Numbers 19
Numbers 19 summary
Numbers 19 is the 19th chapter of the book of Numbers, in the Old Testament — a book of narrative. It has 22 verses (about 698 words, a 3-minute read). Figures named in this chapter include Eleazar, Aaron and Moses. Its themes touch on Red Heifer, the, Water and Purifications. Scripture links it to 12 notable parallel passages elsewhere in the Bible.
Read Numbers 19
1And the LORD spake unto Moses and unto Aaron, saying,
2This is the ordinance of the law which the LORD hath commanded, saying, Speak unto the children of Israel, that they bring thee a red heifer without spot, wherein is no blemish, and upon which never came yoke:
3And ye shall give her unto Eleazar the priest, that he may bring her forth without the camp, and one shall slay her before his face:
4And Eleazar the priest shall take of her blood with his finger, and sprinkle of her blood directly before the tabernacle of the congregation seven times:
5And one shall burn the heifer in his sight; her skin, and her flesh, and her blood, with her dung, shall he burn:
6And the priest shall take cedar wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer.
7Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he shall come into the camp, and the priest shall be unclean until the even.
8And he that burneth her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even.
9And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of separation: it is a purification for sin.
10And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean until the even: and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute for ever.
11He that toucheth the dead body of any man shall be unclean seven days. man: Heb. soul of man
12He shall purify himself with it on the third day, and on the seventh day he shall be clean: but if he purify not himself the third day, then the seventh day he shall not be clean.
13Whosoever toucheth the dead body of any man that is dead, and purifieth not himself, defileth the tabernacle of the LORD; and that soul shall be cut off from Israel: because the water of separation was not sprinkled upon him, he shall be unclean; his uncleanness is yet upon him.
14This is the law, when a man dieth in a tent: all that come into the tent, and all that is in the tent, shall be unclean seven days.
15And every open vessel, which hath no covering bound upon it, is unclean.
16And whosoever toucheth one that is slain with a sword in the open fields, or a dead body, or a bone of a man, or a grave, shall be unclean seven days.
17And for an unclean person they shall take of the ashes of the burnt heifer of purification for sin, and running water shall be put thereto in a vessel: ashes: Heb. dust running: Heb. living waters shall be given
18And a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched a bone, or one slain, or one dead, or a grave:
19And the clean person shall sprinkle upon the unclean on the third day, and on the seventh day: and on the seventh day he shall purify himself, and wash his clothes, and bathe himself in water, and shall be clean at even.
20But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from among the congregation, because he hath defiled the sanctuary of the LORD: the water of separation hath not been sprinkled upon him; he is unclean.
21And it shall be a perpetual statute unto them, that he that sprinkleth the water of separation shall wash his clothes; and he that toucheth the water of separation shall be unclean until even.
22And whatsoever the unclean person toucheth shall be unclean; and the soul that toucheth it shall be unclean until even.
People in this chapter
Things in this chapter
Topics & themes in Numbers 19
Cross-references
Notable parallels to Numbers 19 from the Treasury of Scripture Knowledge.
Numbers 26:64
But among these there was not a man of them whom Moses and Aaron the priest numbered, when they numbered the children of Israel in the wilderness of Sinai.
Hebrews 3:17But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness?
Numbers 26:65For the LORD had said of them, They shall surely die in the wilderness. And there was not left a man of them, save Caleb the son of Jephunneh, and Joshua the son of Nun.
Numbers 32:11Surely none of the men that came up out of Egypt, from twenty years old and upward, shall see the land which I sware unto Abraham, unto Isaac, and unto Jacob; because they have not wholly followed me: wholly: Heb. fulfilled after me
Hebrews 3:18And to whom sware he that they should not enter into his rest, but to them that believed not?
Exodus 16:28And the LORD said unto Moses, How long refuse ye to keep my commandments and my laws?
Exodus 32:10Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation.
Numbers 32:12Save Caleb the son of Jephunneh the Kenezite, and Joshua the son of Nun: for they have wholly followed the LORD.
Deuteronomy 1:35Surely there shall not one of these men of this evil generation see that good land, which I sware to give unto your fathers,
Deuteronomy 1:36Save Caleb the son of Jephunneh; he shall see it, and to him will I give the land that he hath trodden upon, and to his children, because he hath wholly followed the LORD. wholly: Heb. fulfilled to go after
Deuteronomy 32:27Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high, and the LORD hath not done all this. Our: or, Our high hand, and not the LORD hath done
Joshua 7:9For the Canaanites and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth: and what wilt thou do unto thy great name?
