to us
Thank You, O God, for the surety which is found in Jesus!

II. Only Do Not Rebel Against the Lord (verses 6-10)

⁶ But Joshua the son of Nun and Caleb the son of Jephunneh, who were among those who had spied out the land, tore their clothes;

What is implied in this is that the petition of Moses was ineffective. To tear one’s clothes is a sign of great distress. When Reuben found that Joseph was no longer in the pit he had been thrown in, he tore his clothes. When Jacob heard that his son Joseph was dead, he did likewise. And when Benjamin was accused of stealing Joseph’s cup, and was destined to a life of servitude, his brothers tore their clothes.

This same level of great distress is now seen again in Joshua and Caleb. The people have rejected Moses and, in turn, they have rejected the Lord. Nothing more inconceivable could have happened than the small spark of discontent turning into a raging fire of rebellion. But that is what has happened. The only remedy is to stand in the breach and attempt to repair it before it can no longer be fixed.

What is seen here is that Joshua and Caleb are found faithful, and it is what is explicitly stated about them in Numbers 32 –

“Surely none of the men who came up from Egypt, from twenty years old and above, shall see the land of which I swore to Abraham, Isaac, and Jacob, because they have not wholly followed Me, ¹² except Caleb the son of Jephunneh, the Kenizzite, and Joshua the son of Nun, for they have wholly followed the Lord.” Numbers 32:11, 12

As we have seen, Caleb is noted as a Kenizzite, a Gentile people, and yet he is reckoned as the representative within Judah who spied out the land of Canaan. We have also seen that Caleb means “dog,” a term associated with Gentiles. And so we have here a picture of those faithful Jews (seen in Joshua) and also faithful Gentiles (as seen in Caleb) who trust in the Lord regardless of the obstacles that otherwise would seem insurmountable. I am not saying Caleb is a Gentile, but in picture, this is what is clearly conveyed.

Joshua and Caleb are faithful toward His word, and they are concerned about His honor which is now being blasphemed by the people. As witnesses of what they had seen, and for the sake of the Lord’s name and the safety and honor of Moses and Aaron, they now present their own words concerning what they saw…

⁷ and they spoke to all the congregation of the children of Israel, saying: “The land we passed through to spy out is an exceedingly good land.

They begin their words with the land itself, saying, tovah ha’arets meod meod – good the land, very, very. Their words express the Hebrew way of stating a superlative. The land isn’t just great. Rather, it is exceedingly so. They had left Egypt, and that could not be considered an exceedingly great land.

Other than the area where the Nile flowed through, or where it flooded the plains, it was a barren desert. The land where they stood now was empty wilderness. None of them had ever experienced land such as was now ahead of them. It is the strongest of enticements to have them stand and listen to the rest of their argument.

And this is the same way that one should be inclined to speak about the promises of the Lord in Christ. We don’t just have a better land ahead, but one which is tov meod meod – “good very very.” There is, in fact, nothing that can be compared to it. The word has been spoken, the land has been described, and it is waiting for the redeemed to come in an enjoy.

Again, why would we turn back to Egypt, or why would we put our hopes in the place we now are – in a wilderness between Egypt and glory? We can’t stay here, and so we can only strive forward or turn back. Every day is a new day with the same decision to make. Let us stand on the promises of the Lord, and let us set our feet toward that heavenly home to which we are sure to come to when our days here are done. For those who are willing to trust the Lord, the Lord will delight in them. And to them, the reward awaits…

⁸ If the Lord delights in us, then He will bring us into this land and give it to us,

The words here are meant to bolster the confidence of the people. The Lord has already delighted in them by choosing them first in Abraham, and then in the successive generations since him. He has delighted in them by bringing them out of Egypt. He has delighted in them by giving them manna. He has delighted in them in giving them His law. On and on, there is no reason to assume that past performance of delighting in them will suddenly cease two steps outside of their promised inheritance. In fact, the past is the highest indication that the future is set, and that they will, in fact, be brought into the land to occupy it, and it is…

^8 (con’t) ‘a land which flows with milk and honey.’

The one point of agreement between their words and the words of the other ten spies are these now. In verse 13:27, this is the same term used by them to describe the land. And so now, there is a uniting of the claims concerning Canaan to prove that what they are saying is true. It is now the seventh of twenty times that the term will be used, and it is always, but once, used in connection with the land of Israel. The land is rich and abundant in all that the term implies.

⁹ Only do not rebel against the Lord, 

akh ba’Yehoval al timrodu – “Only against Yehovah not do rebel. The people have already rebelled against the Lord, but they are imploring them to cease and desist from it, and to instead align themselves with Him once again. Such rebellion is considered a vile sin to the Lord, as Samuel explained to King Saul when he had been rebellious towards the word of the Lord –

“Has the Lord as great delight in burnt offerings and sacrifices,
As in obeying the voice of the Lord?
Behold, to obey is better than sacrifice,
And to heed than the fat of rams.
²³ For rebellion is as the sin of witchcraft,
And stubbornness is as iniquity and idolatry.
Because you have rejected the word of the Lord,
He also has rejected you from being king.” 1 Samuel 15:22, 23

The Lord had proven Himself faithful toward Israel, and so the only ruin that can come upon them is because they have brought it on themselves. It is their rebellion, not His inability to save, that will bring destruction. What they should fear is being out of favor with the Lord. They are being implored to not rebel in this way…

