Text -- Numbers 14:1-3 (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?”

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.

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.

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.

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.

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

Commentary -- Word/Phrase Notes (per Verse)

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.

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)

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.

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.”

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.

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.

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.

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. "

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

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

Bibliography

Aharoni, Yohanan. The Land of the Bible. Philadelphia: Westminster Press, 1979.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

Albright, William Foxwell. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin books, 1956.

Allegro, J. M. "The Meaning of nophel in Numbers xxiv. 4, 16." Expository Times 65 (July 1954):316-17.

Allen, Ronald B. "Numbers." In Genesis--Numbers. Vol. 2 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1990.

_____. "The Theology of the Balaam Oracles." In Tradition and Testament: Essays in Honor of Charles Lee Feinberg. Edited by John S. and Paul D. Feinberg. Chicago: Moody Press, 1981.

Amiran, Ruth. Goethert, Rolf; and Ilan, Ornit. "The Well at Arad." Biblical Archaeology Review 13:2 (March-April 1987):40-44.

Arnold, Neil W. "The High Priestly Blessing." Exegesis and Exposition 2:1 (Summer 1987):45-50.

Ashley, Timothy R. The Book of Numbers. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1993.

Baly, Denis. "Elath, Ezion-geber, and the Red Sea." Biblical Illustrator 9:3 (Spring 1983):66-69.

Bartlett, John R. "The Conquest of Sihon's Kingdom: A Literary Re-examination." Journal of Biblical Literature 97:3 (September 1978):347-51.

Baskin, J. R. "Origen on Balaam: The Dilemma of the Unworthy Prophet." Vigiliae Christianae 37 (1983):22-35.

Beck, J. A. "Geography and the Narrative Shape of Numbers 13." Bibliotheca Sacra 157:627 (July-September 2000):271-80.

Brichto, Herbert Chanan. "The Case of the Sota and a Reconsideration of Biblical Law.'" Hebrew Union College Annual 46 (1975):55-70.

Brin, Gershon. "The Formulae From . . . and Onward/Upward' (m . . . whl'h/wmslh)." Journal of Biblical Literature 99:2 (1980):161-71.

Budd, Philip J. Numbers. Word Biblical Commentary series. Waco: Word Books, Publisher, 1984.

Chisholm, Robert B., Jr. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

_____. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

Coats, George W. "Conquest Traditions in the Wilderness Theme." Journal of Biblical Literature 95:2 (1976):177-90.

Constable, Thomas L. Talking to God: What the Bible Teaches about Prayer. Grand Rapids: Baker Book House, 1995.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Cross, Frank Moore. Canaanite Myth and Hebrew Epic. Cambridge: Harvard University Press, 1973.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

de Boer, Pieter A. H. "Numbers vi 27." Vetus Testamentum 32:1 (January 1982):3-13.

De Haan, Martin Ralph. The Chemistry of the Blood and Other Stirring Messages. 2nd ed. Grand Rapids: Zondervan Publishing House, 1943.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Fawver, Jay D., and R. Larry Overstreet. "Moses and Preventive Medicine." Bibliotheca Sacra 147:587 (July-September):270-85.

Felder, Cain Hope. Troubling Biblical Waters: Race, Class, and Family. Maryknoll, N.Y.: Orbis, 1989.

Fishbane, Michael. "Accusations of Adultery: A Study of Law and Scribal Practice in Numbers 5:11-31." Hebrew Union College Annual 45 (1974):25-45.

_____. "Form and Reformulation of the Biblical Priestly Blessing." Journal of the American Oriental Society 103:1 (January-March 1983):115-21.

_____. "Through the Looking Glass: Reflections on Ezek 43:3, Num. 12:8 and 1 Cor. 13:8." Hebrew Annual Review 10 (1986):63-74.

Fouts, David M. "A Defense of the Hyperbolic Interpretation of Large Numbers in the Old Testament." Journal of the Evangelical Theological Society 40:3 (September 1997):377-87.

Frymer-Kensky, Tikva. "The Strange Case of the Suspected Sotah (Numbers V:11-31)." Vetus Testamentum 34:1 (1984):11-26.

_____. "The Trial Before God of an Accused Adulteress." Bible Review 2:3 (Fall 1986):46-49.

Gardner, Joseph L., ed. Reader's Digest Atlas of the Bible. Pleasantville, N.Y.: Reader's Digest Association, 1985.

Haran, Menahem. "Studies in the Account of the Levitical Cities." Journal of Biblical Literature 80:1 (March 1961):45-54, and 80:2 (June 1961):156-65.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Hays, J. Daniel. "The Cushites: A Black Nation in the Bible." Bibliotheca Sacra 153:612 (October-December 1996):396-409.