Commentary on Numbers 19
HENRY_FULL · Numbers 19:1–3
>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. </details><details class="card-parchment" style="padding:0.9rem 1.25rem"><summary style="cursor:pointer;font-family:Inter, sans-serif;font-size:0.8rem;font-weight:700;color:var(--primary);list-style:none">HENRY_FULL<!-- --> · Numbers 19:4–12</summary><div class="rich-content" style="font-size:0.95rem;margin-top:0.6rem">>The Intercession of Moses. ( b. c. 1490.) 11 And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? 12 I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. 13 And Moses said unto the Lord , Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) 14 And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. 15 Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, 16 Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. 17 And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, 18 The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. 19 Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. Here is, I. The righteous sentence which God gave against Israel for their murmuring and unbelief, which, though afterwards mitigated, showed what was the desert of their sin and the demand of injured justice, and what would have been done if Moses had not interposed. When the glory of the Lord appeared in the tabernacle we may suppose that Moses took it for a call to him immediately to come and attend there, as before the tabernacle was erected he went up to the mount in a similar case, Exod. xxxii. 30 . Thus, while the people were studying to disgrace him, God publicly put honour upon him, as the man of his counsel. Now here we are told what God said to him there. 1. He showed him the great evil of the people's sin, v. 11 . What passed between God and Israel went through the hands of Moses: when they were displeased with God they told Moses of it ( v. 2 ); when God was displeased with them he told Moses, too, revealing his secret to his servant the prophet, Amos iii. 7 . Two things God justly complains of to Moses:—(1.) Their sin. They provoke me, or (as the word signifies) they reject, reproach, despise me, for they will not believe me. This was the bitter root which bore the gall and wormwood. It was their unbelief that made this a day of provocation in the wilderness, Heb. iii. 8 . Note, Distrust of God, of his power and promise, is itself a very great provocation, and at the bottom of many other provocations. Unbelief is a great sin ( 1 John v. 10 ), and a root sin, Heb. iii. 12 . (2.) Their continuance in it: How long will they do so? Note, The God of heaven keeps an account how long sinners persist in their provocations; and the longer they persist the more he is displeased. The aggravations of their sin were, [1.] Their relation to God: This people, a peculiar people, a professing people. The nearer any are to God in name and profession, the more he is provoked by their sins, especially their unbelief. [2.] The experience they had had of God's power and goodness, in all the signs which he had shown among them, by which, one would think, he had effectually obliged them to trust him and follow him. The more God has done for us the greater is the provocation if we distrust him. 2. He showed him the sentence which justice passed upon them for it, v. 12 . "What remains now but that I should make a full end of them? It will soon be done. I will smite them with the pestilence, not leave a man of them alive, but wholly blot out their name and race, and so disinherit them, and be no more troubled with them. Ah, I will ease me of my adversaries. They wish to die; and let them die, and neither root nor branch be left of them. Such rebellious children deserve to be disinherited." And if it be asked, "What will become of God's covenant with Abraham then?" here is an answer, "I shall be preserved in the family of Moses: I will make of thee a greater nation. " Thus, (1.) God would try Moses, whether he still continued that affection for Israel which he formerly expressed upon a like occasion, in preferring their interests before the advancement of his own family; and it is proved that Moses was still of the same public spirit, and could not bear the thought of raising his own name upon the ruin of the name of Israel. (2.) God would teach us that he will not be a loser by the ruin of sinners. If Adam and Eve had been cut off and disinherited, he could have made another Adam and another Eve, and have glorified his mercy in them, as here he could have glorified his mercy in Moses, though Israel had been ruined. II. The humble intercession Moses made for them. Their sin had made a fatal breach in the wall of their defence, at which destruction would certainly have entered if Moses had not seasonably stepped in and made it good. Here he was a type of Christ, who interceded for his persecutors, and prayed for those that despitefully used him, leaving us an example to his own rule, Matt. v. 44 . 1. The prayer of his petition is, in one word, Pardon, I beseech thee, the iniquity of this people ( v. 19 ), that is, "Do not bring upon them the ruin they deserve." This was Christ's prayer for those that crucified him, Father forgive them. The pardon of a national sin, as such, consists in the turning away of the national punishment; and that is it for which Moses is here so earnest. 2. The pleas are many, and strongly urged. (1.) He insists most upon the plea that is taken from the glory of God, v. 13-16 . With this he begins, and somewhat abruptly, taking occasion from that dreadful word, I will disinherit them. Lord (says he), then the Egyptians shall hear it. God's honour lay nearer to his heart than any interests of his own. Observe how he orders this cause before God. He pleads, [1.] That the eyes both of Egypt and Canaan were upon them, and great expectations were raised concerning them. They could not but have heard that thou, Lord, art among this people, v. 14 . The neighbouring countries rang of it, how much this people were the particular care of heaven, so as never any people under the sun were. [2.] That if they should be cut off great notice would be taken of it. "The Egyptians will hear it ( v. 13 ), for they have their spies among us, and they will tell it to the inhabitants of the land " ( v. 14 ); for there was great correspondence between Egypt and Canaan, although not by the way of this wilderness. "If this people that have made so great a noise be all consumed, if their mighty pretensions come to nothing, and their light go out in a snuff, it will be told with pleasure in Gath, and published in the streets of Askelon; and what construction will the heathen put upon it? It will be impossible to make them understand it as an act of God's justice, and as such redounding to God's honour; brutish men know not this ( Ps. xcii. 6 ): but they will impute it to the failing of God's power, and so turn it to his reproach, v. 16 . They will say, He slew them in the wilderness because he was not able to bring them to Canaan, his arm being shortened, and his stock of miracles being spent. Now, Lord, let not one attribute be glorified at the expense of another; rather let mercy rejoice against judgment than that almighty power should be impeached." Note, The best pleas in prayer are those that are taken from God's honour; for they agree with the first petition of the Lord's Prayer, Hallowed be thy name. Do not disgrace the throne of thy glory. God pleads it with himself ( Deut. xxxii. 