^9 (con’t) nor fear the people of the land,

The Lord has already named all of the inhabitants of Canaan many times. Twice, it was in connection with the term, “a land flowing with milk and honey.” And several times He has stated that He would cut the people off and drive them out. With the assurances given, the only element needed to make this come about is faith. There is, literally, nothing between them and possessing the land, but their own lack of faith. As for the people of the land, Joshua and Caleb now explain their state, even now, because of the Lord’s guarantee…

^9 (con’t) for they are our bread;

It is an idiom that first means they will be swallowed up as easily as if eating a meal. David uses the same term in the 14^th Psalm –

“Have all the workers of iniquity no knowledge,
Who eat up my people as they eat bread,
And do not call on the Lord?” Psalm 14:4

A second, underlying, meaning of the words is that the people would be as a provision of bread to them by supplying them with all they needed. There were cities already built, there were fields already available for cultivation, there were vineyards on the hills and cisterns dug in the ground. The people would be swallowed up as bread, and they would provide the necessities of life as does bread.

^9 (con’t) their protection has departed from them, 

sar tsilam m’alehem – “has departed their shadow from them.” The tsel, or shadow, is a metaphor for protection. In the Mideast, the sun is hot, and the east winds blow with scorching heat. Thus, to have a covering shadow is a protection from this. This was seen in the book of Jonah when the prophet sat in the shade of the plant prepared by God.

At other times, the Lord is said to be a shadow of protection for His people. For the inhabitants of Canaan, their protection is gone because the Lord has turned against them. Their iniquity is full, and the time of His judgment upon them has come. Israel is chosen to be the instrument of that destruction. However, in their rebellion, there will be a delay. But it is only that, a delay. In Joshua 2, Rahab the harlot will tell the spies that the hearts of the people have melted in fear of Israel’s coming. Their shade will have departed and the heat of God’s judgment will come upon them.

^9 (con’t) and the Lord is with us.

Not only is the Lord against them, having withdrawn any protection they might have had, but the Lord is actively with Israel. He will be the devouring fire against their foes, while being the defending protection for them. The battle is already won, if only Israel will heed. The words of courage have been spoken, and so with one final thought, they cease their discourse…

^9 (con’t) Do not fear them.”

It is their fear of the enemy, and only this, which stands between them and victory. In fearing the enemy, they will not have faith in the Lord. In their lack of faith in the Lord, they stand in rebellion against Him. There can be only one acceptable path to follow. Joshua and Caleb have demonstrated faith and they will receive their reward for it. But what will Israel choose? As is normally the case throughout their history, they choose the wrong path…

¹⁰ And all the congregation said to stone them with stones.

What is seen here is that all who heard the words were excited to a state of complete agitation. They already disbelieved, and now their lack of faith is turned into animosity towards those who kept their faith. Nothing has changed in the world – either religious or political – since. Those who are faithful and confident are often the object of hate by those who lack faith. Today, the divide is just as obvious both within the church, and within the political spectrum, as it could be. Those who stand against the Lord will inevitably come against the people of the Lord. This was also the case with David many years later –

“Now David was greatly distressed, for the people spoke of stoning him, because the soul of all the people was grieved, every man for his sons and his daughters. But David strengthened himself in the Lord his God.” 1 Samuel 30:6

David strengthened himself in the Lord, and was saved from the disaster threatened against him. The same Lord also interceded for Moses, Aaron, Joshua, and Caleb many centuries earlier…

*^10 (fin) Now the glory of the Lord appeared in the tabernacle of meeting before all the children of Israel.

The wording is not precise. The Hebrew says, u-kevod Yehovah nirah b’ohel moed – “and glory Yehovah appeared in the tent of meeting.” The Lord’s presence was above the mercy seat on the ark of the covenant. That is kept in the tabernacle, and the tabernacle is covered by the tent of meeting. What we get here is the sense that the radiance of the Lord actually streamed out of the tabernacle, filling the tent, and radiated out of the tent itself.

The picture here is that of Christ when His deity shone forth, as in the transfiguration. It has only occurred a few times, and now it does so again. The glory of the Lord is calling for attention upon Himself for the people to realize that He alone is their Hope.

There is little doubt that this glorious sight stopped the hands of those about to stone His faithful, and it probably filled the entire congregation with abject fear. There could be no doubt to them that the anger of the Lord was aroused. And its effect will be seen in the weeks ahead. It is a marvelous spot to end the verses today, leaving us in anticipation of what is yet to come. And yet, it also leaves us with the surety that the Lord is listening, He is carefully watching, and He is attentive to what occurs in regards to His faithful. This is something we should find the greatest of comfort in. When we are persecuted for our faithfulness, when a missionary is killed for his efforts, when we see evil running amok and the faithless only growing in their animosity and enmity towards the Lord’s people, He is there. He is faithfully and carefully tending to things so that they will come out as they should. Let us be assured of this, and let us be confident in the fact that our faith – though thoroughly tested, will be rewarded by the Lord. Let us be confident in this.

Closing Verse: “In this you greatly rejoice, though now for a little while, if need be, you have been grieved by various trials, ⁷ that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ, ⁸ whom having not seen you love. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory, ⁹ receiving the end of your faith—the salvation of your souls.” 1 Peter 1:6-9

Next Week: Numbers 14:11-25 Their penalty is well deserved, it is true… (A Year for Each Day, Part II) (26^th Numbers Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It may seem at times as if you are lost in a desert, wandering aimlessly. But the Lord is there, carefully leading you to the Land of Promise. So follow Him and trust Him and He will do marvelous things for you and through you.

