The Story of Patriarchs and Prophets
by Ellen G. White
Chapter 36: In the Wilderness
For nearly forty years the children of Israel are lost to view
in the obscurity of the desert. "The space," says Moses, "in
which we came from Kadesh-barnea, until we were come over
the brook Zered, was thirty and eight years; until all the generation
of the men of war were wasted out from among the host, as
the Lord sware unto them. For indeed the hand of the Lord was
against them, to destroy them from among the host, until they
were consumed." Deuteronomy 2:14, 15.
During these years the people were constantly reminded that
they were under the divine rebuke. In the rebellion at Kadesh
they had rejected God, and God had for the time rejected them.
Since they had proved unfaithful to His covenant, they were not
to receive the sign of the covenant, the rite of circumcision. Their
desire to return to the land of slavery had shown them to be
unworthy of freedom, and the ordinance of the Passover, instituted
to commemorate the deliverance from bondage, was not to be
Yet the continuance of the tabernacle service testified that God
had not utterly forsaken His people. And His providence still
supplied their wants. "The Lord thy God hath blessed thee in
all the works of thy hand," said Moses, in rehearsing the history
of their wanderings. "He knoweth thy walking through this
great wilderness; these forty years the Lord thy God hath been
with thee; thou hast lacked nothing." And the Levites' hymn,
recorded by Nehemiah, vividly pictures God's care for Israel, even
during these years of rejection and banishment: "Thou in Thy
manifold mercies forsookest them not in the wilderness: the
pillar of the cloud departed not from them by day, to lead them
in the way; neither the pillar of fire by night, to show them
light, and the way wherein they should go. Thou gavest also Thy [p. 407] good Spirit to instruct them, and withheldest not Thy manna
from their mouth, and gavest them water for their thirst. Yea,
forty years didst Thou sustain them in the wilderness; . . . their
clothes waxed not old, and their feet swelled not." Nehemiah
The wilderness wandering was not only ordained as a judgment
upon the rebels and murmurers, but it was to serve as a
discipline for the rising generation, preparatory to their entrance
into the Promised Land. Moses declared to them, "As a man
chasteneth his son, so the Lord thy God chasteneth thee," "to
humble thee, and to prove thee, to know what was in thine heart,
whether thou wouldest keep His commandments, or no. And He
. . . suffered thee to hunger, and fed thee with manna, which
thou knewest not, neither did thy fathers know; that He might
make thee know that man doth not live by bread only, but by
every word that proceedeth out of the mouth of the Lord doth
man live." Deuteronomy 8:5, 2, 3.
"He found him in a desert land, and in the waste howling
wilderness; He led him about, He instructed him, He kept him
as the apple of His eyes." "In all their affliction He was afflicted,
and the Angel of His presence saved them; in His love and in
His pity He redeemed them; and He bare them, and carried
them all the days of old." Deuteronomy 32:10; Isaiah 63:9.
Yet the only records of their wilderness life are instances of
rebellion against the Lord. The revolt of Korah had resulted in
the destruction of fourteen thousand of Israel. And there were
isolated cases that showed the same spirit of contempt for the
On one occasion the son of an Israelitish woman and of an
Egyptian, one of the mixed multitude that had come up with
Israel from Egypt, left his own part of the camp, and entering
that of the Israelites, claimed the right to pitch his tent there. This
the divine law forbade him to do, the descendants of an Egyptian
being excluded from the congregation until the third generation.
A dispute arose between him and an Israelite, and the matter
being referred to the judges was decided against the offender.
Enraged at this decision, he cursed the judge, and in the heat
of passion blasphemed the name of God. He was immediately
brought before Moses. The command had been given, "He that [p. 408] curseth his father, or his mother, shall surely be put to death"
(Exodus 21:17); but no provision had been made to meet this
case. So terrible was the crime that there was felt to be a necessity
for special direction from God. The man was placed in ward
until the will of the Lord could be ascertained. God Himself
pronounced the sentence; by the divine direction the blasphemer was
conducted outside the camp and stoned to death. Those who had
been witness to the sin placed their hands upon his head, thus
solemnly testifying to the truth of the charge against him. Then
they threw the first stones, and the people who stood by afterward
joined in executing the sentence.
This was followed by the announcement of a law to meet
similar offenses: "Thou shalt speak unto the children of Israel,
saying, Whosoever curseth his God shall bear his sin. And he that
blasphemeth the name of the Lord, he shall surely be put to
death, and all the congregation shall certainly stone him: as well
the stranger, as he that is born in the land, when he blasphemeth
the name of the Lord, shall be put to death." Leviticus 24:15, 16.