27 ), I feareth the wrath of the enemy; and we should use it as an argument with ourselves to walk so in every thing as to give no occasion to the enemies of the Lord to blaspheme, 1 Tim. vi. 1 . (2.) He pleads God's proclamation of his name at Horeb ( v. 17, 18 ): Let the power of the Lord be great. Power is here put for pardoning mercy; it is his power over his own anger. If he should destroy them, God's power would be questioned; if he should continue and complete their salvation, notwithstanding the difficulties that arose, not only from the strength of their enemies, but from their own provocations, this would greatly magnify the divine power: what cannot he do who could make so weak a people conquerors and such an unworthy people favourites? The more danger there is of others reproaching God's power the more desirous we should be to see it glorified. To enforce this petition, he refers to the word which God had spoken: The Lord is long-suffering and of great mercy. God's goodness had there been spoken of as his glory; God gloried in it, Exod. xxxiv. 6, 7 . Now here he prays that upon this occasion he would glorify it. Note, We must take our encouragement in prayer from the word of God, upon which he has caused us to hope, Ps. cxix. 49 . "Lord, be and do according as thou hast spoken; for hast thou spoken, and wilt thou not make it good?" Three things God had solemnly made a declaration of, which Moses here fastens upon, and improves for the enforcing of his petition:—[1.] The goodness of God's nature in general, that he is long-suffering, or slow to anger, and of great mercy; not soon provoked, but tender and compassionate towards offenders. [2.] His readiness in particular to pardon sin: Forgiving iniquity and transgression, sins of all sorts. [3.] His unwillingness to proceed to extremity, even when he does punish. For in this sense the following words may be read: That will by no means make quite desolate, in visiting the iniquity of the fathers upon the children. God had indeed said in the second commandment that he would thus visit, but here he promises not to make a full end of families, churches, and nations, at once; and so it is very applicable to this occasion, for Moses cannot beg that God would not at all punish this sin (it would be too great an encouragement to rebellion if he should set no mark of his displeasure upon it), but that he would not kill all this people as one man, v. 15 . He does not ask that they may not be corrected, but that they may not be disinherited. And this proclamation of God's name was the more apposite to his purpose because it was made upon occasion of the pardoning of their sin in making the golden calf. This sin which they had now fallen into was bad enough, but it was not idolatry. (3.) He pleads past experience: As thou hast forgiven this people from Egypt, v. 19 . This seemed to make against him. Why should those be forgiven any more who, after they had been so often forgiven, revolted yet more and more, and seemed hardened and encouraged in their rebellion by the lenity and patience of their God, and the frequent pardons they had obtained? Among men it would have been thought impolitic to take notice of such a circumstance in a request of this nature, as it might operate to the prejudice of the petitioner: but, as in other things so in pardoning sin, God's thoughts and ways are infinitely above ours, Isa. <a href="/read/leviticus/9" class="scripture-ref">lv. 9</a> . Moses looks upon it as a good plea, Lord, forgive, as thou hast forgiven. It will be no more a reproach to thy justice, nor any less the praise of thy mercy, to forgive now, than it has been formerly. Therefore the sons of Jacob are not consumed, because they have to do with a God that changes not, Mal. iii. 6 . <title type=</div></details><details class="card-parchment" style="padding:0.9rem 1.25rem"><summary style="cursor:pointer;font-family:Inter, sans-serif;font-size:0.8rem;font-weight:700;color:var(--primary);list-style:none">HENRY_FULL<!-- --> · Numbers 19:13–22</summary><div class="rich-content" style="font-size:0.95rem;margin-top:0.6rem">"x-s3">God's Answer to Moses; The Israelites Threatened. ( b. c. 1490.) 20 And the Lord said, I have pardoned according to thy word: 21 But as truly as I live, all the earth shall be filled with the glory of the Lord . 22 Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; 23 Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: 24 But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. 25 (Now the Amalekites and the Canaanites dwelt in the valley.) To morrow turn you, and get you into the wilderness by the way of the Red sea. 26 And the Lord spake unto Moses and unto Aaron, saying, 27 How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me. 28 Say unto them, As truly as I live, saith the Lord , as ye have spoken in mine ears, so will I do to you: 29 Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, 30 Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. 31 But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised. 32 But as for you, your carcases, they shall fall in this wilderness. 33 And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. 34 After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. 35 I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. We have here God's answer to the prayer of Moses, which sings both of mercy and judgment. It is given privately to Moses ( v. 20-25 ), and then directed to be made public to the people, v. 26-35 . The frequent repetitions of the same things in it speak these resolves to be unalterable. Let us see the particulars. I. The extremity of the sentence is receded from ( v. 20 ): " I have pardoned, so as not to cut them all off at once, and disinherit them." See the power of prayer, and the delight God takes in putting an honour upon it. He designed a pardon, but Moses shall have the praise of obtaining it by prayer: it shall be done according to thy word; thus, as a prince, he has power with God, and prevails. See what countenance and encouragement God gives to our intercessions for others, that we may be public-spirited in prayer. Here is a whole nation rescued from ruin by the effectual fervent prayer of one righteous man. See how ready God is to forgive sin, and how easy to be entreated: Pardon, says Moses ( v. 19 ); I have pardoned, says God, v. 20 . David found him thus swift to show mercy, Ps. xxxii. 