Numbers 14:10

Num 14:4. Moses and Aaron are greatly affected, Num 14:5. Joshua and Caleb endeavor to appease and encourage the people, Num 14:6-9. The congregation are about to stone them, Num 14:10. The glory of the Lord appears, and he is about to smite the rebels with the pestilence, Num 14:11, Num 14:12. Moses makes a long and pathetic intercession in their behalf, Num 14:13-19. The Lord hears and forbears to punish, Num 14:20; but purposes that not one of that generation shall enter into the promised land save Joshua and Caleb, Num 14:21-24. Moses is commanded to turn and get into the wilderness by way of the Red Sea, Num 14:25. The Lord repeats his purpose that none of that generation shall enter into the promised land - that their carcasses shall fall in the wilderness, and that their children alone, with Joshua and Caleb, shall possess the land of the Canaanites, etc., Num 14:26-32. As many days as they have searched the land shall they wander years in the desert, until they shall be utterly consumed, Num 14:33-35. All the spies save Joshua and Caleb die by a plague, Num 14:36-38. Moses declares God's purpose to the people, at which they are greatly affected, Num 14:39. They acknowledge their sin, and purpose to go up at once and possess the land, Num 14:40. Moses cautions them against resisting the purpose of God, Num 14:41-43. They, notwithstanding, presume to go, but Moses and the ark abide in the camp, Num 14:44. The Amalekites and Canaanites come down from the mountains, and defeat them, Num 14:45. Verse 1 Cried; and - wept that night - In almost every case this people gave deplorable evidence of the degraded state of their minds. With scarcely any mental firmness, and with almost no religion, they could bear no reverses, and were ever at their wit's end. They were headstrong, presumptuous, pusillanimous, indecisive, and fickle. And because they were such, therefore the power and wisdom of God appeared the more conspicuously in the whole of their history. Verse 4 Let us make a captain - Here was a formal renunciation of the authority of Moses, and flat rebellion against God. And it seems from Neh 9:17 that they had actually appointed another leader, under whose direction they were about to return to Egypt. How astonishing is this! Their lives were made bitter, because of the rigor with which they were made to serve in the land of Egypt; and yet they are willing, yea eager, to get back into the same circumstances again! Great evils, when once some time past, affect the mind less than present ills, though much inferior. They had partly forgot their Egyptian bondage, and now smart under a little discouragement, having totally lost sight of their high calling, and of the power and goodness of God. Verse 6 And Joshua, etc. - See on Num 13:33 (note). Verse 9 Their defense - צלם tsillam, their shadow, a metaphor highly expressive of protection and support in the sultry eastern countries. The protection of God is so called; see Psa 91:1; Psa 121:5; see also Isa 51:16; Isa 49:2; Isa 30:2. The Arabs and Persians have the same word to express the same thing. nemayeed zulli doulet mamdood bad. "May the shadow of thy prosperity be extended!" nemayced zulli doulet ber mufareki khayr khwahen mamdood bad. "May the shadow of thy prosperity be spread over the heads of thy well-wishers!" They have also the following elegant distich: - Sayahat kem mubad az seri ma Bast Allah zullikem abeda. "May thy protection never be removed from my head! May God extend thy shadow eternally!" Here the Arabic zull answers exactly to the Hebrew צל tsel, both signifying that which overspreads or overshadows. See the note on Num 14:14. Verse 10 The glory of the Lord appeared - This timely appearance of the Divine glory prevented these faithful servants of God from being stoned to death by this base and treacherous multitude. "Every man is immortal till his work is done," while in simplicity of heart he is following his God. Verse 14 That thy cloud standeth over them - This cloud, the symbol of the Divine glory, and proof of the Divine presence, appears to have assumed three different forms for three important purposes. 1. It appeared by day in the form of a pillar of a sufficient height to be seen by all the camp, and thus went before them to point out their way in the desert. Exo 40:38. 2. It appeared by night as a pillar of fire to give them light while travelling by night, which they probably sometimes did; (see Num 9:21 ); or to illuminate their tents in their encampment; Exo 13:21, Exo 13:22. 3. It stood at certain times above the whole congregation, overshadowing them from the scorching rays of the sun; and probably at other times condensed the vapours, and precipitated rain or dew for the refreshment of the people. He spread a cloud for their covering; and fire to give light in the night; Psa 105:39. It was probably from this circumstance that the shadow of the Lord was used to signify the Divine protection, not only by the Jews, but also by other Asiatic nations. See the note on Num 14:9, and see particularly the note on Exo 13:21 (note). Verse 18 The Lord is longsuffering - See the note on Exo 34:6. Verse 19 Pardon, I beseech thee, the iniquity of this people - From Num 14:13 to Num 14:19 inclusive we have the words of Moses's intercession; they need no explanation, they are full of simplicity and energy; his arguments with God (for be did reason and argue with his Maker) are pointed, cogent, and respectful; and while they show a heart full of humanity, they evidence the deepest concern for the glory of God. The argumentum ad hominem is here used in the most unexceptionable manner, and with the fullest effect. Verse 20 I have pardoned - That is, They shall not be cut off as they deserve, because thou hast interceded for their lives. Verse 21 All the earth shall be filled, etc. - כל הארץ kol haarets, all This land, i. e., the land of Canaan which was only fulfilled to the letter when the preaching of Christ and his apostles was heard through all the cities and villages of Judea. It does not appear that the whole of the terraqueous globe is meant by this expression in any of the places where it occurs connected with this promise of the diffusion of the Divine light. See Psa 72:19; Isa 40:5; Hab 2:14. Verse 24 But my servant Caleb, etc. - Caleb had another spirit - not only a bold, generous, courageous, noble, and heroic spirit; but the Spirit and influence of the God of heaven thus raised him above human inquietudes and earthly fears, therefore be followed God fully; וימלא אחרי vaimalle acharai, literally, he filled after me: God showed him the way he was to take, and the line of conduct he was to pursue, and he filled up this line, and in all things followed the will of his Maker. He therefore shall see the promised land, and his seed shall possess it. A dastardly spirit in the things of God is a heavy curse. How many are retarded in their course, and fall short of the blessings of the Gospel, through magnifying the number and strength of their adversaries, their own weakness and the difficulties of the way, with which we may connect their distrust of the power, faithfulness, and goodness of God! And how many are prevented from receiving the higher degrees of salvation by foolishly attributing insurmountable power, either to their inward corruptions or outward enemies! Only such men as Joshua and Caleb, who take God at his word, and who know that against his wisdom no cunning can stand, and against his might no strength can prevail, are likely to follow God fully, and receive the heights, lengths, breadths, and depths of the salvation of God. Verse 34 After the number of the days - The spies were forty days in searching the land, and the people who rebelled on their evil report are condemned to wander forty years in the wilderness! Now let them make them a captain and go back to Egypt if they can. God had so hedged them about with his power and providence that they could neither go back to Egypt nor get forward to the promised land! God has provided innumerable spiritual blessings for mankind, but in the pursuit of earthly good they lose them, and often lose the others also! If ye be willing and obedient, ye shall eat the fruit of the land, but not otherwise; unless for your farther punishment God give you your portion in this life, and ye get none in the life to come. From so great a curse may God save thee, thou money-loving, honor-hunting, pleasure-taking, thoughtless, godless man! And ye shall know my breach of promise - This is certainly a most harsh expression; and most learned men agree that the words את תנואתי eth tenuathi should be translated my vengeance, which is the rendering of the Septuagint, Vulgate, Coptic, and Anglo-Saxon, and which is followed by almost all our ancient English translations. The meaning however appears to be this: As God had promised to bring them into the good land, provided they kept his statutes, ordinances, etc., and they had now broken their engagements, he was no longer held by his covenant; and therefore, by excluding them from the promised land, he showed them at once his annulling of the covenant which they had broken, and his vengeance because they had broken it. Verse 37 Those men that did bring up the evil report died - Thus ten of the twelve that searched out the land were struck dead, by the justice of God, on the spot! Caleb, of the tribe of Judah, and Joshua, of the tribe of Ephraim, alone escaped, because they had followed God fully. Let preachers of God's word take heed how they straiten the way of salvation, or render, by unjust description, that way perplexed and difficult which God has made plain and easy. Verse 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? Introduction Directions concerning the different offerings they should bring unto the Lord when they should come to the land of Canaan, Num 15:1-3. Directions relative to the meat-offering, Num 15:4

