This portion of Deuteronomy has great importance for the writers of later portions of Scripture. The theme of this passage is a constant—as long as we must exercise faith in God in a world where His adversaries must be attacked. “And when we departed from Horeb, we went through all that great and terrible wilderness, which ye saw by the way of the mountain of the Amorites, as the LORD our God commanded us; and we came to Kadeshbarnea . . .” (Dt. 1:19-46).
Recall that the second section of Deuteronomy had five subsections. We are now the second of these. In the first subsection, the constitution of Israel was established (1:6-18). In our section here, the story of Israel’s initial failure is told (1:19-46). In the third, Moses talks about Israel’s successful cousins (2:1-23), and then moves on to tell about how Israel had begun to be successful in giant killing (2:24-3:29). In the last subsection of part two, he shows them that the covenant in Moab is not an abrogation of the coveanant at Horeb, but rather a natural development from it (Dt. 4:1-43)
Remember also the historical background. There is both command and promise here. Leaving Sinai, the Israelties went through a terrible wilderness until they came to Kadesh Barnea (v. 19). They had come to the mountain of the Amorites, which was given to Israel by God Himseslf (v. 20). Anticipating that they might quaver, Moses encouraged them (v. 21). The Amorites, after all were giants (Amos 2:9-10).
The Word of God should have been sufficient, but the people suggested that spies be sent in beforehand (v. 22). The incipient unbelief here was not apparent to Moses (v. 23), and so he sent in a representative from each tribe. God commanded the mission in the book of Numbers, but this does not mean that He did not know what was coming. The spies came to Eschol in the region of Hebron (v. 24), and they saw that the land was really good. They brought back proof that the land was good (v. 25). But even so, they refused to invade (v. 26). Not only were the grapes really big, but so were the defenders of the grapes.
The great inversion here is truly ironic. The people murmured and rebelled, pointing to His pending salvation of them as the sign of His hatred of them (v. 27). This is the only way the carnal heart will allow God to be charged with hatred—when it is slander. The ten spies brought back a true but unbelieving report (v. 28). The people are giants, the cities are great—and there are even Anakim there.
God’s judgment did not fall on this ungrateful people immediately (v. 29). God promised to fight for them as He had before their eyes in Egypt (v. 30); He promised to be their supply as He had been in the wilderness (v. 31); He promised to do so as a father carries a son. But they did not believe the one who led them by both cloud and fire (v. 33). In other words, God did not just give them a raw command. He presented them with reasons why their obedience would be blessed. But the people still did not go up.
The Lord responded with a terrible anger, and an oath based on that anger (v. 34). The oath was that this entire generation would die in the wilderness (v. 35). The only two exceptions were Caleb and Joshua (vv. 36,38). Not even Moses would go in (v. 37). Little children, who did not yet know good and evil, could eventually enter the land (v. 39). For the rest of you, turn around and march back out into the wilderness (v. 40). A certain kind of desolate soul needs to be surrounded by desolation.
But the people did not like the consequences of sin any more than they liked obedience. So they confessed their sin (superficially), and said they would go fight (v. 41). But God refused to accompany them (v. 42). Again, they would not listen and so they attacked the giants (v. 43). The giants chased them as bees do. The Israelites were of course completely defeated, and were chased helter-skelter (v. 44). They returned, with weeping before the Lord, but God ignored them (v. 45). And so they stayed for some time at Kadesh (v. 46).
The lessons are clear, but if we are in love with sin, they are never obvious. First, note the sins involved. The people murmured (v. 27); they were fearful (v. 29); and their great sin was unbelief (v. 32). Secondly, note the perversity: God’s gracious salvation-love is called hatred. His deliverances are despised. His kindness is slandered. This can only be done in a kind of stubborn insolence. Third, note the continuing relevance of this story. Centuries later, the psalmist returns to this terrible event (Ps. 95:8-11). Harden not your heart. And last, note the new covenant — our very common assumption is that the new covenant changes all this kind of thing. But this can only be maintained in the teeth of what the New Testament actually teaches (Heb. 3:5-4:2). Now this means that first century Christians had to persevere through the end of that age, and we must continue to exhibit the same kind of faith. The land is conquered with the same faith that was shown when it was first invaded. This will continue to be the case as long as there are giants in the land. You have heard the word. Make sure you mix it with faith.