5 . He deals not with us after our sins, Ps. ciii. 10 . II. The glorifying of God's name is, in the general, resolved upon, v. 21 . It is said, it is sworn, All the earth shall be filled with the glory of the Lord. Moses in his prayer had shown a great concern for the glory of God. "Let me alone," says God, "to secure that effectually, and to advance it, by this dispensation." All the world shall see how God hates sin even in his own people, and will reckon for it, and yet how gracious and merciful he is, and how slow to anger. Thus when our Saviour prayed, Father, glorify thy name, he was immediately answered, I have glorified it, and will glorify it yet again, John xii. 28 . Note, Those that sincerely seek God's glory may be sure of what they seek. God having turned this prayer for the glorifying of himself into a promise, we may turn it into praise, in concert with the angels, Isa. vi. 3 , The earth is full of his glory. III. The sin of this people which provoked God to proceed against them is here aggravated, v. 22 , 27 . It is not made worse than really it was, but is shown to be exceedingly sinful. It was an evil congregation, each bad, but altogether in congregation, very bad. 1. They tempted God—tempted his power, whether he could help them in their straits—his goodness, whether he would—and his faithfulness, whether his promise would be performed. They tempted his justice, whether he would resent their provocations and punish them or no. They dared him, and in effect challenged him, as God does the idols ( Isa. xli. 23 ), to do good, or do evil. 2. They murmured against him. This is much insisted on, v. 27 . As they questioned what he would do, so they quarrelled with him for every thing he did or had done, continually fretting and finding fault. It does not appear that they murmured at any of the laws or ordinances that God gave them (though they proved a heavy yoke), but they murmured at the conduct they were under, and the provision made for them. Note, It is much easier to bring ourselves to the external services of religion, and observe all the formalities of devotion, than to live a life of dependence upon, and submission to, the divine Providence in the course of our conversation. 3. They did this after they had seen God's miracles in Egypt and in the wilderness, v. 2 . They would not believe their own eyes, which were witnesses for God that he was in the midst of them of a truth. 4. They had repeated the provocations ten times, that is, very often: the Jewish writers reckon this exactly the tenth time that the body of the congregation had provoked God. First, at the Red Sea, Exod. xiv. 11 . In Marah, Exod. xv. 23, 24 . In the wilderness of Sin, Exod. xvi. 2 . At Rephidim, Exod. xvii. 1, 2 . The golden calf, Exod. xxxii . Then at Taberah. Then at Kibroth-Hattaavah, ch. xi . And so this was the tenth. Note, God keeps an account how often we repeat our provocations, and will sooner or later set them in order before us. 5. They had not hearkened to his voice, though he had again and again admonished them of their sin. IV. The sentence passed upon them for this sin. 1. That they should not see the promised land ( v. 23 ), nor come into it, v. 30 . He swore in his wrath that they should not enter into his rest, Ps. xcv. 11 . Note, Disbelief of the promise is a forfeiture of the benefit of it. Those that despise the pleasant land shall be shut out of it. The promise of God should be fulfilled to their posterity, but not to them. 2. That they should immediately turn back into the wilderness, v. 25 . Their next remove should be a retreat. They must face about, and instead of going forward to Canaan, on the very borders of which they now were, they must withdraw towards the Red Sea again. To-morrow turn you; that is, "Very shortly you shall be brought back to that vast howling wilderness which you are so weary of. And it is time to shift for your own safety, for the Amalekites lie in wait in the valley, ready to attack you if you march forward." Of them they had been distrustfully afraid ( ch. xiii. 29 ), and now with them God justly frightened them. The fear of the wicked shall come upon him. 3. That all those who had now grown up to men's estate should die in the wilderness, not all at once, but by degrees. They wished that they might die in the wilderness, and God said Amen to their passionate wish, and made their sin their ruin, snared them in the words of their mouth, and caused their own tongue to fall upon them, took them at their word, and determined that their carcases should fall in the wilderness, v. 28, 29 , and again, v. 32 , 35 . See with what contempt they are spoken of, now that they had by their sin made themselves vile; the mighty men of valour were but carcases, when the Spirit of the Lord had departed from them. They were all as dead men. Their fathers had such a value for Canaan that they desired to have their dead bodies carried thither to be buried, in token of their dependence upon God's promise that they should have that land for a possession: but these, having despised that good land and disbelieved the promise of it, shall not have the honour to be buried in it, but shall have their graves in the wilderness. 4. That in pursuance of this sentence they should wander to and fro in the wilderness, like travellers that have lost themselves, for forty years; that is, so long as to make it full forty years from their coming out of Egypt to their entrance into Canaan, v. 33, 34 . Thus long they were kept wandering, (1.) To answer the number of the days in which the spies were searching the land. They were content to wait forty days for the testimony of men, because they could not take God's word; and therefore justly are they kept forty years waiting for the performance of God's promise. (2.) That hereby they might be brought to repentance, and find mercy with God in the other world, whatever became of them in this. Now they had time to bethink themselves, and to consider their ways; and the inconveniences of the wilderness would help to humble them and prove them, and show them what was in their heart, Deut. viii. 2 . Thus long they bore their iniquities, feeling the weight of God's wrath in the punishment. They were made to groan under the burden of their own sin that brought it upon them, which was too heavy for them to bear. (3.) That they might sensibly feel what a dangerous