Text -- Numbers 14:40-45 (NET)

14:40 And early in the morning they went up to the crest of the hill country, saying, “Here we are, and we will go up to the place that the Lord commanded, for we have sinned.” 14:41 But Moses said, “Why are you now transgressing the commandment of the Lord? It will not succeed! 14:42 Do not go up, for the Lord is not among you, and you will be defeated before your enemies. 14:43 For the Amalekites and the Canaanites are there before you, and you will fall by the sword. Because you have turned away from the Lord, the Lord will not be with you.” 14:44 But they dared to go up to the crest of the hill, although neither the ark of the covenant of the Lord nor Moses departed from the camp. 14:45 So the Amalekites and the Canaanites who lived in that hill country swooped down and attacked them as far as Hormah.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 14:40

Designed or prepared themselves to go up.

Wesley: Num 14:45

Largely so called, but strictly the Amorites.

Wesley: Num 14:45

A place so called afterwards, Num 21:3, from the slaughter or destruction of the lsraelites at this time.

JFB: Num 14:40-45

Notwithstanding the tidings that Moses communicated and which diffused a general feeling of melancholy and grief throughout the camp, the impression was of very brief continuance. They rushed from one extreme of rashness and perversity to another, and the obstinacy of their rebellious spirit was evinced by their active preparations to ascend the hill, notwithstanding the divine warning they had received not to undertake that enterprise.

JFB: Num 14:40-45

That is, realizing our sin, we now repent of it, and are eager to do as Caleb and Joshua exhorted us--or, as some render it, though we have sinned, we trust God will yet give us the land of promise. The entreaties of their prudent and pious leader, who represented to them that their enemies, scaling the other side of the valley, would post themselves on the top of the hill before them, were disregarded. How strangely perverse the conduct of the Israelites, who, shortly before, were afraid that, though their Almighty King was with them, they could not get possession of the land; and yet now they act still more foolishly in supposing that, though God were not with them, they could expel the inhabitants by their unaided efforts. The consequences were such as might have been anticipated. The Amalekites and Canaanites, who had been lying in ambuscade expecting their movement, rushed down upon them from the heights and became the instruments of punishing their guilty rebellion.

JFB: Num 14:45

The name was afterwards given to that place in memory of the immense slaughter of the Israelites on this occasion.

Clarke: Num 14:40

We - will go up unto the place, etc. - They found themselves on the very borders of the land, and they heard God say they should not enter it, but should be consumed by a forty years’ wandering in the wilderness; notwithstanding, they are determined to render vain this purpose of God, probably supposing that the temporary sorrow they felt for their late rebellion would be accepted as a sufficient atonement for their crimes. They accordingly went up, and were cut down by their enemies; and why? God went not with them. How vain is the counsel of man against the wisdom of God! Nature, poor, fallen human nature, is ever running into extremes. This miserable people, a short time ago, thought that though they had Omnipotence with them they could not conquer and possess the land! Now they imagine that though God himself go not with them, yet they shall be sufficient to drive out the inhabitants, and take possession of their country! Man is ever supposing he can either do all things or do nothing; he is therefore sometimes presumptuous, and at other times in despair. Who but an apostle, or one under the influence of the same Spirit, can say, I can do All Things Through Christ who strengtheneth me?

Calvin: Num 14:41

41.And Moses said, Wherefore do ye now transgress? He rejects this feigned penitence, whereby the sinner tries all sorts of shifts, ⁷⁸ so as not to submit himself to God. “If thou wilt return, O Israel, return unto me,” saith the Lord by Jeremiah, (Jer 4:1.) The first thing, therefore, which we must consider is, what God requires of us; so that it may plainly appear that we truly submit ourselves to His power.

In order to restrain their temerity, Moses reminds them that they will seek in vain for success, when they depart from God’s command. And this is a very useful piece of instruction, that His grace will never be wanting to us, if we simply obey His word; but when, in contempt and neglect of His precepts, we are carried away by our own feelings, the event will never be prosperous. If any should object that the wretched people had no other remedy, I have already stated, that they ought to have been contented with this consolation, viz., that banishment from the land of Canaan was not disinheritance from the hope of eternal life. Nay, if they had humbled themselves before God, they might expect that their punishment would have been a profitable help to them. By their misdirected activity they double the evil. After having pointed out their danger, Moses again impresses upon them that God is not with them, because they had deserted Him: and that His blessing was withheld, because they had refused to follow Him at the proper time.