A Year for Each Day

So all the congregation lifted up their voices and cried
And the people wept that night, the Lord’s power they denied 

And all the children of Israel complained
Against Moses and Aaron, as if they had been jipped
And the whole congregation said to them
“If only we had died in the land of Egypt!

Or if only we had died in this wilderness!
But now our lives are just one big mess

Why has the Lord brought us to this land to fall by the sword
That should become victims, our wives and children?
Would it not be better for us to return to Egypt?”
Let’s turn back to there once again 

So they said to one another, having fully flipped
“Let us select a leader and return to Egypt

Then Moses and Aaron fell on their faces
Before all the assembly
Of the congregation of the children of Israel
As if begging them to hear their plea

But Joshua the son of Nun and Caleb the son of Jephunneh
Who were among those who had spied out the land
Tore their clothes
This belligerent attitude they could not understand

And they spoke to all the congregation
Of the children of Israel, saying:
“The land we passed through to spy out
Is an exceedingly good land; hear the words we are to you relaying 

If the Lord delights in us
Then He will bring us into this land and give it to us
‘A land which flows with milk and honey
Just stop tempting Him and making such a fuss

Only do not rebel against the Lord
Nor fear the people of the land
For they are our bread
Their protection has departed from them; their downfall is at hand 

And the Lord is with us
Do not fear them; do not make such a fuss

And all the congregation said to stone them with stones
Now the glory of the Lord appeared as the account does tell
In the tabernacle of meeting
Before all the children of Israel

Lord God, we are even now in a wilderness
And we are wanting to be led by You
Without You to direct, our lives would be a mess
And so be our guide, O God; You who are faithful and true

We long for the water in this barren land
May it flow forth from the Rock, our souls to satisfy
Give us this refreshing, spiritual hand
And may we take it, and to our lives daily it apply

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to you for all of our days

Hallelujah and Amen…

Numbers 13:26-33
A Taste of the Land of Promise, Part II

The day I typed this sermon, the enemies of Israel down in Gaza sent missile after missile into Israel. The notifications on my iPad went on, continuously, for hours. Sergio was so annoyed by them while trying to do his work, that he turned off his notifications so he could think clearly. I left mine on, despite how annoying they were, because I wanted to be able to empathize with Israel when they face these cowardly attacks by their enemies. By the time I got to typing this introduction which I do last on sermons, over 200 had been fired.

The text in today’s verses speaks of the land devouring its inhabitants. Nothing has changed since that was written, and it will continue to be that way until Israel calls out to Christ. In fact, until then, it is only going to get much, much worse. But this has been a constant, repeating pattern for Israel. Since their Exodus from Egypt, they have been consistent in rejecting the Lord and His work. Today, we will see the spies begin the process of doing exactly that.

Later, they will do it in Canaan, time and again. It is rare in the Bible that when one turns a few pages, someone, some tribe, or the whole nation doesn’t turn away from Him. We can look at this pattern, shake our head, and wonder how stupid they could be. And yes, it is true that with the constant presence of the pillar above the tabernacle, the people had to be considerable dolts in order to reject Him and His word. But that pillar wasn’t always there.

However, when the pillar was gone, the word remained, and the call of the prophets rang out, warning them of their wayward ways. Eventually, exile came, but the disciplinary effects of that soon waned away, another temple was built, and Israel failed to be the holy nation they were called to be. And then… and then Christ came.

Text Verse: “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, concerning the Word of life— ² the life was manifested, and we have seen, and bear witness, and declare to you that eternal life which was with the Father and was manifested to us— ³ that which we have seen and heard we declare to you, that you also may have fellowship with us; and truly our fellowship is with the Father and with His Son Jesus Christ. ⁴ And these things we write to you that your joy may be full.” 1 John 1:1-4

Everything about Jesus and His ministry was already explained to Israel. All they had to do was to simply believe in Him. But once again, they didn’t. We’ll see that pictured in today’s verses. Now, obviously, the spies who went into Canaan didn’t realize that the things they did, and the places they went to, were pointing to Christ and His work, but for those who spoke Hebrew, knew what the passage said, and saw the work of Christ, you might think they would have figured this out.

And those spies, as I’ve already said, they had the presence of the Lord right there with them. In the end, they are simply without excuse. But, Peter tells us that those who hear the word and reject it are actually more guilty than even they were. Like Israel of old, Peter says that he saw the Lord on the sacred mountain, and despite that, he says that we have the more sure prophetic word.

In other words, what is written about Christ, and the fulfillment of those things in Christ, is so certain that it is more sure than actually having seen Him. Our eyes can deceive us, our minds can conjure up false ideas about what we have seen, but something prophesied, and then fulfilled, cannot be more sure. And so as we see what happened today with Israel, let us remember that what they saw actually doesn’t compare to what we have in Scripture.