thing it is for God's covenant-people to break with him: " You shall know my breach of promise, both the causes of it, that it is procured by your sin" (for God never leaves any till they first leave him), "and the consequences of it, that it will produce your ruin; you are quite undone when you are thrown out of covenant." (4.) That a new generation might in this time be raised up, which could not be done all of a sudden. And the children, being brought up under the tokens of God's displeasure against their fathers, and so bearing their whoredoms (that is, the punishment of their sins, especially their idolatry about the golden calf, which God now remembered against them), might take warning not to tread in the steps of their fathers' disobedience. And their wandering so long in the wilderness would make Canaan at last the more welcome to them. It should seem that upon occasion of this sentence Moses penned the ninetieth Psalm , which is very apposite to the present state of Israel, and wherein they are taught to pray that since this sentence could not be reversed it might be sanctified, and they might learn to apply their hearts unto wisdom. V. The mercy that was mixed with this severe sentence. 1. Mercy to Caleb and Joshua, that though they should wander with the rest in the wilderness, yet they, and only they of all that were now above twenty years old, should survive the years of banishment, and live to enter Canaan. Caleb only is spoken of ( v. 24 ), and a particular mark of honour put upon him, both, (1.) In the character given of him: he had another spirit, different from the rest of the spies, an after-spirit, which furnished him with second thoughts, and he followed the Lord fully, kept close to his duty, and went through with it, though deserted and threatened; and, (2.) In the recompence promised to him: Him will I bring in due time into the land whereinto he went. Note, [1.] It ought to be the great care and endeavour of every one of us to follow the Lord fully. We must, in a course of obedience to God's will and of service to his honour, follow him universally, without dividing,—uprightly, without dissembling,—cheerfully, without disputing,—and constantly, without declining; and this is following him fully. [2.] Those that would follow God fully must have another spirit, another from the spirit of the world, and another from what their own spirit has been. They must have the spirit of Caleb. [3.] Those that follow God fully in times of general apostasy God will own and honour by singular preservations in times of general calamity. The heavenly Canaan shall be the everlasting inheritance of those that follow the Lord fully. When Caleb is again mentioned ( v. 30 ) Joshua stands with him, compassed with the same favours and crowned with the same honours, having stood with him in the same services. 2. Mercy to the children even of these rebels. They should have a seed preserved, and Canaan secured to that seed: Your little ones, now under twenty years old, which you, in your unbelief, said should be a prey, them will I bring in, v. 31 . They had invidiously charged God with a design to ruin their children, v. 3 . But God will let them know that he can put a difference between the guilty and the innocent, and cut them off without touching their children. Thus the promise made to Abraham, though it seemed to fail for a time, was kept from failing for evermore; and, though God chastened their transgressions with a rod, yet his loving kindness he would not utterly take away. Death</div></details></div></section><section style="margin-bottom:2.5rem"><h2 style="font-family:Lora, serif;font-size:1.15rem;font-weight:700;color:var(--foreground);margin-bottom:1rem">Frequently asked questions</h2><div style="display:flex;flex-direction:column;gap:0.6rem"><details class="card-parchment" style="padding:0.9rem 1.25rem"><summary style="cursor:pointer;font-family:Lora, serif;font-weight:700;color:var(--foreground);list-style:none">What is Numbers 19 about?</summary><p style="font-family:Inter, sans-serif;font-size:0.9rem;color:var(--muted-foreground);line-height:1.6;margin-top:0.5rem">Numbers 19 is the 19th chapter of the book of Numbers, in the Old Testament — a book of narrative. It has 22 verses (about 698 words, a 3-minute read). Figures named in this chapter include Eleazar, Aaron and Moses. Its themes touch on Red Heifer, the, Water and Purifications. Scripture links it to 12 notable parallel passages elsewhere in the Bible.</p></details><details class="card-parchment" style="padding:0.9rem 1.25rem"><summary style="cursor:pointer;font-family:Lora, serif;font-weight:700;color:var(--foreground);list-style:none">How many verses are in Numbers 19?</summary><p style="font-family:Inter, sans-serif;font-size:0.9rem;color:var(--muted-foreground);line-height:1.6;margin-top:0.5rem">Numbers 19 contains 22 verses in the King James Version.</p></details><details class="card-parchment" style="padding:0.9rem 1.25rem"><summary style="cursor:pointer;font-family:Lora, serif;font-weight:700;color:var(--foreground);list-style:none">Is Numbers in the Old or New Testament?</summary><p style="font-family:Inter, sans-serif;font-size:0.9rem;color:var(--muted-foreground);line-height:1.6;margin-top:0.5rem">Numbers is in the Old Testament of the Bible.</p></details></div></section><section class="card-parchment" style="padding:1.25rem 1.5rem;margin-bottom:2.5rem"><p style="font-family:Inter, sans-serif;font-size:0.72rem;font-weight:700;text-transform:uppercase;letter-spacing:0.06em;color:var(--primary);margin-bottom:0.4rem">Preach & teach</p><p style="font-family:Lora, Georgia, serif;font-size:1.05rem;color:var(--foreground);line-height:1.55;margin-bottom:1rem">Outline a sermon or build a study series through <!-- -->Numbers<!-- --> <!-- -->19<!-- -->.</p><a href="https://sermonmate.app/new?passage=Numbers+19&translation=KJV" target="_blank" rel="noopener noreferrer" class="btn-primary" style="text-decoration:none;display:inline-block">Plan a sermon on <!-- -->Numbers<!-- --> <!-- -->19<!-- --> →</a></section><div style="display:flex;flex-wrap:wrap;gap:0.5rem;margin:0 0 1.5rem"><a class="btn-ghost" style="font-size:0.82rem;text-decoration:none" href="/commentary/numbers/19">Full commentary</a><a class="btn-ghost" style="font-size:0.82rem;text-decoration:none" href="/interlinear/numbers/19">Interlinear</a><a class="btn-ghost" style="font-size:0.82rem;text-decoration:none" href="/read">Open in reader</a></div><div style="display:flex;align-items:center;justify-content:space-between;gap:1rem;border-top:1px solid var(--border);padding-top:1.5rem"><a class="btn-secondary" style="text-decoration:none" href="/read/numbers/18">← <!-- -->Numbers<!-- --> <!-- -->18</a><a class="btn-secondary" style="text-decoration:none" href="/read/numbers/20">Numbers<!