Calvin: Num 14:44

44.But they presumed to go up unto the hill-top It was not, indeed, their intention deliberately to array themselves against God, but rather did they endeavor to appease Him by this means of propitiation. Nor was their self-deceit devoid of a colorable pretext, inasmuch as they were ready cheerfully to welcome death, so as to offer their lives in sacrifice, and thus to compensate for their previous hesitation and inertness. It is thus that the zeal of the wicked is fervent, when it ought to be still; whereas, when God commands, coldness and apathy possess their minds, so that they are no more aroused by His voice, than as if they were stones. In a word, when it ought to be quiet, unbelief is always active, prompt, and bold; but when God would have it advance, it is timid, slow, and dead.

In conclusion, Moses adds, that their foolish enterprise was punished; for they were not merely routed and put to flight by their enemies, but utterly destroyed. ⁷⁹ Hence we gather, that their audacity failed them in the trial, and was deficient in true courage. At the same time he recounts another sign of their senselessness, in that they left behind the ark of God, as well as Moses, and rushed forward, like doomed persons, to be slaughtered. Hence it appears that unbelievers, when carried away by the blind impulse of their zeal, are as much destitute of reason and discretion as if they deliberately conspired for their own destruction.

TSK: Num 14:40

rose up : Deu 1:41; Ecc 9:3; Mat 7:21-23, Mat 26:11, Mat 26:12; Luk 13:25

for we have sinned : We are sensible of our sin, and repent of it; and are now ready to do as Caleb and Joshua exhorted us. Or, though we have sinned, yet we hope God will make good his promise.

TSK: Num 14:41

do ye : Num 14:25; 2Ch 24:20

but it shall : Job 4:9; Jer 2:37, Jer 32:5

TSK: Num 14:42

Deu 1:42; Jos 7:8, Jos 7:12; Psa 44:1, Psa 44:2-11

TSK: Num 14:43

Num 14:25, Num 13:29; Lev 26:17; Deu 28:25

because : Jdg 16:20; 1Ch 28:9; 2Ch 15:2; Isa 63:10; Hos 9:12

TSK: Num 14:44

they presumed : This miserable people a short time ago, thought that, though Omnipotence was with them, they could not conquer and possess the land! Now they imagine, that though God himself go not with them, yet they shall be sufficient to drive out the inhabitants, and take possession of their country! Man is ever supposing he can do all things, or do nothingcaps1 . hcaps0 e is therefore sometimes presumptuous, and at other times in despair. Num 15:30; Deu 1:43

the ark : Num 10:33; 1Sa 4:3-11

TSK: Num 14:45

the Amalekites : Num 14:43; Exo 17:16; Deu 1:44, Deu 32:30; Jos 7:5, Jos 7:11, Jos 7:12

Hormah : Num 21:3; Jdg 1:17

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 14:45

Unto Hormah - literally, "the Hormah:"i. e. "the banning,"or "ban-place."Compare Num 21:3; Jos 12:14. According to the view taken of Kadesh (see Num 13:26), Hormah is identified, through its earlier name, Zephath Jdg 1:17, with es-Safah on the southeastern frontier of Canaan, by which the Israelites quitted the Arabah for the higher ground, (or with Sebaita, which lies further to the west, about 25 miles north of Ain Gadis).

Poole: Num 14:40

Gat them up i.e. designed, or attempted, or prepared themselves to go up; for that they were not yet actually gone up, plainly appears from Num 14:42,44 , and from Deu 1:41 . Things designed or endeavoured in Scripture phrase are oft said to be done. See on Gen 37:21,22 Ex 8:18 .

Poole: Num 14:41

The commandment of the Lord either that command, Go not up , &c., which, though in this place mentioned after, yet may seem to have gone before their transgression, by comparing this place with Deu 1:42,43 ; or that command above, Num 14:25 , Turn ye, and get ye into the wilderness , &c., which was a course directly contrary to that which they took.

Poole: Num 14:44

They presumed guilty both of rashness and rebellion; thus running from one extreme to another.

Poole: Num 14:45

The Canaanite largely so called, but strictly the Arnorite, as appears from Deu 1:44 .

Which dwelt so they were a part and branch of those that dwelt in the valley, Num 14:25 . Or, sat , i.e. placed themselves, lay in ambush, expecting your coming.

