Numbers 14 commentary

NUMBERS 14 COMMENTARYEDITED BY GLENN PEASE

The People Rebel1 That night all the members of the community raised their voices and wept aloud.

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

GILL, "And all the congregation lifted up their voice and cried,.... This is not to be understood of every individual in the congregation of Israel, but of the princes, heads, and elders of the people that were with Moses and Aaron when the report of the spies was made; though indeed the report might quickly spread throughout the body of the people, and occasion a general outcry, which was very loud and clamorous, and attended with all the signs of distress imaginable, in shrieks and tears and lamentations: and the people wept that night: perhaps throughout the night; could get no sleep nor rest all the night, but spent it in weeping and crying, at the thought of their condition and circumstances, and the disappointments they had met with, as they conceived, of entering into and possessing the land.

HENRY 1-4, "Here we see what mischief the evil spies made by their unfair representation. We may suppose that these twelve that were impanelled to enquire concerning Canaan had talked it over among themselves before they brought in their report in public; and Caleb and Joshua, it is likely, had done their utmost to bring the rest over to be of their mind, and if they would but have agreed that Caleb, according to his pose, should have spoken for them all, as their foreman, all had been well; but the evil spies, it should seem, wilfully designed to raise this mutiny, purely in opposition to Moses and Aaron, though they could not propose any advantage to themselves by it, unless they hoped to be captains and commanders of the retreat into Egypt they were now meditating. But what came of it? Here in these verses we find those whom they

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studied to humour put into a vexation, and, before the end of the chapter, brought to ruin. Observe,I. How the people fretted themselves: They lifted up their voices and cried (Num_14:1); giving credit to the report of the spies rather than to the word of God, and imagining their condition desperate, they laid the reins on the neck of their passions, and could keep no manner of temper. Like foolish froward children, they fall a crying, yet know not what they cry for. It would have been time enough to cry out when the enemy had beaten up their quarters, and they had seen the sons of Anak at the gate of their camp; but those that cried when nothing hurt them deserved to have something given them to cry for. And, as if all had been already gone, they sat down and wept that night. Note, Unbelief, or distrust of God, is a sin that is its own punishment. Those that do not trust God are continually vexing themselves. The world's mourners are more than God's, and the sorrow of the world worketh death.II. How they flew in the face of their governors - murmured against Moses and Aaron, and in them reproached the Lord, Num_14:2, Num_14:3. The congregation of elders began the discontent (Num_14:1), but the contagion soon spread through the whole camp, for the children of Israel murmured. Jealousies and discontents spread like wildfire among the unthinking multitude, who are easily taught to despise dominions, and to speak evil of dignities. 1. They look back with a causeless discontent. They wish that they had died in Egypt with the first-born that were slain there, or in the wilderness with those that lately died of the plague for lusting. See the prodigious madness of unbridled passions, which make men prodigal even of that which nature accounts most dear, life itself. Never were so many months spent so pleasantly as these which they had spent since they came out of Egypt, loaded with honours, compassed with favours, and continually entertained with something or other that was surprising; and yet, as if all these things had not made it worth their while to live, they wished they had died in Egypt. And such a light opinion they had of God's tremendous judgments executed on their neighbours for their sin that they wished they had shared with them in their plagues, rather than run the hazard of making a descent upon Canaan. They wish rather to die criminals under God's justice than live conquerors in his favour. Some read it, O that we had died in Egypt, or in the wilderness! O that we might die! They wish to die, for fear of dying; and have not sense enough to reason as the poor lepers, when rather than die upon the spot they ventured into an enemy's camp, If they kill us, we shall but die, 2Ki_7:4. How base were the spirits of these degenerate Israelites, who, rather than die (if it come to the worst) like soldiers on the bed of honour, with their swords in their hands, desire to die like rotten sheep in the wilderness. 2. They look forward with a groundless despair, taking it for granted (Num_14:3) that if they went on they must fall by the sword, and pretend to lay the cause of their fear upon the great care they had for their wives and children, who, they conclude, will be a prey to the Canaanites. And here is a most wicked blasphemous reflection upon God himself, as if he had brought them hither on purpose that they might fall by the sword, and that their wives and children, those poor innocents, should be a prey. Thus do they, in effect, charge that God who is love itself with the worst of malice, and eternal Truth with the basest hypocrisy, suggesting that all the kind things he had said to them, and done for them, hitherto, were intended only to decoy them into a snare, and to cover a secret design carried on all along to ruin them. Daring impudence! But what will not that tongue speak against heaven that is set on fire of hell? The devil keeps up his interest in the hearts of men by insinuating to them ill thoughts of God, as if he desired the death of sinners, and delighted in the hardships and sufferings of his own servants, whereas he knows his

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thoughts to us-ward (whether we know them so or no) to be thoughts of good, and not of evil, Jer_29:11.III. How they came at last to this desperate resolve, that, instead of going forward to Canaan, they would go back again to Egypt. The motion is first made by way of query only (Num_14:3): Were it not better for us to return into Egypt? But the ferment being high, and the spirits of the people being disposed to entertain any thing that was perverse, it soon ripened to a resolution, without a debate (Num_14:4): Let us make a captain and return to Egypt; and it is lamented long after (Neh_9:17) that in their rebellion they appointed a captain to return to their bondage; for they knew Moses would not be their captain in this retreat. Now, 1. It was the greatest folly in the world to wish themselves in Egypt, or to think that if they were there it would be better with them than it was. If they durst not go forward to Canaan, yet better be as they were than go back to Egypt. What did they want? What had they to complain of? They had plenty, and peace, and rest, were under a good government, had good company, had the tokens of God's presence with them, and enough to make them easy even in the wilderness, if they had but hearts to be content. But whither were they thus eager to go to better themselves? To Egypt! Had they so soon forgotten the sore bondage they were in there? Would they be again under the tyranny of their taskmasters, and at the drudgery of making brick? And, after all the plagues which Egypt had suffered for their sakes, could they expect any better treatment there than they had formerly, and not rather much worse? In how little time (not a year and a half) have they forgotten all the sighs of their bondage, and all the songs of their deliverance! Like brute-beasts, they mind only what is present, and their memories, with the other powers of reason, are sacrificed to their passions. See Psa_106:7. We find it threatened (Deu_28:68), as the completing of their misery, that they should be brought into Egypt again, and yet this is what they here wish for. Sinners are enemies to themselves; and those that walk not in God's counsels consult their own mischief and ruin. 2. It was a most senseless ridiculous thing to talk of returning thither through the wilderness. Could they expect that God's cloud would lead them or his manna attend them? And, if they did not, the thousands of Israel must unavoidably be lost and perish in the wilderness. Suppose the difficulties of conquering Canaan were as great as they imagined, those of returning to Egypt were much greater. In this let us see, (1.) The folly of discontent and impatience under the crosses of our outward condition. We are uneasy at that which is, complain of our place and lot, and we would shift; but is there any place or condition in this world that has not something in it to make us uneasy if we are disposed to be so? The way to better our condition is to get our spirits into a better frame; and instead of asking, Were it not better to go to Egypt? ask, Were it not better to be content, and make the best of that which is? (2.) The folly of apostasy from the ways of God. Heaven is the Canaan set before us, a land flowing with milk and honey; those that bring up ever so ill a report of it cannot but say that it is indeed a good land, only it is hard to get to it. Strict and serious godliness is looked upon as an impracticable thing, and this deters many who began well from going on; rather than undergo the imaginary hardships of a religious life, they run themselves upon the certain fatal consequences of a sinful course; and so they transcribe the folly of Israel, who, when they were within a step of Canaan, would make a captain, and return to Egypt.K&D, "Uproar among the People. - Num_14:1-4. This appalling description of