Herzog, Ze'ev; Miriam Aharoni; and Anson F. Rainey. "Arad." Biblical Archaeology Review 13:2 (March-April 1987):16-35.

Hess, Richard S. Joshua: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Leicester, England, and Downers Grove, Ill.: Inter-Varsity Press, 1996.

Hoffner, Harry A., Jr. "Ancient Views of Prophecy and Fulfillment: Mesopotamia and Asia Minor." Journal of the Evangelical Theological Society 30:3 (September 1987):257-65.

Hoftijzer, Jacob. "The Prophet Balaam in a 6th-Century Aramaic Inscription." Biblical Archaeologist 39:1 (March 1976):11-17.

Hoogsteen, T. "The Bronze Serpent History." Kerux 2:3 (December 1987):10-15.

Horn, Siegfried H. Biblical Archaeology: A Generation of Discovery. Washington: Biblical Archaeology Society, 1985.

Jagersma, H. "Some Remarks on the Jussive in Numbers 6:24-26." In Von Kanaan bis Kerala, pp. 131-36. Edited by W. C. Delsman, et al. Kevelaer, Germany: Verlag Butzer and Bercker, 1982.

Jastrow, Morris, Jr. Aspects of Religious Belief and Practice in Babylonia and Assyria. 1911. Reprint ed. New York: Benjamin Blom, Inc., 1971.

Jensen, Irving L. Numbers. Everyman's Bible Commentary series. Chicago: Moody Press, 1964.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kallai, Zecharia. "The Southern Border of the Land of Israel--Pattern and Application." Vetus Testamentum 37:4 (October 1987):438-45.

_____. "The Wandering-Traditions from Kadesh-Barnea to Canaan: A Study in Biblical Historiography." Journal of Jewish Studies 33:1-2 (Spring-Autumn 1982):175-84.

Keil, C. F., and Franz Delitzsch. The Pentateuch. 3 vols. Translated by James Martin. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kitchen, Kenneth A. Ancient Orient and Old Testament. Downers Grove, Ill.: InterVarsity Press, 1966.

_____. The Bible In Its World. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in its Context: 2 From Egypt to the Jordan." Theological Students' Fellowship Bulletin 60 (1971):3-11.

Kselman, J. S. "A Note on Numbers xii 6-8." Vetus Testamentum 26:4 (October 1976):500-504.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 2: Numbers-Ruth, by John Peter Lange, William J. Schroeder, F. R. Fay, and Paulus Cassel. Translated by Samuel T. Lowrie, A. Gosman, George R. Bliss, and P. H. Streenstra.

Lemaire, Andre. "Fragments from the Book of Balaam Found at Deir Alla." Biblical Archaeology Review 11:5 (September-October 1985):27-39.

Liebreich, Leon J. "The Songs of Ascents and the Priestly Blessings." Journal of Biblical Literature 74 (1955):33-36.

Livingston, G. Herbert. The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Maarsingh, B. Numbers: a practical commentary. Translated by John Vriend. Text and Interpretation series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1987.

Magonet, Jonathan. "The Korah Rebellion." Journal for the Study of the Old Testament 24 (1982):3-25.

Margalith (Windreich), M. "The Transgression of Moses and Aaron--Num. 20:1-13." Proceedings of the Fifth World Congress of Jewish Studies. Vol. I. Jerusalem: World Union of Jewish Studies, 1968.

Marshall, John. "The Prophet Balaam." The Banner of Truth 275-76 (August-September 1986):41-54.

Mattingly, Gerald L. "The Exodus-Conquest and the Archaeology of Transjordan: New Light on an Old Problem." Grace Theological Journal 4:2 (1983):245-62.

McKane, W. "Poison, Trial by Ordeal and the Cup of Wrath." Vetus Testamentum 30:4 (October 1980):474-92.

Merrill, Eugene H. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Numbers." In The Bible Knowledge Commentary: Old Testament, pp. 215-58. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. "A Theology of the Pentateuch." In A Biblical Theology of the Old Testament, pp. 7-87. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Milgrom, Jacob. "The Cultic Use of grb/ngs." Proceedings of the Fifth World Congress of Jewish Studies. Vol. I. Jerusalem: World Union of Jewish Studies, 1969.

_____. "The Levitical Town: An Exercise in Realistic Planning." Journal of Jewish Studies 33:1-2 (Spring-Autumn 1982):185-88.

_____. "Of Hems and Tassels." Biblical Archaeology Review 9:3 (May-June 1983):61-65.

_____. "The Paradox of the Red Cow (Num. xix)." Vetus Testamentum 31:1 (1981):62-72.

Miller, J. Maxwell. "The Israelite Journey through (around) Moab and Moabite Toponymy." Journal of Biblical Literature 108:4 (1989):577-95.