Numbers 13 is a prophetic look into the work of Christ. After it is explained to you, will you say, “That doesn’t mean what Charlie said.” Ok, we’ll grant you that, one time. But not the thousands of times that Christ is revealed – again and again – in picture, in type, in symbolism, and in prophecy. God is trying to wake us up to what is revealed in Christ. What is recorded in the New explains what we see about Him in the Old. It’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. A Bad Report (verses 26-33)

²⁶ Now they departed and came back to Moses and Aaron and all the congregation of the children of Israel

The words, “now they departed,” refer to the completion of their trek into Canaan. Once the land and its inhabitants had been sized up and evaluated, they departed Canaan for the camp of Israel. Upon arrival, it appears that the first thing they did, even before going to their own tents, was to proceed directly to the east end of the sanctuary where the tents of Moses and Aaron were situated. This would explain the words, “and came back to Moses and Aaron and all the congregation.”

This spot is the last spot before actually entering the sanctuary, and it is representative of all of the congregation. It is amazing to consider that what lies ahead in these verses will occur directly in front of the sanctuary, above which was the pillar of cloud by day and fire by night. In other words, the presence of the Lord is made perfectly manifest by the presence of the pillar. It makes the events ahead all the more egregious. The camp has, until their return, remained in the same location as when they left, which is…

^{26 (con’t)} in the Wilderness of Paran,

This is where they are said to have arrived after departing from Sinai. They left Sinai, had a few interim stops, and this is the next main encampment, presumably the last, before entering into Canaan. It is the same location as was mentioned in verse 13:3 when the spies set out forty days earlier. Paran means “Glorious.” However, the location is also, for the first time in the narrative, given another name…

^{26 (con’t)} at Kadesh;

The name Kadesh signifies “Sacred,” or “Holy.” It is the same location later called Kadesh Barnea. That name would fit with what will transpire among Israel due to the punishment coming upon them. Kadesh Barnea would mean “Sacred Desert of Wandering,” or maybe in the active sense, “Holy Purifying Wanderings.”

^{26 (con’t)} they brought back word to them and to all the congregation,

In arriving at the tents of Moses and Aaron, there would be an immediate stir of the people. The leaders would probably have ran to this spot to see what the report was in order to then pass it onto the people. After being in the same spot for more than a month, the anticipation would be high, and the change from daily routine would be welcomed. Along with bringing word of the land, it then says…

^{26 (con’t)} and showed them the fruit of the land.

This would have been a marvelous joy for those who had been in the wilderness now for over a year. Though there may have been desert cactus and a few other types of fruit in the wilderness, the quantities would have been extremely limited, and not nearly as delightful to the senses as the products of cultivated fruits from a well-watered land. One would think that at the mere sight of this, the matter would have been settled. What was anticipated was right there, within reach, and ready to be grasped. And even more…

²⁷ Then they told him,

The Hebrew word for “told” here is saphar. It means “to recount.” This is the only time it is used in the book of Numbers. It is not an unusual word in and of itself, but it relays more than just “said,” or “spoke.” They went to the land, searched it out, and now they are recounting the details of the journey, as if a step by step record of what transpired.

In recounting, the spies are carefully and methodically explaining themselves to Moses, Aaron, and anyone else who has come to hear their words. They catalogued what occurred, and now that minute detail is repeated. In essence, “This is what we saw, these are the roads we took, these are the cities we searched out, this is what the food was like, and so on. And why is this important? It is because what they saw, and what they carefully chronicled, is what was promised from the mouth of the Lord, exactly as He said…

^{27 (con’t)} and said: “We went to the land where you sent us. It truly flows with milk and honey, 

The description of the land, as promised by the Lord, has not failed. The term, “land of milk and honey,” was introduced in Exodus 3:8. It was stated four times in Exodus and once in Leviticus, all speaking of the promised land of Canaan. Now, what the Lord had said is confirmed by the spies. The term is used a total of twenty times, always, but once, in relation to the land of Canaan.

A land flowing with milk and honey implies richness and fertility. Milk comes from cows and so it means that the spies saw abundant pasture lands. Honey comes from bees which pollinate flowers and so it implies all sorts of fruit trees, herbs, and flowers.

And more, for Israel the term “a land flowing with milk and honey” should then possess a spiritual connotation. For them, it doesn’t just speak of the physical abundance but also of spiritual abundance because of the Lord, and because they are the Lord’s people, through whom the word of God comes.

The word of God is said to be sweeter than honey. It is also equated with milk which nourishes. Thus, this is a reference to that as well. The land literally flowed with milk and honey for sustaining Israel’s physical lives. It should then, logically, also flow with milk and honey for sustaining their spiritual lives once they arrived. It is a certainty that if the promise of the Lord’s word concerning the abundance of the land is true, so should the abundance of His blessing upon them also be true. In hopefulness that this is so, the spies confirm the news about the land with the words…

^{27 (con’t)} and this is its fruit.

The cluster of grapes, the pomegranates, and the figs were a token of guarantee that the word of the Lord concerning Canaan was true. They had them laid out, they could be held, they could be smelled, they could be tasted, and yet the physical reality set before them was not enough for the spies to make the connection between the physical assurances of plenty and the spiritual assurances that what God had said would actually come true.

They considered the abundance their eyes had seen, they looked around at the camps which surrounded them and the people of whom they were comprised, but they failed to simply look up and behold the pillar above the sanctuary. In their failure, they next contrast the land and its abundance with the inhabitants who dwelt in that land…

²⁸ Nevertheless the people who dwell in the land are strong;

ephes ki, “only, indeed.” It is a new word in Scripture, ephes. It signifies a ceasing. In other words, “We have given you the good news, but here comes the bad.” By giving them the good news, showing them the fruit, telling them that the word of the Lord concerning the land was true, then they would more readily be believed in what they would now pass on.

