the wilderness for forty years. King Saul’s reign of thirty-eight years (which precedes the golden
age of David) is consciously rounded up by the biblical writers to forty years to make clear that
this too was a time of testing (Acts 13:21). Jesus himself goes “into the wilderness” for forty days
and is tested. When Satan tempts Jesus in the wilderness, Jesus quotes the Old Testament,
recalling Israel’s unfaithfulness. But unlike Israel, who fails the trials of the wilderness, Jesus, the
eternal, firstborn Son of God, proves faithful. Jesus’ triumph over temptation gives us confidence
to “draw near to the throne of grace, that we may receive mercy and find grace
to help in time of
need” (Heb 4:16).
In Hebrew, the word here to “believe” or “trust” is
amen, a word universally used to
confess one’s belief. To believe is to act in faith, entrusting oneself to God. This lack of
trusting belief, first seen in the garden with Adam and Eve’s sin, is the root of all of Israel’s
problems. Only Joshua and Caleb believe. These two men reflect the virtue of
magnanimity, or greatness of heart. They are willing to step out in faith and take the land
God had called Israel to enter. However, the ten spies and the rest of the people view this
God-given mission of conquest with only a natural perspective that does not include God
as a factor. They can see only the temporal fact that they are runaway slaves, out-
numbered, out-fortified, and out-armed, and they cannot
hope to accomplish what God
is calling them to do. On the natural level, it would be impossible, but with God, all things
are possible, as God’s gift of Isaac to Abraham made clear.
The weeping that marks the people’s despair illustrates the vice that is the exact
opposite of the virtue displayed by Joshua and Caleb. Acedia, or sloth, is the condition of
heart that shrinks back from difficulties and arduous efforts and is
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content to
wallow in sorrow rather than suffer while trying to succeed. God calls Israel to great
things, but slavery in Egypt appears easier to them than the work of obtaining the good
that God has in store. This condition of the heart is one that brings a progressive
sense of
depression and is marked by a constant sense of sadness. Acedia, in other words, is the
heart disease that often sets in when we give up faith and the pursuit of greatness to which
God calls us.
Israel’s plan to return to Egypt does not simply mark a desire to return physically to
the land of Pharaoh. More seriously, it marks a spiritual shift in Israel’s heart, a breaking
away from Yahweh, to whom they had pledged themselves at Sinai. To return to Egypt is
to repudiate the covenant at Sinai and all God had done for them. This rejection of the
land is a rejection of God, and it is as grievous a sin as the apostasy of the golden calf.
Indeed, much of what transpired at Mount Sinai after the apostasy of the calf will now
be played out again.
God’s response to Israel’s rejection of the land is similar to his response to Israel’s
worship of the golden calf: he tells Moses that he will strike Israel with pestilence and
make an end of them. Israel is to be “disinherited.” Moses again takes up the role of
intercessor and arbiter, first reminding God that if he does this, the Egyptians will say
that Yahweh was unable to bring his people into their own land. Moses then reminds
God that since he has been present in “the midst
of this people,” the nations will not
understand God’s destroying his own people. Moses continues, reminding God of what
he had said on Sinai after the crisis of the golden calf, when he showed his glory to Moses:
“Let the power of the L
ORD
be great as thou hast promised, saying, ‘The L
ORD
is slow to
anger, and abounding in steadfast love, forgiving iniquity and transgression,’ ” (Nm
14:17–18). Then Moses makes his final appeal: “Pardon the iniquity of this people, I pray
thee, according to the greatness of thy steadfast love, and according as thou hast forgiven
this people, from Egypt even until now” (Nm 14:19).
God pardons the people, but there will be punishment. For each of the
forty days the
spies looked upon the land and yet refused to believe God, they will spend one year in the
wilderness. Israel will spend forty years in the wilderness in punishment for their refusal
to enter the land in faith. This not only repeats the theme of exile as punishment for sin;
it ironically gives Israel what they wanted,
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for they had said “Would that we had
died in the wilderness” (Nm 14:2). Now the entire generation numbered in the first
census, those twenty years and older, will die
in the wilderness, while their children, the
second generation, will one day enter the Promised Land and experience the springtime
of the people of God, the springtime that those who rebelled and dissented will never
know.
The people respond to Moses’ declaration of this punishment with great mourning.
Meanwhile, a plague breaks out that kills the ten unfaithful spies. Not only are Joshua
and Caleb spared, but God promises that they will enter the land as a reward for their
faith. The people, despondent and distressed at their forty-year sentence, decide to take
matters into their own hands. They resolve to enter the land and fight for it. Moses warns
them that
to do so is to disobey God, and, moreover, without God’s help they will be
defeated by their enemies. They ignore Moses’ admonitions and go up to fight the
Amalekites, who rout them. This defeat stands in striking contrast to the victory they had
won against the Amalekites in their earlier journey to Sinai and signifies the changing
fortunes of Israel. The difference between defeat and victory is faith in God.
The narrative of Numbers 15 is now interrupted with laws and ordinances. Once
Israel enters the Promised Land, they will have to offer cereal and drink offerings. At first
glance, this change in genre seems ill placed since Israel will not enter the Promised Land
for another forty years. However, with a bit more reflection, one
sees that it fits perfectly
into the narrative. In Numbers 14, Israel refused to enter the land flowing with milk and
honey, dooming themselves to another forty years in the wilderness. When they finally
do enter, they will be required to make an offering of the fruit of the land. The cereal and
drink offerings will be a constant reminder of the land’s fruitfulness and of the first
generation’s lack of trust in God. In just this way, many sections of law and ordinances
are interjected into the narrative of the Old Testament to make clear the penitential
nature of laws given as a consequence of Israel’s sins and lack of trust.
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