Canaan had so depressing an influence upon the whole congregation (cf. Deu_1:28 : they made their heart melt, i.e., threw them into utter despair), that they raised a loud cry, 3

and wept in the night in consequence. The whole nation murmured against Moses and Aaron their two leaders, saying Would that we had died in Egypt or in this wilderness! Why will Jehovah bring us into this land, to fall by the sword, that our wives and our children should become a prey (be made slaves by the enemy; cf. Deu_1:27-28)? Let us rather return into Egypt! We will appoint a captain, they said one to another, and go back to Egypt.CALVIN, "1.And all the congregation lifted up their voice. Here we see how easily, by means of a few incentives, sedition is excited in a great multitude; for the people, unless governed by the counsel of others, is like the sea, exposed to many tempests; and the corruption of human nature produces this amongst innumerable other evils, that lies and impostures prevail over truth. There was, indeed, some pretext for the error of the people, in that they saw ten most choice leaders of their tribes dissuading them from entering the land, and only two advising them to proceed. But that credulity, to which they were too much inclined, is without excuse, because it arose from incredulity; for, if the dignity and reputation of ten men availed so much with them, that they were thus easy of belief, ought they not much rather to have given credit to the word of God, who had promised them the land four hundred years before? For when they cried out beneath the oppressive tyranny of the Egyptians, the memory of the promise given to their fathers was not effaced, since the holy Jacob had carefully provided for its transmission. They had recently heard and embraced its confirmation, and in this confidence had come forth from Egypt. We see, then, that they had already been induced by their own supineness and depravity to recoil from entering the land, because they had thrown aside their confidence in God, so that they might seem to have deliberately laid hold of the opportunity. Still the evil counselors gave an impulse to them, when they were falling of their accord, and east them down headlong.They begin with weeping, which at length bursts out into rage. The cause of their weeping is the fear of death, because they think that they are being carried away to slaughter; and whence does this arise, except because the promised aid of God is of no account with them? Thus it appears how greatly opposed to faith is cowardice, when, on the occurrence of danger, we look only to ourselves. But:. whilst the beginning of infidelity is to be withheld by fear from obedience to God, so another worse evil presently follows, when men obstinately resist God, and, because they are unwilling to submit themselves to His word, enter into altercation with Him. This was the case with the Israelites, who, being overwhelmed with grief, at length are stirred up by its impetuosity against Moses and Aaron. And this is wont too often to occur, that impatience bursts forth from the anguish into which our unbelief has brought us. The desire for death, which they conceive, arises from ingratitude and contempt of Gods blessing. They wished that they had died either in Egypt or in the wilderness; why, then, had they just before humbly beseeched Moses to propitiate God?With regard to the words, the old interpreter, (53) taking the particle , which is optative, for the negative ( , lo,) improperly translates the passage, as if their

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death in the desert would have been more bitter than in Egypt; whereas they only deplore that they would be exposed to death if they should enter the land of Canaan, as follows in the next verse.

TRAPP, "Numbers 14:1 And all the congregation lifted up their voice, and cried; and the people wept that night.Ver. 1. And the people wept that night.] As being too light of belief: the lies of the spies they took for oracles.Numbers 14:1 And all the congregation lifted up their voice, and cried; and the people wept that night.Ver. 1. And the people wept that night.] As being too light of belief: the lies of the spies they took for oracles.POOLE, "The children of Israel murmur against Moses and Aaron, Numbers 14:1-4. Moses, Aaron, Caleb, and Joshua go to appease the people, Numbers 14:5-9; wherefore the people would have stoned them, Numbers 14:10. The Lord threateneth them with the pestilence, Numbers 14:11,12. Moses entreateth the Lord for the people, Numbers 14:13-19. The Lord heareth Moses, Numbers 14:20,21; yet promiseth that the murmurers shall never enter into the land of Canaan, Numbers 14:22,23. Judgments on the murmurers, Numbers 14:26-35. They that brought an evil report on the land die of the plague, Numbers 14:36,37. They who would take possession of the land contrary to Gods command are smitten, Numbers 14:40-45.Except Caleb and Joshua, and some few others. A synecdochial expression, the whole for the greatest part.

WHEDON, " COWARDICE OF THE ISRAELITES, Numbers 14:1-5.1. We come now to an eclipse of faith almost total, for the only exceptions to all the congregation are Caleb and Joshua, Eleazar, (Joshua 14:1,) and possibly some of the Levites and the whole order of priests, who were not reckoned in the general census. Numbers 1:49; Numbers 26:62.Lifted up their voice These words, together with cried and wept, indicate the intensity and publicity of this panic of despair. These loud wailings, resounding by night from tent to tent, from tribe to tribe, spread the contagious despondency through the whole camp.

COFFMAN, "The repeated rebellions of Israel against the will of God reached their climax in this chapter with the Divine sentence that condemned that whole

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generation to die in the wilderness, allowing the possession of Canaan to their children, who, reared in the hardships of the wilderness, possessed the faith and ability to enable their success. First is recorded their night of weeping and the appointment of a new leader to take them back to Egypt! (Numbers 14:1-4). Moses and Aaron tried unsuccessfully to restrain the people (Numbers 14:5-10). Moses interceded for the people (Numbers 14:11-19). God indeed forgave them, but blasted them with a sentence of death in the wilderness, and ordered them to turn back southward toward the Red Sea (Numbers 14:20-25). Moses then announced God's sentence to the people, giving the additional provision that a whole forty years should elapse before any of them entered Canaan (Numbers 14:26-35). God brought upon the people a plague that resulted in the death of the ten unfaithful spies, Joshua and Caleb being spared (Numbers 14:36-38), but the rebellious people decided on their own to go up and take Canaan anyway, resulting in a disastrous defeat (Numbers 14:39-45).The works of many critical scholars exhibit a tragic blindness to the tremendous spiritual significance of this pivotal chapter, practically all of their exegesis being devoted to tiresome disputes about whether this or that portion belongs to P or to JE, or if the account here is a fusion of two or more accounts. All such discussions are futile and essentially without meaning. The alleged "documents" never existed! The so-called evidence supporting such theories is forced, illogical, and unreasonable, justifying no such conclusions as that of Wade, who declared that, "This section is a fusion of JE and P."[1] He based the proposition on the omission of Joshua's name in Numbers 14:24, but Joshua was "the servant of Moses," and, as such, the mention of his name in that passage was not necessary. The sons of Aaron were likewise omitted in the same verse, although they also surely belonged among those who were exempted from the sentence of death. The false view that Numbers 14:24 "contradicts" Numbers 14:38, where both Caleb and Joshua are mentioned, dissolves in the light of the truth."And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would that we had died in the land of Egypt! or would that we had died in this wilderness! And wherefore doth Jehovah bring us unto this land, to fail by the sword? Our wives and our little ones will be a prey: were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt.""The children of Israel murmured ..." What an infantile demonstration of unbelief was this "murmuring"! God's unbelieving children have never ceased to indulge in such conduct. Every congregation of believers on earth has within it some whose contribution to the success of the kingdom is nothing but complaining and murmuring. God was sorely displeased with it then, and he still is.What was the trouble with these people? The author of Hebrews pinpoints their trouble exactly: "They could not enter because of unbelief" (Hebrews 3:17-19).

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"Would God we had died ... in Egypt ..." What were those "good old days" in Egypt? They consisted of endless drudgery under the slave whips of their oppressors. Here the people seem to have forgotten the "service with rigor" that was their lot in Egypt, and although but a little inconvenienced by the hardships of wilderness life, they decided to go back!"Wherefore doth Jehovah bring us into this land ..." Yes, they blame God Himself, despite all that God had done for them, pretending to be concerned for their children. That was not the real problem at all. They were the problem, for they were slave-schooled cowards unwilling to fight for liberty. We have them in our own generation, and it would be well for us to pray that our own nation does not fall into the error of the one exhibited here."Let us make a captain, and let us return to Egypt!" Well, the same alternative invariably confronts every believer. He must either fight and win in the kingdom of God, or turn back to slavery and death. "For the believer, the choice is inevitable, either he must go forward in Christ to possess the land, or go back to the world (Egypt) and die."[2] "It seems from Nehemiah 9:17 that they actually appointed another leader under whose direction they were about to return to Egypt."[3]Behold here what an impossible alternative this was which the people desired to take. The trip from Egypt had not been easy. Now, they would return, without Moses, without God to open the sea before them and overwhelm their enemies in the flood, without God to send the manna and the quails, without the fiery-cloudy pillar, and without God to make the bitter waters sweet. What an impossibility that alternative actually was. "Yet they elected the baser course, and thought themselves prudent and careful of themselves in doing so!"[4] "The sinfulness and insane folly of their conduct are almost incredible."[5] But this is always true of unbelief. Unbelief is never either logical or reasonable. Did not the Christ himself "marvel at their unbelief" in ancient Nazareth? (Mark 6:6)."The children of Israel murmured against Moses and Aaron ..." (Numbers 14:2) Right here is a glimpse of the real reason for the omission of Joshua's name in Numbers 14:30. Joshua could not have been effective in that situation.He did not stand in any means in the same position as Caleb and the other spies. He was "the minister" and "the lieutenant" of Moses, and his fortunes were obviously tied not to those of the tribes, but to those of Moses.[6]Therefore, Joshua's name is NOT missing in Numbers 14:30, because some "other account" accidentally omitted it, or knew nothing of it, but because Joshua did not speak on that occasion. Only Moses knew the details of this episode, and he alone could have written it.