-- --> <!-- -->20<!-- --> →</a></div></div><aside><div class="detail-aside-sticky card-parchment" style="padding:1.25rem 1.5rem"><p style="font-family:Inter, sans-serif;font-size:0.72rem;font-weight:700;text-transform:uppercase;letter-spacing:0.06em;color:var(--primary);margin-bottom:0.9rem">At a glance</p><dl style="display:flex;flex-direction:column;gap:0.6rem;margin:0"><div style="display:flex;justify-content:space-between;gap:1rem;font-family:Inter, sans-serif;font-size:0.85rem"><dt style="color:var(--muted-foreground)">Reference</dt><dd style="margin:0;color:var(--foreground);font-weight:600;text-align:right">Numbers 19</dd></div><div style="display:flex;justify-content:space-between;gap:1rem;font-family:Inter, sans-serif;font-size:0.85rem"><dt style="color:var(--muted-foreground)">Testament</dt><dd style="margin:0;color:var(--foreground);font-weight:600;text-align:right">Old Testament</dd></div><div style="display:flex;justify-content:space-between;gap:1rem;font-family:Inter, sans-serif;font-size:0.85rem"><dt style="color:var(--muted-foreground)">Genre</dt><dd style="margin:0;color:var(--foreground);font-weight:600;text-align:right">narrative</dd></div><div style="display:flex;justify-content:space-between;gap:1rem;font-family:Inter, sans-serif;font-size:0.85rem"><dt style="color:var(--muted-foreground)">Position</dt><dd style="margin:0;color:var(--foreground);font-weight:600;text-align:right">Chapter 19 of 36</dd></div><div style="display:flex;justify-content:space-between;gap:1rem;font-family:Inter, sans-serif;font-size:0.85rem"><dt style="color:var(--muted-foreground)">Verses</dt><dd style="margin:0;color:var(--foreground);font-weight:600;text-align:right">22</dd></div><div style="display:flex;justify-content:space-between;gap:1rem;font-family:Inter, sans-serif;font-size:0.85rem"><dt style="color:var(--muted-foreground)">Words</dt><dd style="margin:0;color:var(--foreground);font-weight:600;text-align:right">698</dd></div><div style="display:flex;justify-content:space-between;gap:1rem;font-family:Inter, sans-serif;font-size:0.85rem"><dt style="color:var(--muted-foreground)">Reading time</dt><dd style="margin:0;color:var(--foreground);font-weight:600;text-align:right">3 min</dd></div></dl><div style="margin-top:1rem;padding-top:1rem;border-top:1px solid var(--border)"><p style="font-family:Inter, sans-serif;font-size:0.7rem;font-weight:700;text-transform:uppercase;letter-spacing:0.06em;color:var(--muted-foreground);margin-bottom:0.5rem">Key people</p><div 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the\"}]]}]]}]\n4c:[\"$\",\"section\",null,{\"style\":{\"marginBottom\":\"2.5rem\"},\"children\":[[\"$\",\"h2\",null,{\"style\":{\"fontFamily\":\"Lora, serif\",\"fontSize\":\"1.15rem\",\"fontWeight\":700,\"color\":\"var(--foreground)\",\"marginBottom\":\"0.35rem\"},\"children\":\"Cross-references\"}],[\"$\",\"p\",null,{\"style\":{\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.78rem\",\"color\":\"var(--muted-foreground)\",\"marginBottom\":\"1rem\"},\"children\":[\"Notable parallels to \",\"Numbers\",\" \",19,\" from the Treasury of Scripture Knowledge.\"]}],[\"$\",\"div\",null,{\"style\":{\"display\":\"flex\",\"flexDirection\":\"column\",\"gap\":\"0.6rem\"},\"children\":[[\"$\",\"$L6\",\"0\",{\"href\":\"/read/numbers/26/64\",\"className\":\"card-parchment\",\"style\":{\"display\":\"block\",\"textDecoration\":\"none\",\"padding\":\"0.7rem 1rem\"},\"children\":[[\"$\",\"span\",null,{\"style\":{\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.72rem\",\"fontWeight\":700,\"color\":\"var(--primary)\"},\"children\":\"Numbers 26:64\"}],["])</script><script>self.__next_f.push([1,"\"$\",\"p\",null,{\"style\":{\"fontFamily\":\"Lora, Georgia, serif\",\"color\":\"var(--foreground)\",\"lineHeight\":1.55,\"marginTop\":\"0.2rem\"},\"children\":\"But among these there was not a man of them whom Moses and Aaron the priest numbered, when they numbered the children of Israel in the wilderness of Sinai.\"}]]}],[\"$\",\"$L6\",\"1\",{\"href\":\"/read/hebrews/3/17\",\"className\":\"card-parchment\",\"style\":{\"display\":\"block\",\"textDecoration\":\"none\",\"padding\":\"0.7rem 1rem\"},\"children\":[[\"$\",\"span\",null,{\"style\":{\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.72rem\",\"fontWeight\":700,\"color\":\"var(--primary)\"},\"children\":\"Hebrews 3:17\"}],[\"$\",\"p\",null,{\"style\":{\"fontFamily\":\"Lora, Georgia, serif\",\"color\":\"var(--foreground)\",\"lineHeight\":1.55,\"marginTop\":\"0.2rem\"},\"children\":\"But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness?\"}]]}],[\"$\",\"$L6\",\"2\",{\"href\":\"/read/numbers/26/65\",\"className\":\"card-parchment\",\"style\":{\"display\":\"block\",\"textDecoration\":\"none\",\"padding\":\"0.7rem 1rem\"},\"children\":[[\"$\",\"span\",null,{\"style\":{\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.72rem\",\"fontWeight\":700,\"color\":\"var(--primary)\"},\"children\":\"Numbers 26:65\"}],[\"$\",\"p\",null,{\"style\":{\"fontFamily\":\"Lora, Georgia, serif\",\"color\":\"var(--foreground)\",\"lineHeight\":1.55,\"marginTop\":\"0.2rem\"},\"children\":\"For the LORD had said of them, They shall surely die in the wilderness. And there was not left a man of them, save Caleb the son of Jephunneh, and Joshua the son of Nun.\"}]]}],[\"$\",\"$L6\",\"3\",{\"href\":\"/read/numbers/32/11\",\"className\":\"card-parchment\",\"style\":{\"display\":\"block\",\"textDecoration\":\"none\",\"padding\":\"0.7rem 1rem\"},\"children\":[[\"$\",\"span\",null,{\"style\":{\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.72rem\",\"fontWeight\":700,\"color\":\"var(--primary)\"},\"children\":\"Numbers 32:11\"}],[\"$\",\"p\",null,{\"style\":{\"fontFamily\":\"Lora, Georgia, serif\",\"color\":\"var(--foreground)\",\"lineHeight\":1.55,\"marginTop\":\"0.2rem\"},\"children\":\"Surely none of the men that came up out of Egypt, from twenty years old and upward, shall see the land which I sware unto Abraham, unto Isaac, and unto Jacob; because they have not wholly followed me: wholly: Heb. fulfilled after me\"}]]}],[\"$\",\"$L6\",\"4\",{\"href\":\"/read/hebrews/3/18\",\"className\":\"card-parchment\",\"style\":{\"display\":\"block\",\"textDecoration\":\"none\",\"padding\":\"0.7rem 1rem\"},\"children\":[[\"$\",\"span\",null,{\"style\":{\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.72rem\",\"fontWeight\":700,\"color\":\"var(--primary)\"},\"children\":\"Hebrews 3:18\"}],[\"$\",\"p\",null,{\"style\":{\"fontFamily\":\"Lora, Georgia, serif\",\"color\":\"var(--foreground)\",\"lineHeight\":1.55,\"marginTop\":\"0.2rem\"},\"children\":\"And to whom sware he that they should not enter into his rest, but to them that believed not?