The Expostulation of Joshua and Caleb. ( b. c. 1490.) 5 Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. 6 And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: 7 And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. 8 If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. 9 Only rebel not ye against the Lord , neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. 10 But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. 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, v. 5 . Though it was against them that they murmured ( v. 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. Deut. i. 29, 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 ( v. 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 ( v. 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, v. 9 . Whatever formidable ideas have been given you of them, the lion is not so fierce as he is painted. They are bread for us, " that is, "they are set before us rather to be fed upon than to be fought with, so easily, so pleasantly, and with so much advantage to ourselves shall we master them." Pharaoh is said to have been given them for meat ( Ps. lxxiv. 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 ( v. 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 ( Ps. xliv. 3 ), if we do not forfeit his favour and by our own follies turn away our own mercies." It has come to this issue ( v. 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, v. 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, Matt. xxiii. 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. xi. 10 . Caleb and Joshua had but just said, The Lord is with us; fear them not ( v. 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, 1 Sam. xxx. 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 ( v. 3 ), his glory appeared not to silence their blasphemies; but, when they threatened Caleb and Joshua, they touched the apple of his eye, and his glory appeared immediately. Note, Those who faithfully expose themselves for God are sure to be taken under his special protection, and shall be hidden from the rage of men, either under heaven or in heaven.

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