BI 1-3, "Would God that we had died in Egypt Such insolence to their 7

generous leaders, and such base ingratitude to God, show the deep degradation of the Israelites, and the absolute necessity of the decree that debarred that generation from entering the promised land [Num_14:29-35]. They were punished by their wishes being granted to die in that wilderness [Heb_3:17; Jud_1:5]. A leader to reconduct them to Egypt is spoken of (Neh_9:17) as actually nominated. The sinfulness and insane folly of their conduct are almost incredible. Their conduct, however, is paralleled by too many among us, who shrink from the smallest difficulties and rather remain slaves to sin than resolutely try to surmount the obstacles that lie in their way to the Canaan above.

2 All the Israelites grumbled against Moses and Aaron, and the whole assembly said to them, If only we had died in Egypt! Or in this wilderness!

GILL, "And all the children of Israel murmured against Moses, and against Aaron,.... They being the instruments of bringing them out of Egypt, and conducting them hither: and the whole congregation said unto them; some of them, the rest assenting to it by their cries and tears and gestures: would God we had died in the land of Egypt; and then what they left behind they thought might have come into the hands of their children or relations; but now they concluded it would become a prey to the Canaanites: or would God we had died in this wilderness; the wilderness of Paran, at Taberah, where many of them had been destroyed by fire, Num_11:1, and now they wish they had perished with them.

JAMISON 2-4, "Would God that we had died in Egypt Such insolence to their generous leaders, and such base ingratitude to God, show the deep degradation of the Israelites, and the absolute necessity of the decree that debarred that generation from entering the promised land [Num_14:29-35]. They were punished by their wishes being granted to die in that wilderness [Heb_3:17; Jud_1:5]. A leader to reconduct them to Egypt is spoken of (Neh_9:17) as actually nominated. The sinfulness and insane folly of their conduct are almost incredible. Their conduct, however, is paralleled by too many among us, who shrink from the smallest difficulties and rather remain slaves to sin than resolutely try to surmount the obstacles that lie in their way to the Canaan above.

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BENSON, "Numbers 14:2-3. Against Moses and Aaron As the instruments and causes of their present calamity. That we had died in the wilderness It was not long till they had their desire, and did die in the wilderness. Wherefore hath the Lord brought us, &c. From instruments they rise higher, and not only vent their passion against his servants, but strike at God himself, as the cause and author of their journey most impiously accusing him as if he had dealt deceitfully with them. By this we see the rapid and prodigious growth and progress of sin when it is not resisted. A prey To the Canaanites, whose land we were made to believe we should possess.TRAPP, "Numbers 14:2 And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness!Ver. 2. Would God that we had died.] Words of deep discontent, despair, and unthanklulness.

WHEDON, " 2. Murmured against Moses and Aaron They begin with Gods ministers, not having become so hardened as to murmur against God himself. He seems to have been absent from their thoughts both as the object of trust and as their providential guide in the wilderness. They have fallen from a supernatural to a merely natural view of their condition. Hence they childishly vent their indignation against their human leaders.The whole congregation This must be understood, as it is in all languages, in a conventional sense, as we are said to utter our opinions in the face of the whole world, or begin our deeds of lands with the words, Know all men by these presents. See Exodus 9:6, note.Would God The word God is not in the Hebrew. This is the strongest English formula for an unattainable wish, and expresses the strength of the peoples desire.Died in Egypt They who prefer death in bondage to life in freedom are not the brave people whom Jehovah can lead to the conquest of Canaan. This wish to return to the groanings, burdens, tasks, and insults of the brick-yards of Egypt, from which a pitying Jehovah had led them forth, was indicative of a base ingratitude, and a servility of spirit exceedingly offensive. Yet all this grief was in view of no present suffering, but in apprehension of imaginary future ills.

PULPIT, "Murmured against Moses and against Aaron; whom they probably suspected and accused of seeking their own personal ends. Here we may see the true

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reason why Joshua had not been put forward to advocate an immediate advance. The Septuagint has (cf. 1 Corinthians 10:10). Would God we had died. . Septuagint, . The A.V. is unnecessarily strong.

PETT, "Verses 2-4Chapter 14 The Response of The People Leads To Rejection From The Land.It is not difficult to guess at what their decision would be even before we learn of it. They were frightened and therefore incapable. It would be another generation before they would become strong enough to again contemplate a serious entry into the land. What followed can be quickly summarised:4). The People Murmur Against Moses And Are Spared At His Intercession (Numbers 14:2-25).a The people murmur against Moses and long to return to Egypt and decide to choose a leader to take them back to Egypt (Numbers 14:2-4).b Moses and Aaron fall on their faces before the assembly (Numbers 14:5).c Joshua and Caleb extol the good of the land (Numbers 14:6-9).d The congregation commands to stone them with stones (Numbers 14:10 a).d The glory of Yahweh appears among the congregation (Numbers 14:10 b)c He determines to disinherit them from the good land and destroy them (Numbers 14:10-12).b Moses pleads with Yahweh on behalf of the people (Numbers 14:13-19).a Yahweh pardons the people, describes what He had done in Egypt, swears that they will not see the land and sends them back on the way to the Reed Sea (Numbers 14:20-25).The People Murmur Against Moses and Against Yahweh (Numbers 14:2-4).Numbers 14:2And all the children of Israel murmured against Moses and against Aaron. And the whole congregation said to them, Would that we had died in the land of Egypt! Or would that we had died in this wilderness!The people were just distraught. They blamed Moses and Aaron for their

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predicament. All that they could do was wish that they had died when younger so as not to face this dreadful situation. If only they had died in Egypt, or in the wilderness, how much better it would have been for them. (They would have cause to remember those words, for they would come back to haunt them. How unlucky they were to have survived, they thought. Ironically, of course, they would have their wish. They would die in the wilderness).

3 Why is the Lord bringing us to this land only to let us fall by the sword? Our wives and children will be taken as plunder. Wouldnt it be better for us to go back to Egypt?

GILL, "Wherefore hath the Lord brought us unto this land,.... Unto the borders of it: their murmuring did not cease at Moses and Aaron, the instruments, but proceeded against God himself, who had done such wonderful things for them, not only in bringing them out of Egypt, but since they had been in the wilderness; and yet so ungrateful to complain of him and argue with him about favours bestowed on them, as if they were injuries done to them; and particularly as if God had no other intention in bringing them out of Egypt to the place where they were, but to fall by the sword: the sword of the Canaanites, as the Targum of Jonathan adds: that our wives and our children shall be a prey? to the same people; they supposed they should be killed, their wives abused, and their children made slaves of: were it not better for us to return into Egypt? and so escape the hands of the inhabitants of Canaan, of whom they had terrible apprehensions from the report made of them.CALVIN, "3.And wherefore has the Lord brought us into this land? The pride, and even the madness of their impiety here more fully betrays itself, when they accuse God of deception and cruelty, as if tie were betraying them to the Canaanitish nations, and leading them forth to slaughter; for they conclude that they ought not to obey His command, because He would destroy them, and not only so, but that He would at the same time give their wives and children to be a prey. We see how mad is unbelief, when it gives way to itself, since these wretched people do not hesitate to prefer charges against God, and to repay His kindnesses by calling Him their betrayer. But what was the cause of this blasphemous audacity, (54) except that they

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hear they would have to do with powerful enemies? as if they had not experienced the might of God to be such, that nothing which they might encounter was to be feared whilst He was on their side! At the same time, they also accuse God of weakness, as if He were less powerful than the nations of Canaan. At length their monstrous blindness and senselessness comes to its climax, when they consult as to their return, and, rejecting Moses, set themselves about choosing a leader, who may again deliver them up to Pharaoh. Were they so quickly forgetful how wretched their condition there had been? It was for no fault of theirs, but whilst they were peaceful and harmless guests, that the Egyptians had so cruelly afflicted them, since they were hated by Pharaoh on no other account but because he could not endure their multitude; what, then, was he likely to do, when, for their sakes, he had undergone so many calamities; what humanity, again, was to be expected from that nation which had conspired for their destruction already, when it had suffered no injury from them? Surely there was no house among them which would not long to avenge its first-born! Yet they desire to give themselves up to the will of a most bitter enemy, who, without any cause for ill-will, had proceeded to all sorts of extremities against them. Hence we plainly see that unbelievers are not only blinded by the just vengeance of God, but carried away by a spirit of infatuation, so as to inflict upon themselves the greatest evils. TRAPP, "Numbers 14:3 And wherefore hath the LORD brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt?Ver. 3. Were it not better for us to return into Egypt.] How could that be better? It is our wisest way, to crush the very first insurrections of unruly passions (do not great storms rise out of little gusts?); to smother the smoke thereof, which else will fume up into the head, and gather into so thick a cloud, as we shall soon lose the sight of ourselves, and what is best to be done.POOLE, "From the instruments they rise higher, and strike at God the chief cause and author of their journey; by which we see the prodigious growth and progress of sin when it is not resisted. Should be a prey to the Canaanites, whose land we were made to believe we should possess.

