Text -- Numbers 14:1-15 (NET)

The Israelites Respond in Unbelief

14:1 Then all the community raised a loud cry, and the people wept that night. 14:2 And all the Israelites murmured against Moses and Aaron, and the whole congregation said to them, “If only we had died in the land of Egypt, or if only we had perished in this wilderness! 14:3 Why has the Lord brought us into this land only to be killed by the sword, that our wives and our children should become plunder? Wouldn’t it be better for us to return to Egypt?” 14:4 So they said to one another, “Let’s appoint a leader and return to Egypt.” 14:5 Then Moses and Aaron fell down with their faces to the ground before the whole assembled community of the Israelites. 14:6 And Joshua son of Nun and Caleb son of Jephunneh, two of those who had investigated the land, tore their garments. 14:7 They said to the whole community of the Israelites, “The land we passed through to investigate is an exceedingly good land. 14:8 If the Lord delights in us, then he will bring us into this land and give it to us– a land that is flowing with milk and honey. 14:9 Only do not rebel against the Lord, and do not fear the people of the land, for they are bread for us. Their protection has turned aside from them, but the Lord is with us. Do not fear them!” 14:10 However, the whole community threatened to stone them. But the glory of the Lord appeared to all the Israelites at the tent of meeting.

The Punishment from God

14:11 The Lord said to Moses, “How long will this people despise me, and how long will they not believe in me, in spite of the signs that I have done among them? 14:12 I will strike them with the pestilence, and I will disinherit them; I will make you into a nation that is greater and mightier than they!” 14:13 Moses said to the Lord, “When the Egyptians hear it– for you brought up this people by your power from among them– 14:14 then they will tell it to the inhabitants of this land. They have heard that you, Lord, are among this people, that you, Lord, are seen face to face, that your cloud stands over them, and that you go before them by day in a pillar of cloud and in a pillar of fire by night. 14:15 If you kill this entire people at once, then the nations that have heard of your fame will say,

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 14:2

As the instruments and occasions of their present calamity.

Wesley: Num 14:2

It was not long before they had their desire, and did die in the wilderness.

Wesley: Num 14:3

From instruments they rise higher, and strike at God the cause and author of their journey: by which we see the prodigious growth and progress of sin when it is not resisted.

Wesley: Num 14:3

To the Canaanites whose land we were made to believe we should possess.

Wesley: Num 14:4

Instead of Moses, one who will be more faithful to our interest than he.

Wesley: Num 14:4

Stupendous madness! Whence should they have protection against the hazards, and provision against all the wants of the wilderness? Could they expect either God's cloud to cover and guide them, or Manna from heaven to feed them? Who could conduct them over the Red - sea? Or, if they went another way, who should defend them against those nations whose borders they were to pass? What entertainment could they expect from the Egyptians, whom they had deserted and brought to so much ruin?

Wesley: Num 14:5

As humble and earnest suppliants to God, the only refuge to which Moses resorted in all such straits, and who alone was able to govern this stiff - necked people.

Wesley: Num 14:5

That they might awake to apprehend their sin and danger, when they saw Moses at his prayers, whom God never failed to defend, even with the destruction of his enemies.

Wesley: Num 14:6

To testify their hearty grief for the peoples blasphemy against God and sedition against Moses, and that dreadful judgment which they easily foresaw this must bring upon the congregation.

Wesley: Num 14:8

If by our rebellion and ingratitude we do not provoke God to leave and forsake us.

Wesley: Num 14:9

We shall destroy them as easily as we eat our bread.

Wesley: Num 14:9

Their conduct and courage, and especially God, who was pleased to afford them his protection 'till their iniquities were full, is utterly departed from them, and hath given them up as a prey to us.

Wesley: Num 14:9

By his special grace and almighty power, to save us from them and all our enemies.

Wesley: Num 14:9

Nothing can ruin sinners but their own rebellion. If God leaves them, 'tis because they drive him from them, and they die, because they will die.

Wesley: Num 14:10

Now in the extremity of danger to rescue his faithful servants, and to stop the rage of the people.

Wesley: Num 14:10

Upon or above the tabernacle, where the cloud usually resided, in which the glory of God appeared now in a more illustrious manner. When they reflected upon God, his glory appeared not, to silence their blasphemies: but when they threatened Caleb and Joshua, they touched the apple of his eye, and his glory appeared immediately. They who faithfully expose themselves for God, are sure of his special provision.

Wesley: Num 14:12

This was not an absolute determination, but a commination, like that of Nineveh's destruction, with a condition implied, except there be speedy repentance, or powerful intercession.

JFB: Num 14:1

Not literally all, for there were some exceptions.

JFB: Num 14:2-4

Such insolence to their generous leaders, and such base ingratitude to God, show the deep degradation of the Israelites, and the absolute necessity of the decree that debarred that generation from entering the promised land [Num 14:29-35]. They were punished by their wishes being granted to die in that wilderness [Heb 3:17; Jud 1:5]. A leader to reconduct them to Egypt is spoken of (Neh 9:17) as actually nominated. The sinfulness and insane folly of their conduct are almost incredible. Their conduct, however, is paralleled by too many among us, who shrink from the smallest difficulties and rather remain slaves to sin than resolutely try to surmount the obstacles that lie in their way to the Canaan above.

JFB: Num 14:5

As humble and earnest suppliants--either to the people, entreating them to desist from so perverse a design; or rather, to God, as the usual and only refuge from the violence of that tumultuous and stiff-necked rabble--a hopeful means of softening and impressing their hearts.

JFB: Num 14:6

The two honest spies testified their grief and horror, in the strongest manner, at the mutiny against Moses and the blasphemy against God; while at the same time they endeavored, by a truthful statement, to persuade the people of the ease with which they might obtain possession of so desirable a country, provided they did not, by their rebellion and ingratitude, provoke God to abandon them.

JFB: Num 14:8

A general expression, descriptive of a rich and fertile country. The two articles specified were among the principal products of the Holy Land.

JFB: Num 14:9

Hebrew, "their shadow." The Sultan of Turkey and the Shah of Persia are called "the shadow of God," "the refuge of the world." So that the meaning of the clause, "their defence is departed from them," is, that the favor of God was now lost to those whose iniquities were full (Gen 15:16), and transferred to the Israelites.

JFB: Num 14:10

It was seasonably manifested on this great emergency to rescue His ambassadors from their perilous situation.

JFB: Num 14:12

Not a final decree, but a threatening, suspended, as appeared from the issue, on the intercession of Moses and the repentance of Israel.

Clarke: Num 14:1

Cried; and - wept that night - In almost every case this people gave deplorable evidence of the degraded state of their minds. With scarcely any mental firmness, and with almost no religion, they could bear no reverses, and were ever at their wit’ s end. They were headstrong, presumptuous, pusillanimous, indecisive, and fickle. And because they were such, therefore the power and wisdom of God appeared the more conspicuously in the whole of their history.

Clarke: Num 14:4

Let us make a captain - Here was a formal renunciation of the authority of Moses, and flat rebellion against God. And it seems from Neh 9:17 that they had actually appointed another leader, under whose direction they were about to return to Egypt. How astonishing is this! Their lives were made bitter, because of the rigor with which they were made to serve in the land of Egypt; and yet they are willing, yea eager, to get back into the same circumstances again! Great evils, when once some time past, affect the mind less than present ills, though much inferior. They had partly forgot their Egyptian bondage, and now smart under a little discouragement, having totally lost sight of their high calling, and of the power and goodness of God.

Clarke: Num 14:6

And Joshua, etc. - See on Num 13:33 (note).

Clarke: Num 14:9

Their defense - צלם tsillam , their shadow, a metaphor highly expressive of protection and support in the sultry eastern countries. The protection of God is so called; see Psa 91:1; Psa 121:5; see also Isa 51:16; Isa 49:2; Isa 30:2

The Arabs and Persians have the same word to express the same thing

nemayeed zulli doulet mamdood bad

"May the shadow of thy prosperity be extended!

nemayced zulli doulet ber mufareki khayr khwahen mamdood bad

"May the shadow of thy prosperity be spread over the heads of thy well-wishers!

They have also the following elegant distich: -

Sayahat kem mubad az seri m

Bast Allah zullikem abeda

"May thy protection never be removed from my head

May God extend thy shadow eternally!

Here the Arabic zull answers exactly to the Hebrew צל tsel , both signifying that which overspreads or overshadows. See the note on Num 14:14.

Clarke: Num 14:10

The glory of the Lord appeared - This timely appearance of the Divine glory prevented these faithful servants of God from being stoned to death by this base and treacherous multitude. "Every man is immortal till his work is done,"while in simplicity of heart he is following his God.

Clarke: Num 14:14

That thy cloud standeth over them - This cloud, the symbol of the Divine glory, and proof of the Divine presence, appears to have assumed three different forms for three important purposes

1.    It appeared by day in the form of a pillar of a sufficient height to be seen by all the camp, and thus went before them to point out their way in the desert. Exo 40:38

2.    It appeared by night as a pillar of fire to give them light while travelling by night, which they probably sometimes did; (see Num 9:21); or to illuminate their tents in their encampment; Exo 13:21, Exo 13:22

3.    It stood at certain times above the whole congregation, overshadowing them from the scorching rays of the sun; and probably at other times condensed the vapours, and precipitated rain or dew for the refreshment of the people. He spread a cloud for their covering; and fire to give light in the night; Psa 105:39. It was probably from this circumstance that the shadow of the Lord was used to signify the Divine protection, not only by the Jews, but also by other Asiatic nations. See the note on Num 14:9, and see particularly the note on Exo 13:21 (note).

Calvin: Num 14:1

1.And all the congregation lifted up their voice Here we see how easily, by means of a few incentives, sedition is excited in a great multitude; for the people, unless governed by the counsel of others, is like the sea, exposed to many tempests; and the corruption of human nature produces this amongst innumerable other evils, that lies and impostures prevail over truth. There was, indeed, some pretext for the error of the people, in that they saw ten most choice leaders of their tribes dissuading them from entering the land, and only two advising them to proceed. But that credulity, to which they were too much inclined, is without excuse, because it arose from incredulity; for, if the dignity and reputation of ten men availed so much with them, that they were thus easy of belief, ought they not much rather to have given credit to the word of God, who had promised them the land four hundred years before? For when they cried out beneath the oppressive tyranny of the Egyptians, the memory of the promise given to their fathers was not effaced, since the holy Jacob had carefully provided for its transmission. They had recently heard and embraced its confirmation, and in this confidence had come forth from Egypt. We see, then, that they had already been induced by their own supineness and depravity to recoil from entering the land, because they had thrown aside their confidence in God, so that they might seem to have deliberately laid hold of the opportunity. Still the evil counselors gave an impulse to them, when they were falling of their accord, and east them down headlong.

They begin with weeping, which at length bursts out into rage. The cause of their weeping is the fear of death, because they think that they are being carried away to slaughter; and whence does this arise, except because the promised aid of God is of no account with them? Thus it appears how greatly opposed to faith is cowardice, when, on the occurrence of danger, we look only to ourselves. But:. whilst the beginning of infidelity is to be withheld by fear from obedience to God, so another worse evil presently follows, when men obstinately resist God, and, because they are unwilling to submit themselves to His word, enter into altercation with Him. This was the case with the Israelites, who, being overwhelmed with grief, at length are stirred up by its impetuosity against Moses and Aaron. And this is wont too often to occur, that impatience bursts forth from the anguish into which our unbelief has brought us. The desire for death, which they conceive, arises from ingratitude and contempt of God’s blessing. They wished that they had died either in Egypt or in the wilderness; why, then, had they just before humbly beseeched Moses to propitiate God?

With regard to the words, the old interpreter, ⁵³ taking the particle לו , which is optative, for the negative ( לא , lo,) improperly translates the passage, as if their death in the desert would have been more bitter than in Egypt; whereas they only deplore that they would be exposed to death if they should enter the land of Canaan, as follows in the next verse.

Calvin: Num 14:3

3.And wherefore has the Lord brought us into this land? The pride, and even the madness of their impiety here more fully betrays itself, when they accuse God of deception and cruelty, as if tie were betraying them to the Canaanitish nations, and leading them forth to slaughter; for they conclude that they ought not to obey His command, because He would destroy them, and not only so, but that He would at the same time give their wives and children to be a prey. We see how mad is unbelief, when it gives way to itself, since these wretched people do not hesitate to prefer charges against God, and to repay His kindnesses by calling Him their betrayer. But what was the cause of this blasphemous audacity, ⁵⁴ except that they hear they would have to do with powerful enemies? as if they had not experienced the might of God to be such, that nothing which they might encounter was to be feared whilst He was on their side! At the same time, they also accuse God of weakness, as if He were less powerful than the nations of Canaan. At length their monstrous blindness and senselessness comes to its climax, when they consult as to their return, and, rejecting Moses, set themselves about choosing a leader, who may again deliver them up to Pharaoh. Were they so quickly forgetful how wretched their condition there had been? It was for no fault of theirs, but whilst they were peaceful and harmless guests, that the Egyptians had so cruelly afflicted them, since they were hated by Pharaoh on no other account but because he could not endure their multitude; what, then, was he likely to do, when, for their sakes, he had undergone so many calamities; what humanity, again, was to be expected from that nation which had conspired for their destruction already, when it had suffered no injury from them? Surely there was no house among them which would not long to avenge its first-born! Yet they desire to give themselves up to the will of a most bitter enemy, who, without any cause for ill-will, had proceeded to all sorts of extremities against them. Hence we plainly see that unbelievers are not only blinded by the just vengeance of God, but carried away by a spirit of infatuation, so as to inflict upon themselves the greatest evils.

Calvin: Num 14:5

5.Then Moses and Aaron fell on their faces It is doubtful whether they so humbled themselves towards the people, as to he prostrate before them, or whether it was in prayer that they fell with their faces on the earth; the latter, however, seems more likely to me, as if, by thus turning themselves to God, they reproved the stupidity of the people,. And, in fact, in such a case of obduracy, nothing remained except to call upon God, yet in such sort that the prayer should be made in the sight of all, in order to influence their minds. Otherwise they might have sought some place of retirement; but by this pitiful spectacle they endeavored to recall the people to their right senses. This, indeed, is beyond dispute, that they sought for nothing on their own account, but were only anxious for the welfare of the people; since, if the people had gone back, they would have been at liberty to sojourn in the land of Canaan, or elsewhere. Yet still they were not merely concerned with regard to the people, but the interruption of God’s grace troubled them most, with which the Covenant made with Abraham would also have been buried. In a word, this was justly felt by them to be the same as if they had seen both the glory of God and the salvation of the human race altogether brought to naught. Wherefore they must needs have been more than senseless who were unmoved by this sad sight, especially when Moses, whom God had exalted by so many privileges above all other mortals, was lying prostrate on the earth for their sake.

Calvin: Num 14:6

6.And Joshua, the son of Nun, and Caleb The magnanimity of Joshua is here specified, whereas, before, only Caleb had been praised. But Moses says that they both rent their clothes in token of their excessive sorrow, and even of their abhorrence. For, as is well known, this, amongst the Orientals, was a solemn ceremony in extreme grief, or when they would express their abomination of some crime. Hypocrites have improperly imitated this custom, either when they made a pretence of sorrow, or desired to deceive the simple. But it is plain that Caleb and Joshua were moved to rend their garments by solemn feelings, nay, by the fervor of their indignation; whilst, at the same time, they seek to reclaim the people from their madness. And, first, they commend the fertility of the land; and then base their hope of obtaining it on the favor or good pleasure of God. Some take the conditional particle אם , im, for the causal particle, and translate it, “For because God loves us, therefore He will bring us in;” but this I do not approve of, and it is manifestly foreign to the true meaning; for, since the Israelites had in a manner rejected so great a benefit, they were surely unworthy through unbelief of being still pursued by His favor. The condition is, therefore, introduced as if doubtingly, not in order to diminish their hopes, as though it were a mark of uncertainty, but simply that the people should be convinced of their impiety, and repent; as if they had said, If only we afford room for the continuance of God’s favor towards us, be ye of good courage. And this they state more clearly soon afterwards, in reproving the stubbornness of the people, where they say, “Only (or but) rebel not ye;” in which words they admonish them that they shut up all the ways whereby God might still pursue the course of His work; ⁵⁵ and that there is no other obstacle to these wretched people except their own unbelief, which does not permit them to obey God. In this way, then, they assert that God’s power is sufficient to perform what He had promised; and then exhort the people to conciliate His favor, from whence they had fallen through their own fault. The particle אך , ac, is used emphatically, as though Joshua and Caleb had said that there was no fear of danger, except because the people’s minds were set on bringing evil upon themselves. Finally, in their reliance upon God’s aid, they exult like conquerors; “They will be bread for us,” they say, i.e., we shall devour them without any trouble. And the reason is subjoined, because, if God stands by the Israelites, their enemies will be destitute of all defense. Justly, then, and for the best of reasons they conclude, that although our enemies would otherwise be formidable, they are not to be feared, if only God, apart from whom there is no strength, be favorable unto us.

Calvin: Num 14:10

10.But all the congregation bade stone them When these wicked men began by murmuring against God, and openly casting censure upon Him, no wonder that they should also rage against His servants; for, when we endeavor to subdue pride, it generally begets cruelty; and so also, when iniquity is reproved, it always ends at last in fury. Caleb and Joshua did not constrain them by force of arms, neither did they menace them; but only persuaded them to trust in God’s promise, and not to hesitate to advance into the land of Canaan; yet, because in their obstinacy the people had determined not to believe God, they champ the bit, as it were, upon being chastised, and desire to stone their reprovers. How great was the impetuosity of their wrath is manifest from this, that God does not attempt to appease their fury, nor to restrain them by threats, or by His authority, but openly displays His power from heaven, and miraculously protects His servants by the manifestation of His glory, as if He were rescuing them from wild beasts. There is, indeed, no express mention made of the cloud, but we may infer that the sign to which they were accustomed, was given not merely to terrify them, but also to cast them prostrate, so that they might be deprived of their power to inflict injury, and might desist even against their wills. For the majesty of God, although it truly humbles believers only, yet sometimes subdues the reprobate and the lost, or renders them astounded in all their ferocity.