They have confirmed the words of the Lord concerning the land, but they then dispute the word of the Lord concerning the people of the land. In them, a complete disconnect is made between His word of knowledge and His word of capability. They imply that the Lord knows the good, but He cannot deliver that same good.

One can almost hear the debate as they left Canaan and trudged back to the camp, “I ain’t going up there in battle.” “Oh come on, we can do it.” “No way! Didn’t you see the people, the cities, the fortifications!” It would have gone back and forth, and the weaker of the group would naturally follow the strongest of the weak. “If he thinks the people in the land are too strong, I’m with him.” The opposing view would be drowned out by the insecurities of the majority. This, then, is the position agreed upon by the majority, and this is what is now reported.

The people are described as az – mighty, fierce, and powerful. The last time the word was used was concerning the “strong east wind” which divided the waters of the Red Sea for Israel to pass through. It is not coincidence that this was its last use. In the eyes of the spies, the az of the Lord is being challenged by the az of the inhabitants. In their eyes, the Canaanites have already prevailed. And the words of the spies must be considered in relation to who they are as was stated in verse 13:2. There, the Lord told Moses to take men from each tribe, “every one a leader among them.” The best of Israel now stands before Moses and whines about the daunting challenge of facing the enemies in Canaan.

^{28 (con’t)} the cities are fortified and very large;

The land is good, sure, but the people are fierce. And more, they are fierce in defended cities which are massive in size. If the cities are large, the number of people in them is also large. The case is built, one superlative upon the other. The marvel of causing an entire sea to divide for Israel, and which then swallowed up the great army of Pharaoh, is a long distant memory. They forgot the great deeds of the Lord, and they cower in their minds over something not nearly as impossible to overcome.

^{28 (con’t)} moreover we saw the descendants of Anak there.

Like verse 22, it says, “the Anak.” It is a clan of people known for their unusual necks, or the adornments on their necks. In stating the name, it shows that their reputation went ahead of them. There was no need for further explanation. The name itself drew fear from those who heard it spoken. In this, their reputation is elevated to a position greater than even that of the giant, fortified cities already described.

As they were seen to be associated with the Egyptians in the previous sermon, they then present a fearful challenge to Israel. They had left Egypt and the Egyptians behind, but these people are a force allied with Egypt through their ancestry, and they will be eager to destroy the people who had destroyed their families at the Red Sea. But the spies have more bad news to reveal than this…

²⁹ The Amalekites dwell in the land of the South;

It is the same group of people whom Israel fought in Exodus 17. The battle was fierce and the lines changed according to the raising of the rod of Moses. As his strength failed, the Amalekites would begin to prevail. However, it is this same group – not a war party – but the entire clan, who dwelt in the South, right where Israel would have to enter. The battle of the previous year would be fresh on Amalek’s mind, and he would be in a defensive, fortified position. If the battle lines changed in a war away from their territory… oh my! It would be an utter slaughter in a land they defended. And yet, there is more…

^{29 (con’t)} the Hittites, the Jebusites, and the Amorites dwell in the mountains;

“Hittite” comes from a word meaning, “terror.” Jebusite comes from a word meaning “to tread down, or “to trample.” “Amorite” comes from the word amar, or “to speak.” The connection may be that they were noted people, thus “Renowned.” The names themselves give a sense of foreboding. If their names fit their character, and they dwelt in the mountains, meaning the southeast part of the land. One could not enter that way without encountering them. And in encountering them, there would be great difficulty in overcoming them because of the advantage of their holding the high ground. As bad as this is, hold on to your hats. There is more…

^{29 (con’t)} and the Canaanites dwell by the sea and along the banks of the Jordan.”

The term Canaanite here is a general term. The sea referred to is debated. Some say it is the Dead Sea, or even the Sea of Galilee, but that doesn’t seem to be the intent. It is referring to the Mediterranean on the west, which is then contrasted to the Jordan on the east. In other words, descendants of Canaan filled both sides of the land. This is actually confirmed by Joshua 11:3, which says that the Canaanites dwelt in both the east and the west.

Thus, the entrance would be guarded on both sides by a united people as they were all clans of their father Canaan. If one attempted to attack on the west, those on the east would come to their aid. And if they attacked on the east, those on the west would do the same. This is the intent of the words being conveyed. It is a hopeless situation for people such as Israel. They would be swallowed up by foes no matter where they entered and no matter where they went. That is, at least, the majority position. It is one lacking faith in the Lord, and it is one of peevish cowardice. However, not all the spies were peevish cowards…

³⁰ Then Caleb quieted the people before Moses,

Here is a new word, has, or “Hush!” It is an onomatopoetic interjection which will be seen just eight times. Caleb, or “dog,” who, being a Kenizzite, is probably not even a native Israelite, is brave enough to stand against the ten faithless spies right in front of Moses. If he were alive today, he probably would have said, “Why don’t you all shut up.” What has happened is that the spies have given their report, and Moses has, in fact, responded. Though not recorded here, it is seen in Deuteronomy 1 –

“Then I said to you, ‘Do not be terrified, or afraid of them. ³⁰ The Lord your God, who goes before you, He will fight for you, according to all He did for you in Egypt before your eyes, ³¹ and in the wilderness where you saw how the Lord your God carried you, as a man carries his son, in all the way that you went until you came to this place.’ ³² Yet, for all that, you did not believe the Lord your God, ³³ who went in the way before you to search out a place for you to pitch your tents, to show you the way you should go, in the fire by night and in the cloud by day.” Deuteronomy 1:29-33

After this, the people rejected what Moses said, and so Caleb has come out in defense of Moses’ words and in opposition to the words spoken against Moses. Once they were quieted…

^{30 (con’t)} and said, “Let us go up at once and take possession, for we are well able to overcome it.”