WHEDON, " 3. Wherefore hath Lord They began with opposing Gods faithful ministers; they end by arraigning himself. So men now greatly distress themselves over evils they are never called to endure. Wherefore is not in the vocabulary of faith.Unto this land Spoken, apparently, of Canaan, to which they had not yet been brought. Thus they despised the pleasant land; they believed not his word. Psalms 106:24.To fall by the sword The unbelief of these rebels puts an evil intention for a

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beneficent purpose on the part of God, and thus maligns his character. Up to this time they seem to have cherished the illusion of a blood. less conquest of Canaan.A prey Captives and slaves of the victors.Better to return into Egypt In their dread of the perils before them they overlook the greater evils behind: the sterile wilderness, with no manna from heaven nor water from the smitten rock; no pillar of cloud to go before; no protecting Jehovah to shield them from their foes; no mediating Moses to placate the divine wrath; no home of freedom, but only the lash of the taskmaster for the inheritance of their children forever.

PETT, "Numbers 14:3For what reason does Yahweh bring us to this land, to fall by the sword? Our wives and our little ones will be a prey. Were it not better for us to return to Egypt?They forgot all that Yahweh had done for them, and how He had revealed His mighty power, and delivered them from an enemy far worse than these. All they could think of was that Yahweh had brought them here to die at the edge of the sword. They would be slaughtered and their wives and little ones be at the mercy of the enemy. The best they could hope for was to become slaves. They had already been defeated in their own minds. They were certainly in no condition to take up arms.We need not doubt that weapon training had taken place in the wilderness. Moses would have been greatly at fault if he had not seen to that. But they clearly had no confidence in their ability to use them. They had come to it too late. (It would be another thing with the next generation. They would have no slave background. They would have been hardened by the wilderness. They would have been trained to arms from their earliest years).

4 And they said to each other, We should choose a leader and go back to Egypt.

CLARKE, "Let us make a captain - Here was a formal renunciation of the 13

authority of Moses, and flat rebellion against God. And it seems from Neh_9:17 that they had actually appointed another leader, under whose direction they were about to return to Egypt. How astonishing is this! Their lives were made bitter, because of the rigor with which they were made to serve in the land of Egypt; and yet they are willing, yea eager, to get back into the same circumstances again! Great evils, when once some time past, affect the mind less than present ills, though much inferior. They had partly forgot their Egyptian bondage, and now smart under a little discouragement, having totally lost sight of their high calling, and of the power and goodness of God.

GILL, "And they said one to another, let us make a captain,.... An head over them instead of Moses, who they knew would never take the government and care of them, should they resolve to return to Egypt as they proposed, and besides were now so disaffected to him, that they might not care he should. Captains they had over their several tribes, but they chose to have one chief commander and general over them all; Nehemiah says they did appoint one; which they either actually did, or this proposal was interpreted as if really put in execution, they being so desirous of it, and bent upon it; wherefore their will is taken for the deed, and so understood; see Neh_9:17, and let us return into Egypt: which was downright madness, as some interpreters have justly observed; they must not only expect to be deserted by Moses, through whose means so many miracles had been wrought for them, and who was so wise and faithful a governor of them; and by Aaron their priest, who offered their sacrifices, and prayed for them, and blessed them; and by such a valiant general as Joshua, who had fought for them against their enemies; but by the Lord himself, so that they could not expect the manna to be continued as food for them, nor the pillar of cloud and fire as a guide unto them, nor to be protected from their enemies, on the borders of whose countries they must pass; so that their destruction in the wilderness seemed inevitable; and if they could have surmounted these and other difficulties, what manner of reception could they expect to find in Egypt, on whose account all the firstborn of man and beast among them were slain, whom they had spoiled of their riches, and whose king and his army, and in it perhaps the, flower of the nation, were drowned in the Red sea, for their sakes? What therefore could they think of, if they had any sober thought at all, but utter ruin, should they return there again?BENSON, "Verse 4Numbers 14:4. A captain Instead of Moses, one who will be more faithful to our interest than he. Nehemiah tells us they actually appointed them a captain. Into Egypt Stupendous madness, insolence, and ingratitude! Had not God both delivered them from Egypt by a train of unparalleled wonders, and followed them ever since with continued miracles of mercy? But whence should they have protection against the hazards, and provisions against all the wants of the wilderness? Could they expect either Gods cloud to cover and guide them, or manna from heaven to feed them? Who could conduct them over the Red sea? Or, if they went another way, who should defend them against those nations whose borders they were to pass? What entertainment could they expect from the Egyptians, whom they had deserted and brought to so much ruin?

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TRAPP, "Numbers 14:4 And they said one to another, Let us make a captain, and let us return into Egypt.Ver. 4. Let us make a captain.] Thus they proceeded from bad to worse. Passions, like heavy bodies down steep hills, once in motion move themselves, and know no ground but the bottom. Whether this people did make them such a captain, for such a purpose, is uncertain; but howsoever their very intention of doing it, is charged upon them, as if they had done it. [Nehemiah 9:16-17]POOLE, " A captain, instead of Moses, one who will be more faithful to our interest than he. This was but a purpose or desire, and yet it is imputed to them as if they had done it, Nehemiah 9:16,17, they appointed a captain, &c., even as Abrahams purpose to offer up Isaac is reckoned for the deed, Hebrews 11:17.Let us return into Egypt. Stupendous madness! Whence should they have protection against the many hazards, and provision against all the wants of the wilderness? Could they expect either Gods cloud to cover and guide them, or manna from Heaven to lead them? Who should conduct them over the Red Sea? or, if they went another way, who should defend them against those nations whose borders they were to pass? What entertainment could they expect if the Egyptians, whom they had deserted and brought to so much ruin? COKE, "Numbers 14:4. They said one to another, Let us make a captain We learn from Nehemiah 9:17 that they actually appointed a captain in the height of this their mutiny, insolence, and ingratitude, not only against Moses and Aaron, but against the Lord himself, who, in so wonderful a manner, had delivered them from Egypt, and continually demonstrated such miracles of mercy towards them. Bishop Warburton remarks, that this unwillingness to leave Egypt, and impatience to return thither, are convincing proofs of their fondness of its customs and superstitions. "When I consider this," says he, "I seem more inclined than the generality to excuse the false accounts of the pagan writers concerning the Exodus, or departure of the Israelites, who concur to represent the Jews as expelled or forcibly driven out of Egypt; for so indeed they were; their mistake was only about their driver; the pagans supposed him to be the King of Egypt; when, indeed, it was the God of Israel himself, by the ministry of Moses."REFLECTIONS.Discontent now spreads through the camp; every face is overcast; despair sinks the courage of the host, and unmanly tears bespeak their coward-terrors. The bitterest sorrows that the heart knows, are often those which we make ourselves without cause or reason. They clamour loud against Moses and Aaron, and wish they had died in Egypt or the wilderness, rather than been reduced to their present imaginary distresses; and as the devil's power is then confirmed, when he can suggest hard thoughts of God, they charge that gracious Jehovah, who had fed and preserved them so long and so richly, with the most horrid design of deceiving and destroying them. At last they come to the desperate resolution of

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returning to Egypt, and resolve to choose a captain in order to head their mutiny, and lead them back to that land of bondage. The purpose was folly, the attempt madness. How were they to return when God had left them without provision or guide? And what could they hope in Egypt, but a repetition of misery to which death itself were preferable? Note; (1.) The headstrong and unmortified passions of sinners hurry them on to their ruin. (2.) They who are discontented under God's providences, and resolve to mend themselves, will ever make bad worse. (3.) How much need have we to fear, lest, after suffering many toils; we start like Israel at new difficulties, turn back and walk no more with Jesus! Dreadful state of apostacy!

PULPIT, "Let us make a captain, and let us return into Egypt. Although this was only proposed in the wildness of their distress, yet it was a height of rebellion to which they had never risen before. They had lamented that they had not died in Egypt, and they had wished themselves back in Egypt, but they had never proposed to take any overt steps towards returning thither. Nothing less than an entire and deliberate revolt was involved in the wish to elect a captain for themselves, for the angel of the covenant was the Captain of the Lord's host (Joshua 5:14, Joshua 5:15). The proposal to depose him, and to choose another in his place, marked the extremity of the despair, the unbelief, and the ingratitude of the people.

