Sentence of death in the wilderness was afterwards denounced against those sinners, and executed upon them, but not to punish this sin; but the rebellion which was occasioned by the report made by the spies who were sent to search out the land.  On that occasion Moses prayed fervently for his people, and not wholly without effect—­God had threatened to “smite them with the pestilence, and disinherit them,” but receded from his threatening through the prevalence of that intercessor in their behalf—­“the Lord said I have pardoned according to thy word;” but at the same time, denounced an irrevokable sentence of death in the wilderness against those rebels.  Then Moses was not ordered to “lead the people to the place of which God had spoken,” but commanded to go back into the wilderness which they had parted—­“turn you, and get ye into the wilderness by the way of the red sea.” +

+ Numbers xiv.

At that time, the exception from the general sentence, was not in favor of Moses and Joshua, who had been on the mount, and taken no part in Israel’s sin in making the golden calf, but in favor of Caleb and Joshua, who dissented from the report made by the other spies; though no intimation is given that Caleb was not with the people, and did not sin with them in the matter of the golden calf.  There is therefore no doubt respecting the sin which shut that generation out of Canaan.  Nor do we apprehend more occasion for doubt relative to the prayer of Moses, to be blotted out of God’s book.

But though the sin of Israel on this occasion was pardoned, and Moses ordered to lead them to Canaan, some temporal chastisements were inflicted to teach the evil of sin, and serve as a warning to others to keep themselves in the fear of God; of which Moses was notified when ordered to advance with the pardoned tribes?  “Nevertheless, in the day when I visit, I will visit their sin upon them.  And the Lord plagued the people because they had made the calf which Aaron made.”  The manner in which this is mentioned, shows that their sin in that affair was forgiven, and only some lighter corrections ordered in consequence of it; which is common after sin is pardoned.

REFLEXIONS.

I. When we consider Moses pouring out his soul before God in behalf of an offending people, it should excite us, as there may be occasion, to go and do likewise.

Some pretend that prayer offered up for others, must be unavailing.  God, it is alleged, is immutable, not therefore to be moved to change his measures by a creature’s cries.  And prayer for others can have no tendency, it is said, to operate a change in them, so as to bring them into the way of mercy, and render them fit objects of it.