His words carry two repetitions. First, he says, aloh na-aleh, or “arising, let us arise.” It is an adamant statement that they should get up off their duffs and go forward in order to take possession of the land. He then next says, yakol nukal, or “overcoming, we will overcome.” Again, there isn’t the slightest hint of indecision in him. He firmly states that the land is theirs, and all they have to do is act in order for that to come about. By saying, “take possession” of the land, rather than, “conquer” the land, he is showing absolute confidence in the fact that the land is theirs already. It is a certain confidence in what the Lord has spoken.

Although it will be many years later, this confidence of Caleb will be seen realized in him when he enters into Canaan with Joshua and together they engage in, and win, battle after battle against the enemies. In fact, Caleb is given the credit for taking out those of Anak already described in verse 22 of this chapter –

“Now to Caleb the son of Jephunneh he gave a share among the children of Judah, according to the commandment of the Lord to Joshua, namely, Kirjath Arba, which is Hebron (Arba was the father of Anak). ¹⁴ Caleb drove out the three sons of Anak from there: Sheshai, Ahiman, and Talmai, the children of Anak. ¹⁵ Then he went up from there to the inhabitants of Debir (formerly the name of Debir was Kirjath Sepher).” Joshua 15:13-15

In the next chapter, it will be seen that Joshua sided with this minority view. However, Joshua, being Moses’ personal assistant, probably deferred to Caleb in the initial response. Caleb would appear as an impartial witness to the congregation. If Joshua spoke first, they could ignore his words as simply a mirror of what Moses would expect him to say.

Together, Joshua and Caleb will bear anguish at the attitude of the people. But their imploring words will be wasted on the cowardly spies of Israel. They feared for their lives more than they trusted the Lord, and their weakness became an impenetrable wall against the words of Moses, Joshua, and Caleb…

³¹ But the men who had gone up with him said, “We are not able to go up against the people, for they are stronger than we.”

They completely reject Caleb’s support of Moses, speaking directly to him as if he had been sleeping during the entire expedition. In this, they specifically say ki khazaq hu mimenu – “for mighty they than we.” In a sense, this is an obviously true statement, if it was merely referring to Israel the people. Their numbers were smaller, they were unskilled in battle, and they would be going into a defended land.

However, the statement is absolutely false, because they are Israel the people. And as such, they belonged to, and were led by, the One who is all-powerful. The statement of these cowardly men in this verse is a total rejection of the Lord in their lives – both His presence, and His ability to keep His promises. In today’s lingo, we would say of these spies, “Epic fail.” And in their failure, they decide to share the misery beyond the tent of Moses…

³² And they gave the children of Israel a bad report of the land which they had spied out, saying,

The only other time a divah, or bad report, has been noted is when Joseph brought a bad report about his brothers back to his father. Now, it is used of spies giving out a bad report of the land. What makes their words here worse is that they have already acknowledged to Moses that it is a land of milk and honey, confirming the Lord’s word. However, they cannot relay this to the people without having them divided, just as the spies were divided. And so instead of telling them of its positives, they now give a bad report of the land, implying the Lord’s word was untruthful…

^{32 (con’t)} “The land through which we have gone as spies is a land that devours its inhabitants,

This is a statement which is to be taken metaphorically. However, in doing so, they implicitly state how good the land actually is. In saying that the land “devours its inhabitants,” it implies that the land is so good that the inhabitants are willing to destroy one another over its possession. Ironically, this is a phrase used in Leviticus 26 concerning what would happen to Israel when they were disobedient to the Lord.

The focus for them here is not on the beauty and fruitfulness of the land, but on what that beauty and fruitfulness leads to. This is exactly what is happening in that same land today. Since Israel returned, the land has blossomed, and the surrounding peoples intend to devour its inhabitants over that which they have not produced, and to which they have no right.

^{32 (con’t)} and all the people whom we saw in it are men of great stature.

This isn’t just an exaggeration, it is an outright lie. First, the term in Hebrew is anshey midot – men of measures. It is a way of saying they are twice as tall as normal men. And even if it is true that there were men of great size living in the land, they are implying that this is the state of all of them. Such is not the case. The people were just like any others, with but certain exceptions. However, in their cowardice, they magnified the lie in order to stop the heart of even the most trusting soul in regards to the word of the Lord.

³³ There we saw the giants (the descendants of Anak came from the giants);

The words of this clause say, “and there we saw the Nephilim, sons of Anak, from the Nephilim.” The word “giants” is assumed from the next clause. The word nephilim, most likely comes from the word naphal, meaning “to fall.” Thus they are known as “Fallen Ones.” However, what that means is debated. It could merely be fallen in the sense of prostrating oneself for prayer.

The reason for the spies using this term though is obvious. Moses had received the book of Genesis, and it – along with any verbal traditions – would have been known to the people. By stating that these were nephilim, they were claiming that their origins predated the flood, and thus they must be supernatural beings. This is because the flood narrative very clearly said that the Lord would destroy all flesh in which was the breath of life.