Calvin: Num 14:11

11.And the Lord said unto Moses God remonstrates with respect to their indomitable obstinacy, because they had just now hesitated not petulantly to despise and reject Him with the most atrocious insults, and notwithstanding all the clearest manifestations of His power. For I know not whether the sense which some give be suitable, when they translate the verb נאף , naatz, “to provoke.” ⁵⁷ Jerome comes nearer to the genuine sense, How long will they detract me? But let us be contented with the genuine intention of God, which He confirms by the succeeding antithesis, where He complains that He is disparaged, because they do not take into consideration the many miracles whereby He had abundantly testified His power and loving-kindness; and thus He proves their contempt, because they deliberately refuse credit to the many signs of which the accumulation at least ought to have subdued or corrected their stubbornness.

The denunciation of their final punishment follows, together with a statement of the atrocity of their crime; for the particle “How long” indicates its long continuance, as well as the enduring patience of God. He had, indeed, punished others severely, but only for example’s sake, in order that the name of their race should remain undestroyed, whereas he now declares that He will deal with them as. with persons in a desperate condition, who cease not to make a mock of His patience. Hence we are taught, that, although God is placable in His nature, still the hope of pardon is deservedly cut off from unbelievers, who are so obdurate as that tie produces no effect upon them by His hand, or by His countenance, or His word. he then briefly adverts to the use of the signs, viz., that their object was, that the knowledge or experience of them should awaken hopes of success.

If the apparent contradiction offends any one, that God should declare the people to be cast off, when it was already decreed that tie would pardon them, a reply may be sought from elsewhere in three words; for God does not here speak of His secret and incomprehensible counsel, but only of the actual circumstances, showing what the people had deserved, and how horrible was the vengeance which impended, ⁵⁸ in respect to their wicked and detestable revolt, since it was not His design to keep Moses back from earnest prayer, but to put the sincerity of his piety and the fervency of his zeal to the proof. And, in fact, he does not contravene the prohibition, except upon the previous exhibition of some spark of faith. See Exo 32:0

Calvin: Num 14:13

13.Then the Egyptians shall hear it Moses here, according to his custom, stands “in the breach” of the wall, as it is said in Psa 106:23, to sustain and avert the anger of God, which else would burst forth, since through his intercession it came to pass that the fire was speedily extinguished, and the people were not consumed. In order to support his request., he only objects that God’s holy namo would be the sport of the wicked, if the people should perish altogether I have endeavored to reduce to their proper meaning the words which translators variously render. First, he says, “The Egyptians shall hear, whereas it is a thing sufficiently notorious, and testified by miracles, that this people was rescued from among them by thy might. The same report will also obtain currency among; the nations of Canaan, who have already heard that thou: art the protector of this people, and have undertaken the charge of governing them. If, therefore, they should altogether perish, all the nations which have heard of thy fame will east the blame on thee, and will think that thy power is broken down in the midst of its course, so that thou could not carry through to the end the work thou hadst undertaken.” The substance amounts to this, that because God had manifested by clear and evident signs that He was the deliverer of this people, He would be exposed to the reproach of the wicked, unless He should preserve in safety those whom He had once redeemed. For nothing else would occur to the minds of the heathen nations, except that God was unable to maintain His blessing, however desirous He might be to do so. And assuredly this is no ordinary effect of God’s goodness, so to connect the glory of His name with our salvation, that whatever is adverse to us brings with it reproach upon Him, because the mouth of the wicked will be open to blaspheme. And this will in fact turn to our advantage, if on our part, without dissimulation, and in zealous sincerity, we beseech God to uphold His own glory in saving us; for many boldly plead the name of God in their own behalf, although they are unaffected by any real care or love for it. Moreover, because the more illustrious God’s exercise of His power has been, the more insolently are the ungodly disposed to blaspheme, if it has appeared to fail; we must always entreat of Him that He should not desert the work of His hands which He has begun in us. To this effect are the words, “They have heard that thou art seen face to face;” for, if the people’s safety were not maintained, the failure would have been imputed to none but God, who had put. forth the power of His hand to preserve them. In fine, since their astonishing exodus had been a testimony of God’s favor, so, if he had suffered the people to perish in the desert, all would have considered it a sign of His weakness, inasmuch as it was not probable that He should not accomplish what tie desired, unless He were unable to do so.

TSK: Num 14:1

Num 11:1-4; Deu 1:45

TSK: Num 14:2

murmured : Num 16:41; Exo 15:24, Exo 16:2, Exo 16:3, Exo 17:3; Deu 1:27; Psa 106:24, Psa 106:45; 1Co 10:10; Phi 2:14, Phi 2:15; Jud 1:16

Would : Num 14:28, Num 14:29, Num 11:15; 1Ki 19:4; Job 3:11, Job 7:15, Job 7:16; Jon 4:3, Jon 4:8

TSK: Num 14:3

the Lord : Psa 78:40; Jer 9:3

our wives : Num 14:31, Num 14:32

TSK: Num 14:4

Deu 17:16, Deu 28:68; Neh 9:16, Neh 9:17; Luk 17:32; Act 7:39; Heb 10:38, Heb 10:39, Heb 11:15; 2Pe 2:21, 2Pe 2:22

TSK: Num 14:5

Num 16:4, Num 16:22, Num 16:45; Gen 17:3; Lev 9:24; Jos 5:14, Jos 7:10; 1Ki 18:39; 1Ch 21:16; Eze 9:8; Dan 10:9; Mat 26:39; Rev 4:10, Rev 5:14, Rev 7:11

TSK: Num 14:6

Joshua : Num 14:24, Num 14:30, Num 14:38, Num 13:6, Num 13:8, Num 13:30

rent their clothes : Gen 37:29, Gen 37:34, Gen 44:13; Jos 7:6; Jdg 11:35; 2Sa 3:31; 2Ki 18:37; Job 1:20; Joe 2:12, Joe 2:13; Mat 26:65

TSK: Num 14:7

an exceeding good land : Num 13:27; Deu 1:25, Deu 6:10, Deu 6:11, Deu 8:7-9

TSK: Num 14:8

delight : Deu 10:15; 2Sa 15:25, 2Sa 15:26, 2Sa 22:20; 1Ki 10:9; Psa 22:8, Psa 147:10, Psa 147:11; Isa 62:4; Jer 32:41; Zep 3:17; Rom 8:31

a land which : Num 13:27

TSK: Num 14:9

Only rebel : Deu 9:7, Deu 9:23, Deu 9:24; Isa 1:2, Isa 63:10; Dan 9:5, Dan 9:9; Phi 1:27

neither : Deu 7:18, Deu 20:3

are bread : Num 24:8; Deu 32:42; Psa 14:4, Psa 74:14

defence : Heb. shadow, Tzillam , a metaphor highly expressive of protection and support in the sultry eastern countries. (See the parallel passages.) The Arabs and Persians use the same word to express the same thing; using the expressions, ""May the shadow (zulli ) of thy prosperity be extended.""""May the shadow of thy prosperity be spread over the heads of thy well-wishers.""And in an elegant distich, ""May your protection never be removed from my head; may God extend your shadow (zullikem ) eternally.""The loftiest and most esteemed title of the sultan, says Thornton, because given him by the kings of Persia, is zil ullah , shadow of God. Psa 91:1, Psa 121:5; Isa 30:2, Isa 30:3, Isa 32:2; Jer 48:45

the Lord : Gen 48:21; Exo 33:16; Deu 7:21, Deu 20:1-4, Deu 31:6, Deu 31:8; Jos 1:5; Jdg 1:22; 2Ch 13:12, 2Ch 15:2, 2Ch 20:17, 2Ch 32:8; Psa 46:1, Psa 46:2, Psa 46:7, Psa 46:11; Isa 8:9, Isa 8:10, Isa 41:10; Mat 1:23; Rom 8:31

fear them not : Isa 41:14

TSK: Num 14:10

But all : Exo 17:4; 1Sa 30:6; Mat 23:37; Act 7:52, Act 7:59

And the : Num 16:19, Num 16:42, Num 20:6; Exo 16:7, Exo 16:10, Exo 24:16, Exo 24:17, Exo 40:34; Lev 9:23

TSK: Num 14:11

How long will this : Num 14:27; Exo 10:3, Exo 16:28; Pro 1:22; Jer 4:14; Hos 8:5; Zec 8:14; Mat 17:17

provoke : Num 14:23; Deu 9:7, Deu 9:8, Deu 9:22, Deu 9:23; Psa 95:8; Heb 3:8, Heb 3:16

believe me : Deu 1:32; Psa 78:22, Psa 78:32, Psa 78:41, Psa 78:42, Psa 106:24; Mar 9:19; Joh 10:38, Joh 12:37; Joh 15:24; Heb 3:18

TSK: Num 14:12

smite : Num 16:46-49, Num 25:9; Exo 5:3; 2Sa 24:1, 2Sa 24:12-15

will make : Exo 32:10

TSK: Num 14:13

And Moses said unto the Lord : From this verse to Num 14:19, inclusive, we have the words of the earnest intercession of Mosescaps1 . tcaps0 hey need no explanation; they are full of simplicity and energy.

Then the : Exo 32:12; Deu 9:26-28, Deu 32:27; Jos 7:8, Jos 7:9; Psa 106:23; Eze 20:9, Eze 20:14

TSK: Num 14:14

they have : Exo 15:14; Jos 2:9, Jos 2:10, Jos 5:1

art seen : Num 12:8; Gen 32:30; Exo 33:11; Deu 5:4, Deu 34:10; Joh 1:18, Joh 14:9; 1Co 13:12; 1Jo 3:2

thy cloud : Num 9:15-21, Num 10:34; Exo 13:21, Exo 13:22, Exo 40:38; Neh 9:12, Neh 9:19; Psa 78:14, Psa 105:39

TSK: Num 14:15

Jdg 6:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 14:5

Already Caleb had endeavored to still the people before Moses Num 13:30; already Moses himself (Deu 1:29 ff) had endeavored to recall the people to obedience. After the failure of these efforts Moses and Aaron cast themselves down in solemn prayer before God (compare Num 16:22); and the appearance of the glory of the Lord in the "tabernacle of the congregation"Num 14:10 was the immediate answer.

Barnes: Num 14:9

Their defense - literally, "their shadow,"i. e. their shelter as from the scorching sun: an Oriental figure. Compare the marginal references.

Barnes: Num 14:12

And disinherit them - By the proposed extinction of Israel the blessings of the covenant would revert to their original donor.

Barnes: Num 14:13-17

The syntax of these verses is singularly broken. As did Paul when deeply moved, so Moses presses his arguments one on the other without pausing to ascertain the grammatical finish of his expressions. He speaks here as if in momentary apprehension of an outbreak of God’ s wrath, unless he could perhaps arrest it by crowding in every topic of deprecation and intercession that he could mention on the instant.

Poole: Num 14:2

Against Moses and against Aaron as the instruments and occasions of their present calamity.

That we had died in the wilderness: it was not long before they had their desire, and did die in the wilderness.

Poole: Num 14:3

From the instruments they rise higher, and strike at God the chief cause and author of their journey; by which we see the prodigious growth and progress of sin when it is not resisted. Should be a prey to the Canaanites , whose land we were made to believe we should possess.

Poole: Num 14:4

A captain instead of Moses, one who will be more faithful to our interest than he. This was but a purpose or desire, and yet it is imputed to them as if they had done it, Neh 9:16,17 , they appointed a captain , &c., even as Abraham’ s purpose to offer up Isaac is reckoned for the deed, Heb 11:17 .

Let us return into Egypt Stupendous madness! Whence should they have protection against the many hazards, and provision against all the wants of the wilderness? Could they expect either God’ s cloud to cover and guide them, or manna from Heaven to lead them? Who should conduct them over the Red Sea? or, if they went another way, who should defend them against those nations whose borders they were to pass? What entertainment could they expect if the Egyptians, whom they had deserted and brought to so much ruin?

Poole: Num 14:5

As humble and earnest suppliants, either to the people, to entreat them to desist from their wicked and pernicious enterprise; or rather, to God, by comparing this with Num 16:4 20:6 , the only refuge to which Moses resorted in all such straits, and who alone was able to still and govern this tumultuous and stiff-necked people.

Before all the assembly that they might be awaked to apprehend their sin and danger, when they saw Moses at his prayers, whom God never used to deny, and never failed to defend, even with the destruction of his enemies.

Poole: Num 14:6

To testify their hearty grief for the people’ s blasphemy against God and sedition against Moses, and that dreadful judgment which they easily foresaw this must bring upon the congregation and people of God.

Poole: Num 14:8

If by our rebellion and ingratitude we do not provoke God to loathe and forsake us.

Poole: Num 14:9

They are bread for us we shall destroy them as easily as we do our bread or common food. Compare Num 24:8 Psa 14:4 .

Their defence i.e. their counsel, conduct, and courage, and especially God, who was pleased to afford them his protection till their iniquities were full, Gen 15:16 , is utterly departed from them, and hath given them up as a prey to us.

The Lord is with us by his special grace and almighty power, to save us from them; and from all our enemies.

Poole: Num 14:10

Now in the extremity of danger, to rescue his faithful servants, and to stop the rage of the people.

In the tabernacle i.e. upon or above the tabernacle, where the cloud usually resided, in which the glory of God did appear upon occasion, and now in a more illustrious manner, as the state of things required.

Poole: Num 14:12

This was not an absolute determination, as the event showed, but only a condition, like that of Nineveh’ s destruction within forty days, with a condition implied, except there be speedy repentance, or powerful intercession.

Poole: Num 14:13

Then i.e. in case thou dost utterly destroy them.

Thou broughtest up this people whereby thou didst get great honour to thyself, which now thou wilt certainly lose.

Poole: Num 14:14

To the inhabitants of this land for there was much intercourse between these two nations.

Poole: Num 14:15

As one man i.e. altogether, or to a man; and suddenly as it were by one blow, as if all had but one neck.

Haydock: Num 14:1

Revenge. Hebrew, "my breach of promise, or if my threats be vain," &c. Septuagint, "you shall know the fury of my anger." (Calmet) ---

I will convince you by the severity with which I shall execute this sentence, that you had no reason to distrust my former promises. St. Jerome (in Ezec. xx.) entertains hopes of the eternal salvation of many of these Hebrews, who had time to do penance for their sins.

Haydock: Num 14:3

We may. The Latin manuscripts and Bibles before Sixtus V read, "in Egypt, and not in this," &c. But the present translation agrees with the Hebrew, Septuagint, and Chaldean. (Calmet) ---

They obtained what they said they wished for, ver. 28; chap. xiv. 29; xxvi. 64. (Worthington) ---

And that. Hebrew, &c., "and wherefore hath God brought us into this land, that we may fall," &c. In a rage they attribute a malicious design to God. (Calmet) ---

Better. And who would have given them food in the wilderness? (Menochius)

Haydock: Num 14:4

Captain, instead of Moses, whom they could not bring over to their criminal design, no more than Aaron, Josue, Caleb, &c. (Haydock) ---

Some imagine the rebels wanted to choose themselves a king, (Calmet) or even another god. (Drusius) ---

Every community acknowledges the necessity of having one at the head. (Worthington)

Haydock: Num 14:5

Israel; begging that God would not destroy them, as he had done their brethren, chap. xi. (Menochius)

Haydock: Num 14:6

Garments, in testimony of their disapprobation and zeal; to make these insolent people reflect upon the evils into which they are throwing themselves. (Calmet)

Haydock: Num 14:9

To eat, or consume them, as easily as we devour a piece of bread. The expression is proverbial, Psalm xiii. 4. ---

All aid. Hebrew, "their shadow," which is taken in the same sense. Septuagint, "their time or opportunity is gone." The Rabbins refer this to holy Job, who, they say, died at this time. (Cornelius a Lapide) ---

He dwelt near the Jordan. (Pineda in Job.) (Chap. i. 1, and 27.

Haydock: Num 14:10

Cried out, &c. Hebrew, "said stone them."

Haydock: Num 14:11

Detract. Hebrew, "despise, irritate, or blaspheme." God is incapable of anger, says Origen; he only foretells what will come to pass.

Haydock: Num 14:13

That the. The sentence is left imperfect, to signify the agitation and distress with which Moses was oppressed, as if he had said, Thou wilt thus afford a pretext, that the Egyptians and Chanaanites may say to one another, that thou couldst not perform what thou hadst promised; and therefore, that in vexation thou hadst destroyed thy people. (Haydock) ---

Hebrew, "Then the Egyptians shall hear it....and will tell it to the inhabitants of this land....because the Lord could not," &c., ver. 16. (Calmet) ---

Thus they will blaspheme thy holy name. (Menochius)

Haydock: Num 14:15

One man. All at once, (Calmet) entirely, without sparing so much as one. (Vatable)

Gill: Num 14:1

And all the congregation lifted up their voice and cried,.... This is not to be understood of every individual in the congregation of Israel, but of the princes, heads, and elders of the people that were with Moses and Aaron when the report of the spies was made; though indeed the report might quickly spread throughout the body of the people, and occasion a general outcry, which was very loud and clamorous, and attended with all the signs of distress imaginable, in shrieks and tears and lamentations:

and the people wept that night: perhaps throughout the night; could get no sleep nor rest all the night, but spent it in weeping and crying, at the thought of their condition and circumstances, and the disappointments they had met with, as they conceived, of entering into and possessing the land.

Gill: Num 14:2

And all the children of Israel murmured against Moses, and against Aaron,.... They being the instruments of bringing them out of Egypt, and conducting them hither:

and the whole congregation said unto them; some of them, the rest assenting to it by their cries and tears and gestures:

would God we had died in the land of Egypt; and then what they left behind they thought might have come into the hands of their children or relations; but now they concluded it would become a prey to the Canaanites:

or would God we had died in this wilderness; the wilderness of Paran, at Taberah, where many of them had been destroyed by fire, Num 11:1, and now they wish they had perished with them.

Gill: Num 14:3

Wherefore hath the Lord brought us unto this land,.... Unto the borders of it: their murmuring did not cease at Moses and Aaron, the instruments, but proceeded against God himself, who had done such wonderful things for them, not only in bringing them out of Egypt, but since they had been in the wilderness; and yet so ungrateful to complain of him and argue with him about favours bestowed on them, as if they were injuries done to them; and particularly as if God had no other intention in bringing them out of Egypt to the place where they were, but

to fall by the sword: the sword of the Canaanites, as the Targum of Jonathan adds:

that our wives and our children shall be a prey? to the same people; they supposed they should be killed, their wives abused, and their children made slaves of:

were it not better for us to return into Egypt? and so escape the hands of the inhabitants of Canaan, of whom they had terrible apprehensions from the report made of them.

