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The Story of Patriarchs and Prophets

by Ellen G. White

Chapter 33: From Sinai to Kadesh

Does God sometimes grant our prayers for something that is not for our best good? Illustration © Review and Herald Publ. Assoc.

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

The government of Israel was characterized by the most thorough organization, wonderful alike for its completeness and its simplicity. The order so strikingly displayed in the perfection and arrangement of all God's created works was manifest in the Hebrew economy. God was the center of authority and government, the sovereign of Israel. Moses stood as their visible leader, by God's appointment, to administer the laws in His name. From the elders of the tribes a council of seventy was afterward chosen to assist Moses in the general affairs of the nation. Next came the priests, who consulted the Lord in the sanctuary. Chiefs, or princes, ruled over the tribes. Under these were "captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens," and, lastly, officers who might be employed for special duties. Deuteronomy 1:15.

The Hebrew camp was arranged in exact order. It was separated into three great divisions, each having its appointed position in the encampment. In the center was the tabernacle, the abiding place of the invisible King. Around it were stationed [p. 375] the priests and Levites. Beyond these were encamped all the other tribes.

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

The position of each tribe also was specified. Each was to march and to encamp beside its own standard, as the Lord had commanded: "Every man of the children of Israel shall pitch by his own standard, with the ensign of their father's house: far off about the tabernacle of the congregation shall they pitch." "As they encamp, so shall they set forward, every man in his place by their standards." Numbers 2:2, 17. The mixed multitude that had accompanied Israel from Egypt were not permitted to occupy the same quarters with the tribes, but were to abide upon the outskirts of the camp; and their offspring were to be excluded from the community until the third generation. Deuteronomy 23:7, 8.

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

In all the journeyings of Israel, "the ark of the covenant of the Lord went before them, . . . to search out a resting place [p. 376] for them." Numbers 10:33. Borne by the sons of Kohath, the sacred chest containing God's holy law was to lead the van. Before it went Moses and Aaron; and the priests, bearing silver trumpets, were stationed near. These priests received directions from Moses, which they communicated to the people by the trumpets. It was the duty of the leaders of each company to give definite directions concerning all the movements to be made, as indicated by the trumpets. Whoever neglected to comply with the directions given was punished with death.

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

God Himself directed the Israelites in all their travels. The place of their encampment was indicated by the descent of the pillar of cloud; and so long as they were to remain in camp, the cloud rested over the tabernacle. When they were to continue their journey it was lifted high above the sacred tent. A solemn invocation marked both the halt and the departure. "It came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let Thine enemies be scattered; and let them that late Thee flee before Thee. And when it rested, he said, Return, O Lord, unto the many thousands of Israel." Numbers 10:35, 36.

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

Yet it was almost with reluctance that many left the place where they had so long encamped. They had come almost to regard it as their home. Within the shelter of those granite walls [p. 377] God had gathered His people, apart from all other nations, to repeat to them His holy law. They loved to look upon the sacred mount, on whose hoary peaks and barren ridges the divine glory had so often been displayed. The scene was so closely associated with the presence of God and holy angels that it seemed too sacred to be left thoughtlessly, or even gladly.

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

As they advanced, the way became more difficult. Their route lay through stony ravine and barren waste. All around them was the great wilderness—"a land of deserts and of pits," "a land of drought, and of the shadow of death," "a land that no man passed through, and where no man dwelt." Jeremiah 2:6. The rocky gorges, far and near, were thronged with men, women, and children, with beasts and wagons, and long lines of flocks and herds. Their progress was necessarily slow and toilsome; and the multitudes, after their long encampment, were not prepared to endure the perils and discomforts of the way.

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

Again they began to clamor for flesh to eat. Though abundantly supplied with manna, they were not satisfied. The Israelites, during their bondage in Egypt, had been compelled to subsist on the plainest and simplest food; but then keen appetite induced by privation and hard labor had made it palatable. Many of the Egyptians, however, who were now among them, had been accustomed to a luxurious diet; and these were the [p. 378] first to complain. At the giving of the manna, just before Israel reached Sinai, the Lord had granted them flesh in answer to their clamors; but it was furnished them for only one day.

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

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

God brought the Israelites from Egypt, that He might establish them in the land of Canaan, a pure, holy, and happy people. In the accomplishment of this object He subjected them to a course of discipline, both for their own good and for the good of their posterity. Had they been willing to deny appetite, in obedience to His wise restrictions, feebleness and disease would have been unknown among them. Their descendants would have possessed both physical and mental strength. They would have had clear perceptions of truth and duty, keen discrimination, and sound judgment. But their unwillingness to submit to the restrictions and requirements of God, prevented them, to a great extent, from reaching the high standard which He desired them to attain, and from receiving the blessings which He was ready to bestow upon them. [p. 379]