Hormah a place so called afterwards Num 21:3 , from the great slaughter or destruction of the Israelites at this time.

Haydock: Num 14:41

Which conduct shall not, &c. They had been ordered to return: now they will advance, and, though admonished that the Lord will not assist them, they depend upon their own efforts, being ever full of themselves, and distrustful of God, the two sources of all spiritual misfortunes. (Haydock)

Haydock: Num 14:44

Blinded, with presumption, as the Hebrew yahpilu, insinuates. "Their heart was puffed up with pride, and they ascended," Deuteronomy i. 43. (Calmet) ---

The enemy was ready to receive them, and easily routed this rabble, abandoned by God, and by Moses, Aaron and his sons, Josue, and other men of virtue and sense. They who before lay lurking in the valleys, (ver. 25,) assume fresh courage, when they become the executioners of God's vengeance, and come pouring down from their mountains, with irresistible fury; nor do they stop till they had made a dreadful carnage of the Hebrews. The same place was again deluged with blood, (chap. xxi. 3,) and was called Horma, or "the Curse." The Samaritan and Septuagint add, and they returned into the camp, Thus, by their own woeful experience, they began to feel that God would keep his word in punishing the common people, as well as the leaders, ver. 37. (Haydock)

Gill: Num 14:40

And they rose up early in the morning,.... The next morning after they had heard the bad news of their consumption in the wilderness; not being able, perhaps, to sleep that night with the thoughts of it, and being now in a great haste to go up and possess the land of Canaan, as they were before to return to Egypt:

and gat them up into the top of the mountain; which was the way the spies went into the land of Canaan, Num 13:17; this they did not actually ascend, as appears from Num 14:44; but they determined upon it, and got themselves ready for it:

saying, lo, we be here; this they said either to one another, animating each other to engage in the enterprise; or to Moses and Joshua, signifying that they were ready to go up and possess the land, if they would put themselves at the head of them, and take the command and direction of them:

and will go up unto the place which the Lord hath promised: the land of Canaan:

for we have sinned; in not going up to possess it, when they were bid to go, and in listening to the spies that brought an ill report of it, and by murmuring against Moses and Aaron, and the Lord himself, and proposing to make them a captain and return to Egypt, Num 14:2, but this acknowledgment and repentance were not very sincere, by what follows.

Gill: Num 14:41

And Moses said, Wherefore now do ye transgress the commandment of the Lord?.... Which was to turn back into the wilderness, and go the way that leads to the Red sea, Num 14:25; instead of which now they were for going forward into the land of Canaan, though averse to it just before:

but it shall not prosper; their attempt to enter into it.

Gill: Num 14:42

Go not up, for the Lord is not among you,.... And therefore could not expect success, for victory is of the Lord; the Targum of Jonathan adds,"the ark, and the tabernacle, and the cloud of glory move not,''which were a plain indication that the Lord would not go with them, and therefore could not hope to prevail over their enemies and enter the land, but on the contrary might expect to be defeated by them, as follows:

that ye be not smitten before your enemies; of which they would be in great danger should they attempt to go up the hill, and the Lord not with them.

Gill: Num 14:43

For the Amalekites and the Canaanites are there before you,.... Having removed from the valley, Num 14:25; or else had detached a party to defend the pass on the top of the mountain, and where perhaps they designed to feign a retreat if they found it proper, and draw them into a combat in the valley:

and ye shall fall by the sword: by the sword of the Amalekites and Canaanites:

because ye are turned away from the Lord: from the word of the Lord, from hearkening to and obeying his command:

therefore the Lord will not be with you; the consequence of which must be bad for them.

Gill: Num 14:44

But they presumed to go up unto the hill top,.... In a bold, audacious, and presumptuous manner; they attempted to go up to the top of the hill, notwithstanding the remonstrances of Moses against it, and the danger they would be exposed unto; but withdrawing themselves from God and his ministers, and lifted up in themselves, and confident of their own strength, ventured on this rash enterprise: the Vulgate Latin version is, "being darkened they went up": either having their understandings darkened, and being given up to a judicial blindness and hardness of heart; or else they went up in the morning while it was dark, before daylight; which latter sense is favoured by the Targum of Jonathan,"and they girded (or armed) themselves in the dark, before the morning light;''and the former by an ancient exposition, called Tanchuma, mentioned by Jarchi,"they went obscure (as it were in the dark) because without leave:"