PETT, "Numbers 14:4And they said one to another, Let us make a captain, and let us return to Egypt. So in their panic and folly they began to think of appointing a leader who would take them back to Egypt as a bunch of slaves. It was, of course, both pathetic and madness. What could be worse than that? But at that time they were temporarily deranged. And they still had their eyes on the fish, melons, onions and garlic. What a pathetic group they were. Just like some of us can be when God challenges us in the face of difficulties.It would be a misnomer to call this a rebellion. They were rather revealing how pathetic their condition was. They were clutching at straws and babbling foolishness. It demonstrated what they were. Men who sought the flesh and had little thought of the Spirit. But it was still a rejection of Yahweh and His covenant. For Yahweh had delivered them from Egypt, and now they were rejecting His deliverance and wishing to get back to what they were before.

BI, "Let us return into Egypt.The rewards of the future not to be slighted because of a present inconvenience

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The proposition of the people illustrates anew the principle that all sin is a species of insanity. They proposed to go back to Egypt. How did they suppose they were going to get back? Could they expect to live in the wilderness without the manna which God gave them? Could they overcome Amalek without Moses to intercede in their behalf? Would God be more likely to deliver them in a cowardly retreat than in a loyal advance? Could they hope again for water to flow from the rock to quench their thirst? or for favouring winds to open a new path through the Red Sea? When some departed from the Saviour, He said to His disciples, Will ye also go away? and they returned the pathetic answer, Lord, to whom shall we go? Thou hast the words of eternal life. But, alas! the children of Israel were ready to go back from the promised land to the dangers of the wilderness and to the hopeless bondage of Egypt. In the words of Matthew Henry, They wish rather to die criminals under Gods justice than live conquerors in His favour. How base were the spirits in those degenerate Israelites, who, rather than die (if it came to the worst) like soldiers in the field of honour, with their swords in their hands, desire to die like rotten sheep in the wilderness! Similar paradoxes in the conduct of sinners abound in the world. A slight present danger or inconvenience is suffered to blind the eyes to great rewards in the future. A small hazard before us is likely to seem far greater than much more serious dangers behind us. Under the smart of present ills, we are ever ready to shut our eyes to the innumerable ills we know not of. The miners of England cursed the inventor of the safety-lamp because, in reducing the hazard to their lives, it diminished also their wages. Multitudes of young people attempt to evade the trials and self-denials of the ministerial calling or of missionary work, by choosing some profession or business that is more lucrative or gratifying to their ambitions. In this they fail to remember that there is a poverty in other callings than the ministry; that the high-road of selfishness is through a wilderness strewn with the carcasses of those who have fallen hopeless by the way. What is Wall Street but a maelstrom around which are circling innumerable vessels fated to augment the debris of countless wrecks already in the vortex? What is the path to worldly glory and fame but a crowded throroughfare of hungry and thirsty men, the majority of whom are moving on to inevitable disappointment? On the other hand, the path of the righteous, whatever its present shadows, shines brighter and brighter unto the perfect day. (G. Frederick Wright.)

The folly of impatience 1. It was the greatest folly in the world to wish themselves in Egypt, or to think if they were there it would be better with them than it was. If they durst not go forward to Canaan, yet better be as they were than go back to Egypt. What did they want? What had they to complain of? They had plenty, and peace, and rest; were under a good government, had good company, had the tokens of Gods presence with them, and enough to make them easy even in the wilderness, if they had but hearts to be content. But whither were they thus fond to go to mend themselves? To Egypt! Had they so soon forgot the sore bondage they were in there? Like brute beasts, they mind only that which is present, and their memories, with the other powers of reason, are sacrificed to their passions.(Psa_106:7). We find it threatened (Deu_28:68) as the completing of their misery, that they should be brought into Egypt again, and yet that is it they here wish for. Sinners are enemies to themselves, and those that walk not in Gods counsels consult their own mischief and ruin.2. It was a most senseless, ridiculous thing to talk of returning thither through the

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wilderness. Could they expect that Gods cloud would lead them or His manna attend them?(1) The folly of discontent and impatience under the crosses of our outward condition. But is there any place or condition in this world that has not something in it to make us uneasy if we are disposed to be so? The way to better our condition is to get our spirits into a better frame.(2) The folly of apostacy from the ways of God. Heaven is the Canaan set before us, a land flowing with milk and honey: those that bring up ever so ill report of it cannot but say that it is indeed a good land, only it is hard to get to it. (Matthew Henry, D. D.)

To retreat is to perishTo retreat is to perish. You have most of you read the story of the boy in an American village who climbed the wall of the famous Natural Bridge, and cut his name in the rock above the initials of his fellows, and then became suddenly aware of the impossibility of descending. Voices shouted, Do not look down, try arid reach the top. His only hope was to go right up, up, up, till he landed on the top. Upward was terrible, but downward was destruction. Now, we are all of us in a like condition. By the help of God we have cut our way to positions of usefulness, and to descend is death. To us forward means upward; and therefore forward and upward let us go. While we prayed this morning we committed ourselves beyond all recall. We did that most heartily when we first preached the gospel, and publicly declared, I am my Lords, and He is mine. We put our hand to the plough: thank God, we have not looked back yet. (C. H. Spurgeon.)

5 Then Moses and Aaron fell facedown in front of the whole Israelite assembly gathered there.

BARNES, "Already Caleb had endeavored to still the people before Moses Num_13:30; already Moses himself (Deu_1:29 ff) had endeavored to recall the people to obedience. After the failure of these efforts Moses and Aaron cast themselves down in solemn prayer before God (compare Num_16:22); and the appearance of the glory of the Lord in the tabernacle of the congregation Num_14:10 was the immediate answer.GILL, "Then Moses and Aaron fell on their faces,.... Through shame and confusion of face for them, at hearing so shocking a proposal made, and such wretched ingratitude expressed; they blushed at it, and were in the utmost distress on account of it, and therefore threw themselves into this posture; or it may be this was done either to beg of them that they would lay aside all thoughts of this kind, or to supplicate the divine

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Majesty that he would convince them of their sin and folly, and give them repentance for it and forgiveness of it; and this they did before all the assembly of the congregation of the children of Israel; to affect them the more with a sense of their sin and danger.

HENRY 5-10, "The friends of Israel here interpose to save them if possible from ruining themselves, but in vain. The physicians of their state would have healed them, but they would not be healed; their watchmen gave them warning, but they would not take warning, and so their blood is upon their own heads.

I. The best endeavours were used to still the tumult, and, if now at last they would have understood the things that belonged to their peace, all the following mischief would have been prevented.1. Moses and Aaron did their part, Num_14:5. Though it was against them that they murmured (Num_14:2), yet they bravely overlooked the affront and injury done them, and approved themselves faithful friends to those who were outrageous enemies to them. The clamour and noise of the people were so great that Moses and Aaron could not be heard; should they order any of their servants to proclaim silence, the angry multitude would perhaps be the more clamorous; and therefore, to gain audience in the sight of all the assembly, they fell on their faces, thus expressing, (1.) Their humble prayers to God to still the noise of this sea, the noise of its waves, even the tumult of the people. (2.) The great trouble and concern of their own spirits. They fell down as men astonished and even thunder-struck, amazed to see a people throw away their own mercies: to see those so ill-humoured who were so well taught. And, (3.) Their great earnestness with the people to cease their murmurings; they hoped to work upon them by this humble posture, and to prevail with them not to persist in their rebellion; Moses and Aaron beseech them, as though by them God himself did beseech them, to be reconciled unto God. What they said to the people Moses relates in the repetition of this story. Deu_1:29, Deu_1:30, Be not afraid; the Lord your God shall fight for you. Note, Those that are zealous friends to precious souls will stoop to any thing for their salvation. Moses and Aaron, notwithstanding the posts of honour they are in, prostrate themselves to the people to beg of them not to ruin themselves.2. Caleb and Joshua did their part: they rent their clothes in a holy indignation at the sin of the people, and a holy dread of the wrath of God, which they saw ready to break out against them. it was the greater trouble to these good men because the tumult was occasioned by those spies with whom they had been joined in commission; and therefore they thought themselves obliged to do what they could to still the storm which their fellows had raised. No reasoning could be more pertinent and pathetic than theirs was (Num_14:7-9), and they spoke as with authority.(1.) They assured them of the goodness of the land they had surveyed, and that it was really worth venturing for, and not a land that ate up the inhabitants, as the evil spies had represented it. It is an exceedingly good land (Num_14:7); it is very, very good, so the word is; so that they had no reason to despise this pleasant land. Note, If men were but thoroughly convinced of the desirableness of the gains of religion, they would not stick at the services of it.(2.) They made nothing of the difficulties that seemed to lie in the way of their gaining the possession of it: Fear not the people of the land, Num_14:9. Whatever formidable ideas have been given you of them, the lion is not so fierce as he is painted. They are