\"}]]}],[\"$\",\"$L6\",\"5\",{\"href\":\"/read/exodus/16/28\",\"className\":\"card-parchment\",\"style\":{\"display\":\"block\",\"textDecoration\":\"none\",\"padding\":\"0.7rem 1rem\"},\"children\":[[\"$\",\"span\",null,{\"style\":{\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.72rem\",\"fontWeight\":700,\"color\":\"var(--primary)\"},\"children\":\"Exodus 16:28\"}],[\"$\",\"p\",null,{\"style\":{\"fontFamily\":\"Lora, Georgia, serif\",\"color\":\"var(--foreground)\",\"lineHeight\":1.55,\"marginTop\":\"0.2rem\"},\"children\":\"And the LORD said unto Moses, How long refuse ye to keep my commandments and my laws?\"}]]}],[\"$\",\"$L6\",\"6\",{\"href\":\"/read/exodus/32/10\",\"className\":\"card-parchment\",\"style\":{\"display\":\"block\",\"textDecoration\":\"none\",\"padding\":\"0.7rem 1rem\"},\"children\":[\"$L58\",\"$L59\"]}],\"$L5a\",\"$L5b\",\"$L5c\",\"$L5d\",\"$L5e\"]}]]}]\n5f:T2124,\u003eThe 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. "])</script><script>self.__next_f.push([1,"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 I"])</script><script>self.__next_f.push([1,"srael'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. \u003ctitle t4d:[\"$\",\"section\",null,{\"style\":{\"marginBottom\":\"2.5rem\"},\"children\":[[\"$\",\"h2\",null,{\"style\":\"$46:props:children:0:props:children:0:props:children:0:props:style\",\"children\":[\"Commentary on \",\"Numbers\",\" \",19]}],[\"$\",\"div\",null,{\"style\":{\"display\":\"flex\",\"flexDirection\":\"co"])</script><script>self.__next_f.push([1,"lumn\",\"gap\":\"0.6rem\"},\"children\":[[\"$\",\"details\",\"0\",{\"className\":\"card-parchment\",\"style\":{\"padding\":\"0.9rem 1.25rem\"},\"children\":[[\"$\",\"summary\",null,{\"style\":{\"cursor\":\"pointer\",\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.8rem\",\"fontWeight\":700,\"color\":\"var(--primary)\",\"listStyle\":\"none\"},\"children\":[\"HENRY_FULL\",\" · Numbers 19:1–3\"]}],[\"$\",\"div\",null,{\"className\":\"rich-content\",\"style\":{\"fontSize\":\"0.95rem\",\"marginTop\":\"0.6rem\"},\"dangerouslySetInnerHTML\":{\"__html\":\"$5f\"}}]]}],\"$L60\",\"$L61\"]}]]}]\n4e:[\"$\",\"section\",null,{\"style\":{\"marginBottom\":\"2.5rem\"},\"children\":[[\"$\",\"h2\",null,{\"style\":\"$46:props:children:0:props:children:0:props:children:0:props:style\",\"children\":\"Frequently asked questions\"}],[\"$\",\"div\",null,{\"style\":{\"display\":\"flex\",\"flexDirection\":\"column\",\"gap\":\"0.6rem\"},\"children\":[[\"$\",\"details\",\"0\",{\"className\":\"card-parchment\",\"style\":{\"padding\":\"0.9rem 1.25rem\"},\"children\":[[\"$\",\"summary\",null,{\"style\":{\"cursor\":\"pointer\",\"fontFamily\":\"Lora, serif\",\"fontWeight\":700,\"color\":\"var(--foreground)\",\"listStyle\":\"none\"},\"children\":\"What is Numbers 19 about?\"}],[\"$\",\"p\",null,{\"style\":{\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.9rem\",\"color\":\"var(--muted-foreground)\",\"lineHeight\":1.6,\"marginTop\":\"0.5rem\"},\"children\":\"Numbers 19 is the 19th chapter of the book of Numbers, in the Old Testament — a book of narrative. It has 22 verses (about 698 words, a 3-minute read). Figures named in this chapter include Eleazar, Aaron and Moses. Its themes touch on Red Heifer, the, Water and Purifications. Scripture links it to 12 notable parallel passages elsewhere in the Bible.\"}]]}],[\"$\",\"details\",\"1\",{\"className\":\"card-parchment\",\"style\":{\"padding\":\"0.9rem 1.25rem\"},\"children\":[[\"$\",\"summary\",null,{\"style\":{\"cursor\":\"pointer\",\"fontFamily\":\"Lora, serif\",\"fontWeight\":700,\"color\":\"var(--foreground)\",\"listStyle\":\"none\"},\"children\":\"How many verses are in Numbers 19?\"}],[\"$\",\"p\",null,{\"style\":{\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.9rem\",\"color\":\"var(--muted-foreground)\",\"lineHeight\":1.6,\"marginTop\":\"0.5rem\"},\"children\":\"Numbers 19 contains 22 verses in the King James Version.\"}]]}],[\"$\",\"details\",\"2\",{\"className\":\"card-parchment\",\"style\":{\"padding\":\"0.9rem 1.25rem\"},\"children\":[[\"$\",\"summary\",null,{\"style\":{\"cursor\":\"pointer\",\"fontFamily\":\"Lora, serif\",\"fontWeight\":700,\"color\":\"var(--foreground)\",\"listStyle\":\"none\"},\"children\":\"Is Numbers in the Old or New 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Scripture text from public domain translations (KJV, WEB).\"]}],[\"$\",\"div\",null,{\"style\":{\"display\":\"flex\",\"gap\":\"1.5rem\"},\"children\":[[\"$\",\"$L6\",\"/docs\",{\"href\":\"/docs\",\"style\":{\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.78rem\",\"color\":\"var(--muted-foreground)\",\"textDecoration\":\"none\"},\"children\":\"API Docs\"}],[\"$\",\"$L6\",\"/register\",{\"href\":\"/register\",\"style\":{\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.78rem\",\"color\":\"var(--muted-foreground)\",\"textDecoration\":\"none\"},\"children\":\"Register\"}]]}]]}]\n58:[\"$\",\"span\",null,{\"style\":{\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.72rem\",\"fontWeight\":700,\"color\":\"var(--primary)\"},\"children\":\"Exodus 32:10\"}]\n59:[\"$\",\"p\",null,{\"style\":{\"fontFamily\":\"Lora, Georgia, serif\",\"color\":\"var(--foreground)\",\"lineHeight\":1.55,\"marginTop\":\"0.2rem\"},\"children\":\"Now therefore let me alone, that my wrath may"])</script><script>self.__next_f.push([1," wax hot against them, and that I may consume them: and I will make of thee a great nation.\"}]\n5a:[\"$\",\"$L6\",\"7\",{\"href\":\"/read/numbers/32/12\",\"className\":\"card-parchment\",\"style\":{\"display\":\"block\",\"textDecoration\":\"none\",\"padding\":\"0.7rem 1rem\"},\"children\":[[\"$\",\"span\",null,{\"style\":{\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.72rem\",\"fontWeight\":700,\"color\":\"var(--primary)\"},\"children\":\"Numbers 32:12\"}],[\"$\",\"p\",null,{\"style\":{\"fontFamily\":\"Lora, Georgia, serif\",\"color\":\"var(--foreground)\",\"lineHeight\":1.55,\"marginTop\":\"0.2rem\"},\"children\":\"Save Caleb the son of Jephunneh the Kenezite, and Joshua the son of Nun: for they have wholly followed the LORD.