Says the psalmist: "They tempted God in their heart by asking meat for their lust. Yea, they spake against God; they said, Can God furnish a table in the wilderness? Behold, He smote the rock, that the waters gushed out, and the streams overflowed; can He give bread also? can He provide flesh for His people? Therefore the Lord heard this, and was wroth." Psalm 78:18-21. Murmuring and tumults had been frequent during the journey from the Red Sea to Sinai, but in pity for their ignorance and blindness God had not then visited the sin with judgments. But since that time He had revealed Himself to them at Horeb. They had received great light, as they had been witnesses to the majesty, the power, and the mercy of God; and their unbelief and discontent incurred the greater guilt. Furthermore, they had covenanted to accept Jehovah as their king and to obey His authority. Their murmuring was now rebellion, and as such it must receive prompt and signal punishment, if Israel was to be preserved from anarchy and ruin. "The fire of Jehovah burnt among them, and consumed them that were in the uttermost parts of the camp." The most guilty of the complainers were slain by lightning from the cloud.

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

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

The heart of Moses sank. He had pleaded that Israel should not be destroyed, even though his own posterity might then become a great nation. In his love for them he had prayed that his [p. 380] name might be blotted from the book of life rather than that they should be left to perish. He had imperiled all for them, and this was their response. All their hardships, even their imaginary sufferings, they charged upon him; and their wicked murmurings made doubly heavy the burden of care and responsibility under which he staggered. In his distress he was tempted even to distrust God. His prayer was almost a complaint. "Wherefore hast Thou afflicted Thy servant? and wherefore have I not found favor in Thy sight, that Thou layest the burden of all this people upon me? . . . Whence should I have flesh to give unto all this people? for they weep unto me, saying, Give us flesh, that we may eat. I am not able to bear all this people alone, because it is too heavy for me."

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

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

Moses was directed to prepare the people for what God was about to do for them. "Sanctify yourselves against tomorrow, and ye shall eat flesh: for ye have wept in the ears of the Lord, saying, Who shall give us flesh to eat? for it was well with us in Egypt: therefore the Lord will give you flesh, and ye shall eat. [p. 381] Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days; but even a whole month, until it come out at your nostrils, and it be loathsome unto you: because that ye have despised the Lord which is among you, and have wept before Him, saying, Why came we forth out of Egypt?"

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

He was reproved for his distrust: "Is the Lord's hand waxed short? thou shalt see now whether My word shall come to pass unto thee or not."

Moses repeated to the congregation the words of the Lord, and announced the appointment of the seventy elders. The great leader's charge to these chosen men might well serve as a model of judicial integrity for the judges and legislators of modern times: "Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him. Ye shall not respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is God's." Deuteronomy 1:16, 17.

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

Again evidence was given of the lofty, unselfish spirit of the great leader. Two of the seventy, humbly counting themselves unworthy of so responsible a position, had not joined their brethren at the tabernacle; but the Spirit of God came upon them where they were, and they, too, exercised the prophetic gift. On being informed of this, Joshua desired to check such irregularity, fearing that it might tend to division. Jealous for the honor of [p. 382] his master, "My lord Moses," he said, "forbid them." The answer was, "Enviest thou for my sake? would God that all the Lord's people were prophets, and that the Lord would put His Spirit upon them."

A strong wind blowing from the sea now brought flocks of quails, "about a day's journey on this side, and a day's journey on the other side, round about the camp, and about two cubits above the face of the earth." Numbers 11:31, R.V. All that day and night, and the following day, the people labored in gathering the food miraculously provided. Immense quantities were secured. "He that gathered least gathered ten homers." All that was not needed for present use was preserved by drying, so that the supply, as promised, was sufficient for a whole month.

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

At Hazeroth, the next encampment after leaving Taberah, a still more bitter trial awaited Moses. Aaron and Miriam had occupied a position of high honor and leadership in Israel. Both were endowed with the prophetic gift, and both had been divinely associated with Moses in the deliverance of the Hebrews. "I sent before thee Moses, Aaron, and Miriam" (Micah 6:4), are the words of the Lord by the prophet Micah. Miriam's force of character had been early displayed when as a child she watched beside the Nile the little basket in which was hidden the infant Moses. Her self-control and tact God had made instrumental in preserving the deliverer of His people. Richly endowed with the gifts of poetry and music, Miriam had led the women of Israel in song and dance on the shore of the Red Sea. In the affections of the people and the honor of Heaven she stood second only to Moses and Aaron. But the same evil that first brought discord in heaven sprang up in the heart of this woman of Israel, and she did not fail to find a sympathizer in her dissatisfaction.

In the appointment of the seventy elders Miriam and Aaron [p. 383] had not been consulted, and their jealousy was excited against Moses. At the time of Jethro's visit, while the Israelites were on the way to Sinai, the ready acceptance by Moses of the counsel of his father-in-law had aroused in Aaron and Miriam a fear that his influence with the great leader exceeded theirs. In the organization of the council of elders they felt that their position and authority had been ignored. Miriam and Aaron had never known the weight of care and responsibility which had rested upon Moses; yet because they had been chosen to aid him they regarded themselves as sharing equally with him the burden of leadership, and they regarded the appointment of further assistants as uncalled for.