nevertheless the ark of the covenant of the Lord, and Moses, departed not out of the camp; the cloud not being taken up, but abiding on the tabernacle, which was the signal for resting, both for the ark, and for the camp, the Kohathites did not move with the ark: the Jews ^e have a notion, that there were two arks which went with Israel in the wilderness, one in which the law was put, and another in which the broken pieces of the tables were left; that in which the law was, was placed in the tabernacle of the congregation, and of this it is written, "the ark of the covenant of the Lord, and Moses, departed not", &c. but that in which the broken pieces of the tables were, went in and out with them: but this does not clearly appear; and it is highly probable no ark went with them at this time; nor did Moses, the leader and commander of the people, stir from the camp of the Levites; wherefore it was a bold and hazardous undertaking the other camps engaged in without God going with them, and their general before them, or Joshua his minister; for if one did not go, the same may be concluded of the other.

Gill: Num 14:45

Then the Amalekites came down,.... The hill; met the Israelites as they ascended: and the Canaanites which dwelt in that hill; the same with the Amorites, one of the seven nations of Canaan, Num 13:29,

and smote them; with the sword, having the advantage of them in coming down the hill upon them:

and discomfited them even unto Hormah; the name of a place, so called from what happened there; as Jarchi says; either from this destruction of the Israelites at this time by these their enemies, or from the destruction of the Canaanites by Israel, Num 21:4; and so here has its name by anticipation; or it may be from both these events, and seems to be confirmed by a third of the like kind, having been in former times called Zephath, Jdg 1:17; see Jos 15:30; though some take it to be an appellative here, and not the proper name of a place, and render it even unto destruction, as the Targum of Jonathan, denoting the very great destruction and havoc that were made among them: how many were destroyed is not certain; the judgment threatened them of God soon began to take place, that their carcasses should fall in that wilderness.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 14:40

¹ tn The verb וַיַּשְׁכִּמוּ (vayyashkimu) is often found in a verbal hendiadys construction: “They rose early…and they went up” means “they went up early.”

² tn The Hebrew text says literally “the top of the hill,” but judging from the location and the terrain it probably means the heights of the hill country.

³ tn The verb is simply “said,” but it means the place that the Lord said to go up to in order to fight.

⁴ sn Their sin was unbelief. They could have gone and conquered the area if they had trusted the Lord for their victory. They did not, and so they were condemned to perish in the wilderness. Now, thinking that by going they can undo all that, they plan to go. But this is also disobedience, for the Lord said they would not now take the land, and yet they think they can. Here is their second sin, presumption.

NET Notes: Num 14:41

¹ tn The line literally has, “Why is this [that] you are transgressing….” The demonstrative pronoun is enclitic; it brings the force of “why in the world are you doing this now?”

² tn Heb “mouth.”

NET Notes: Num 14:42

¹ tn This verb could also be subordinated to the preceding: “that you be not smitten.”

NET Notes: Num 14:44

¹ tn N. H. Snaith compares Arabic ’afala (“to swell”) and gafala (“reckless, headstrong”; Leviticus and Numbers [NCB], 248). The wordעֹפֶל (’ofel) means a “rounded hill” or a “tumor.” The idea behind the verb may be that of “swelling,” and so “act presumptuously.”

² tn The disjunctive vav (ו) here introduces a circumstantial clause; the most appropriate one here would be the concessive “although.”

NET Notes: Num 14:45

¹ tn Heb “came down.”

² tn The verb used here means “crush by beating,” or “pounded” them. The Greek text used “cut them in pieces.”

³ tn The name “Hormah” means “destruction”; it is from the word that means “ban, devote” for either destruction or temple use.

Geneva Bible: Num 14:40

And they rose up early in the morning, and gat them up into the top of the mountain, saying, Lo, we [be here], and will go up unto the place which the LORD hath promised: for we have ^{( q )} sinned.

^{( q )} They confessed their sin in rebelling against God, but did not consider their offence in going up without God's commandment.

Geneva Bible: Num 14:44

But they ^{( r )} presumed to go up unto the hill top: nevertheless the ark of the covenant of the LORD, and Moses, departed not out of the camp.

^{( r )} They could not be stayed by any means.

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.