Gill: Num 14:4

And they said one to another, let us make a captain,.... An head over them instead of Moses, who they knew would never take the government and care of them, should they resolve to return to Egypt as they proposed, and besides were now so disaffected to him, that they might not care he should. Captains they had over their several tribes, but they chose to have one chief commander and general over them all; Nehemiah says they did appoint one; which they either actually did, or this proposal was interpreted as if really put in execution, they being so desirous of it, and bent upon it; wherefore their will is taken for the deed, and so understood; see Neh 9:17,

and let us return into Egypt: which was downright madness, as some interpreters have justly observed; they must not only expect to be deserted by Moses, through whose means so many miracles had been wrought for them, and who was so wise and faithful a governor of them; and by Aaron their priest, who offered their sacrifices, and prayed for them, and blessed them; and by such a valiant general as Joshua, who had fought for them against their enemies; but by the Lord himself, so that they could not expect the manna to be continued as food for them, nor the pillar of cloud and fire as a guide unto them, nor to be protected from their enemies, on the borders of whose countries they must pass; so that their destruction in the wilderness seemed inevitable; and if they could have surmounted these and other difficulties, what manner of reception could they expect to find in Egypt, on whose account all the firstborn of man and beast among them were slain, whom they had spoiled of their riches, and whose king and his army, and in it perhaps the, flower of the nation, were drowned in the Red sea, for their sakes? What therefore could they think of, if they had any sober thought at all, but utter ruin, should they return there again?

Gill: Num 14:5

Then Moses and Aaron fell on their faces,.... Through shame and confusion of face for them, at hearing so shocking a proposal made, and such wretched ingratitude expressed; they blushed at it, and were in the utmost distress on account of it, and therefore threw themselves into this posture; or it may be this was done either to beg of them that they would lay aside all thoughts of this kind, or to supplicate the divine Majesty that he would convince them of their sin and folly, and give them repentance for it and forgiveness of it; and this they did

before all the assembly of the congregation of the children of Israel; to affect them the more with a sense of their sin and danger.

Gill: Num 14:6

And Joshua the son of Nun, and Caleb the son of Jephunneh,.... Rose up and interposed in this affair, looking upon themselves under a special obligation so to do, as they were capable of confronting the other spies, and contradicting what they had said:

which were of them that searched the land; they were two of that number, and were the more concerned to hear such a false account given, and distressed to observe the mutiny of the people, and therefore judged themselves in duty bound to do all they could to stop it:

rent their clothes; in token of sorrow for the sins of the people; and at their blasphemy and ingratitude against God, and in dread of his wrath and fury breaking forth upon them.

Gill: Num 14:7

And they spake unto all the company of the children of Israel,.... To as many as could hear them, to the heads of them:

saying, the land which we passed through to search it, is an exceeding good land; they observe that they were of the number of the spies that were appointed and sent to search the land of Canaan, and they had searched it, and therefore could give an account of it from their own knowledge; and they had not only entered into it, or just looked at a part of it, but they had gone through it, and taken a general survey of it; and they could not but in truth and justice say of it, that it was a good land, delightful, healthful, and fruitful; yea, "very, very good" ^q, exceeding, exceeding good, superlatively good, good beyond expression; they were not able with words to set forth the goodness of it; this they reported, in opposition to the ill report the other spies had given of it.

Gill: Num 14:8

If the Lord delight in us,.... Continue to delight in them as he had, and as appears by what he had done for, them in Egypt, at the Red sea, and in the wilderness; see Deu 10:15,

then he will bring us into this land, and give it us, as he has promised:

a land which floweth with milk and honey; as the Lord himself hath described it, and as the unbelieving spies themselves had owned it; Num 13:27.

Gill: Num 14:9

Only rebel not ye against the Lord,.... Nothing, it is suggested, could hinder them from the, possession of it but their rebellion against the Lord; which might provoke him to cut them off by his immediate hand, or to deliver them into the hands of their enemies; for rebellion is a dreadful sin, and highly provoking, 1Sa 15:23,

neither fear ye the people the land; on account of their number, strength, the walled cities they dwell in; they had nothing to fear from them, so be it they feared the Lord, and were not disobedient to him:

for they are bread for us; as easy to be cut to pieces, and to be devoured, consumed, and destroyed as thoroughly, as bread is when eaten; and their fields, vineyards, all they have without and within, even all their substance, will be a prey to us, and furnish out sufficient provision for us, on which we may pleasantly and plentifully live, as on bread: see Psa 14:4,

their defence is departed from them; they had no heart nor spirit left in them; no courage to defend themselves, and therefore the strength of their bodies and their walled towns would be of no avail unto them; see Jos 2:9; or "their shadow" ^r, which covered and protected them, the providence of God which was over them, and continued them in the land, and quiet possession of it, until the measure of their iniquity was filled up, and the time come for his people Israel to inhabit it; but now it was departed:

and the Lord is with us; as was evident by the cloud upon the tabernacle, and by the manna being spread around their camp every morning: the Targums of Onkelos and Jonathan are,"the Word of the Lord is for our help:"

fear them not; the Canaanites, notwithstanding the strength of their bodies, or of their cities, the Lord is mightier than they.

Gill: Num 14:10

But all the congregation bade stone them with stones,.... Namely, Joshua and Caleb, who had made such a faithful report of the good land, and had delivered such an animating and encouraging speech to the people. This is not to be understood of the body of the people, and of all the individuals thereof, for who then should they bid to stone Joshua and Caleb? unless the sense is, that they stirred up and animated one another to it; but rather it means the princes and heads of the congregation, who commanded the common people to rise up and stone them; for notwithstanding the affecting behaviour of Moses and Aaron, and the arguments of Joshua and Caleb, they still persisted in their mutiny and rebellion, until the Lord himself appeared as he did:

and the glory of the Lord appeared in the tabernacle of the congregation, before all the children of Israel; the Shechinah, or divine Majesty, which dwelt between the cherubim in the most holy place, came into the court of the tabernacle; for neither in the holy nor in the most holy place could the people see it, or the token of it: in Deu 31:15 it is said, "the pillar of cloud stood over the door of the tabernacle"; and Noldius ^s renders it here, "and the glory of the Lord appeared above the tabernacle of the congregation"; with which agree the Targum of Jonathan and the Vulgate Latin and Septuagint versions; and so Jarchi says, the cloud descended there, and from thence very probably some coruscations, or flashes of lightning came forth, which plainly showed the Lord was there; and this was done to terrify the people, and restrain them from their evil, purposes; and to encourage the servants of the Lord, who hereby might expect the divine protection.

Gill: Num 14:11

And the Lord said unto Moses,.... Out of the cloud upon the tabernacle:

how long will this people provoke me? which suggests that they had often provoked him, and had done it long ago, and still continued to do so; and he had long bore their provocations; but it was not reasonable, nor could it be expected by Moses or any other, that he would bear them much longer:

and how long will it be ere they believe me; unbelief was a sin they had often and long been guilty of, and which greatly prevailed among them, and was the root of all their murmurings, mutiny, and rebellion; and what was highly provoking to the Lord, since they ought to have believed him, and that he was able to make good, and would make good his promises to them:

for all the signs which I have showed among them; the wonders and miracles he had wrought in Egypt, at the Red sea, and in the wilderness, and in their sight; on account of which they should have given credit to his word, and which were strong aggravations of their unbelief; and is the true reason why they entered not into the good land, Heb 3:18.

Gill: Num 14:12

I will smite them with the pestilence, and disinherit them,.... Deprive them of inhabiting the land; so as many as died of the pestilence were even all the spies who brought an evil report of the good land, Num 14:37; with respect to the body of the people, this is to be considered not as a peremptory decree or a determined point; but is delivered partly by way of proposal to Moses, to draw out from him what he would say to it; and partly by way of threatening to the people, to bring them to a sense of their sin and repentance for it:

and will make of thee a greater nation, and mightier than they: this anticipates an objection that might be made, should the people of Israel be cut off by the plague, and so disinherited of the land of Canaan, what will become of the oath of God made to their fathers? to which the answer is, it would be fulfilled in making the posterity of Moses as great or a greater and more powerful nation than Israel now was, and by introducing them into the land of Canaan, who would be of the seed of the fathers of Israel, as Jarchi observes, as those people were; and this was said to prove Moses, and try his affection to the people of Israel; and give him an opportunity of showing his public and disinterested spirit.

Gill: Num 14:13

And Moses said unto the Lord,.... In an abrupt manner, as the following words show, his mind being greatly disturbed and distressed by the above threatening:

then the Egyptians shall hear it; that the Lord had smitten the Israelites with the pestilence; the Targum of Jonathan interprets it of the children of the Egyptians who were suffocated in the sea:

for thou broughtest up this people in thy might from among them; they were once sojourners among them, and slaves unto them, and they were delivered from them by the mighty hand of the Lord upon the Egyptians, destroying their firstborn; and therefore when they shall hear that the Israelites were all destroyed at once by a pestilence in the wilderness, it will be a pleasure to them, as follows.

Gill: Num 14:14

And they will tell it to the inhabitants of this land,.... The land of Canaan, between which and Egypt there was an intercourse, though not by the way of the wilderness, being neighbours, and their original ancestors brethren, as Mizraim and Canaan were; or "they will say" ^t, and that with joy, as the Targum of Jonathan adds; but what they would say does not appear so plain; either it was that the Israelites were killed in the wilderness, a tale they would tell with pleasure; but that the Canaanites would hear of doubtless before them, and not need their information, since the Israelites were upon their borders; or that the Lord had brought them out of Egypt indeed, but could carry them no further, could not introduce them into the land he had promised them; or rather they would say to them what follows, for the preposition "for" is not in the text, and may be omitted; and so the sense is, they will tell them:

they have heard that thou Lord art among this people; in the tabernacle that was in the midst of them, in the most holy place of it:

that thou Lord art seen face to face: as he was by Moses, who was at the head of them:

and that thy cloud standeth over them; and sheltered and protected them from the heat of the sun in the daytime, when it rested upon them in their encampment:

and that thou goest before them, by daytime in a pillar of a cloud,

and in a pillar of fire by night; in their journeys; they will tell of those favours thou hast shown Israel; and yet, after all, will observe that thou hast destroyed them, which will not redound to thine honour and glory.

Gill: Num 14:15

Now if thou shall kill all this people, as one man,.... Suddenly, and at once, as might be done by a pestilence; and as 185,000 were smitten at once, and as thought by the same disease, by the Angel of the Lord in the camp of the Assyrians, in later times, 2Ki 19:35,

then the nations which have heard the fame of thee; the Egyptians, Canaanites, and others, as Aben Ezra observes; who had heard the report of the wonderful things done by him for Israel, and of the great favours he had bestowed upon them, and so of his power, and goodness, and other perfections displayed therein, which made him appear to be preferable to all the gods of the Gentiles:

will speak, saying; as follows.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 14:1

¹ sn This chapter forms part of the story already begun. There are three major sections here: dissatisfaction with the reports (vv. 1-10), the threat of divine punishment (vv. 11-38), and the defeat of the Israelites (vv. 39-45). See K. D. Sakenfeld, “The Problem of Divine Forgiveness in Num 14,” CBQ 37 (1975): 317-30; also J. R. Bartlett, “The Use of the Word רֹאשׁ as a Title in the Old Testament,” VT 19 (1969): 1-10.

² tn The two verbs “lifted up their voice and cried” form a hendiadys; the idiom of raising the voice means that they cried aloud.

³ tn There are a number of things that the verb “to weep” or “wail” can connote. It could reflect joy, grief, lamentation, or repentance, but here it reflects fear, hopelessness, or vexation at the thought of coming all this way and being defeated by the Canaanite armies. See Judg 20:23, 26.

NET Notes: Num 14:2

¹ tn The Hebrew verb “to murmur” is לוּן (lun). It is a strong word, signifying far more than complaining or grumbling, as some of the modern translations have it. The word is most often connected to the wilderness experience. It is paralleled in the literature with the word “to rebel.” The murmuring is like a parliamentary vote of no confidence, for they no longer trusted their leaders and wished to choose a new leader and return. This “return to Egypt” becomes a symbol of their lack of faith in the Lord.

² tn The optative is expressed by לוּ (lu) and then the verb, here the perfect tense מַתְנוּ (matnu) – “O that we had died….” Had they wanted to die in Egypt they should not have cried out to the Lord to deliver them from bondage. Here the people became consumed with the fear and worry of what lay ahead, and in their panic they revealed a lack of trust in God.

³ tn Heb “died.”

NET Notes: Num 14:4

¹ tn Heb “a man to his brother.”

² tn The verb is נָתַן (natan, “to give”), but this verb has quite a wide range of meanings in the Bible. Here it must mean “to make,” “to choose,” “to designate” or the like.

³ tn The word “head” (רֹאשׁ, ro’sh) probably refers to a tribal chief who was capable to judge and to lead to war (see J. R. Bartlett, “The Use of the Word רֹאשׁ as a Title in the Old Testament,” VT 19 [1969]: 1-10).

⁴ tn The form is a cohortative with a vav (ו) prefixed. After the preceding cohortative this could also be interpreted as a purpose or result clause – in order that we may return.

NET Notes: Num 14:5

¹ sn This action of Moses and Aaron is typical of them in the wilderness with the Israelites. The act shows self-abasement and deference before the sovereign Lord. They are not bowing before the people here, but in front of the people they bow before God. According to Num 17:6-15 this prostration is for the purpose of intercessory prayer. Here it prevents immediate wrath from God.

² tn Heb “before all the assembly of the congregation.”

NET Notes: Num 14:7

¹ tn The repetition of the adverb מְאֹד (mÿ’od) is used to express this: “very, very [good].”

NET Notes: Num 14:8

¹ tn The subjective genitives “milk and honey” are symbols of the wealth of the land, second only to bread. Milk was a sign of such abundance (Gen 49:12; Isa 7:21,22). Because of the climate the milk would thicken quickly and become curds, eaten with bread or turned into butter. The honey mentioned here is the wild honey (see Deut 32:13; Judg 14:8-9). It signified sweetness, or the finer things of life (Ezek 3:3).

NET Notes: Num 14:9

¹ sn The expression must indicate that they could destroy the enemies as easily as they could eat bread.

² tn Heb “their shade.” The figure compares the shade from the sun with the protection from the enemy. It is also possible that the text is alluding to their deities here.

NET Notes: Num 14:10

¹ tn Heb “said to stone them with stones.” The verb and the object are not from the same root, but the combination nonetheless forms an emphasis equal to the cognate accusative.

² tn The vav (ו) on the noun “glory” indicates a strong contrast, one that interrupts their threatened attack.

³ sn The glory of the Lord refers to the reality of the Lord’s presence in a manifestation of his power and splendor. It showed to all that God was a living God. The appearance of the glory indicated blessing for the obedient, but disaster for the disobedient.

⁴ tc The Greek, Syriac, and Tg. Ps.-J. have “in the cloud over the tent.”

NET Notes: Num 14:11

¹ tn The verb נָאַץ (na’ats) means “to condemn, spurn” (BDB 610 s.v.). Coats suggests that in some contexts the word means actual rejection or renunciation (Rebellion in the Wilderness, 146, 7). This would include the idea of distaste.

² tn The verb “to believe” (root אָמַן, ’aman) has the basic idea of support, dependability for the root. The Hiphil has a declarative sense, namely, to consider something reliable or dependable and to act on it. The people did not trust what the Lord said.

NET Notes: Num 14:12

¹ tc The Greek version has “death.”

NET Notes: Num 14:13

¹ tn The construction is unusual in that we have here a perfect tense with a vav (ו) consecutive with no verb before it to establish the time sequence. The context requires that this be taken as a vav (ו) consecutive. It actually forms the protasis for the next verse, and would best be rendered “when…then they will say.”

NET Notes: Num 14:14

¹ tn The singular participle is to be taken here as a collective, representing all the inhabitants of the land.

² tn “Face to face” is literally “eye to eye.” It only occurs elsewhere in Isa 52:8. This expresses the closest communication possible.

NET Notes: Num 14:15

¹ tn The verb is the Hiphil perfect of מוּת (mut), וְהֵמַתָּה (vÿhemattah). The vav (ו) consecutive makes this also a future time sequence verb, but again in a conditional clause.

² tn Heb “as one man.”

Geneva Bible: Num 14:1

And all the congregation lifted up their voice, and cried; and the ^{( a )} people wept that night.

^{( a )} Those who were afraid at the report of the ten spies.

Geneva Bible: Num 14:3

And wherefore hath the LORD brought us unto this land, to fall by the sword, that our wives and our children should be ^{( b )} a prey? were it not better for us to return into Egypt?

^{( b )} To our enemies the Canaanites.

Geneva Bible: Num 14:5

Then Moses and Aaron ^{( c )} fell on their faces before all the assembly of the congregation of the children of Israel.

^{( c )} Lamenting the people, and praying for them.

Geneva Bible: Num 14:6

And Joshua the son of Nun, and Caleb the son of Jephunneh, [which were] of them that searched the land, ^{( d )} rent their clothes:

^{( d )} For sorrow, hearing their blasphemy.

Geneva Bible: Num 14:9

Only rebel not ye against the LORD, neither fear ye the people of the land; for they [are] ^{( e )} bread for us: their defence is departed from them, and the LORD [is] with us: fear them not.

^{( e )} We shall easily overcome them.

Geneva Bible: Num 14:10

But all the congregation bade ^{( f )} stone them with stones. And the glory of the LORD appeared in the tabernacle of the congregation before all the children of Israel.

^{( f )} This is the condition of those who would persuade in God's cause, to be persecuted by the multitude.

Geneva Bible: Num 14:15

Now [if] thou shalt kill [all] this people as ^{( g )} one man, then the nations which have heard the fame of thee will speak, saying,

^{( g )} So that none shall escape.