Monson, James M. The Land Between. Jerusalem: By the Author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Na'aman, N. "Hebron Was Built Seven Years before Zoan in Egypt' (Numbers xiii 22)." Vetus Testamentum 31:4 (1981):488-92.

Noordtzij, A. Numbers. Translated by Ed van der Maas. Bible Student's Commentary series. Grand Rapids: Zondervan Publishing House, 1983.

Olson, Dennis T. The Death of the Old and the Birth of the New: The Framework of the Book of Numbers and the Pentateugh. Brown Judaic Studies series. Chico, Calif.: Scholars Press, 1985.

Ouzounellis, Theodore. "Prophecy of Balaam Found in Jordan." Bible and Spade 6:4 (Autumn 1977):121-24.

Philip, James. Numbers. The Communicator's Commentary series. Waco: Word Books, 1987.

"The Priestly Blessing." Buried History 18:2 (June 1982):27-30.

Riggans, Walter. Numbers. Daily Study Bible series. Philadelphia: Westminster Press, 1983.

Rogers, Cleon. "Moses: Meek or Miserable?" Journal of the Evangelical Theological Society 29:3 (September 1986):257-63.

Rooker, Mark F. Leviticus. The New American Commentary series. Nashville: Broadman & Holman Publishers, 2000.

Ruble, Richard L. "The Doctrine of Dreams." Bibliotheca Sacra 125:500 (October-December 1968):360-64.

Rushing, Ronald Lee. "Phinehas' Covenant of Peace." Th.D. dissertation, Dallas Theological Seminary, 1988.

Safren, Jonathan D. "Balaam and Abraham." Vetus Testamentum 38:1 (January 1988):105-13.

Sailhamer, John H. "The Mosaic Law and the Theology of the Pentateuch." Westminster Theological Journal 53 (Fall 1991):241-61.

_____. The Pentateuch as Narrative. Grand Rapids: Zondervan Publishing House, 1992.

Schulte, John Andres. "Vows." Exegesis and Exposition 3:1 (Fall 1988):48-51.

Schwantes, Seigfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

"Some Notes on Quail Poisoning." Journal of the American Medical Association 211:7 (February 16, 1970):1186-87.

Smith, Ralph L. "Baal." Biblical Illustrator 10:2 (Winter 1984):12-16.

Spencer, John R. "The Tasks of the Levites: smr and sb'." Zeitschrift für die Alttestamentliche Wissenschaft 96:2 (1984):267-71.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Tosato, Angelo. "The Literary Structure of the First Two Poems of Balaam (Num. xxiii 7-10, 18-24)." Vetus Testamentum 29:1 (January 1979):98-106.

Ulrich, Dean R. "The Framing Function of the Narratives about Zelophehad's Daughters." Journal of the Evangelical Theological Society 41:4 (December 1998):529-38.

Unger's Bible Dictionary. 1957 ed. S.v. "Covenant of Salt."

Van Oosting, James. "Moses, Hezekiah, and Yale's gang of four." Reformed Journal 33:11 (November 1983):7-8.

Van Seters, John. "The Conquest of Sihon's Kingdom: A Literary Examination." Journal of Biblical Literature 91:2 (June 1972):182-97.

Weisman, Ze'ev. "The Personal Spirit as Inspiring Authority." Zeitschrift für die Alttestamentliche Wissenschaft 93:2 (1981):225-34.

Wenham, Gordon J. "Aaron's Rod (Numbers 17:16-28)." Zeitschrift für die Alttestamentliche Wissenschaft 93:2 (1981):280-81.

_____. Numbers. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1981.

Wenham, John W. The Goodness of God. Downers Grove, Ill.: InterVarsity Press, 1974.

_____. "The Large Numbers in the Old Testament." Tyndale Bulletin 18 (1967):19-53.

Whybray, R. Norman. Introduction to the Pentateuch. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1995.

Wiersbe, Warren W. On Being a Servant of God. Nashville: T. Nelson, 1993; reprint ed., Grand Rapids: Baker Book House, 1999.

Wood, Leon. Distressing Days of the Judges. Grand Rapids: Zondervan Publishing House, 1975.

_____. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Wright, David P. "Purification from Corpse Contamination in Numbers XXI 19-24." Vetus Testamentum 35:2 (1985):213-23.

Young, Robert. Analytical Concordance to the Bible, 22nd American ed. S.v. "Arabia."

The Zondervan Pictorial Encyclopedia of the Bible. S.v. "Eschol, by R. C. Ridall."

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.