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bread for us, that is, they are set before us rather to be fed upon than to be fought with, so easily, so pleasantly, and with so much advantage to ourselves shall we master them. Pharaoh is said to have been given them for meat (Psa_74:14), and the Canaanites will be so too. They show that, whatever was suggested to the contrary, the advantage was clear on Israel's side. For, [1.] Though the Canaanites dwell in walled cities, they are naked: Their defence has departed from them; that common providence which preserves the rights of nations has abandoned them, and will be no shelter nor protection to them. The other spies took notice of their strength, but these of their wickedness, and thence inferred that God had forsaken them, and therefore their defence had departed. No people can be safe when they have provoked God to leave them. [2.] Though Israel dwell in tents they are fortified: The Lord is with us, and his name is a strong tower; fear them not. Note, While we have the presence of God with us, we need not fear the most powerful force against us.(3.) They showed them plainly that all the danger they were in was from their own discontents, and that they would succeed against all their enemies if they did not make God their enemy. On this point alone the cause would turn (Num_14:8): If the Lord delight in us, as certainly he does, and will if we do not provoke him, he will bring us into this good land; we shall without fail get it in possession by his favour, and the light of his countenance (Psa_44:3), if we do not forfeit his favour and by our own follies turn away our own mercies. It has come to this issue (Num_14:9): Only rebel not you against the Lord. Note, Nothing can ruin sinners but their own rebellion. If God leave them, it is because they drive him from them; and they die because they will die. None are excluded the heavenly Canaan but those that exclude themselves. And, now, could the case have been made more plain? could it have been urged more closely? But what was the effect?II. It was all to no purpose; they were deaf to this fair reasoning; nay, they were exasperated by it, and grew more outrageous: All the congregation bade stone them with stones, Num_14:10. The rulers of the congregation, and the great men (so bishop Patrick), ordered the common people to fall upon them, and knock their brains out. Their case was sad indeed when their leaders thus caused them to err. Note, It is common for those whose hearts are fully set in them to do evil to rage at those who give them good counsel. Those who hate to be reformed hate those that would reform them, and count them their enemies because they tell them the truth. Thus early did Israel begin to misuse the prophets, and stone those that were sent to them, and it was this that filled the measure of their sin, Mat_23:37. Stone them with stones! Why, what evil have they done? No crime can be laid to their charge; but the truth is these two witnesses tormented those that were obstinate in their infidelity, Rev_11:10. Caleb and Joshua had but just said, The Lord is with us; fear them not (Num_14:9): and, if Israel will not apply those encouraging words to their own fears, those that uttered them know how to encourage themselves with them against this enraged multitude that spoke of stoning them, as David in a like cause, 1Sa_30:6. Those that cannot prevail to edify others with their counsels and comforts should endeavour at least to edify themselves. Caleb and Joshua knew they appeared for God and his glory, and therefore doubted not but God would appear for them and their safety. And they were not disappointed, for immediately the glory of the Lord appeared, to the terror and confusion of those that were for stoning the servants of God. When they reflected upon God (Num_14:3), his glory appeared not to silence their blasphemies; but, when they threatened Caleb and Joshua, they touched the apple of his eye, and his glory appeared immediately. Note, Those who faithfully expose themselves for God are sure to be taken under his special

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protection, and shall be hidden from the rage of men, either under heaven or in heaven.JAMISON, "Moses and Aaron fell on their faces as humble and earnest

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

K&D 5-10, "At this murmuring, which was growing into open rebellion, Moses and Aaron fell upon their faces before the whole of the assembled congregation, namely, to pour out their distress before the Lord, and move Him to interpose; that is to say, after they had made an unsuccessful attempt, as we may supply from Deu_1:29-31, to cheer up the people, by pointing them to the help they had thus far received from God. In such distress, nothing remained but to pour out their desires before God; offering their prayer in public, however, and in the sight of all the people, in the hope of turning their minds (Calvin). Joshua and Caleb, who had gone with the others to explore the land, also rent their clothes, as a sign of their deep distress at the rebellious attitude of the people (see at Lev_10:6), and tried to convince them of the goodness and glory of the land they had travelled through, and to incite them to trust in the Lord. If Jehovah take pleasure in us,; they said, He will bring us into this land. Only rebel not ye against Jehovah, neither fear ye that people of the land; for they are our food; i.e., we can and shall swallow them up, or easily destroy them (cf. Num_22:4; Num_24:8; Deu_7:16; Psa_14:4). Their shadow is departed from them, and Jehovah is with us: fear them not! Their shadow is the shelter and protection of God (cf. Ps 91; Psa_121:5). The shadow, which defends from the burning heat of the sun, was a very natural figure in the sultry East, to describe defence from injury, a refuge from danger and destruction (Isa_30:2). The protection of God had departed from the Canaanites, because God had determined to destroy them when the measure of their iniquity was full (Gen_15:16; cf. Exo_34:24; Lev_18:25; Lev_20:23). But the excited people resolved to stone them, when Jehovah interposed with His judgment, and His glory appeared in the tabernacle to all the Israelites; that is to say, the majesty of God flashed out before the eyes of the people in a light which suddenly burst forth from the tabernacle (see at Exo_16:10).

CALVIN, "5.Then Moses and Aaron fell on their faces. It is doubtful whether they so humbled themselves towards the people, as to he prostrate before them, or whether it was in prayer that they fell with their faces on the earth; the latter, however, seems more likely to me, as if, by thus turning themselves to God, they reproved the stupidity of the people,. And, in fact, in such a case of obduracy, nothing remained except to call upon God, yet in such sort that the prayer should be made in the sight of all, in order to influence their minds. Otherwise they might have sought some place of retirement; but by this pitiful spectacle they endeavored to recall the people to their right senses. This, indeed, is beyond dispute, that they sought for nothing on their own account, but were only anxious for the welfare of the people; since, if the people had gone back, they would have been at liberty to sojourn in the land of Canaan, or elsewhere. Yet still they were not merely concerned with regard to the people, but the interruption of Gods grace troubled

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them most, with which the Covenant made with Abraham would also have been buried. In a word, this was justly felt by them to be the same as if they had seen both the glory of God and the salvation of the human race altogether brought to naught. Wherefore they must needs have been more than senseless who were unmoved by this sad sight, especially when Moses, whom God had exalted by so many privileges above all other mortals, was lying prostrate on the earth for their sake.

BENSON, "Numbers 14:5. Fell on their faces As humble and earnest supplicants to God, the only refuge to which Moses resorted in all such straits, and who alone was able to govern this stiff-necked people. Before all the assembly That they might awake to apprehend their sin and danger, when they saw Moses at his prayers, whom God never failed to defend, even with the destruction of his enemies.POOLE, " As humble and earnest suppliants, either to the people, to entreat them to desist from their wicked and pernicious enterprise; or rather, to God, by comparing this with Numbers 16:4 20:6, the only refuge to which Moses resorted in all such straits, and who alone was able to still and govern this tumultuous and stiff-necked people.Before all the assembly, that they might be awaked to apprehend their sin and danger, when they saw Moses at his prayers, whom God never used to deny, and never failed to defend, even with the destruction of his enemies. WHEDON, "5. Fell on their faces This attitude was expressive of the deepest sorrow, and at the same time it was a mute but eloquent appeal to the mutinous multitude to desist from their insane purpose. He who was accustomed to speak face to face with God might have fortified his dishonoured authority by invoking against these rebellious murmurers the bolts of Gods wrath. But he loved the Abrahamic race more than his own dignity and power.COFFMAN, "Verse 5"Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun and Caleb the son Jephunneh, who were of them that spied out the land, rent their clothes: and they spake unto all the congregation of the children of Israel, saying, The land, which we passed through to spy it out, is an exceedingly good land. If Jehovah delight in us, then he will bring us into this land, and give it unto us; a land which floweth with milk and honey. Only rebel not against Jehovah, neither fear ye the people of the land; for they are bread for us: their defense is removed from over them, and Jehovah is with us: fear them not. But all the congregation bade stone them with stones. And the glory of Jehovah appeared in the tent of meeting unto all the children of Israel.""Moses and Aaron fell on their faces before all the assembly ..." Forsaking any

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thought of their personal dignity, these faithful leaders moved to do everything in their power to thwart the evil purpose of the people. Note that Aaron, who also was exempted from the death sentence, and who stood faithfully with Moses was also omitted in Numbers 14:30. At this point, both Joshua and Caleb rent their clothes to demonstrate their grief and disapproval of what the people wanted to do."The land ... is an exceedingly good land .... "not in any sense a "land that ate up its inhabitants." They also addressed another falsehood advocated by the false spies, namely, that all the people were giants."They are bread for us ..." Several quaint comments on this explain the metaphor: "We shall gobble them up!"[7] "Those people will be `duck soup' for us?"[8]"Jehovah is with us ..." Here is the true basis of all genuine confidence. "If God be for us, who can be against us?" (Romans 8:31)."Their defense is departed ..." The Hebrew here is literally, "Their shadow" or "their shade"[9] has departed. "This is a very expressive metaphor for shelter and protection in the sultry east (Compare Psalms 91:1; Psalms 121:5; Isaiah 30:2; 32:2; 49:2; and Isaiah 51:16)."[10]

COKE, "Numbers 14:5. Moses and Aaron fell on their faces before all the assembly Either to beseech the people to desist from their rebellion, as Joseph's brethren fell upon their faces before him in order to make their peace with him, Genesis 33:6 or rather they did this to deprecate the divine displeasure, as in ch. Numbers 16:45, Numbers 20:6.