Commentary -- Verse Range Notes

TSK Synopsis: Num 14:1-45

1 The people murmur at the news.

6 Joshua and Caleb labour to still them.

11 God threatens them.

13 Moses intercedes with God, and obtains pardon.

26 The murmurers are debarred from entering into the land.

36 The men who raised the evil report die by a plague.

40 The people that would invade the land against the will of God are smitten.

Maclaren: Num 14:1-10

Weighed, And Found Wanting

And all the congregation lifted up their voice, and cried; and the people wept that night. 2. And all the children of Israel murmured against Moses and against Aaron; and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! 3. And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey; were it not better for us to return into Egypt? 4. And they said one to another, Let us make a captain, and let us return into Egypt. 5. Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. 6. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes. 7. And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. 8. If the Lord delight in us, then He will bring us into this land, and give it us; a land which floweth with-milk and honey. 9. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us : their defence is departed from them. and the Lord is with us: fear them not. 10. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel.'--Num. 14:1-10

TERROR is more contagious than courage, for a mob is always more prone to base than to noble instincts. The gloomy report of the spies jumped with the humour of the people, and was at once accepted. Its effect was to throw the whole assembly into a paroxysm of panic, which was expressed in the passionate Eastern manner by wild, ungoverned shrieking and tears. What a picture of a frenzied crowd the first verse of this chapter gives! That is not the stuff of which heroes can be made. Weeping endured for a night, but to such weeping there came no morning of joy. When day dawned, the tempest of emotion settled down into sullen determination to give up the prize which hung within reach of a bold hand, ripe and ready to drop. It was one of the moments which come once at least in the lives of nations as of individuals, when a supreme resolve is called for, and when to fall beneath the stern requirement, and refuse a great attempt because of danger, is to pronounce sentence of unworthiness and exclusion on themselves. Not courage only, but belief in God, was tested in this crucial moment, which made a turning-point in the nation's history. Our text brings before us with dramatic vividness and sharpness of contrast, three parties in this decisive hour, the faithless cowards, the faithful four, and the All-seeing presence.

I. Note The Faithless Cowards.

The gravity of the revolt here is partly in its universality, which is emphasised in the narrative at every turn: all the congregation' (Num. 14:1), all the children of Israel,' the whole congregation' (Num. 14:2), all the assembly of the congregation' (which implies a solemn formal convocation), all the company' (Num. 14:7), all the congregation," all the children of Israel' (Num. 14:10). It was no sectional discontent, hut full-blown and universal rebellion. The narrative draws a distinction between the language addressed to Moses, and the whisperings to one another. Publicly, the unanimous voice suggested the return to Egypt as an alternative for discussion, and put it before Moses; to one another they muttered the proposal, which no man had yet courage to speak out, of choosing a new leader, and going back, whatever became of Moses. That could only mean murder as well as mutiny. The whispers would soon be loud enough.

In the murmurs to Moses, observe the distinct and conscious apostacy from Jehovah. They recognise that God has brought' them there, and they slander Him by the assertion that His malignant, deliberate purpose was to kill them all, and make slaves of their wives and children. That was how they read the past, and thought of Him! He had enticed them into His trap, as a hunter might some foolish animal, by dainties strewed along the path, and now they were in the toils, and their only chance of life was to break through. Often, already, had they raised that mad cry, back to Egypt!' but there had never been such a ring of resolve in it, nor had it come from so many throats, nor had any serious purpose to depose Moses been entertained. If we add the fact that they were now on the very frontier of Canaan, and that the decision now taken was necessarily final, we get the full significance of the incident from the mere secular historian's point of view. But its bearing on the people's relation to Jehovah gives a darker colouring to it. It is not merely faint-hearted shrinking from a great opportunity, but it is wilful and deliberate rejection of His rule, based upon utter distrust of His word. So Scripture treats this event as the typical example of unbelief (Psa. 95.; Heb. 3, 4.). So regarded, it presents, as in a mirror, some of the salient characteristics of that master sin. Bad as it is, it is not out of the range of possibility that it should be repeated, and we need the warning to take heed lest any of us should fall after the same example of unbelief.'

We may learn from it the essentials of faith and its opposite. The trust which these cowards failed to exercise was reliance on Jehovah, a personal relation to a Person. In externals and contents, their trust was very unlike the New Testament faith, hut in object and essence it was identical They had to trust in Jehovah; we, in God manifest in the flesh.' Their creed was much less clear and blessed than ours, but their faith, if they had had it, would have been the same. Faith is not the belief of a creed, whether man-made or God-revealed, but the cleaving to the Person whom the creed makes known. He may be made known more or less perfectly; but the act of the soul, by which we grasp Him, does not vary with the completeness of the revelation. That act was one for the world's grey fathers' and for us. In like manner, unbelief is the same black and fatal sin, whatever be the degree of light against which it turns. To depart from the living God is its essence, and that is always rebellion and death.

Note the short memory and churlish unthankfulness of unbelief. It has been often objected to the story of the Exodus, that such extremity of folly as is ascribed to the Israelites is inconceivable in such circumstances. How could men, with all these miracles in mind, and manna falling daily, and the pillar blazing every night, and the roll of Sinai's thunders scarcely out of their ears, behave thus? But any one who has honestly studied his own heart, and known its capacity for neglecting the plainest indications of God's presence, and forgetting the gifts of His love, will believe the story, and see brethren in these Israelites. Miracles were less wonderful to them, because they knew less about nature and its laws. Any miracles constantly renewed become commonplace. Habit takes the wonder out of everything. The heart that does not like to retain God in its knowledge' will find easy ways of forgetting Him, and revolting from Him, though the path be strewed with blessings, and tokens of His presence flame on every side. True, it is strange that all the wonders and mercies of the past two years had made no deeper impression on these people's hearts; but if they had not done so, it is not unnatural that they had made so slight an impression on their wills. Their ingratitude and forgetfulness are inexplicable, as all sin is, for its very essence is that it has no sufficient reason. But neither is inconceivable, and both are repeated by us every day.

Note the credulity of unbelief. The word of Jehovah had told them that the land flowed with milk and honey,' and that they were sure to conquer it. They would not believe Him unless they had verification of His promises. And when they got their own fears reflected in the multiplying mirror of the spies' report, they took men's words for gospel, and gave to them a credence without examination or qualification, which they had never given to God. I think that I have heard of people who inveigh against Christians for their slavish acceptance of the absolute authority of Jesus Christ, and who pin their faith to some man's teaching with a credulity quite as great as and much less warrantable than ours.

Note the bad bargain which unbelief is ready to make. They contemplated a risky alternative to the brave dash against Canaan. There would be quite as much peril in going back as forward. The march from Egypt had not been so easy; but what would it be when there were no Moses, no Jethro, no manna, no pillar? And what sort of reception would wait them in Egypt, and what fate befall them there? In front, there were perils; but God would be with them. They would have to fight their way, but with the joyous feeling that victory was sure, and that every blow struck, and every step marched, brought them nearer triumphant peace. If they turned, every step would carry them farther from their hopes, and nearer the dreary putting on of the old yoke, which neither they nor their fathers were able to bear.' They would buy slavery at as dear a price as they would have to pay for freedom and wealth. Yet they elected the baser course, and thought themselves prudent and careful of themselves in doing so. Is the breed of such miscal-culators extinct? Far greater hardships and pains are met on the road of departure from God, than any which befall His servants. To follow Him involves a conflict, but to shirk the battle does not bring immunity from strife. The alternatives are not warfare or peace, God's service or liberty. The most prudent self-love would coincide with the most self-sacrificing heroic consecration, and no man can worse consult his own well-being than in seeking escape from the dangers and toil of enlisting in God's army, by running back through the desert to put his neck in chains in Egypt.

As Moses said: Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart for the abundance of all things, therefore thou shalt serve thine enemies, in hunger, and in thirst, and in want of all things.'

II. The Faithful Four.

Moses and Aaron, Caleb and Joshua, are the only Abdiels in that crowd of unbelieving dastards. Their own peril does not move them; their only thought is to dissuade from the fatal refusal to advance. The leader had no armed force with which to put down revolt, and stood wholly undefended and powerless. It was a cruel position for him to see the work of his life crumbling to pieces, and every hope for his people dashed by their craven fears. Is there anywhere a nobler piece of self-abnegation than his prostrating himself before them in the eagerness of his pleading with them for their own good? If anything could have kindled a spark of generous enthusiasm, that passionate gesture of entreaty would have done it. It is like : We beseech you, in His stead, be ye reconciled to God.' Men need to be importuned not to destroy themselves, and he will have most success in such God-like work who, as Moses, is so sure of the fatal issues, and so oblivious of all but saving men from self-inflicted ruin, that he sues as for a boon with tears in his voice, and dignity thrown to the winds.

Caleb and Joshua had a different task, to make one more attempt to hearten the people by repeating their testimony and their confidence. Tearing their dresses, in sign of mourning, they bravely ring out once more the cheery note of assured faith. They first emphatically reiterate that the land is fertile, or, as the words literally run, good exceedingly, exceedingly.' It is right to stimulate for God's warfare by setting forth the blessedness of the inheritance. The recompense of the reward' is not the motive for doing His will, but it is legitimately used as encouragement, in spite of the overstrained objection that virtue for the sake of heaven is spurious virtue. If for the sake of heaven,' it is spurious; but it is not spurious because it is heartened by the hope of heaven. In Caleb's former report there was no reason given for his confidence that we are well able to overcome.' Thus far all the discussion had been about comparative strength, as any heathen soldier would have reckoned it. But the two heroes speak out the great Name at last, which ought to scatter all fears like morning mist. The rebels had said that Jehovah had brought us into this land to fall by the sword.' The two give them back their words with a new turn : He will bring us into this land, and give it us.' That is the only antidote to fear. Calculations of comparative force are worse than useless, and their results depend on the temper of the calculator; but, if once God is brought into the account, the sum is ended. When His sword is flung into the scale, whatever is in the other goes up. So Caleb and Joshua brush aside the terrors of the Anaks and all the other bugbears. They are bread for us,' we can swallow them at a mouthful; and this was no swaggering boast, but calm, reasonable confidence, because it rested on this, the Lord is with us.' True, there was an if,' but not an if' of doubt, but a condition which they could comply with, and so make it a certainty, only rebel not against the Lord, and fear not the people of the land.' Loyalty to Him would give courage, and courage with His presence would be sure of victory. Obedience turns God's ifs' into verilys.' There, then, we have an outline picture of the work of faith pleading with the rebellious, heartening them and itself by thoughts of the fair inheritance, grasping the assurance of God's omnipotent help, and in the strength thereof wisely despising the strongest foes, and settling itself immovable in the posture of obedience.

III. The Sudden Appearance Of The All-Seeing Lord.

The bold remonstrance worked the people into a fury, and fidelity was about to reap the reward which the crowd ever gives to those who try to save it from its own base passions. Nothing is more hateful to resolute sinners than good counsel which is undeniably true. But just as the stones were beginning to fly, the' glory of the Lord,' that wondrous light which dwelt above the ark in the inmost shrine, came forth before all the awestruck crowd. The stones would be dropped fast enough, and a hush of dread would follow the howling rage of the angry crowd. Our text does not go on to the awful judgment which was proclaimed; but we may venture beyond its bounds to point out that the sentence of exclusion from the land was but the necessary consequence of the temper and character which the refusal to advance had betrayed. Such people were not fit for the fight. A new generation, braced by the keen air and scant fare of the desert, with firmer muscles and hearts than these enervated slaves had, was needed for the conquest. The sentence was mercy as well as judgment; it was better that they should live in the wilderness, and die there by natural process, after having had more education in God's loving care, than that they should be driven unwillingly to a conflict which, in their state of mind, would have been but their butchery. None the less, it is an awful condemnation for a man to be brought by God's providence face to face with a great possibility of service and of blessing, and then to show himself such that God has to put him aside, and look for other instruments. The Israelites were excluded from Canaan by no arbitrary decree, but by their own faithless fears, which made their victory impossible. They could not enter in because of unbelief.' In like manner our unbelief shuts us out from salvation, because we can only enter in by faith; and the rest that remains' is of such a nature that it is impossible for even His love to give it to the unbelieving. Let us labour, therefore, to enter into that rest, lest any man fall after the same example of unbelief.'

MHCC: Num 14:1-4

Those who do not trust God, continually vex themselves. The sorrow of the world worketh death. The Israelites murmured against Moses and Aaron, and in them reproached the Lord. They look back with causeless discontent. See the madness of unbridled passions, which makes men prodigal of what nature accounts most dear, life itself. They wish rather to die criminals under God's justice, than to live conquerors in his favour. At last they resolve, that, instead of going forward to Canaan, they would go back to Egypt. Those who walk not in God's counsels, seek their own ruin. Could they expect that God's cloud would lead them, or his manna attend them? Suppose the difficulties of conquering Canaan were as they imagined, those of returning to Egypt were much greater. We complain of our place and lot, and we would change; but is there any place or condition in this world, that has not something in it to make us uneasy, if we are disposed to be so? The way to better our condition, is to get our spirits in a better frame. See the folly of turning from the ways of God. But men run on the certain fatal consequences of a sinful course.

MHCC: Num 14:5-10

Moses and Aaron were astonished to see a people throw away their own mercies. Caleb and Joshua assured the people of the goodness of the land. They made nothing of the difficulties in the way of their gaining it. If men were convinced of the desirableness of the gains of religion, they would not stick at the services of it. Though the Canaanites dwell in walled cities, their defence was departed from them. The other spies took notice of their strength, but these of their wickedness. No people can be safe, when they have provoked God to leave them. Though Israel dwell in tents, they are fortified. While we have the presence of God with us, we need not fear the most powerful force against us. Sinners are ruined by their own rebellion. But those who, like Caleb and Joshua, faithfully expose themselves for God, are sure to be taken under his special protection, and shall be hid from the rage of men, either under heaven or in heaven.

MHCC: Num 14:11-19

Moses made humble intercession for Israel. Herein he was a type of Christ, who prayed for those that despitefully used him. The pardon of a nation's sin, is the turning away the nation's punishment; and for that Moses is here so earnest. Moses argued that, consistently with God's character, in his abundant mercies, he could forgive them.

Matthew Henry: Num 14:1-4

Here we see what mischief the evil spies made by their unfair representation. We may suppose that these twelve that were impanelled to enquire concerning Canaan had talked it over among themselves before they brought in their report in public; and Caleb and Joshua, it is likely, had done their utmost to bring the rest over to be of their mind, and if they would but have agreed that Caleb, according to his pose, should have spoken for them all, as their foreman, all had been well; but the evil spies, it should seem, wilfully designed to raise this mutiny, purely in opposition to Moses and Aaron, though they could not propose any advantage to themselves by it, unless they hoped to be captains and commanders of the retreat into Egypt they were now meditating. But what came of it? Here in these verses we find those whom they studied to humour put into a vexation, and, before the end of the chapter, brought to ruin. Observe,

I. How the people fretted themselves: They lifted up their voices and cried (Num 14:1); giving credit to the report of the spies rather than to the word of God, and imagining their condition desperate, they laid the reins on the neck of their passions, and could keep no manner of temper. Like foolish froward children, they fall a crying, yet know not what they cry for. It would have been time enough to cry out when the enemy had beaten up their quarters, and they had seen the sons of Anak at the gate of their camp; but those that cried when nothing hurt them deserved to have something given them to cry for. And, as if all had been already gone, they sat down and wept that night. Note, Unbelief, or distrust of God, is a sin that is its own punishment. Those that do not trust God are continually vexing themselves. The world's mourners are more than God's, and the sorrow of the world worketh death.

II. How they flew in the face of their governors - murmured against Moses and Aaron, and in them reproached the Lord, Num 14:2, Num 14:3. The congregation of elders began the discontent (Num 14:1), but the contagion soon spread through the whole camp, for the children of Israel murmured. Jealousies and discontents spread like wildfire among the unthinking multitude, who are easily taught to despise dominions, and to speak evil of dignities. 1. They look back with a causeless discontent. They wish that they had died in Egypt with the first-born that were slain there, or in the wilderness with those that lately died of the plague for lusting. See the prodigious madness of unbridled passions, which make men prodigal even of that which nature accounts most dear, life itself. Never were so many months spent so pleasantly as these which they had spent since they came out of Egypt, loaded with honours, compassed with favours, and continually entertained with something or other that was surprising; and yet, as if all these things had not made it worth their while to live, they wished they had died in Egypt. And such a light opinion they had of God's tremendous judgments executed on their neighbours for their sin that they wished they had shared with them in their plagues, rather than run the hazard of making a descent upon Canaan. They wish rather to die criminals under God's justice than live conquerors in his favour. Some read it, O that we had died in Egypt, or in the wilderness! O that we might die! They wish to die, for fear of dying; and have not sense enough to reason as the poor lepers, when rather than die upon the spot they ventured into an enemy's camp, If they kill us, we shall but die, 2Ki 7:4. How base were the spirits of these degenerate Israelites, who, rather than die (if it come to the worst) like soldiers on the bed of honour, with their swords in their hands, desire to die like rotten sheep in the wilderness. 2. They look forward with a groundless despair, taking it for granted (Num 14:3) that if they went on they must fall by the sword, and pretend to lay the cause of their fear upon the great care they had for their wives and children, who, they conclude, will be a prey to the Canaanites. And here is a most wicked blasphemous reflection upon God himself, as if he had brought them hither on purpose that they might fall by the sword, and that their wives and children, those poor innocents, should be a prey. Thus do they, in effect, charge that God who is love itself with the worst of malice, and eternal Truth with the basest hypocrisy, suggesting that all the kind things he had said to them, and done for them, hitherto, were intended only to decoy them into a snare, and to cover a secret design carried on all along to ruin them. Daring impudence! But what will not that tongue speak against heaven that is set on fire of hell? The devil keeps up his interest in the hearts of men by insinuating to them ill thoughts of God, as if he desired the death of sinners, and delighted in the hardships and sufferings of his own servants, whereas he knows his thoughts to us-ward (whether we know them so or no) to be thoughts of good, and not of evil, Jer 29:11.