MHCC: Num 14:40-45

Some of the Israelites were now earnest to go forward toward Canaan. But it came too late. If men would but be as earnest for heaven while their day of grace lasts, as they will be when it is over, how well would it be for them! That which has been duty in its season, when mistimed, may be turned into sin. Those who are out of the way of their duty, are not under God's protection, and go at their peril. God bade them go, and they would not; he forbade them, and they would go. Thus is the carnal mind enmity against God. They had distrusted God's strength; they now presume upon their own without his. And the expedition fails accordingly; now the sentence began to be executed, that their carcases should fall in the wilderness. That affair can never end well, which begins with sin. The way to obtain peace with our friends, and success against our enemies, is, to have God, as our Friend, and to keep in his love. Let us take warning from the fate of Israel, lest we perish after the same example of unbelief. Let us go forth, depending on God's mercy, power, promise, and truth; he will be with us, and bring our souls to everlasting rest.

Matthew Henry: Num 14:36-45

Here is, I. The sudden death of the ten evil spies. While the sentence was passing upon the people, before it was published, they died of the plague before the Lord, Num 14:36, Num 14:37. Now,

1. God hereby showed his particular displeasure against those who sinned and made Israel to sin. (1.) They sinned themselves, in bringing up a slander upon the land of promise. Note, Those greatly provoke God who misrepresent religion, cast reproach upon it, and raise prejudices in men's minds against it, or give occasion to those to do so who seek occasion. Those that represent the service of God as mean and despicable, melancholy and uncomfortable, hard and impracticable, needless and unprofitable, bring up an evil report upon the good land, pervert the right ways of the Lord, and in effect give him the lie. (2.) They made Israel to sin. They designedly made all the congregation murmur against God. Note, Ring-leaders in sin may expect to fall under particular marks of the wrath of God, who will severely reckon for the blood of souls, which is thus spilt.

2. God hereby showed what he could have done with the whole congregation, and gave an earnest of the execution of the sentence now passed upon them. He that thus cut off one of a tribe could have cut off their whole tribes suddenly, and would do it gradually. Note, The remarkable deaths of notorious sinners are earnests of the final perdition of ungodly men, 2Pe 2:5, 2Pe 2:6. Thus the wrath of God is revealed, that sinners may hear and fear.

II. The special preservation of Caleb and Joshua: They lived still, Num 14:38. It is probable that all the twelve spies stood together, for the eyes of all Israel were now upon them; and therefore it is taken notice of as very remarkable, and which could not but be affecting to the whole congregation, that when the ten evil spies fell down dead of the plague, a malignant infectious distemper, yet these two that stood among them lived, and were well. God hereby confirmed their testimony, and put those to confusion that spoke of stoning them. He likewise gave them an assurance of their continued preservation in the wilderness, when thousands should fall on their right hand and on their left, Psa 91:7. Death never misses his mark, nor takes any by oversight that were designed for life, though in the midst of those that were to die.

III. The publication of the sentence to all the people, Num 14:36. He told them all what the decree was which had gone forth concerning them, and which could not be reversed, that they must all die in the wilderness, and Canaan must be reserved for the next generation. It was a very great disappointment, we may well think, to Moses himself, who longed to be in Canaan, as well as to all the people; yet he acquiesced, but they wept and mourned greatly. The assurance which Moses had of God's being glorified by this sentence gave him satisfaction, while the consciousness of their own guilt, and their having procured it to themselves, gave them the greatest vexation. They wept for nothing (Num 14:1), and now they have cause given them to weep; so justly are murmurers made mourners. If they had mourned for the sin when they were faithfully reproved for it (Num 14:9), the sentence would have been prevented; but now that they mourned for the judgment only their grief came too late, and did them no service; they found no place for repentance, though they sought it carefully with tears, Heb 12:17. Such mourning as this there is in hell, but the tears will not quench the flames, no, nor cool the tongue.

IV. The foolish fruitless attempts of some of the Israelites to enter Canaan, notwithstanding the sentence.

1. They were now eager to go forward towards Canaan, Num 14:40. They were up early, mustered all their force, got together in a body, and begged of Moses to lead them on against the enemy, and now there is no more talk among them of making a captain to return into Egypt. They confess their fault: We have sinned; they profess reformation: Lo, we be here, and will go up. They now desire the land which they had despised, and put a confidence in the promise which they had distrusted. Thus when God judges he will overcome, and, first or last, will convince sinners of the evil of all their ungodly deeds, and hard speeches, and force them to recall their own words. But, though God was glorified by this recantation of theirs, they were not benefited by it, because it came too late. The decree had gone forth, the consumption was determined; they did not seek the Lord while he might be found, and now he would not be found. O, if men would but be as earnest for heaven while their day of grace lasts as they will be when it is over, would be as solicitous to provide themselves with oil while the bridegroom tarries as they will be when the bridegroom comes, how well were it for them!