There are those who will question God's love and His justice
in visiting so severe punishment for words spoken in the heat of
passion. But both love and justice require it to be shown that
utterances prompted by malice against God are a great sin. The
retribution visited upon the first offender would be a warning to
others, that God's name is to be held in reverence. But had this
man's sin been permitted to pass unpunished, others would have
been demoralized; and as the result many lives must eventually
have been sacrificed.
The mixed multitude that came up with the Israelites from
Egypt were a source of continual temptation and trouble. They
professed to have renounced idolatry and to worship the true
God; but their early education and training had molded their
habits and character, and they were more or less corrupted with
idolatry and with irreverence for God. They were oftenest the
ones to stir up strife and were the first to complain, and they
leavened the camp with their idolatrous practices and their
murmurings against God.
Soon after the return into the wilderness, an instance of
Sabbath violation occurred, under circumstances that rendered it
a case of peculiar guilt. The Lord's announcement that He would [p. 409] disinherit Israel had roused a spirit of rebellion. One of the
people, angry at being excluded from Canaan, and determined to
show his defiance of God's law, ventured upon the open
transgression of the fourth commandment by going out to gather
sticks upon the Sabbath. During the sojourn in the wilderness
the kindling of fires upon the seventh day had been strictly
prohibited. The prohibition was not to extend to the land of Canaan,
where the severity of the climate would often render fires a
necessity; but in the wilderness, fire was not needed for warmth.
The act of this man was a willful and deliberate violation of the
fourth commandment—a sin, not of thoughtlessness or ignorance,
but of presumption.
He was taken in the act and brought before Moses. It had
already been declared that Sabbathbreaking should be punished
with death, but it had not yet been revealed how the penalty
was to be inflicted. The case was brought by Moses before the
Lord, and the direction was given, "The man shall be surely put
to death: all the congregation shall stone him with stones without
the camp." Numbers 15:35. The sins of blasphemy and willful
Sabbathbreaking received the same punishment, being equally
an expression of contempt for the authority of God.
In our day there are many who reject the creation Sabbath
as a Jewish institution and urge that if it is to be kept, the
penalty of death must be inflicted for its violation; but we see
that blasphemy received the same punishment as did
Sabbathbreaking. Shall we therefore conclude that the third commandment
also is to be set aside as applicable only to the Jews? Yet
the argument drawn from the death penalty applies to the third,
the fifth, and indeed to nearly all the ten precepts, equally with
the fourth. Though God may not now punish the transgression
of His law with temporal penalties, yet His word declares that
the wages of sin is death; and in the final execution of the judgment
it will be found that death is the portion of those who
violate His sacred precepts.
During the entire forty years in the wilderness, the people
were every week reminded of the sacred obligation of the
Sabbath, by the miracle of the manna. Yet even this did not lead
them to obedience. Though they did not venture upon so open
and bold transgression as had received such signal punishment, [p. 410] yet there was great laxness in the observance of the fourth
commandment. God declares through His prophet, "My Sabbaths
they greatly polluted." Ezekiel 20:13-24. And this is enumerated
among the reasons for the exclusion of the first generation from
the Promised Land. Yet their children did not learn the lesson.
Such was their neglect of the Sabbath during the forty years'
wandering, that though God did not prevent them from entering
Canaan, He declared that they should be scattered among the
heathen after the settlement in the Land of Promise.
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From Kadesh the children of Israel had turned back into the
wilderness; and the period of their desert sojourn being ended,
they came, "even the whole congregation, into the desert of Zin
in the first month: and the people abode in Kadesh."
Here Miriam died and was buried. From that scene of
rejoicing on the shores of the Red Sea, when Israel went forth
with song and dance to celebrate Jehovah's triumph, to the
wilderness grave which ended a lifelong wandering—such had
been the fate of millions who with high hopes had come forth
from Egypt. Sin had dashed from their lips the cup of blessing.
Would the next generation learn the lesson?
"For all this they sinned still, and believed not for His
wondrous works. . . . When He slew them, then they sought
Him: and they returned and inquired early after God. And they
remembered that God was their Rock, and the high God their
Redeemer." Psalm 78:32-35. Yet they did not turn to God with
a sincere purpose. Though when afflicted by their enemies they
sought help from Him who alone could deliver, yet "their heart
was not right with Him, neither were they steadfast in His
covenant. But He, being full of compassion, forgave their iniquity,
and destroyed them not: yea, many a time turned He His anger
away. . . . For He remembered that they were but flesh; a wind
that passeth away, and cometh not again." Verses 37-39.
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"The Smitten Rock"