III. How they came at last to this desperate resolve, that, instead of going forward to Canaan, they would go back again to Egypt. The motion is first made by way of query only (Num 14:3): Were it not better for us to return into Egypt? But the ferment being high, and the spirits of the people being disposed to entertain any thing that was perverse, it soon ripened to a resolution, without a debate (Num 14:4): Let us make a captain and return to Egypt; and it is lamented long after (Neh 9:17) that in their rebellion they appointed a captain to return to their bondage; for they knew Moses would not be their captain in this retreat. Now, 1. It was the greatest folly in the world to wish themselves in Egypt, or to think that if they were there it would be better with them than it was. If they durst not go forward to Canaan, yet better be as they were than go back to Egypt. What did they want? What had they to complain of? They had plenty, and peace, and rest, were under a good government, had good company, had the tokens of God's presence with them, and enough to make them easy even in the wilderness, if they had but hearts to be content. But whither were they thus eager to go to better themselves? To Egypt! Had they so soon forgotten the sore bondage they were in there? Would they be again under the tyranny of their taskmasters, and at the drudgery of making brick? And, after all the plagues which Egypt had suffered for their sakes, could they expect any better treatment there than they had formerly, and not rather much worse? In how little time (not a year and a half) have they forgotten all the sighs of their bondage, and all the songs of their deliverance! Like brute-beasts, they mind only what is present, and their memories, with the other powers of reason, are sacrificed to their passions. See Psa 106:7. We find it threatened (Deu 28:68), as the completing of their misery, that they should be brought into Egypt again, and yet this is what they here wish for. Sinners are enemies to themselves; and those that walk not in God's counsels consult their own mischief and ruin. 2. It was a most senseless ridiculous thing to talk of returning thither through the wilderness. Could they expect that God's cloud would lead them or his manna attend them? And, if they did not, the thousands of Israel must unavoidably be lost and perish in the wilderness. Suppose the difficulties of conquering Canaan were as great as they imagined, those of returning to Egypt were much greater. In this let us see, (1.) The folly of discontent and impatience under the crosses of our outward condition. We are uneasy at that which is, complain of our place and lot, and we would shift; but is there any place or condition in this world that has not something in it to make us uneasy if we are disposed to be so? The way to better our condition is to get our spirits into a better frame; and instead of asking, "Were it not better to go to Egypt?"ask, "Were it not better to be content, and make the best of that which is?"(2.) The folly of apostasy from the ways of God. Heaven is the Canaan set before us, a land flowing with milk and honey; those that bring up ever so ill a report of it cannot but say that it is indeed a good land, only it is hard to get to it. Strict and serious godliness is looked upon as an impracticable thing, and this deters many who began well from going on; rather than undergo the imaginary hardships of a religious life, they run themselves upon the certain fatal consequences of a sinful course; and so they transcribe the folly of Israel, who, when they were within a step of Canaan, would make a captain, and return to Egypt.

Matthew Henry: Num 14:5-10

The friends of Israel here interpose to save them if possible from ruining themselves, but in vain. The physicians of their state would have healed them, but they would not be healed; their watchmen gave them warning, but they would not take warning, and so their blood is upon their own heads.

I. The best endeavours were used to still the tumult, and, if now at last they would have understood the things that belonged to their peace, all the following mischief would have been prevented.

1. Moses and Aaron did their part, Num 14:5. Though it was against them that they murmured (Num 14:2), yet they bravely overlooked the affront and injury done them, and approved themselves faithful friends to those who were outrageous enemies to them. The clamour and noise of the people were so great that Moses and Aaron could not be heard; should they order any of their servants to proclaim silence, the angry multitude would perhaps be the more clamorous; and therefore, to gain audience in the sight of all the assembly, they fell on their faces, thus expressing, (1.) Their humble prayers to God to still the noise of this sea, the noise of its waves, even the tumult of the people. (2.) The great trouble and concern of their own spirits. They fell down as men astonished and even thunder-struck, amazed to see a people throw away their own mercies: to see those so ill-humoured who were so well taught. And, (3.) Their great earnestness with the people to cease their murmurings; they hoped to work upon them by this humble posture, and to prevail with them not to persist in their rebellion; Moses and Aaron beseech them, as though by them God himself did beseech them, to be reconciled unto God. What they said to the people Moses relates in the repetition of this story. Deu 1:29, Deu 1:30, Be not afraid; the Lord your God shall fight for you. Note, Those that are zealous friends to precious souls will stoop to any thing for their salvation. Moses and Aaron, notwithstanding the posts of honour they are in, prostrate themselves to the people to beg of them not to ruin themselves.

2. Caleb and Joshua did their part: they rent their clothes in a holy indignation at the sin of the people, and a holy dread of the wrath of God, which they saw ready to break out against them. it was the greater trouble to these good men because the tumult was occasioned by those spies with whom they had been joined in commission; and therefore they thought themselves obliged to do what they could to still the storm which their fellows had raised. No reasoning could be more pertinent and pathetic than theirs was (Num 14:7-9), and they spoke as with authority.

(1.) They assured them of the goodness of the land they had surveyed, and that it was really worth venturing for, and not a land that ate up the inhabitants, as the evil spies had represented it. It is an exceedingly good land (Num 14:7); it is very, very good, so the word is; so that they had no reason to despise this pleasant land. Note, If men were but thoroughly convinced of the desirableness of the gains of religion, they would not stick at the services of it.

(2.) They made nothing of the difficulties that seemed to lie in the way of their gaining the possession of it: " Fear not the people of the land, Num 14:9. Whatever formidable ideas have been given you of them, the lion is not so fierce as he is painted. They are bread for us, "that is, "they are set before us rather to be fed upon than to be fought with, so easily, so pleasantly, and with so much advantage to ourselves shall we master them."Pharaoh is said to have been given them for meat (Psa 74:14), and the Canaanites will be so too. They show that, whatever was suggested to the contrary, the advantage was clear on Israel's side. For, [1.] Though the Canaanites dwell in walled cities, they are naked: Their defence has departed from them; that common providence which preserves the rights of nations has abandoned them, and will be no shelter nor protection to them. The other spies took notice of their strength, but these of their wickedness, and thence inferred that God had forsaken them, and therefore their defence had departed. No people can be safe when they have provoked God to leave them. [2.] Though Israel dwell in tents they are fortified: The Lord is with us, and his name is a strong tower; fear them not. Note, While we have the presence of God with us, we need not fear the most powerful force against us.

(3.) They showed them plainly that all the danger they were in was from their own discontents, and that they would succeed against all their enemies if they did not make God their enemy. On this point alone the cause would turn (Num 14:8): " If the Lord delight in us, as certainly he does, and will if we do not provoke him, he will bring us into this good land; we shall without fail get it in possession by his favour, and the light of his countenance (Psa 44:3), if we do not forfeit his favour and by our own follies turn away our own mercies."It has come to this issue (Num 14:9): Only rebel not you against the Lord. Note, Nothing can ruin sinners but their own rebellion. If God leave them, it is because they drive him from them; and they die because they will die. None are excluded the heavenly Canaan but those that exclude themselves. And, now, could the case have been made more plain? could it have been urged more closely? But what was the effect?

II. It was all to no purpose; they were deaf to this fair reasoning; nay, they were exasperated by it, and grew more outrageous: All the congregation bade stone them with stones, Num 14:10. The rulers of the congregation, and the great men (so bishop Patrick), ordered the common people to fall upon them, and knock their brains out. Their case was sad indeed when their leaders thus caused them to err. Note, It is common for those whose hearts are fully set in them to do evil to rage at those who give them good counsel. Those who hate to be reformed hate those that would reform them, and count them their enemies because they tell them the truth. Thus early did Israel begin to misuse the prophets, and stone those that were sent to them, and it was this that filled the measure of their sin, Mat 23:37. Stone them with stones! Why, what evil have they done? No crime can be laid to their charge; but the truth is these two witnesses tormented those that were obstinate in their infidelity, Rev 11:10. Caleb and Joshua had but just said, The Lord is with us; fear them not (Num 14:9): and, if Israel will not apply those encouraging words to their own fears, those that uttered them know how to encourage themselves with them against this enraged multitude that spoke of stoning them, as David in a like cause, 1Sa 30:6. Those that cannot prevail to edify others with their counsels and comforts should endeavour at least to edify themselves. Caleb and Joshua knew they appeared for God and his glory, and therefore doubted not but God would appear for them and their safety. And they were not disappointed, for immediately the glory of the Lord appeared, to the terror and confusion of those that were for stoning the servants of God. When they reflected upon God (Num 14:3), his glory appeared not to silence their blasphemies; but, when they threatened Caleb and Joshua, they touched the apple of his eye, and his glory appeared immediately. Note, Those who faithfully expose themselves for God are sure to be taken under his special protection, and shall be hidden from the rage of men, either under heaven or in heaven.

Matthew Henry: Num 14:11-19

Here is, I. The righteous sentence which God gave against Israel for their murmuring and unbelief, which, though afterwards mitigated, showed what was the desert of their sin and the demand of injured justice, and what would have been done if Moses had not interposed. When the glory of the Lord appeared in the tabernacle we may suppose that Moses took it for a call to him immediately to come and attend there, as before the tabernacle was erected he went up to the mount in a similar case, Exo 32:30. Thus, while the people were studying to disgrace him, God publicly put honour upon him, as the man of his counsel. Now here we are told what God said to him there.

1. He showed him the great evil of the people's sin, Num 14:11. What passed between God and Israel went through the hands of Moses: when they were displeased with God they told Moses of it (Num 14:2); when God was displeased with them he told Moses too, revealing his secret to his servant the prophet, Amo 3:7. Two things God justly complains of to Moses: - (1.) Their sin. They provoke me, or (as the word signifies) they reject, reproach, despise me, for they will not believe me. This was the bitter root which bore the gall and wormwood. It was their unbelief that made this a day of provocation in the wilderness, Heb 3:8. Note, Distrust of God, of his power and promise, is itself a very great provocation, and at the bottom of many other provocations. Unbelief is a great sin (1Jo 5:10), and a root sin, Heb 3:12. (2.) Their continuance in it: How long will they do so? Note, The God of heaven keeps an account how long sinners persist in their provocations; and the longer they persist the more he is displeased. The aggravations of their sin were, [1.] Their relation to God: This people, a peculiar people, a professing people. The nearer any are to God in name and profession, the more he is provoked by their sins, especially their unbelief. [2.] The experience they had had of God's power and goodness, in all the signs which he had shown among them, by which, one would think, he had effectually obliged them to trust him and follow him. The more God has done for us the greater is the provocation if we distrust him.

2. He showed him the sentence which justice passed upon them for it, Num 14:12. "What remains now but that I should make a full end of them? It will soon be done. I will smite them with the pestilence, not leave a man of them alive, but wholly blot out their name and race, and so disinherit them, and be no more troubled with them. Ah, I will ease me of my adversaries. They wish to die; and let them die, and neither root nor branch be left of them. Such rebellious children deserve to be disinherited."And if it be asked, "What will become of God's covenant with Abraham then?"here is an answer, "I shall be preserved in the family of Moses: I will make of thee a greater nation. "Thus, (1.) God would try Moses, whether he still continued that affection for Israel which he formerly expressed upon a like occasion, in preferring their interests before the advancement of his own family; and it is proved that Moses was still of the same public spirit, and could not bear the thought of raising his own name upon the ruin of the name of Israel. (2.) God would teach us that he will not be a loser by the ruin of sinners. If Adam and Eve had been cut off and disinherited, he could have made another Adam and another Eve, and have glorified his mercy in them, as here he could have glorified his mercy in Moses, though Israel had been ruined.

II. The humble intercession Moses made for them. Their sin had made a fatal breach in the wall of their defence, at which destruction would certainly have entered if Moses had not seasonably stepped in and made it good. Here he was a type of Christ, who interceded for his persecutors, and prayed for those that despitefully used him, leaving us an example to his own rule, Mat 5:44.

1. The prayer of his petition is, in one word, Pardon, I beseech thee, the iniquity of this people (Num 14:19), that is, "Do not bring upon them the ruin they deserve."This was Christ's prayer for those that crucified him, Father forgive them. The pardon of a national sin, as such, consists in the turning away of the national punishment; and that is it for which Moses is here so earnest.

2. The pleas are many, and strongly urged.

(1.) He insists most upon the plea that is taken from the glory of God, Num 14:13-16. With this he begins, and somewhat abruptly, taking occasion from that dreadful word, I will disinherit them. Lord (says he), then the Egyptians shall hear it. God's honour lay nearer to his heart than any interests of his own. Observe how he orders this cause before God. He pleads, [1.] That the eyes both of Egypt and Canaan were upon them, and great expectations were raised concerning them. They could not but have heard that thou, Lord, art among this people, Num 14:14. The neighbouring countries rang of it, how much this people were the particular care of heaven, so as never any people under the sun were. [2.] That if they should be cut off great notice would be taken of it. "The Egyptians will hear it (Num 14:13), for they have their spies among us, and they will tell it to the inhabitants of the land "(Num 14:14); for there was great correspondence between Egypt and Canaan, although not by the way of this wilderness. "If this people that have made so great a noise be all consumed, if their mighty pretensions come to nothing, and their light go out in a snuff, it will be told with pleasure in Gath, and published in the streets of Askelon; and what construction will the heathen put upon it? It will be impossible to make them understand it as an act of God's justice, and as such redounding to God's honour; brutish men know not this (Psa 92:6): but they will impute it to the failing of God's power, and so turn it to his reproach, Num 14:16. They will say, He slew them in the wilderness because he was not able to bring them to Canaan, his arm being shortened, and his stock of miracles being spent. Now, Lord, let not one attribute be glorified at the expense of another; rather let mercy rejoice against judgment than that almighty power should be impeached."Note, The best pleas in prayer are those that are taken from God's honour; for they agree with the first petition of the Lord's Prayer, Hallowed be thy name. Do not disgrace the throne of thy glory. God pleads it with himself (Deu 32:27), I feareth the wrath of the enemy; and we should use it as an argument with ourselves to walk so in every thing as to give no occasion to the enemies of the Lord to blaspheme, 1Ti 6:1.

(2.) He pleads God's proclamation of his name at Horeb (Num 14:17, Num 14:18): Let the power of the Lord be great. Power is here put for pardoning mercy; it is his power over his own anger. If he should destroy them, God's power would be questioned; if he should continue and complete their salvation, notwithstanding the difficulties that arose, not only from the strength of their enemies, but from their own provocations, this would greatly magnify the divine power: what cannot he do who could make so weak a people conquerors and such an unworthy people favourites? The more danger there is of others reproaching God's power the more desirous we should be to see it glorified. To enforce this petition, he refers to the word which God had spoken: The Lord is long-suffering and of great mercy. God's goodness had there been spoken of as his glory; God gloried in it, Exo 34:6, Exo 34:7. Now here he prays that upon this occasion he would glorify it. Note, We must take our encouragement in prayer from the word of God, upon which he has caused us to hope, Psa 119:49. "Lord, be and do according as thou hast spoken; for hast thou spoken, and wilt thou not make it good?"Three things God had solemnly made a declaration of, which Moses here fastens upon, and improves for the enforcing of his petition: - [1.] The goodness of God's nature in general, that he is long-suffering, or slow to anger, and of great mercy; not soon provoked, but tender and compassionate towards offenders. [2.] His readiness in particular to pardon sin: Forgiving iniquity and transgression, sins of all sorts. [3.] His unwillingness to proceed to extremity, even when he does punish. For in this sense the following words may be read: That will by no means make quite desolate, in visiting the iniquity of the fathers upon the children. God had indeed said in the second commandment that he would thus visit, but here he promises not to make a full end of families, churches, and nations, at once; and so it is very applicable to this occasion, for Moses cannot beg that God would not at all punish this sin (it would be too great an encouragement to rebellion if he should set no mark of his displeasure upon it), but that he would not kill all this people as one man, Num 14:15. He does not ask that they may not be corrected, but that they may not be disinherited. And this proclamation of God's name was the more apposite to his purpose because it was made upon occasion of the pardoning of their sin in making the golden calf. This sin which they had now fallen into was bad enough, but it was not idolatry.

(3.) He pleads past experience: As thou hast forgiven this people from Egypt, Num 14:19. This seemed to make against him. Why should those be forgiven any more who, after they had been so often forgiven, revolted yet more and more, and seemed hardened and encouraged in their rebellion by the lenity and patience of their God, and the frequent pardons they had obtained? Among men it would have been thought impolitic to take notice of such a circumstance in a request of this nature, as it might operate to the prejudice of the petitioner: but, as in other things so in pardoning sin, God's thoughts and ways are infinitely above ours, Isa 55:9. Moses looks upon it as a good plea, Lord, forgive, as thou hast forgiven. It will be no more a reproach to thy justice, nor any less the praise of thy mercy, to forgive now, than it has been formerly. Therefore the sons of Jacob are not consumed, because they have to do with a God that changes not, Mal 3:6.

Keil-Delitzsch: Num 14:1-4

Uproar among the People. - Num 14:1-4. This appalling description of Canaan had so depressing an influence upon the whole congregation (cf. Deu 1:28 : they "made their heart melt,"i.e., threw them into utter despair), that they raised a loud cry, and wept in the night in consequence. The whole nation murmured against Moses and Aaron their two leaders, saying " Would that we had died in Egypt or in this wilderness! Why will Jehovah bring us into this land, to fall by the sword, that our wives and our children should become a prey (be made slaves by the enemy; cf. Deu 1:27-28) ? Let us rather return into Egypt! We will appoint a captain, they said one to another, and go back to Egypt. "

Keil-Delitzsch: Num 14:5-10

At this murmuring, which was growing into open rebellion, Moses and Aaron fell upon their faces before the whole of the assembled congregation, namely, to pour out their distress before the Lord, and move Him to interpose; that is to say, after they had made an unsuccessful attempt, as we may supply from Deu 1:29-31, to cheer up the people, by pointing them to the help they had thus far received from God. "In such distress, nothing remained but to pour out their desires before God; offering their prayer in public, however, and in the sight of all the people, in the hope of turning their minds"( Calvin ). Joshua and Caleb, who had gone with the others to explore the land, also rent their clothes, as a sign of their deep distress at the rebellious attitude of the people (see at Lev 10:6), and tried to convince them of the goodness and glory of the land they had travelled through, and to incite them to trust in the Lord. " If Jehovah take pleasure in us, "; they said, " He will bring us into this land. Only rebel not ye against Jehovah, neither fear ye that people of the land; for they are our food; "i.e., we can and shall swallow them up, or easily destroy them (cf. Num 22:4; Num 24:8; Deu 7:16; Psa 14:4). "Their shadow is departed from them, and Jehovah is with us: fear them not!"" Their shadow "is the shelter and protection of God (cf. Ps 91; Psa 121:5). The shadow, which defends from the burning heat of the sun, was a very natural figure in the sultry East, to describe defence from injury, a refuge from danger and destruction (Isa 30:2). The protection of God had departed from the Canaanites, because God had determined to destroy them when the measure of their iniquity was full (Gen 15:16; cf. Exo 34:24; Lev 18:25; Lev 20:23). But the excited people resolved to stone them, when Jehovah interposed with His judgment, and His glory appeared in the tabernacle to all the Israelites; that is to say, the majesty of God flashed out before the eyes of the people in a light which suddenly burst forth from the tabernacle (see at Exo 16:10).