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

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

Though called a "Cushite woman" (Numbers 12:1, R.V.), the wife of Moses was a Midianite, and thus a descendant of Abraham. In personal appearance she differed from the Hebrews in being of a somewhat darker complexion. Though not an Israelite, Zipporah was a worshiper of the true God. She was of a timid, retiring disposition, gentle and affectionate, and greatly distressed at the sight of suffering; and it was for this reason that Moses, when on the way to Egypt, had consented to her return to Midian. [p. 384] He desired to spare her the pain of witnessing the judgments that were to fall on the Egyptians.

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

Their accusations were borne by Moses in uncomplaining silence. It was the experience gained during the years of toil and waiting in Midian—the spirit of humility and long-suffering there developed—that prepared Moses to meet with patience the unbelief and murmuring of the people and the pride and envy of those who should have been his unswerving helpers. Moses "was very meek, above all he men which were upon the face of the earth," and this is why he was granted divine wisdom and guidance above all others. Says the Scripture, "The meek will He guide in judgment: and the meek will He teach His way." Psalm 25:9. The meek are guided by the Lord, because they are teachable, willing to be instructed. They have a sincere desire to know and to do the will of God. The Saviour's promise is, "If any man will do His will, he shall know of the doctrine." John 7:17. And He declares by the apostle James, "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him." James 1:5. But His promise is only to those who are willing to follow the Lord wholly. God does not force the will of any; hence He cannot lead those who are too proud to be taught, who are bent upon having their own way. Of the double-minded man—he who seeks to follow his own will, while professing to do the will of God—it is written, "Let not that man think that he shall receive anything of the Lord." James 1:7.

God had chosen Moses, and had put His Spirit upon him; and Miriam and Aaron, by their murmurings, were guilty of [p. 385] disloyalty, not only to their appointed leader, but to God Himself. The seditious whisperers were summoned to the tabernacle, and brought face to face with Moses. "And Jehovah came down in the pillar of the cloud, and stood in the door of the tabernacle, and called Aaron and Miriam." Their claim to the prophetic gift was not denied; God might have spoken to them in visions and dreams. But to Moses, whom the Lord Himself declared "faithful in all Mine house," a nearer communion had been granted. With him God spake mouth to mouth. "Wherefore then were ye not afraid to speak against My servant Moses? And the anger of the Lord was kindled against them; and He departed." The cloud disappeared from the tabernacle in token of God's displeasure, and Miriam was smitten. She "became leprous, white as snow." Aaron was spared, but he was severely rebuked in Miriam's punishment. Now, their pride humbled in the dust, Aaron confessed their sin, and entreated that his sister might not be left to perish by that loathsome and deadly scourge. In answer to the prayers of Moses the leprosy was cleansed. Miriam was, however, shut out of the camp for seven days. Not until she was banished from the encampment did the symbol of God's favor again rest upon the tabernacle. In respect for her high position, and in grief at the blow that had fallen upon her, the whole company abode in Hazeroth, awaiting her return.

This manifestation of the Lord's displeasure was designed to be a warning to all Israel, to check the growing spirit of discontent and insubordination. If Miriam's envy and dissatisfaction had not been signally rebuked, it would have resulted in great evil. Envy is one of the most satanic traits that can exist in the human heart, and it is one of the most baleful in its effects. Says the wise man, "Wrath is cruel, and anger is outrageous; but who is able to stand before envy?" Proverbs 27:4. It was envy that first caused discord in heaven, and its indulgence has wrought untold evil among men. "Where envying and strife is, there is confusion and every evil work." James 3:16.

It should not be regarded as a light thing to speak evil of others or to make ourselves judges of their motives or actions. "He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge." James 4:11. There is but one judge—He "who both will bring to light the [p. 386] hidden things of darkness, and will make manifest the counsels of the hearts." 1 Corinthians 4:5. And whoever takes it upon himself to judge and condemn his fellow men is usurping the prerogative of the Creator.

The Bible specially teaches us to beware of lightly bringing accusation against those whom God has called to act as His ambassadors. The apostle Peter, describing a class who are abandoned sinners, says, "Presumptuous are they, self-willed, they are not afraid to speak evil of dignities. Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord." 2 Peter 2:10, 11. And Paul, in his instruction for those who are placed over the church, says, "Against an elder receive not an accusation, but before two or three witnesses." 1 Timothy 5:19. He who has placed upon men the heavy responsibility of leaders and teachers of His people will hold the people accountable for the manner in which they treat His servants. We are to honor those whom God has honored. The judgment visited upon Miriam should be a rebuke to all who yield to jealousy, and murmur against those upon whom God lays the burden of His work.

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