PULPIT, "Moses and Aaron fell on their faces. After making ineffectual efforts to reason with the people, or rather with their leaders (Deuteronomy 1:29-31). It was not, however, in this case an attitude of intercession, but the instinctive action of those who await in silent horror a catastrophe which they see to be inevitable; it testified to all who saw it that they were overwhelmed with shame and sorrow in view of the awful sin of the people, and of the terrible punishment which must follow.

PETT, " Moses and Aaron Plead for Israel (Numbers 14:5).Numbers 14:5Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel.Moses and Aaron were appalled. Here were the people before the very

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Dwellingplace of Yahweh, and yet they were talking like this. What could Yahweh be thinking of it? They hardly dared to think. Indeed they were afraid for the people. They fell on their faces in trepidation and pleading before Yahweh (compare 16:4, 22, 45; 20:6; Genesis 37:29; Genesis 37:34; Leviticus 9:24; Leviticus 13:45). Let Him not now come and strike them all dead where they were. It was true that these people were seeking to reverse all that Yahweh had done, but let Him have mercy.

6 Joshua son of Nun and Caleb son of Jephunneh, who were among those who had explored the land, tore their clothes

GILL, "And Joshua the son of Nun, and Caleb the son of Jephunneh,.... Rose up and interposed in this affair, looking upon themselves under a special obligation so to do, as they were capable of confronting the other spies, and contradicting what they had said: which were of them that searched the land; they were two of that number, and were the more concerned to hear such a false account given, and distressed to observe the mutiny of the people, and therefore judged themselves in duty bound to do all they could to stop it: rent their clothes; in token of sorrow for the sins of the people; and at their blasphemy and ingratitude against God, and in dread of his wrath and fury breaking forth upon them.

JAMISON, "Joshua ... and Caleb, which were of them that searched the land, rent their clothes The two honest spies testified their grief and horror, in the strongest manner, at the mutiny against Moses and the blasphemy against God; while at the same time they endeavored, by a truthful statement, to persuade the people of the ease with which they might obtain possession of so desirable a country, provided they did not, by their rebellion and ingratitude, provoke God to abandon them.CALVIN, "6.And Joshua, the son of Nun, and Caleb. The magnanimity of Joshua is here specified, whereas, before, only Caleb had been praised. But Moses says that they both rent their clothes in token of their excessive sorrow, and even of their abhorrence. For, as is well known, this, amongst the Orientals, was a solemn ceremony in extreme grief, or when they would express their abomination of some crime. Hypocrites have improperly imitated this custom, either when they made a pretence of sorrow, or desired to deceive the simple. But it is plain that Caleb and

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

BENSON, "Numbers 14:6. Rent their clothes To testify their hearty grief for the peoples blasphemy against God and sedition against Moses, and that dreadful judgment which they easily foresaw this must bring upon the congregation.WHEDON, " JOSHUA AND CALEBS MINORITY REPORT, Numbers 14:6-10.The two believing spies, having been rudely interrupted in their report by the cowardly ten, (Numbers 13:30-31,) now come forward, evincing the deepest emotion, and attempt to continue their narration of their view of the situation. They succeed in uttering a few cheering words, when their voices are drowned in the hoarse clamour of the mob, now excited to a frenzy which imperils the lives of the speakers, faithful among the faithless found.

PULPIT, "And Joshua. In a last hopeless effort to bring the people to a better mind, or at least to deliver their own souls, there was no reason why Joshua should hold

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back any more. Rent their clothes. Another token of grief and hinter practiced from patriarchal times (cf. Genesis 37:29, Genesis 37:34; Job 1:20).

PETT, "Verses 6-9Joshua and Caleb Plead With Israel (Numbers 14:6-9).Numbers 14:6And Joshua, the son of Nun, and Caleb, the son of Jephunneh, who were of those who spied out the land, tore their clothes.Joshua and Caleb, the only two scouts who had not spoken against going forward, now tore their clothes in order to demonstrate their anguish, before they pleaded with the people. The tearing of the clothes was a deliberate expression of deep emotion intended to gain the greatest effect (see Genesis 37:29; Genesis 37:34; Leviticus 13:45; 2 Samuel 13:31; Jeremiah 36:24).The time for diplomacy was past and Joshua now took his stand with Caleb, and is named first as being of senior position. It was no longer a matter of prudence in allowing parties seen as unbiased to speak up, but a matter of desperation where every effort had to be used. He hoped that his added authority might carry some weight. They had after all become used to receiving Moses orders from him. BI 6-9, "The Lord is with us: fear them not.A noble effort to arrest a nations rebellionI. Joshua and Caleb were deeply grieved by reason of the rebellion of the nation.II. Joshua and Caleb nobly endeavoured to arrest the rebellion of the nation.

1. They reassert the excellence of the land.2. They declare the attainableness of the land.3. They exhort the people not to violate the conditions of its attainment.

(1) By rebelling against the Lord.(2) By dreading the people of the land.

III. Joshua and Caleb were in danger by reason of their effort to arrest the rebellion of the nation. All the congregation bade stone them with stones. See here1. The tactics of an excited mob when defeated in argument.2. The folly of an excited mob. This proposal to stone Joshua and Caleb was insane.

(1) Stoning would not disprove the testimony, or take away the wisdom from the counsel of the two brave explorers.(2) Stoning would involve the nation in deeper guilt and disgrace.

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3. The perils of faithfulness.IV. Joshua and Caleb rescued from danger by the interposition of God. (W. Jones.)

An encouraging declarationI. A supposition. If the Lord delight in us (Pro_8:30). God delights in His Son, &c. He delights in His holy angels, &c. But have we reason to suppose that He delights in His saints?

1. We might conclude, indeed, that He could not delight in them, when we reflect(1) On their nothingness and vanity. Man at His best estate, &c.(2) On their guilt and rebellion. Not one but is a sinner.(3) On their pollution and want of conformity to His likeness.(4) And more especially when we reflect on His greatness, independence and purity.

2. But there are the most satisfactory evidences that He does delight in His people.(1) Observe the names by which He distinguishes them. His jewelsinheritancetreasurediademcrown and portion. See the very term in the text. And Pro_11:20.(2) Observe the declarations He has made respecting them. He that toucheth you, toucheth the apple of Mine eye.(3) Observe what He has done for them. Favouredsustainedredeemed themgiven His SonSpiritpromises.(4) What He has provided for them. The Lord God is a sun, &c. My God shall supply, &c. Eye hath not seen, &c.(5) Eternal life and unceasing glory.

II. An inference. Then He will bring us into this land, &c. Observe here1. The land specified. It is the land afar off. The good land. The heavenly Canaan. Tile region of immortality.2. This land is Gods gift. Not the result of merit. It is given in promisegiven in Christ.3. To this land God must bring His saints. Difficulties, enemies, and dangers intervene. He will guide to it. Keepsafely conduct, and at length put people into it, as He did Israel. Fear not, little flock, &c. Let not your hearts be troubled, &c. (Rev_2:10; Rev_2:26; Rev_3:5; Rev_3:12). (J. Burns, D. D.)

The boldness and fidelity of Joshua and CalebI. How sound was their reasoning!

1. They drew a strong argument from the assurance that the Lord was with them, bat 27

that the defence of the Canaanites had departed from them. They spoke of the country itself as worthy of the contest.2. They reminded the people of the danger of disobedience, as appeared from their past history; and from the character of God. Sin was the only giant that they had reason to fear. Happy would it have been for the people, had they listened to these arguments.

II. How resolute was their spirit! Personally, no doubt, it would have been much more pleasant to remain in the tent; but viewing this as an opportunity of doing good, and glorifying God, they encountered the shame of uttering sentiments which were reprobated; and the danger of advising measures which were disliked. Thus numbers in the present day say, Religion is all very well in its place; but they have no idea of glorifying God, and endeavouring to save souls, by acting with the decision that Caleb and Joshua did. We, too, may mourn over sin, but we must do something more; we must use all our influence to put it down, and to lead forward the Israel of God.III. How undivided was their aim! Their one desire was to get the land; and therefore if popular opinion coincided with them, well; but if not, they would not be guided by it. They could do without riches, or honour, or life itself; but they could not do without Canaan. (George Breay, B. A.)