Keil-Delitzsch: Num 14:11-19

Intercession of Moses. - Num 14:11, Num 14:12. Jehovah resented the conduct of the people as base contempt of His deity, and as utter mistrust of Him, notwithstanding all the signs which He had wrought in the midst of the nation; and declared that He would smite the rebellious people with pestilence, and destroy them, and make of Moses a greater and still mightier people. This was just what He had done before, when the rebellion took place at Sinai (Exo 32:10). But Moses, as a servant who was faithful over the whole house of God, and therefore sought not his own honour, but the honour of his God alone, stood in the breach on this occasion also (Psa 106:23), with a similar intercessory prayer to that which he had presented at Horeb, except that on this occasion he pleaded the honour of God among the heathen, and the glorious revelation of the divine nature with which he had been favoured at Sinai, as a motive for sparing the rebellious nation (Num 14:13-19; cf. Exo 32:11-13, and Exo 34:6-7). The first he expressed in these words (Num 14:13.): " Not only have the Egyptians heard that Thou hast brought out this people from among them with Thy might; they have also told it to the inhabitants of this land. They (the Egyptians and the other nations) have heard that Thou, Jehovah, art in the midst of this people; that Thou, Jehovah, appearest eye to eye, and Thy cloud stands over them, and Thou goest before them in a pillar of cloud by day and a pillar of fire by night. Now, if Thou shouldst slay this people as one man, the nations which have heard the tidings of Thee would say, Because Jehovah was not able to bring this people into the land which He sware to them, He has slain them in the desert ."In that case God would be regarded by the heathen as powerless, and His honour would be impaired (cf. Deu 32:27; Jos 7:9). It was for the sake of His own honour that God, at a later time, did not allow the Israelites to perish in exile (cf. Isa 48:9, Isa 48:11; Isa 52:5; Eze 36:22-23). - ואמרוּ ... ושׁמעוּ (Num 14:13, Num 14:14), et audierunt et dixerunt; ו - ו = et - et , both - and. The inhabitants of this land (Num 14:13) were not merely the Arabians, but, according to Exo 15:14., the tribes dwelling in and round Arabia, the Philistines, Edomites, Moabites, and Canaanites, to whom the tidings had been brought of the miracles of God in Egypt and at the Dead Sea. שׁמעוּ , in Num 14:14, can neither stand for שׁמעוּ כּי ( dixerunt ) se audivisse , nor for שׁמעוּ אשׁר , qui audierunt . They are neither of them grammatically admissible, as the relative pronoun cannot be readily omitted in prose; and neither of them would give a really suitable meaning. It is rather a rhetorical resumption of the שׁמעוּ in Num 14:13, and the subject of the verb is not only " the Egyptians, "but also " the inhabitants of this land "who held communication with the Egyptians, or " the nations "who had heard the report of Jehovah (Num 14:15), i.e., all that God had hitherto done for and among the Israelites in Egypt, and on the journey through the desert. " Eye to eye: "i.e., Thou hast appeared to them in the closest proximity. On the pillar of cloud and fire, see at Exo 13:21-22. " As one man, "equivalent to "with a stroke"(Jdg 6:16). - In Num 14:17, Num 14:18, Moses adduces a second argument, viz., the word in which God Himself had revealed His inmost being to him at Sinai (Exo 34:6-7). The words, " Let the power be great, "equivalent to "show Thyself great in power,"are not to be connected with what precedes, but with what follows; viz., " show Thyself mighty by verifying Thy word, 'Jehovah, long-suffering and great in mercy,' etc.; forgive, I beseech Thee, this people according to the greatness of Thy mercy, and as Thou hast forgiven this people from Egypt even until now. " נשׁא (Num 14:19) = עון נשׁא (Num 14:18).

Constable: Num 11:1--20:29

1. The cycle of rebellion, atonement, and death chs. 11-20

The end of chapter 10 is the high point of the Book of Numbers spiritually. The beginning of chapter 11 records the beginning of the spiritual decline of Israel that resulted in God's judging the nation. He postponed the fulfillment of His promise to bring her into the Promised Land.

"Chapters 11-20 present a dismal record of their acts of ingratitude and of God's consequent judgments on his ungrateful people. Within these chapters are innumerable instances of his continuing grace. The reader of these texts goes astray if he or she focuses solely on God's wrath or on the constant provocations to his anger by his meandering people. The more impressive feature in this text is God's continuing mercy against continuing, obdurate rebellion. . . .

"These ten chapters now balance and contrast with the ten chapters that present the record of Israel's preparation."⁸⁸

Constable: Num 13:1--14:45

The failure of the first generation chs. 13-14

The events recorded in chapters 13 and 14 took place while Israel was at Kadesh.

Constable: Num 14:1-12

The rebellion of the people 14:1-12

14:1-4 God had just proved His supernatural power to the Israelites three times since the nation had left Sinai (chs. 11-12). There was no excuse for this failure to trust Him to lead them victoriously into Canaan.

14:5-9 Moses and Aaron tried to persuade the people to enter the land (Deut. 1:29-31). They also prayed for the nation in this hour of its rebellion (v. 5). Moreover Joshua and Caleb warned the people against turning back (vv. 7-9). They rightly identified the true actions of the Israelite majority as rebellion against God and fear of the Canaanites (v. 9). They reminded the people that God was with them (v. 9).

14:10-12 Nevertheless the congregation violently rejected their pleas to trust and obey God (v. 10). God Himself prevented the people from stoning Caleb and Joshua by manifesting Himself (v. 10).

". . . the majesty of God flashed out before the eyes of the people in a light which suddenly burst forth from the tabernacle (see at Ex. xxv. 10)."¹¹⁹

As a faithful mediator Moses again interceded for the disobedient Israelites.

The failure of the Israelites grew out of unbelief (v. 11; cf. Heb. 3:19). They failed to believe that God would give them the land of their enemies as He had promised.

Often in Scripture we read of people asking God, "How long?" However here it is God who asked this of Moses. This illustrates the intimate relationship that Moses and God enjoyed (12:7-8).

Was God's threatened action a real possibility, or was He only testing Moses' reaction with this offer? God had threatened a similar punishment at Sinai when the Israelites had made the golden calf (Exod. 32:10). God could have fulfilled His promises to Abraham by destroying and dispossessing all the other living Israelites and by sparing only Moses and his descendants. However, God could not have fulfilled the prophetic promises that He had given through Jacob (Gen. 49) and done so. There would have to be descendants of Judah from whom a great ruler would come (Gen. 49:10) as well as some future for the other tribes.

Perhaps God meant that He would completely destroy that older generation of Israelites immediately (cf. Exod. 32:10). He said that He would also give Moses and his descendants a much larger place in the nation. Perhaps then other peoples would regard Moses as the father of the Israelite nation.

". . . this passage intends to show that the people failed to inherit the Promised Land and hence died in the wilderness without inheriting the blessing, not so much for a specific act of disobedience or for fear of the battles that lay ahead, but rather for the simple fact of their unbelief. They failed to trust in God."¹²⁰

Constable: Num 14:13-19

Moses' intercession for the people 14:13-19

Moses interceded again much as he had done at Sinai (cf. Exod. 32:11-13). Moses based his appeal on God's reputation among the Egyptians (vv. 13-14) and the other nations (vv. 15-16). He also cited God's promise that He would be patient (vv. 17-18) and His past loyal love to Israel (v. 19). Moses' words proved effective (v. 20).

Guzik: Num 14:1-45

Numbers 14 - The People Reject Canaan

A. The rebellion of Israel at Kadesh Barnea.

1. (1) Israel rebels by mourning at their dilemma between faith and unbelief.

So all the congregation lifted up their voices and cried, and the people wept that night.

a. Then all the congregation lifted up their voices and cried: The children of Israel were confronted with two reports regarding the Promised Land. Two of the twelve spies (Caleb and Joshua) say Let us go up at once and take possession, for we are well able to overcome it (Numbers 13:30), but the other ten spies said "what God promised about the land is true; nevertheless, the natives of the land are too mighty, and we cannot overcome them, despite what God has promised."

i. We should not forget that the twelve spies were sent one from each tribe (Numbers 13:2); in this way, they truly represent the people of Israel, and the lack of faith of the majority of the spies is a lack of faith on behalf of the whole nation.

ii. We also must remember the details of how and why the spies were sent; the idea to send them did not originate with Moses or with God, but with the people (Deuteronomy 1:19-25); Moses unwisely agreed, and God merely told them how many spies to send and that they should represent the whole nation.

iii. But why were the spies sent? There was no military information needed; God had promised them victory over their enemies. Perhaps a reading of the terrain would have been helpful, but Moses told them to see if the land was good, and to see if the people and cities were weak or strong (Numbers 13:17-20) - and this information indirectly led to the bad report of the ten spies!

b. And the people wept that night: The unbelief of the ten spies truly represented the unbelieving heart of the nation. Israel wept that night upon hearing that the enemies in Canaan were formidable. This mourning had a distinct character.

i. It was mourning because God would not make it all "easy." We often somehow expect that of God, and resent adversity in our lives, forgetting the example of Jesus, who had it "harder" than any of us - and Whom we are not above.

ii. It was mourning filled with a resentful attitude towards God, blaming Him for their "problem" - denying that He is a loving Father who cares for His children.

iii. It was mourning that gave into the feeling of unbelief and fear; mourning that allowed feelings rule in one's life instead of faith in the living God. Here, their clinging to the feelings of fear and mourning is plain sin and rebellion, and their feelings did not by any means justify their rebellion. Clinging to feelings can be sin.

iv. This was mourning over a loss. We usually mourn because something has died. Here, God was trying to cause something to die - the flesh, the sin-nature, the old man (as much as it could in an Old Covenant sense); and Israel mourned because they wanted the old man to live, not die.

c. And the people wept that night: So here, Israel stood barely a year out of Egypt, on the threshold of the Promised Land. Over the first ten chapters of Numbers they had been fully prepared to walk as Promised Land people - they had been ordered and organized; cleansed and purified; set apart and blessed; taught how to give and how to function as priests; had been made to remember judgment spared and deliverance brought; and had been given God's presence as a guide and the tools needed to lead the people.

i. Now God invited them to take the land - and they rebelled through their mourning. Unbelief made them think of God's good for them (the gift of the Promised Land) as something evil.

2. (2-3a) Israel rebels by murmuring.

And all the children of Israel complained against Moses and Aaron, and the whole congregation said to them, "If only we had died in the land of Egypt! Or if only we had died in this wilderness! Why has the LORD brought us to this land to fall by the sword, that our wives and children should become victims?"

a. And all the children of Israel complained against Moses and Aaron: Their murmuring was directed first towards Moses and Aaron, but since these were the LORD's leaders, they were murmuring against the LORD. The vision of Moses and Aaron (to lead these people into the Promised Land) is the LORD's vision. Their complaint is against the LORD, even if they want to hide it by directing to Moses and Aaron.

i. Probably some falsely "spiritual" folks among the murmurers said, "Oh no, we trust the LORD. We love the LORD. We would never rebel against the LORD. It's Moses and Aaron we don't like."

ii. But Joshua and Caleb knew: Only do not rebel against the LORD (Numbers 14:9), and the LORD Himself knew: How long will these people reject Me? (Numbers 14:11)

b. If only we had died: The challenge of faith before the people seemed so great - and so grievous - that they would rather have died than go on with what the LORD has for them.

i. Tragically for this generation, God would give them what their rebellious, unbelieving hearts wanted.

c. Why has the LORD brought us to this land to fall by the sword: Here, they directly accused the Almighty with sin and evil towards them. They were angry with God, accusing Him of plotting the murder of them and their wives and children.

i. This was a deep state of rebellion. God, who can do no evil, with Whom there is no shadow of turning, was called evil and a murderer by His own people.

ii. Some counsel it is a healthy thing to be angry with God, and to let it all out, so that God and you can be reconciled, as sort of a matter of counseling therapy. While it is true that one may be angry with God, and should take every such feeling to God, it is wrong to ever assume or imply that such feelings are justified. If we are angry at God, we are in sin, because God has never done anything that deserves us being angry. We should honestly bring such sin before God, but never for a moment feeling it to be justified.

d. That our wives and children should become victims: The unbelieving among Israel justified their unbelief on the basis of concern for their wives and children. Tragically, because of their unbelief they would die in the wilderness and their children - a new generation of faith - would inherit the promised land.

3. (3b-4) They rebel by longing for the memory of Egypt.

Would it not be better for us to return to Egypt?" So they said to one another, "Let us select a leader and return to Egypt."

a. Would it not be better for us to return to Egypt? This was not better. In the first ten chapters of Numbers, God led Israel through a process intended to change them from a slave-minded people to being a "promised-land" people. Here, they completely revert back to their slave mentality, preferring slavery under cruel, murdering masters than the walk of faith God has for them.

i. Make no mistake; what Israel rejected here was a walk of faith. If God was going to lead them into a deeper trust than they had before, they wanted no part of it. If He made it all easy, that was fine with them - but they did not want a walk of faith.

b. Let us select a leader and return to Egypt: This was pure rebellion. They said that they did not want God's plan, they did not want God's leaders, and they did not want God's land. They believed that they knew better than God.

i. Notice how man-centered their rebellion was: They said to one another (the decision was made among themselves, believing their majority vote had more wisdom than God). Let us select (they didn't like God's selection, so they wanted a leader who would truly represent them - in all their rebellion against God).

4. (5-9) The reaction of the godly against the rebellion of the people.

Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. But Joshua the son of Nun and Caleb the son of Jephunneh, who were among those who had spied out the land, tore their clothes; and they spoke to all the congregation of the children of Israel, saying: "The land we passed through to spy out is an exceedingly good land. If the LORD delights in us, then He will bring us into this land and give it to us, 'a land which flows with milk and honey.' Only do not rebel against the LORD, nor fear the people of the land, for they are our bread; their protection has departed from them, and the LORD is with us. Do not fear them."

a. Then Moses and Aaron fell on their faces: Moses and Aaron were older and wiser and therefore knew how bad the situation was. They simply prostrated themselves in prayer, and said not a word to the people (knowing it would do no good), but they knew that they must cry out to God for a miracle if Israel is to be spared.

b. But Joshua the son of Nun and Caleb the son of Jephunneh: Joshua and Caleb, the two faithful spies, are younger and more optimistic, so they attempt to persuade the people.

i. They tore their clothes, showing utter grief and mourning; acting as if someone had died - or was about to die.

ii. The land . . . is an exceedingly good land; they reminded the people of the faithfulness of God's promise. He promised the land would be good, and it was - they saw it with their own eyes. If God promised we could take possession of it, they could trust that promise also.

iii. Only do not rebel against the LORD, nor fear the people . . . the LORD is with us: Their fear and unbelief was willful rebellion. Therefore Joshua and Caleb appealed to their will of the people, asking them to decide to give up their rebellion and return to the LORD. The people of Israel didn't have to give in to their feelings of fear, of anger to the LORD, of unbelief. By God's grace they could choose to submit to Him and trust Him.

5. (10) Two responses to the appeal of Joshua and Caleb.

And all the congregation said to stone them with stones. Now the glory of the LORD appeared in the tabernacle of meeting before all the children of Israel.

a. All the congregation said to stone them with stones: This was the response of the people. Rebellious, carnal man cannot endure the men of faith, who came with the challenge of faith. They would kill Joshua and Caleb for calling them to forsake their unbelief and to trust God.

i. Nothing can be more vexing, more aggravating to the child of God in rebellion than another child of God who is full of faith and submission to God - and who has godly counsel.

b. The glory of the LORD appeared: This was the response of the LORD. We are not yet told what the glory of the LORD would do, but it isn't hard to figure out. Their actions and feelings were not consistent with the glory of the LORD.

· Was it consistent with the glory of the LORD to be unbelieving?

· Was it consistent with the glory of the LORD to mourn because the walk of faith was hard?

· Was it consistent with the glory of the LORD to long for death?

· Was it consistent with the glory of the LORD to accuse God of plotting murder?

· Was it consistent with the glory of the LORD to go back to the slavery of Egypt?

· Was it consistent with the glory of the LORD to reject God's leaders and go with "the people's choice"?

· Was it consistent with the glory of the LORD to threaten to kill those who call you to a deeper life of trust in God?

B. Moses' spectacular intercession for the children of Israel.

1. (11-12) God's charge against Israel and offer to Moses.

Then the LORD said to Moses: "How long will these people reject Me? And how long will they not believe Me, with all the signs which I have performed among them? I will strike them with the pestilence and disinherit them, and I will make of you a nation greater and mightier than they."

a. The LORD said to Moses: God does not even speak with the nation; He knows they are past hearing Him. He will speak with Moses, and Moses alone.

i. Many of child of God in rebellion wonders why they do not hear the voice of God anymore; why should they? They are rejecting what God has already said, do they think they can be open to what more He might say?

b. How long will these people reject Me? God had been only good to Israel, and had demonstrated His loving strength towards them countless times. Israel's rejection of God makes no sense.

c. I will strike them . . . and disinherit them . . . I will make of you a nation greater and mightier: This is a dramatic offer to Moses; God says He will give rebellious Israel what they deserve - judgment (indeed, what they said they wanted - to die in the wilderness! [14:2]), and He will fulfill His promises of a land, nation, and blessing to Abraham, Isaac, and Jacob through Moses instead!

i. This was heady stuff for Moses; he is offered the position of "patriarch" - to become a father for Israel in the same way Abraham, Isaac, and Jacob were. Moses knew of their greatness and fame - he was used of God to compile their stories in the book of Genesis!

ii. We must regard this as a real "offer" from God; the LORD does not speak make-believe words. If Moses were to do nothing, this plan of God would go into effect - the nation would perish, and somehow, God would start all over again with Moses - and the new nation would be better (greater and mightier) than the present one!

iii. Moses had a similar "offer" from God back in Exodus 32:7-14; will Moses react in the same way now as then?

2. (13-16) Moses intercedes for Israel, appealing to God's glory.

And Moses said to the LORD: "Then the Egyptians will hear it, for by Your might You brought these people up from among them, and they will tell it to the inhabitants of this land. They have heard that You, LORD, are among these people; that You, LORD, are seen face to face and Your cloud stands above them, and You go before them in a pillar of cloud by day and in a pillar of fire by night. Now if You kill these people as one man, then the nations which have heard of Your fame will speak, saying, Because the LORD was not able to bring this people to the land which He swore to give them, therefore He killed them in the wilderness.'"

a. And Moses said to the LORD: Moses did not entertain God's offer for a moment. Instead, he pled for the nation and loved them despite their rebellion, and he was zealous for the glory of God.

b. Then the Egyptians will hear it, for by Your might You brought these people up from among them: Moses' zeal for God's glory was evident. He knew that if God wiped out the present nation and started again with Moses, it would be a black mark on His reputation before the nations - especially Egypt.

i. Perhaps then the nations could claim that the LORD was not able to bring this people to the land. It could be said that the sin and rebellion of man was greater than the power and goodness of God.

c. Which He swore to give them: Moses brought God's promise before Him. He begged God to not give the nations any opportunity to think God has not been true to His word.