2. Moses utterly disallows their motion, and forbids the expedition they were meditating: Go not up, Num 14:41-43. (1.) He gives them warning of the sin; it is transgressing the commandment of the Lord, who had expressly ordered them, when they did move, to move back towards the Red Sea. Note, That which has been duty, in its season, when it comes to be mistimed may be turned into sin. It is true the command he refers to was in the nature of a punishment, but he that has not obeyed the law is obliged to submit to the penalty, for the Lord is our Judge as well as Lawgiver. (2.) He gives them this warning of the danger: " It shall not prosper, never expect it."Note, It is folly to promise ourselves success in that which we undertake contrary to the mind of God. " The Canaanites are before you to attack you, and the Lord is not among you to protect you and fight for you, and therefore look to yourselves that you be not smitten before your enemies. "Those that are out of the way of their duty are from under God's protection, and go at their peril. It is dangerous going where we cannot expect God should go along with us. Nay, he plainly foresees and foretels their defeat: You shall fall by the sword of the Amalekites and Canaanites (who were to have fallen by their sword); Because you are turned away from the Lord, from following the guidance of his precept and promise, therefore the Lord will not be with you. Note, God will certainly leave those that leave him; and those that are left of him lie exposed to all misery.

3. They venture notwithstanding. Never was people so perverse and so desperately resolved in every thing to walk contrary to God. God bade them go, and they would not; he forbade them, and they would. Thus is the carnal mind enmity to God: They presumed to go up unto the hill-top, Num 14:44. Here, (1.) They struggled against the sentence of divine justice, and would press on in defiance of it. (2.) They slighted the tokens of God's presence, for they would go though they left Moses and the ark of the covenant behind them. They had distrusted God's strength, and now they presume upon their own without his.

4. The expedition speeds accordingly, Num 14:45. The enemy had posted themselves upon the top of the hill, to make good that pass against the invaders, and, being informed by their scouts of their approach, sallied out upon them, and defeated them, and it is probable that many of the Israelites were killed. Now the sentence began to be executed that their carcases should fall in the wilderness. Note, That affair can never end well that begins with sin. The way to obtain peace with our friends, and success against our enemies, is to make God our friend, and keep ourselves in his love. The Jews, like these their ancestors, when they had rejected Christ's righteousness, attempted to establish their own, and it sped as this.

Keil-Delitzsch: Num 14:39-45

(cf. Deu 1:41-44). The announcement of the sentence plunged the people into deep mourning. But instead of bending penitentially under the judgment of God, they resolved to atone for their error, by preparing the next morning to go to the top of the mountain and press forward into Canaan. And they would not even suffer themselves to be dissuaded from their enterprise by the entreaties of Moses, who denounced it as a transgression of the word of God which could not succeed, and predicted their overthrow before their enemies, but went presumptuously ( לעלות יעפּלוּ ) up without the ark of the covenant and without Moses, who did not depart out of the midst of the camp, and were smitten by the Amalekites and Canaanites, who drove them back as far as Hormah. Whereas at first they had refused to enter upon the conflict with the Canaanites, through their unbelief in the might of the promise of God, now, through unbelief in the severity of the judgment of God, they resolved to engage in this conflict by their own power, and without the help of God, and to cancel the old sin of unbelieving despair through the new sin of presumptuous self-confidence, - an attempt which could never succeed, but was sure to plunge deeper and deeper into misery. Where " the top (or height) of the mountain "to which the Israelites advanced was, cannot be precisely determined, as we have no minute information concerning the nature of the ground in the neighbourhood of Kadesh. No doubt the allusion is to some plateau on the northern border of the valley mentioned in Num 14:25, viz., the Wady Murreh , which formed the southernmost spur of the mountains of the Amorites, from which the Canaanites and Amalekites came against them, and drove them back. In Deu 1:44, Moses mentions the Amorites instead of the Amalekites and Canaanites, using the name in a broader sense for all the Canaanites, and contenting himself with naming the leading foes with whom the Amalekites who wandered about in the Negeb had allied themselves, as Bedouins thirsting for booty. These tribes came down (Num 14:45) from the height of the mountain to the lower plateau or saddle, which the Israelites had ascended, and smote them and יכּתוּם (from כּתת , with the reduplication of the second radical anticipated in the first: see Ewald , §193, c.), "discomfited them, as far as Hormah,"or as Moses expressed it in Deu 1:44, They "chased you, as bees do"(which pursue with great ferocity any one who attacks or disturbs them), "and destroyed you in Seir, even unto Hormah."There is not sufficient ground for altering "in Seir"into "from Seir,"as the lxx, Syriac , and Vulgate have done. But בּשׂעיר might signify "into Seir, as far as Hormah."As the Edomites had extended their territory at that time across the Arabah towards the west, and taken possession of a portion of the mountainous country which bounded the desert of Paran towards the north (see at Num 34:3), the Israelites, when driven back by them, might easily be chased into the territory of the Edomites. Hormah (i.e., the ban-place) is used here proleptically (see at Num 21:3).