If such a race of people existed in Canaan, they would be impossible to defeat. But the Bible doesn’t make this claim, only the spies do. It is they who are speaking to the people, and their words are gross exaggerations of the situation. There were large people there, just as there are a number of large people in any given society at any given time. But they were the exception, not the standard.

*^33 (fin) and we were like grasshoppers in our own sight, and so we were in their sight.”

The words here are absolute hyperbole. In an attempt to terrify the people, and to keep them from any desire of aligning with Moses, these cowardly men have gone to great lengths in order to steer the people away from the otherwise sure and reliable word of the Lord.

A land of milk and honey lies ahead of you
Just a short trip and it shall be yours to possess
I shall go before you; the way is paved, it is true
Enter the land, and there, you I shall certainly bless

We cannot go up against those people. No way!
They are stronger than we are; we will be wiped out for sure
We aren’t going up, not now or on any other day
We will return to Egypt where we can be secure

O Israel, how long until you accept Me at My word?
When will you pay heed to what I have already for you done?
In believing in My past faithfulness, you can know I am the Lord
And in that you can then, finally, believe in Jesus My Son

Believe My word, that which is written to you
And there you will find Jesus My Son – My word to you is true

II. The Symbolism of the Journey; Pictures of Christ

The passage found in Numbers 13 follows immediately after the account of Aaron and Miriam’s rebellion against Moses and which resulted in Miriam’s leprosy. As we saw, that was a picture of the unclean state of Israel in her time of punishment and exclusion from the camp of the Lord. This story follows after that and it reveals the work of the Lord which brought that about. In other words, it explains Israel’s failure to enter the kingdom.

Spies were selected in order to search out Canaan, emblematic of the kingdom of God. Before someone flips out, this is not speaking of the literal kingdom which is ahead for Israel after the Tribulation. It is what Paul refers to a dozen times in his epistles as the kingdom of God for believers. It is our inheritance because of Christ. How this came about is explained in the journeys listed in this chapter.

They left from the Wilderness of Zin, meaning “Thorn.” That would be, like Sinai, a picture of Christ’s cross – the Thorn. From there, forty days of travels provide almost no details at all, only a mere handful of verses. It says they left the Wilderness of Zin, just as Christ left the cross. It then says they went as far as Rehob, or “Wide Space.” That pictures Christ passing through the veil of death and into heaven, pictured by Rehob or “Wide Space,” there to present His blood, as is described in Hebrews. Thus, we have the narrow path which is Christ, who is the Veil, leading to heaven, the wide place. Rehob is said to be “near the entrance of Hamath. Hamath means Citadel, it would be reflective of the dwelling of God, His place of authority and rule.

From there, they went through the South and to Hebron. First, the South signifies intelligence which comes about by means of knowledge. It is the place of light leading to truth. This is why the menorah was placed on the south side of the holy place. In this, they came to Hebron. That signifies a conjunction, or joining. That is the joining of Jew and Gentile into one kingdom, as Paul explains in Ephesians 2:14-18 –

“For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, ¹⁵ having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, ¹⁶ and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity. ¹⁷ And He came and preached peace to you who were afar off and to those who were near. ¹⁸ For through Him we both have access by one Spirit to the Father.”

While in Hebron, the odd introduction of Ahiman, Sheshai, and Talmai, sons of the Anak, are noted. Those names are given to explain the position of those who are a part of this joining together. Ahiman means, “My Brother is a Gift.” That is the relationship of the believer to Christ. Christ is the Gift. Sheshai, or Whitish, looks to the purification of the believer because of Christ. Talmai, or Plowman, looks to the one who puts his hand to the plow and doesn’t look back. In other words, a believer in Christ.

Anak requires more explanation. It means neck, or necklace, but that comes from the word anaq which means being fitted out with supplies, and thus furnished liberally, just as a necklace is made up of many pieces. Thus, being a son of Anak signifies the believer is one who is furnished liberally by God for every necessary work to which he is appointed.

As far as why the enigmatic statement about Hebron being built before Zoan is included, I can only speculate on this, but Psalm 78 equates Zoan with the plagues of Egypt. As those plagues actually look forward to the tribulation period in typology, it appears that this is a statement saying that the work of Christ in joining Jew and Gentile in the church age precedes the tribulation. It is a big speculation, but if that is why this verse is here, as a parenthetical thought, it is a subtle hint of a pre-tribulation rapture.

After this, they then proceeded to the Valley of Eshcol. As we saw, this isn’t a valley in the modern sense. The word is nakhal, and it signifies a wadi where water would flow through during the seasons of rain. That comes from nakhal meaning, “to take possession,” or “inherit.”

Eshcol means “cluster,” and that, in turn, comes from the word eshek, meaning testicle. This is a picture of Christ’s work. Once having been accepted, He took possession of that which proceeds from the spot where man is generated from. In other words, it is a picture of the overriding of original sin in man. Sin transfers from father to child. The semen, which is generated in man, is what transfers that sin. Christ has, through His work, taken possession of that in all who move from Adam to Him. It is the realization of the kingdom for His people through this act.

After that, we are told that there in Eshcol, they cut down a branch of one eshcol, or cluster, of grapes. Christ is the Vine, we are the branches. The single cluster is a sample of the fruit of the kingdom of Christ. The Bible reveals grapes as providing a sense of cultural expression. The grapes of the kingdom, though many, are a single cultural expression.