3. (17-19) Moses intercedes for Israel, appealing to God's power and promise.

"And now, I pray, let the power of my LORD be great, just as You have spoken, saying, 'The LORD is longsuffering and abundant in mercy, forgiving iniquity and transgression; but He by no means clears the guilty, visiting the iniquity of the fathers on the children to the third and fourth generation.' Pardon the iniquity of this people, I pray, according to the greatness of Your mercy, just as You have forgiven this people, from Egypt even until now."

a. Let the power of my LORD be great: Moses glories in the power of God, but asks that God would use His power by showing mercy and longsuffering to a rebellious Israel.

b. Just as You have spoken: The list of Numbers 14:18-19 is almost a quote from the words of self-revelation God spoke to Moses in the dramatic encounter Moses had with God in Exodus 34:6-8.

i. Long-suffering . . . abundant . . . forgiving iniquity and transgression . . . by no means clears the guilty . . . mercy: Each of these are mentioned first in Exodus 34:6-8.

ii. Moses basically said: "LORD, you have revealed Yourself to me by Your word. Your word declares who You are. Now LORD, please act towards Israel according to who You have declared Yourself to be in Your word.

c. Pardon the iniquity of this people, I pray, according to the greatness of Your mercy: Moses knew God's power, and appealed to it; Moses knew God's promise and appealed to it, and Moses knew God's glory and appealed to it. This was a spectacular example of intercession.

i. What made this intercession spectacular was not primarily Moses' method (appealing to God's glory, power, and promise); but Moses' heart. Here, Moses is totally others-centered, not concerned for his own glory, but only for Israel. He displays he shares the heart of God towards His people, and that is what made Moses' intercession spectacular.

ii. This, of course, was God's intention all along: To develop and draw out of Moses just this kind of heart, transforming Moses into the image of His Son (Romans 8:29), long before the time of Jesus.

C. The fate of Israel after the rebellion at Kadesh Barnea.

1. (20) God's promise of pardon in response to Moses' intercession.

Then the LORD said: "I have pardoned, according to your word;

a. I have pardoned: The heart of Moses and his method of intercession were successful. These are sweet words for any sinner to hear.

b. According to your word: This means that Moses' prayer mattered. Some may wonder if prayer is some elaborate game, where God threatens to do something He will never do anyway, and we pray, pretending to believe God will do what He has threatened, and when God hears us pray, He forgets His idle threat and does what He was going to do anyway. Prayer definitely does not work that way.

i. We don't understand the relationship between the eternal, sovereign plan of God and our prayers; but we know it is no game. God never wanted Moses to think of it as a game, and wanted Moses to at least think that his prayers had directly affected the outcome: I have pardoned, according to your word! We should pray as if life and death, heaven and hell, would be decided by our prayers!

2. (21-25) The fate of the rebels and the fate of the faithful.

"But truly, as I live, all the earth shall be filled with the glory of the LORD; because all these men who have seen My glory and the signs which I did in Egypt and in the wilderness, and have put Me to the test now these ten times, and have not heeded My voice, they certainly shall not see the land of which I swore to their fathers, nor shall any of those who rejected Me see it. But My servant Caleb, because he has a different spirit in him and has followed Me fully, I will bring into the land where he went, and his descendants shall inherit it. Now the Amalekites and the Canaanites dwell in the valley; tomorrow turn and move out into the wilderness by the Way of the Red Sea."

a. But truly, as I live, all the earth shall be filled with the glory of the LORD: God's response to Israel would be full of and reflective of His glory. He would show mercy and pardon, but in a way consistent with His glory.

b. They certainly shall not see the land of which I swore to their fathers, nor shall any of those who rejected Me see it: Therefore, those who put God to the test and rebelled against His promise, would not see the Promised Land. But the faithful like Caleb would inherit the land.

i. Look at the high praise heaped upon Caleb: My servant Caleb . . . he has a different spirit in him . . . [he] has followed Me fully . . . I will bring into the land. Caleb's stand of faith seemed futile when Israel rejected him; but it was richly rewarded by God.

c. Tomorrow turn and move out into the wilderness: God had brought them to the threshold of the Promised Land, but they rebelled against Him, and did not enter - so God will send them back to the wilderness.

i. Israel has demonstrated they are still slave-minded; they do not think like Promised Land people. It will take more wilderness training until they are a people ready to live in the Promised Land!

3. (26-35) The death sentence upon the rebels.

And the LORD spoke to Moses and Aaron, saying, "How long shall I bear with this evil congregation who complain against Me? I have heard the complaints which the children of Israel make against Me. Say to them, 'As I live,' says the LORD, 'just as you have spoken in My hearing, so I will do to you: The carcasses of you who have complained against Me shall fall in this wilderness, all of you who were numbered, according to your entire number, from twenty years old and above. Except for Caleb the son of Jephunneh and Joshua the son of Nun, you shall by no means enter the land which I swore I would make you dwell in. But your little ones, whom you said would be victims, I will bring in, and they shall know the land which you have despised. But as for you, your carcasses shall fall in this wilderness. And your sons shall be shepherds in the wilderness forty years, and bear the brunt of your infidelity, until your carcasses are consumed in the wilderness. According to the number of the days in which you spied out the land, forty days, for each day you shall bear your guilt one year, namely forty years, and you shall know My rejection. I the LORD have spoken this; I will surely do so to all this evil congregation who are gathered together against Me. In this wilderness they shall be consumed, and there they shall die.'"

a. All of you who were numbered . . . from twenty years old and above: God gave the message to the nation - this generation must die in the wilderness and would never see the Promised Land. It was as if God said to them, "You didn't want it when it was offered to you, so now you will never have it."

i. They said, If only we had died in this wilderness! (Numbers 14:2). God will now give them their desire. If they preferred death to a walk of faith, God would make that their destiny.

b. Except for Caleb . . . and Joshua: These men of faith were the glorious exceptions. They would enter into the land of promise because they have the hearts and minds of new men.

i. Not even Moses and Aaron were excepted. They would also not enter the Promised Land, each for their own reasons. But we remember that Moses was not guiltless in this whole tragedy, having agreed to the request of the people to send out spies instead of just boldly taking the land by faith.

c. But your little ones: When excusing their unbelief, Israel had claimed concern for their children (Numbers 14:3), accusing God of wanting to murder them. Now, ironically, their children would inherit the land, while they perished in the wilderness.

d. The land which you despised: We may imagine many in Israel objected saying, "We did not despise the land. We wanted it. We were just afraid." But they did despise it, because as much as anything, it was a land of faith for people of faith, and the unbelieving and rebellious do despise the land.

e. Forty days . . . forty years: The spies, representing the nation, failed in the test of 40 days. Now the nation would be tested 40 years - and they would come forth purified, ready to inherit the Promised Land, but only after the man of unbelief and rebellion has perished in the wilderness.

i. The old man, the man still slave-minded to sin, can never enter into God's promises; the old man must die - and God will do whatever it takes to make that happen.

ii. This turning point in Israel's history is an essential lesson for every believer, and is trumpeted to us in Psalm 95:7b-11: Today, if you will hear His voice: Do not harden your hearts, as in the rebellion, as in the day of trial in the wilderness, when your fathers tested Me; they tried Me, though they saw My work. For forty years I was grieved with that generation, and said, 'It is a people who go astray in their hearts, and they do not know My ways.' So I swore in My wrath, 'They shall not enter My rest.'

iii. Then they despised the pleasant land; they did not believe His word, but complained in their tents, and did not heed the voice of the LORD. Therefore He raised up His hand in an oath against them, to overthrow them in the wilderness, to overthrow their descendants among the nations, and to scatter them in the lands. (Psalms 106:24-27)

iv. But they and our fathers acted proudly, hardened their necks, and did not heed Your commandments. They refused to obey, and they were not mindful of Your wonders that You did among them. But they hardened their necks, and in their rebellion they appointed a leader to return to their bondage. (Nehemiah 9:16-17)

v. Hebrews 3:7-4:16 makes it clear: God has a place of rest and promise for every believer to enter in to, and it can only be entered by faith. The man of unbelief, self-reliance, and self-focus can never enter into God's rest and abundance.

4. (36-38) An immediate death sentence upon the ten unfaithful spies.

Now the men whom Moses sent to spy out the land, who returned and made all the congregation complain against him by bringing a bad report of the land, those very men who brought the evil report about the land, died by the plague before the LORD. But Joshua the son of Nun and Caleb the son of Jephunneh remained alive, of the men who went to spy out the land.

a. Now the men whom Moses sent to spy out the land . . . died by the plague before the LORD: If the death of the unbelieving generation would take some 38 years (the number of years left to make a total time of the exodus forty years), the death of the ten unfaithful spies was be immediate.

b. Died by the plague before the LORD: God has one prescription for the old man, and the flesh: to kill it. It can't be reformed. We are not called to turn over a new leaf for God. The old man dies, and only then can the new man patterned after Jesus Christ, can inherit God's land of rest and promise.

5. (39-45) Aftermath: Failure of the attempt to take the Promised Land by man's strength and wisdom.

Then Moses told these words to all the children of Israel, and the people mourned greatly. And they rose early in the morning and went up to the top of the mountain, saying, "Here we are, and we will go up to the place which the LORD has promised, for we have sinned!" And Moses said, "Now why do you transgress the command of the LORD? For this will not succeed. Do not go up, lest you be defeated by your enemies, for the LORD is not among you. For the Amalekites and the Canaanites are there before you, and you shall fall by the sword; because you have turned away from the LORD, the LORD will not be with you." But they presumed to go up to the mountaintop; nevertheless, neither the ark of the covenant of the LORD nor Moses departed from the camp. Then the Amalekites and the Canaanites who dwelt in that mountain came down and attacked them, and drove them back as far as Hormah.

a. The people mourned greatly: They were indeed sorry; many people are sorry for the consequence of their sin. But they were not so sorry as to turn their hearts to a genuine trust of the LORD.

b. They rose early . . . went up to the top of the mountain . . . "Here we are, and we will go up . . .we have sinned!" They wanted to make it all better with a few religious works and words but their hearts were not changed. All this was on their initiative, as a way of doing God's will their way, and hoping to reap the same blessings. It could not work. Moses spoke rightly: For this will not succeed.

c. The Canaanites who dwelt in that mountain came down and attacked them, and drove them back as far as Hormah: It did not succeed because God was not with them. They made a futile attempt in the flesh to accomplish what they had rejected by faith, and it ended in defeat. It was now back to the wilderness.

i. When God was with them, they did not think it was enough; now that God was not with them, they thought they could do it.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Numbers (Book Introduction)

NUMBERS. This book is so called because it contains an account of the enumeration and arrangement of the Israelites. The early part of it, from the first through the tenth chapters, appears to be a supplement to Leviticus, being occupied with relating the appointment of the Levites to the sacred offices. The journal of the march through the wilderness is then given as far as Num 21:20; after which the early incidents of the invasion are narrated. One direct quotation only from this book (Num 16:5) is made in the New Testament (2Ti 2:19); but indirect references to it by the later sacred writers are very numerous.

JFB: Numbers (Outline)

• MOSES NUMBERING THE MEN OF WAR. (Num. 1:1-54)
• THE ORDER OF THE TRIBES IN THEIR TENTS. (Num. 2:1-34)
• THE LEVITES' SERVICE. (Num. 3:1-51)
• OF THE LEVITES' SERVICE. (Num. 4:1-49)
• THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (Num 5:1-4)
• RESTITUTION ENJOINED. (Num 5:5-10)
• THE TRIAL OF JEALOUSY. (Num. 5:11-31)
• THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22)
• THE FORM OF BLESSING THE PEOPLE. (Num 6:23-27)
• THE PRINCES' OFFERINGS. (Num. 7:1-89)
• HOW THE LAMPS ARE TO BE LIGHTED. (Num 8:1-4)
• THE CONSECRATION OF THE LEVITES. (Num. 8:5-22)
• THE PASSOVER ENJOINED. (Num 9:1-5)
• A SECOND PASSOVER ALLOWED. (Num 9:6-14)
• A CLOUD GUIDES THE ISRAELITES. (Num 9:15-23)
• THE USE OF THE SILVER TRUMPETS. (Num. 10:1-36)
• MANNA LOATHED. (Num. 11:1-35)
• MIRIAM'S AND AARON'S SEDITION. (Num 12:1-9)
• MIRIAM'S LEPROSY. (Num 12:10-16)
• THE NAMES OF THE MEN WHO WERE SENT TO SEARCH THE LAND. (Num. 13:1-33)
• THE PEOPLE MURMUR AT THE SPIES' REPORT. (Num. 14:1-45)
• THE LAW OF SUNDRY OFFERINGS. (Num. 15:1-41)
• THE REBELLION OF KORAH. (Num. 16:1-30)
• AARON'S ROD FLOURISHES. (Num 17:1-13)
• THE CHARGE OF THE PRIESTS AND LEVITES. (Num 18:1-7)
• THE PRIESTS' PORTION. (Num 18:8-20)
• THE LEVITES' PORTION. (Num 18:21-32)
• THE WATER OF SEPARATION. (Num. 19:1-22)
• THE DEATH OF MIRIAM. (Num. 20:1-29)
• ISRAEL ATTACKED BY THE CANAANITES. (Num. 21:1-35)
• BALAK'S FIRST MESSAGE FOR BALAAM REFUSED. (Num. 22:1-20)
• THE JOURNEY. (Num. 22:21-41)
• BALAK'S SACRIFICES. (Num. 23:1-30)
• BALAAM FORETELLS ISRAEL'S HAPPINESS. (Num. 24:1-25)
• THE ISRAELITES' WHOREDOM AND IDOLATRY WITH MOAB. (Num. 25:1-18)
• ISRAEL NUMBERED. (Num. 26:1-51)
• THE DAUGHTERS OF ZELOPHEHAD ASK FOR AN INHERITANCE. (Num 27:1-11)
• MOSES BEING TOLD OF HIS APPROACHING DEATH, ASKS FOR A SUCCESSOR. (Num 27:12-17)
• JOSHUA APPOINTED TO SUCCEED HIM. (Num 27:18-23)
• OFFERINGS TO BE OBSERVED. (Num. 28:1-31)
• THE OFFERING AT THE FEAST OF TRUMPETS. (Num. 29:1-40)
• VOWS ARE NOT TO BE BROKEN. (Num. 30:1-16)
• THE MIDIANITES SPOILED AND BALAAM SLAIN. (Num. 31:1-54)
• THE REUBENITES AND GADITES ASK FOR AN INHERITANCE. (Num. 32:1-42)
• TWO AND FORTY JOURNEYS OF THE ISRAELITES--FROM EGYPT TO SINAI. (Num 33:1-15)
• THE BORDERS OF THE LAND OF CANAAN. (Num. 34:1-29)
• EIGHT AND FORTY CITIES GIVEN TO THE LEVITES. (Num 35:1-5)
• CITIES OF REFUGE. (Num 35:6-8)
• THE BLOOD AVENGER. (Num. 35:9-34)
• THE INCONVENIENCE OF THE INHERITANCE. (Num 36:1-13)

TSK: Numbers (Book Introduction)

The book of Numbers is a book containing a series of the most astonishing providences and events. Every where and in every circumstance God appears; and yet there is no circumstance or occasion which does not justify those signal displays of his grace and mercy; and in every relation we perceive the consistency of the divine intentions, and the propriety of those laws which he established.

TSK: Numbers 14 (Chapter Introduction)

Overview

Num 14:1, The people murmur at the news; Num 14:6, Joshua and Caleb labour to still them; v.11, God threatens them; v.13, Moses intercedes with God, and obtains pardon; v.26, The murmurers are debarred from entering into the land; v.36, The men who raised the evil report die by a plague; v.40, The people that would invade the land against the will of God are smitten.

Poole: Numbers (Book Introduction)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

This Book giveth us a history of almost forty years travel of the children of Israel through the wilderness, where we have an account of their journeys, and what happened to them therein, with their government, and how they were managed thereby; called Numbers by reason of the several numberings of the people, as at the offerings of the princes, and at their several journeys, &c. But especially two: one, Chapter 1, out of which the priests and Levites were excepted, but numbered by themselves, viz. in the second year after they were come out of Egypt, in the first month whereof the passover was instituted; with the order about the tabernacle, both of the Levites and people, and their several marches, encampings, and manner of pitching their tents, the priests’ maintenance and establishment, by the miraculous budding of Aaron’ s rod, with the several impediments in their marches, both among themselves by several murmurings, seditions, and conspiracies; and from their enemies, viz. the Edomites, Canaanites, over whom having obtained a victory, and afterwards murmuring, they were stung with fiery serpents, and cured by the brazen one; Amorites, whose kings, Sihon and Og, they overcame and slew; and Moabites, where by the allurements of Balaam, who was hired by Balak to curse Israel, they joined themselves to Baal-peor , and are plagued for it; that openly opposed them. The other chief numbering is in Chapter 26, where they are found almost as many as at the first, though among them were none of the first numbering, (according to what God had threatened, Chapter 14,) save Moses, Joshua, and Caleb, by reason of their desire to return back into Egypt upon the discouraging report often of those twelve that Moses sent to spy out the land; whereupon they were forced to wander above thirty-eight years in the wilderness; where he gave them several laws, civil, ecclesiastical, and military; as also particular directions about women’ s inheriting, occasioned by the case of Zelophehad’ s daughters, and concerning vows; and then brings them back to the borders of Canaan, where, after divers victories obtained against their enemies, they were directed how the land of Canaan was to be divided among the tribes, and what portion the Levites were to have among them, together with six cities of refuge set apart for the manslayer. At length Aaron being dead, and Eleazar placed in his stead, and Moses also having received the sentence of death, doth, by God’ s appointment, deliver up the people unto the charge and conduct of Joshua.