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 14:39-45

The presumption of the people 14:39-45

Having received their sentence from the Lord, the people then presumptuously proceeded to go up on their own to take the land (vv. 40-42).

"They are like children who had broken a valuable vase and decided to make it better' by gluing it back together. The result of such action looks nothing like the original."¹²⁶

The Israelites refused to accept God's discipline as they had refused to accept His promise. Thus they rebelled against Him again even though Moses sounded the ominous warning, "the LORD will not be with you" (v. 43). They tried to gain His blessings without Him, which is unbelief. Consequently God allowed their enemies to rout them. The key to success would not be their military might or psychological power but their obedient trust in God.

It is also possible for us Christians to fail to enter into our full reward if we fail to continue to trust and obey God (1 Cor. 9:24-10:13; Heb. 3:12-4:14).¹²⁷ Every genuine Christian will eventually go to heaven, but only the faithful will receive all the rewards God wants each Christian to possess. God will give or withhold these at the judgment seat of Christ (1 Cor. 3:11-15; 2 Cor. 5:10; et al.).

"This rather large section of narrative [i.e., chs. 13-14] introduces an important element in the development of God's covenant with Israel: the theme of the faithfulness of God in keeping the covenant and the unfaithfulness of humans in not trusting him.

"Following the account of the people's failure to believe in God in chapters 13 and 14, the writer has attached a further and rather large set of laws dealing with sacrifice and the priesthood (15:1-19:22). Thus, as has been the case throughout the earlier parts of the Pentateuch, after an account of Israel's unbelief, more laws are added within the narrative [cf. Exod. 32; Gal. 3:19-23]."¹²⁸

Battles, this one and the battle with the Canaanites in 21:1-3, frame this section of laws and the Lord's discipline of the Israelites in the wilderness during the next 38 years.¹²⁹

Guzik: Num 14:1-45

Numbers 14 - The People Reject Canaan

A. The rebellion of Israel at Kadesh Barnea.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Introduction / Outline

JFB: Numbers (Book Introduction)

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

JFB: Numbers (Outline)

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

TSK: Numbers (Book Introduction)

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

TSK: Numbers 14 (Chapter Introduction)

Overview

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

Poole: Numbers (Book Introduction)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

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

Poole: Numbers 14 (Chapter Introduction)

CHAPTER 14

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

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

MHCC: Numbers (Book Introduction)

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

MHCC: Numbers 14 (Chapter Introduction)

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

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

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

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

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

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

Matthew Henry: Numbers (Book Introduction)

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

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

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

Matthew Henry: Numbers 14 (Chapter Introduction)

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

Constable: Numbers (Book Introduction)

Introduction

Title

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

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

Date and Writer

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

Scope and purpose

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

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

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

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

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

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

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

Theme

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

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

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

Message⁸

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Numbers (Outline)

Outline

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

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

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

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

3. The departure from Sinai ch. 10

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

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

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

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

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

1. The second census ch. 26

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

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

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

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

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

Constable: Numbers

Numbers

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Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Book Introduction)

INTRODUCTION.

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

Gill: Numbers (Book Introduction)

INTRODUCTION TO NUMBERS

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

Gill: Numbers 14 (Chapter Introduction)

INTRODUCTION TO NUMBERS 14

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