7 and said to the entire Israelite assembly, The land we passed through and explored is exceedingly good.

GILL, "And they spake unto all the company of the children of Israel,.... To as many as could hear them, to the heads of them: saying, the land which we passed through to search it, is an exceeding good land; they observe that they were of the number of the spies that were appointed and sent to search the land of Canaan, and they had searched it, and therefore could give an account of it from their own knowledge; and they had not only entered into it, or just looked at a part of it, but they had gone through it, and taken a general survey of it; and they could not but in truth and justice say of it, that it was a good land, delightful, healthful, and fruitful; yea, "very, very good" (q), exceeding, exceeding good, superlatively good, good beyond expression; they were not able with words to set forth the goodness of it; this they reported, in opposition to the ill report the other spies had given of it. WHEDON, " 7. They spake unto all the company of the children of Israel Literalists like Colenso find an insuperable difficulty here. No human voice, unless

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strengthened by miracle, of which the Scriptures tell us nothing, could have reached the ears of a crowded mass of people as large as the whole population of London. But the President of the United States performs a greater feat, standing on the east porch of the capitol and delivering his inaugural address to the whole country, with incidental remarks to all mankind. King Solomon at the dedication blessed all the congregation of Israel. 1 Kings 8:14. Even the children in the Sunday-school soon learn to understand that all has its reasonable limitations when they read that Jerusalem, and all Judea, and all the region round about Jordan, were baptized of John; as they do when they read that all New York is taking an airing in Central Park. See Exodus 9:6, note.Exceeding good land Hebrew, good exceedingly exceedingly. The minority report is more emphatic in its praise than the majority report is in its dispraise of Canaan. The eye of unbelief had seen the dark cloud, the eye of faith had seen both it and its silver lining. A craven fear had tinged all the observations of the one with a sombre hue, while an unfaltering faith had, to the eye of the other, tipped every hilltop with light and filled every valley with splendour. These opposite reports from an observation of the same facts resulted from the difference in the spirit and trust of the men who reported.COKE, "Numbers 14:7. The land which we passed through to search it, &c. This account of the land of Canaan, given by Joshua and Caleb, is plainly in opposition to that given in the former chapter, Numbers 14:32. They first declare it to be an exceeding good land, a land flowing with milk and honey; they then assert, that if the Lord delight in them, (Numbers 14:8.) if they do not forfeit his favour and protection, he will assuredly enable them to drive out the Canaanites, and give them a quiet possession of the land: they therefore wisely counselled them not to rebel against the Lord, (Numbers 14:9.) who was their sole protection and defence; nor, secure in that protection, to fear the people of the land,because they are bread for us, continued they, that is, an easy prey, and sure to be consumed by us. The same phrase occurs, ch. Numbers 24:8 and in Psalms 14:4 and in like manner the Greeks use this expression of eating up their enemies, for destroying them; see Homer, Iliad 4: Numbers 14:35 and Mr. Pope's note on Numbers 14:35 of his translation. The reason that they urge why the Canaanites should be thus easily destroyed by them, is a very fine one; their defence, say they, is departed from them; and Jehovah, our defence, is with us. The original is more expressive: their shade is departed from them; for as a shade covers from the heat of the sun, so the favour of God is a screen from every danger. This image, as Dr. Beaumont observes, is frequently used in the Scripture; see Psalms 91:1; Psalms 121:5. Isaiah 30:2; Isaiah 49:2; Isaiah 51:16 and was particularly expressive in those warm countries.

PETT, "Numbers 14:7-8And they spoke to all the congregation of the children of Israel, saying, The land, which we passed through to spy it out, is an exceedingly good land. If Yahweh

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delight in us, then he will bring us into this land, and give it to us, a land which flows with milk and honey. They assured the people that the land that they had passed through was an exceedingly good land. And that Yahweh, if He delighted in them because they trusted Him, was well able to bring them in to it, and give it to them. They assured them that it really was a land flowing with milk and honey, the land that Yahweh had promised to give them.

8 If the Lord is pleased with us, he will lead us into that land, a land flowing with milk and honey, and will give it to us.

GILL, "If the Lord delight in us,.... Continue to delight in them as he had, and as appears by what he had done for, them in Egypt, at the Red sea, and in the wilderness; see Deu_10:15, then he will bring us into this land, and give it us, as he has promised: a land which floweth with milk and honey; as the Lord himself hath described it, and as the unbelieving spies themselves had owned it; Num_13:27.

JAMISON, "a land flowing with milk and honey a general expression, descriptive of a rich and fertile country. The two articles specified were among the principal products of the Holy Land.BENSON, "Numbers 14:8-9. If the Lord delight in us If by our rebellion and ingratitude we do not provoke God to leave and forsake us. They are bread for us We shall destroy them as easily as we eat our bread. Their defence Their conduct and courage, and especially God, who was pleased to afford them his protection, till their iniquities were full, is utterly departed from them, and hath given them up as a prey to us. The Lord is with us By his special grace and almighty power, to save us from them and all our enemies. Only rebel not against the Lord Nothing can ruin sinners but their own rebellion. If God leave them, it is because they drive him from them, and they die, because they will die.

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WHEDON, " 8. If the Lord delight in us Here Joshua and Caleb revealed the ground of their confidence the ability of Jehovah to make good his promise, which they viewed not as absolute, but as conditioned upon the demeanour of the nation. The weakness of the report of the ten lies in its Godlessness. In estimating the possibility of the conquest Jehovah is counted out.Milk and honey This is a poetical description of a country rich in pasturage and flowers. For the abundance of honey in ancient Canaan see Judges 14:8; 1 Samuel 14:25-26; of both wheat and honey, see Psalms 81:16. Sceptics, in view of the comparative sterility of modern Palestine, allege that this must be a false view of Canaan, and they question the inspiration of the Scriptures containing this oft-repeated statement. But there are causes which make modern Palestine barren: 1.) The destruction of the timber in the long series of sieges and invasions which that unhappy land has suffered has greatly reduced the moisture of the atmosphere by cutting off evaporation through the leaves. Hence rains are less frequent, and the sources of artificial irrigation are diminished. 2.) The decay of the terraces necessary to retain the soil on the steep slopes of the round hills. This is owing to the misrule and lack of security to the fruits of industry which have for generations been the lot of the cultivators.

9 Only do not rebel against the Lord. And do not be afraid of the people of the land, because we will devour them. Their protection is gone, but the Lord is with us. Do not be afraid of them.

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

CLARKE, "Their defense - tsillam, their shadow, a metaphor highly expressive of protection and support in the sultry eastern countries. The protection of God is so called; see Psa_91:1; Psa_121:5; see also Isa_51:16; Isa_49:2; Isa_30:2.

The Arabs and Persians have the same word to express the same thing.nemayeed zulli doulet mamdood bad.May the shadow of thy prosperity be extended!

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nemayced zulli doulet ber mufareki khayr khwahen mamdood bad.May the shadow of thy prosperity be spread over the heads of thy well-wishers!

They have also the following elegant distich: -Sayahat kem mubad az seri maBast Allah zullikem abeda.May thy protection never be removed from my head!May God extend thy shadow eternally!

Here the Arabic zull answers exactly to the Hebrew tsel, both signifying that which overspreads or overshadows. See the note on Num_14:14.

GILL, "Only rebel not ye against the Lord,.... Nothing, it is suggested, could hinder them from the, possession of it but their rebellion against the Lord; which might provoke him to cut them off by his immediate hand, or to deliver them into the hands of their enemies; for rebellion is a dreadful sin, and highly provoking, 1Sa_15:23, neither fear ye the people the land; on account of their number, strength, the walled cities they dwell in; they had nothing to fear from them, so be it they feared the Lord, and were not disobedient to him: for they are bread for us; as easy to be cut to pieces, and to be devoured, consumed, and destroyed as thoroughly, as bread is when eaten; and their fields, vineyards, all they have without and within, even all their substance, will be a prey to us, and furnish out sufficient provision for us, on which we may pleasantly and plentifully live, as on bread: see Psa_14:4, their defence is departed from them; they had no heart nor spirit left in them; no courage to defend themselves, and therefore the strength of their bodies and their walled towns would be of no avail unto them; see Jos_2:9; or "their shadow" (r), which covered and protected them, the providence of God which was over them, and continued them in the land, and quiet possession of it, until the measure of their iniquity was filled up, and the time come for his people Israel to inhabit it; but now it was departed: and the Lor