Poole: Numbers 14 (Chapter Introduction)

CHAPTER 14

The children of Israel murmur against Moses and Aaron, Num 14:1-4 . Moses, Aaron, Caleb, and Joshua go to appease the people, Num 14:5-9 ; wherefore the people would have stoned them, Num 14:10 . The Lord threateneth them with the pestilence, Num 14:11,12 . Moses entreateth the Lord for the people, Num 14:13-19 . The Lord heareth Moses, Num 14:20,21 ; yet promiseth that the murmurers shall never enter into the land of Canaan, Num 14:22,23 . Judgments on the murmurers, Num 14:26-35 . They that brought an evil report on the land die of the plague, Num 14:36,37 . They who would take possession of the land contrary to God’ s command are smitten, Num 14:40-45 .

Except Caleb and Joshua, and some few others. A synecdochial expression, the whole for the greatest part.

MHCC: Numbers (Book Introduction)

This book is called NUMBERS from the several numberings of the people contained in it. It extends from the giving of the law at Sinai, till their arrival in the plains of Jordan. An account is given of their murmuring and unbelief, for which they were sentenced to wander in the wilderness nearly forty years; also some laws, both, moral and ceremonial. Their trials greatly tended to distinguish the wicked and hypocrites from the faithful and true servants of God, who served him with a pure heart.

MHCC: Numbers 14 (Chapter Introduction)

(Num 14:1-4) The people murmur at the account of the spies.

(Num 14:5-10) Joshua and Caleb labour to still the people.

(Num 14:11-19) The Divine threatenings, The intercession of Moses.

(v. 20-35) The murmurers forbidden to enter the promised land.

(Num 14:36-39) Death of the evil spies.

(Num 14:40-45) Defeat of the people, who now would invade the land.

Matthew Henry: Numbers (Book Introduction)

An Exposition, with Practical Observations, of The Fourth Book of Moses, Called Numbers

The titles of the five books of Moses, which we use in our Bibles, are all borrowed from the Greek translation of the Seventy, the most ancient version of the Old Testament that we know of. But the title of this book only we turn into English; in all the rest we retain the Greek word itself, for which difference I know no reason but that the Latin translators have generally done the same. Otherwise this book might as well have been called Arithmoi , the Greek title, as the first Genesis, and the second Exodus; or these might as well have been translated, and called, the first the Generation, or Original, the second the Out-let, or Escape, as this Numbers. - This book was thus entitled because of the numbers of the children of Israel, so often mentioned in this book, and so well worthy to give a title to it, because it was the remarkable accomplishment of God's promise to Abraham that his seed should be as the stars of heaven for multitude. It also relates to two numberings of them, one at mount Sinai (ch. 1), the other in the plains of Moab, thirty-nine years after (ch. 26). And not three men the same in the last account that were in the first. The book is almost equally divided between histories and laws, intermixed.

We have here, I. The histories of the numbering and marshalling of the tribes (ch. 1-4), the dedication of the altar and Levites (ch. 7, 8), their march (ch. 9, 10), their murmuring and unbelief, for which they were sentenced to wander forty years in the wilderness (ch. 11-14), the rebellion of Korah (ch. 16, Num 17:1-13), the history of the last year of the forty (ch. 20-26), the conquest of Midian, and the settlement of the two tribes (ch. 31, 32), with an account of their journeys (ch. 33), II. Divers laws about the Nazarites, etc. (ch. 5, 6); and again about the priests' charge, etc. (ch. 18, 19), feasts (ch. 28, 29), and vows (ch. 30), and relating to their settlement in Canaan (ch. 27, 34, 35, Num 36:1-13). An abstract of much of this book we have in a few words in Psa 95:10, Forty years long was I grieved with this generation; and an application of it to ourselves in Heb 4:1, Let us fear lest we seem to come short. Many considerable nations there were now in being, that dwelt in cities and fortified towns, of which no notice is taken, no account kept, by the sacred history: but very exact records are kept of the affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilderness, because they were the children of the covenant. For the Lord's portion is his people, Jacob is the lot of his inheritance.

Matthew Henry: Numbers 14 (Chapter Introduction)

This chapter gives us an account of that fatal quarrel between God and Israel upon which, for their murmuring and unbelief, he swore in his wrath that they should not enter into his rest. Here is, I. The mutiny and rebellion of Israel against God, upon the report of the evil spies (Num 14:1-4). II. The fruitless endeavour of Moses and Aaron, Caleb and Joshua, to still the tumult (Num 14:5-10). III. Their utter ruin justly threatened by an offended God (Num 14:11, Num 14:12). IV. The humble intercession of Moses for them (Num 14:13-19). V. A mitigation of the sentence in answer to the prayer of Moses; they shall not all be cut off, but the decree goes forth ratified with an oath, published to the people, again and again repeated, that this whole congregation should perish in the wilderness, and none of them enter Canaan but Caleb and Joshua only (v. 20-35). VI. The present death of the evil spies (Num 14:36-39). VII. The rebuke given to those who attempted to go forward notwithstanding (Num 14:40-45). And this is written for our admonition, that we " fall not after the same example of unbelief."

Constable: Numbers (Book Introduction)

Introduction

Title

The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers wandering in the wilderness.

The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1-4) and toward the end (ch. 26) of the book. These numberings of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers.

Date and Writer

Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He evidently did so late in his life on the plains of Moab.¹ Moses evidently died close to 1406 B.C. since the Exodus happened about 1446 B.C., and the Israelites were in the wilderness for 40 years.

Scope and purpose

When the book opens the Israelites were in the second month of the second year after they departed from Egypt (1:1). In chapters 7-10 we read things that happened in the nation before that. These things happened when Moses finishing setting up the tabernacle, which occurred on the first day of the first month of the second year (7:1; cf. Exod. 40:17). When Numbers closes the Israelites were in the tenth month of the fortieth year (cf. Deut. 1:3). Thus the time Numbers covers is about 39 years.

Geographically the Israelites travelled from Mt. Sinai to the plains of Moab, which lay to the east of Jericho and the Jordan River. However their journey was not at all direct. They proceeded from Sinai to Kadesh Barnea on Canaan's southern border but failed to go into the Promised Land from there because of unbelief. Their failure to trust God and obey Him resulted in a period of 38 years of wandering in the wilderness. God finally brought them back to Kadesh and led them from there to the plains of Moab that lay on Canaan's eastern border.

Even though the wilderness wanderings consumed the majority of the years Numbers records, Moses passed over the events of this period of Israel's history fairly quickly. God's emphasis in this book is on His preparation of the Israelites to enter the land from Kadesh (chs. 1-14), and their preparation to enter from the plains of Moab (chs. 20-36). This indicates that the purpose of the book was primarily to show how God dealt with the Israelites as they anticipated entrance into the Promised Land. It was not to record all the events, or even most events, that took place in Israel's history. This selection of content to teach spiritual lessons is in harmony with the other books of the Pentateuch. Their concern too was more theological than historical.

"The material in Numbers cannot be understood apart from what precedes it in Exodus and Leviticus. The middle books of the Pentateuch hang closely together, with Genesis forming a prologue, and Deuteronomy the epilogue to the collection."²

The content stresses events leading to the destruction of the older generation of Israelites in the wilderness and the preparation of the new generation for entrance into the land. The census at the beginning of the book (chs. 1-4) and the one at the end (ch. 26) provide, ". . . the overarching literary and theological structure of the book of Numbers."³

"We may also venture the purpose of the book in this manner: To compel obedience to Yahweh by members of the new community by reminding them of the wrath of God on their parents because of their breach of covenant; to encourage them to trust in the ongoing promises of their Lord as they follow him into their heritage in Canaan; and to provoke them to worship of God and to the enjoyment of their salvation."⁴

"The Book of Numbers seems to be an instruction manual to post-Sinai Israel. The manual' deals with three areas: (a) how the nation was to order itself in its journeyings, (b) how the priests and Levites were to function in the condition of mobility which lay ahead, and (c) how they were to prepare themselves for the conquest of Canaan and their settled lives there. The narrative sections, of which there are many, demonstrate the successes and failures of the Lord's people as they conformed and did not conform to the requirements in the legislative, cultic, and prescriptive parts of the book."⁵

Theme

I believe the theme of the book is obedience. However others have suggested different though related themes.

"The theme of the Book of Numbers is worship."⁶

"The major theological theme of Numbers is reciprocal in nature: God has brought a people to Himself by covenant grace, but He expects of them a wholehearted devotion. Having accepted the terms of the Sinai Covenant, Israel had placed herself under obligation to obey them, a process that was to begin at once and not in some distant place and time (Exod. 19:8; 24:3)."⁷

Message⁸

To formulate a statement that summarizes the teaching of this book it will be helpful to identify some of the major revelations in Numbers. These constitute the unique values of the book.

The first major value of Numbers is that it reveals the graciousness of God to an extent not previously revealed. We see God's graciousness in His dealings with Israel throughout this book.

In the first section of Numbers (chs. 1-10) God's provision for His people stands out. We see this in the order and purity God specified for the maintenance of the Israelite camp. We see it in the worship God provided for in the camp. We also see it in the movement God prescribed for the camp. God faithfully provided for the needs of His people in these many ways as they prepared to enter the Promised Land.

In the second section of the book (chs. 11-21) God's patience with His people stands out. When the Israelites failed to obey God He did not desert them, but He disciplined them in love. God's patience in dealing with the Israelites did not result from God's weakness, but it was an evidence of His strength. God did not manifest carelessness toward the Israelites by making them wander in the wilderness for 38 years. He manifested carefulness as He used those 38 years to prepare the next generation to obey Him. God disciplined the people for their disobedience, but He always directed them toward the realization of His purpose for them as He disciplined them. The years of wilderness wandering were years of education rather than abandonment. He had similarly prepared Moses for 40 years in the wilderness before the Exodus.

In the third section (chs. 22-36) God's persistence in bringing Israel to the threshold of the land is prominent. God protected Israel from her enemies and provided for her needs. Even though Israel had been unfaithful God persisted in demonstrating faithfulness to the nation He had chosen to bless.

A second major value of this book is the revelation it contains of the gravity of unbelief. This is a revelation of man whereas the first was a revelation of God. Numbers reveals the seriousness of the sin of unbelief that manifests itself in disobedience. The Israelites struggled with unbelief throughout the book, but the most serious instance of it took place at Kadesh Barnea (chs. 13-14).

Numbers reveals the roots of unbelief. These were two causes: a mixed multitude and mixed motives.

The congregation consisted of a combination of believing Israelites and others who had for various reasons joined themselves to the people of God, a mixed multitude. These foreigners joined Israel first at the Exodus (Exod. 12:38), but we find them mixed in with the Israelites throughout Israel's subsequent history (cf. Lev. 24:10-23). This "rabble" was first to complain against God, and their murmuring spread through the camp like a plague periodically (cf. 11:4).

The second cause of unbelief was the mixed motives of the Israelites. They wanted to enjoy God's blessings and obeyed Him to a degree to obtain these. However, they also wanted things that God in His love for them did not want them to have (cf. Gen. 3). The Israelites did not fully commit themselves to God (cf. Rom. 12:1-2). They did not fully allow God to shape them into a nation to fulfill His purpose for them in the world. This too resulted in murmuring. They longed for what they had experienced in Egypt and preferred a comfortable life to the adventurous life to which God had called them. Murmuring is the telltale evidence of selfishness. It arises from a lack of singleminded dedication to God.

The message of Numbers is that everything depends on our attitude toward God. Our attitude toward our opportunities and our circumstances reveals our attitude toward God. If we are not content with what God has brought into our lives, it indicates we may want something different for ourselves than what God wants for us.

When we face a challenge to our faith we must see the difficulty overshadowed by God's presence, power, and promises.

The alternative is to allow the difficulty to block our view of God. The influences of unbelievers and our own doublemindedness will seek to make us behave as the Israelites did. At these times of testing Israel's experiences in Numbers should help us understand what is going on and trust God and obey Him more consistently.

The message of Numbers is a message of comfort on the one hand.

Numbers teaches that the failures of God's people cannot frustrate His plans. In Exodus we saw that the opposition of God's enemies cannot defeat Him. In Numbers we see that the failure of His instruments cannot defeat Him either. God's chosen instruments can postpone God's purposes, but they cannot preclude them.

In Numbers we also see that God always deals with His chosen instruments righteously. He will bless the minority who are faithful to Him even though they live among a majority who are under His discipline for being unfaithful. We see this in God's dealings with Caleb and Joshua. God honors the faithful. He will also faithfully work with those He is disciplining because of unfaithfulness. He will encourage them to experience the greatest blessing they can within the sphere of their discipline. We see this in His dealings with the rebellious generation. Furthermore God will not overlook those who have disobeyed Him because they have established a record of past obedience. He will discipline them too. We see this in God's dealings with Moses. Whereas God honors the faithful He also disciplines the unfaithful.

Numbers further teaches us that God's provisions are always adequate for His people's needs (cf. 2 Cor. 12:9). He sustained the Israelites in the wilderness. Their failures were not a result of God's inadequate provision but their own dissatisfaction with His provision. God Himself is an adequate resource for His people as we go through life (cf. Exod. 14-17).

On the other hand Numbers is also a message of warning. Every believer and every group of believers (e.g., a local church) from time to time face the same challenge to faith that the Israelites faced in the wilderness and at Kadesh. The crisis comes when faith encounters obstacles that only God's supernatural power can overcome. The believer should then proceed against these obstacles in simple confidence in God. Our response will depend on whether we are willing to act on our belief that God's presence, power, and promises can overcome them.

We can fail to realize all that God wants for us if we fail to trust Him.

By way of review Genesis expounds faith. Exodus reveals that faith manifests itself in worship and obedience. Leviticus explains worship more fully. Numbers stresses the importance of obedience.

Numbers shows the importance of obedience by revealing the roots, process, and fruits of disobedience.

Constable: Numbers (Outline)

Outline

I. Experiences of the older generation in the wilderness chs. 1-25

A. Preparations for entering the Promised Land from the south chs. 1-10

1. The first census and the organization of the people chs. 1-4

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

3. The departure from Sinai ch. 10

B. The rebellion and judgment of the unbelieving generation chs. 11-25

1. The cycle of rebellion, atonement, and death chs. 11-20

2. The climax of rebellion, hope, and the end of dying chs. 21-25

II. Prospects of the younger generation in the land chs. 26-36

A. Preparations for entering the Promised Land from the east chs. 26-32

1. The second census ch. 26

2. Provisions and commands to observe in preparation for entering the land chs. 27-30

3. Reprisal against Midian and the settlement of the Transjordanian tribes chs. 31-32

B. Warning and encouragement of the younger generation chs. 33-36

1. Review of the journey from Egypt 33:1-49

2. Anticipation of the Promised Land 33:50-36:13

Constable: Numbers

Numbers

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Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Book Introduction)

INTRODUCTION.

This fourth Book of Moses is called Numbers , because it begins with the numbering of the people. The Hebrews, from its first words, call it Vaydedabber . It contains the transactions of the Israelites, from the second month of the second year after their going out of Egypt, until the beginning of the eleventh month of the 40th year; that is, a history almost of thirty-nine years. (Challoner) --- In the nine first chapters various orders of people are described, and several laws are given or repeated. From the 10th to the 33d, the marches and history of God's people are related; (Haydock) from the 20th of the second month, in the second year after their departure out of Egypt, till the eleventh month of the 40th year, and the last of Moses: so that this Book contains the transactions of almost thirty-nine years; (Tirinus) whereas, the Book of Leviticus specified only some of the laws and occurrences of one month. Here we behold what opposition Moses experienced from Aaron and his sister, from Core, and from all the people; and yet God protected him, in the midst of all dangers, and confounded, not only their attempts, but those also of Balaam, and of all his external foes. (Haydock) --- Moses conquers the Madianites, and divides the conquered country between the tribes of Ruben, Gad, and half of the tribe of Manasses. In the three last chapters, he describes the land of Chanaan, orders all the inhabitants to be exterminated, assigns cities for the Levites, and for refuge; and forbids such marriages, as might cause any confusion in the distribution of the lands belonging to each tribe. Moses composed this part of the Pentateuch, as well as that of Deuteronomy, a little while before his death, out of the memoirs which he had carefully preserved. (Calmet) --- According to Usher, the people were numbered this second time, in the year of the world 2514, chap. i.; after which they leave the desert of Sinai, (chap. x. 11.) go to Cades-barne, and return thither again 2552. Soon after this, Mary and Aaron die; Moses lifts up the brazen serpent; and the Hebrews take possession of part of the promised land (2553) on the eastern banks of the Jordan. That on the western side, flowing with milk and honey, was conquered by Josue in the following years. (Haydock)

Gill: Numbers (Book Introduction)

INTRODUCTION TO NUMBERS

This book has its name from the account it gives of the "numbers" of the children of Israel, twice taken particularly; which name it has with this Greeks and Latins, and so with the Syriac and Arabic versions; but with the Jews it is called sometimes "Vajedabber", from the first word of it, "and the Lord spake"; and sometimes "Bemidbar", from the fifth word of the first verse, "in the wilderness", and sometimes "Sepher Pikkudim"; or, as with Origen ^a, "Ammesph‚kodim", the book of musters or surveys. That it was written by Moses is not to be doubted; and is indeed suggested by our Lord himself, Joh 5:46 compared with Num 3:14, and the references to it, in the New Testament, fully ascertain to us Christians the authenticity of it, as that of our Lord hinted at, and those of the apostle in 1Co 10:4. It contains an history of the affairs of the Israelites, and of their travel in the wilderness for the space of thirty eight years; though the principal facts it relates were done in the second year of their coming out of Egypt, and in the last of their being in the wilderness; and it is not merely historical, but gives a particular account of several laws, ceremonial and judicial, to be observed by the people of Israel, as well as has many things in it very instructive, both of a moral and evangelical nature.

Gill: Numbers 14 (Chapter Introduction)

INTRODUCTION TO NUMBERS 14

This chapter treats or the murmurings of the children of Israel upon the evil report of the spies, which greatly distressed Moses and Aaron, Num 14:1; and of the endeavours of Joshua and Caleb to quiet the minds of the people with a good account of the land, and of the easy conquest of it, but to no purpose, Num 14:6; and of the Lord's threatening to destroy the people with the pestilence, Num 14:11; and of the intercession of Moses for them, which so far succeeded as to prevent their immediate destruction, Num 14:13; nevertheless they are assured again and again, in the strongest terms, that none of them but Joshua and Caleb should enter into the land, but their carcasses should fall in the wilderness, even all the murmurers of twenty years old and upwards, Num 14:21; and the ten men that brought the evil report of the good land died of a plague immediately, but the other two lived, Num 14:36; and the body of the people that attempted to go up the mountain and enter the land were smitten and discomfited by their enemies, after they had with concern heard what the Lord threatened them with, Num 14:39.