This pole, or mot, is the same word as used for carrying the menorah and the golden altar of incense. That it is carried by two speaks of the Old and New Testaments being united as one. The beam signifies the work of the Spirit. There is one Spirit working, and thus the cluster of grapes, signifying the fruits of the Spirit in a cultural expression, is transported in this manner. Therefore, the one cultural expression is that of those in the kingdom, both Jew and Gentile. They are one in Christ.

Along with that were rimmon, or pomegranates, which signify mental maturity, and calling to remembrance. They picture exactly this, calling to remembrance the work of the Lord, and thus mental maturity in Christ. The figs, or te-enah, signify connection to God because of the work of Christ. This is the sum of the travels of the spies.

At this point, it notes that the journey took forty days. As we saw last week, the number forty is defined as a period of probation, trial, and chastisement, but not judgment. It is a time of testing to determine an outcome. It is the product of 5 and 8, and points to the action of grace (5), leading to and ending in revival and renewal (8). This is actually realized in those who accept Christ, receive His grace, and which leads to their regeneration in the Spirit.

From there, they are said to have returned to the Wildnerness of Paran, or Glorious, and to a name never mentioned before, Kadesh, or Holy. It is a picture of access into the glorious kingdom of God because of the work of Christ, by which we are made holy. It is a process – from the cross, through the heavenlies at the entrance to the Citadel of God, and then that which then stems from that work. The joining of Jew and Gentile, the movement of man from Adam to Christ in the new birth and the adoption as sons, the work of the Spirit, and the restored connection to God because of it.

Now, in understanding the symbolism of these words which, in very skimpy detail, explain their forty days in Canaan, we can see the correlation between the events, and what lies ahead in the rejection of Israel concerning entering Canaan.

Israel had seen all of this in the coming of Christ, and yet a bad report was made concerning His work. The nation refused to enter, and their punishment came upon them for it. This will be seen in the coming chapter. However, Caleb, a mere dog by name, and a Gentile, at least by genealogy, spoke well of what he saw, he received the inheritance, and he, along with Joshua, were the only ones who would cross over Jordan and into the Land of Promise. For Israel as a whole, the generation who rejected the Lord was rejected by the Lord. For them, only a later generation would be brought in to the land He promised to their fathers.

It is with great gratitude to the Lord, and the prayers of several friends that I emailed about the complexity of this chapter, that it has been explained to you today. I read the passage again and again over the weeks it was being prepared, and I only half slept as I tried to figure out what the Lord was saying. But there is no doubt in my mind that what has been presented is what the Lord intends for us to see. Once again, God is asking us to consider our relationship with Him, and He is doing it in relation to the work of Christ.

A rejection of Jesus is to reject the only way to be restored to God once again. Sadly, Israel has been in that position as a people for 2000 years. Individually, this is not true for all, but as a body, it is their state. For you, God has also given you the same choice. Will you come to Christ and be reconciled to God through Him? Choose wisely. God is gracious, and He longs to bestow His grace upon you. May today be the day you receive it.

Closing Verse: “Nevertheless you would not go up, but rebelled against the command of the Lord your God; ²⁷ and you complained in your tents, and said, ‘Because the Lord hates us, He has brought us out of the land of Egypt to deliver us into the hand of the Amorites, to destroy us.” Deuteronomy 1:26, 27

Next Week: Numbers 14:1-10 They will march until their years of punishment are done… (A Year for Each Day, Part I) (25^th Numbers Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It may seem at times as if you are lost in a desert, wandering aimlessly. But the Lord is there, carefully leading you to the Land of Promise. So follow Him and trust Him and He will do marvelous things for you and through you.

A Taste of the Land of Promise

Now they departed and came back to Moses and Aaron
And all the congregation of the children of Israel
In the Wilderness of Paran, at Kadesh; they brought back word
———-to them and to all the congregation
And showed them the fruit of the land as well 

Then they told him, and said:
“We went to where you sent us in the land
It truly flows with milk and honey
And this is its fruit – look and see how grand!

Nevertheless the people who dwell
In the land are strong, we had to beware
The cities are fortified and very large
Moreover we saw the descendants of Anak there

The Amalekites dwell in the land of the South
The Hittites, the Jebusites, and the Amorites
———-in the mountains dwell
And the Canaanites dwell by the sea
And along the banks of the Jordan as well

Then Caleb quieted the people before Moses, and said
“Let us go up at once and take possession now
For we are well able to overcome it
We can whoop up on them folks, and how

But the men who had gone up with him said quite unfaithfully
“We are not able to go up against the people
———-for they are stronger than we

And they gave the children of Israel a bad report
Of the land which they had spied out, saying
“The land through which we have gone as spies
Is a land that devours its inhabitants; bad new we are relaying

And all the people whom we saw in it are men of great stature
There we saw the giants (the descendants of Anak
———-came from the giants) isn’t that right!
And we were in our own sight like grasshoppers
And so we were in their sight

Lord God, we are even now in a wilderness
And we are wanting to be led by You
Without You to direct, our lives would be a mess
And so be our guide, O God; You who are faithful and true

We long for the water in this barren land
May it flow forth from the Rock, our souls to satisfy
Give us this refreshing, spiritual hand
And may we take it, and to our lives daily it apply

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to you for all of our days

Hallelujah and Amen…