\"}]]}]\n5b:[\"$\",\"$L6\",\"8\",{\"href\":\"/read/deuteronomy/1/35\",\"className\":\"card-parchment\",\"style\":{\"display\":\"block\",\"textDecoration\":\"none\",\"padding\":\"0.7rem 1rem\"},\"children\":[[\"$\",\"span\",null,{\"style\":{\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.72rem\",\"fontWeight\":700,\"color\":\"var(--primary)\"},\"children\":\"Deuteronomy 1:35\"}],[\"$\",\"p\",null,{\"style\":{\"fontFamily\":\"Lora, Georgia, serif\",\"color\":\"var(--foreground)\",\"lineHeight\":1.55,\"marginTop\":\"0.2rem\"},\"children\":\"Surely there shall not one of these men of this evil generation see that good land, which I sware to give unto your fathers,\"}]]}]\n5c:[\"$\",\"$L6\",\"9\",{\"href\":\"/read/deuteronomy/1/36\",\"className\":\"card-parchment\",\"style\":{\"display\":\"block\",\"textDecoration\":\"none\",\"padding\":\"0.7rem 1rem\"},\"children\":[[\"$\",\"span\",null,{\"style\":{\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.72rem\",\"fontWeight\":700,\"color\":\"var(--primary)\"},\"children\":\"Deuteronomy 1:36\"}],[\"$\",\"p\",null,{\"style\":{\"fontFamily\":\"Lora, Georgia, serif\",\"color\":\"var(--foreground)\",\"lineHeight\":1.55,\"marginTop\":\"0.2rem\"},\"children\":\"Save Caleb the son of Jephunneh; he shall see it, and to him will I give the land that he hath trodden upon, and to his children, because he hath wholly followed the LORD. wholly: Heb. fulfilled to go after\"}]]}]\n5d:[\"$\",\"$L6\",\"10\",{\"href\":\"/read/deuteronomy/32/27\",\"className\":\"card-parchment\",\"style\":{\"display\":\"block\",\"textDecoration\":\"none\",\"padding\":\"0.7rem 1rem\"},\"children\":[[\"$\",\"span\",null,{\"style\":{\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.72rem\",\"fontWeight\":700,\"color\":\"var(--primary)\"},\"children\":\"Deuteronomy 32:27\"}],[\"$\",\"p\",null,{\"style\":{\"fontFamily\":\"Lora, Georgia, serif\",\"color\":\"var(--foreground)\",\"lineHeight\":1.55,\"marginTop\":\"0.2rem\"},\"children\":\"Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high, and the LORD hath not done all this. Our: or, Our high hand, and not the LORD hath done\"}]]}]\n5e:[\"$\",\"$L6\",\"11\",{\"href\":\"/read/joshua/7/9\",\"className\":\"card-parchment\",\"style\":{\"display\":\"block\",\"textDecoration\":\"none\",\"padding\":\"0.7rem 1rem\"},\"children\":[[\"$\",\"span\",null,{\"style\":{\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.72rem\",\"fontWeight\":700,\"color\":\"var(--primary)\"},\"children\":\"Joshua 7:9\"}],[\"$\",\"p\",null,{\"style\":{\"fontFamily\":\"Lora, Georgia, serif\",\"color\":\"var(--foreground)\",\"lineHeight\":1.55,\"marginTop\":\"0.2rem\"},\"children\":\"For the Canaanites and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth: and what wilt thou do unto thy great name?\"}]]}]\n63:T2e30,\u003eThe Intercession of Moses. ( b. c. 1490.) 11 And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? 12 I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. 13 And Moses said unto the Lord , Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) 14 And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. 15 Now if thou shalt ki"])</script><script>self.__next_f.push([1,"ll all this people as one man, then the nations which have heard the fame of thee will speak, saying, 16 Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. 17 And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, 18 The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. 19 Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. Here is, I. The righteous sentence which God gave against Israel for their murmuring and unbelief, which, though afterwards mitigated, showed what was the desert of their sin and the demand of injured justice, and what would have been done if Moses had not interposed. When the glory of the Lord appeared in the tabernacle we may suppose that Moses took it for a call to him immediately to come and attend there, as before the tabernacle was erected he went up to the mount in a similar case, Exod. xxxii. 30 . Thus, while the people were studying to disgrace him, God publicly put honour upon him, as the man of his counsel. Now here we are told what God said to him there. 1. He showed him the great evil of the people's sin, v. 11 . What passed between God and Israel went through the hands of Moses: when they were displeased with God they told Moses of it ( v. 2 ); when God was displeased with them he told Moses, too, revealing his secret to his servant the prophet, Amos iii. 7 . Two things God justly complains of to Moses:—(1.) Their sin. They provoke me, or (as the word signifies) they reject, reproach, despise me, for they will not believe me. This was the bitter root which bore the gall and wormwood. It was their unbelief that made this a day of provocation in the wilderness, Heb. iii. 8 . Note, Distrust of God, of his power and promise, is itself a very great provocation, and at the bottom of many other provocations. Unbelief is a great sin ( 1 John v. 10 ), and a root sin, Heb. iii. 12 . (2.) Their continuance in it: How long will they do so? Note, The God of heaven keeps an account how long sinners persist in their provocations; and the longer they persist the more he is displeased. The aggravations of their sin were, [1.] Their relation to God: This people, a peculiar people, a professing people. The nearer any are to God in name and profession, the more he is provoked by their sins, especially their unbelief. [2.] The experience they had had of God's power and goodness, in all the signs which he had shown among them, by which, one would think, he had effectually obliged them to trust him and follow him. The more God has done for us the greater is the provocation if we distrust him. 2. He showed him the sentence which justice passed upon them for it, v. 12 . \"What remains now but that I should make a full end of them? It will soon be done. I will smite them with the pestilence, not leave a man of them alive, but wholly blot out their name and race, and so disinherit them, and be no more troubled with them. Ah, I will ease me of my adversaries. They wish to die; and let them die, and neither root nor branch be left of them. Such rebellious children deserve to be disinherited.\" And if it be asked, \"What will become of God's covenant with Abraham then?\" here is an answer, \"I shall be preserved in the family of Moses: I will make of thee a greater nation. \" Thus, (1.) God would try Moses, whether he still continued that affection for Israel which he formerly expressed upon a like occasion, in preferring their interests before the advancement of his own family; and it is proved that Moses was still of the same public spirit, and could not bear the thought of raising his own name upon the ruin of the name of Israel. (2.) God would teach us that he will not be a loser by the ruin of sinners. If Adam and Eve had"])</script><script>self.__next_f.push([1," been cut off and disinherited, he could have made another Adam and another Eve, and have glorified his mercy in them, as here he could have glorified his mercy in Moses, though Israel had been ruined. II. The humble intercession Moses made for them. Their sin had made a fatal breach in the wall of their defence, at which destruction would certainly have entered if Moses had not seasonably stepped in and made it good. Here he was a type of Christ, who interceded for his persecutors, and prayed for those that despitefully used him, leaving us an example to his own rule, Matt. v. 44 . 1. The prayer of his petition is, in one word, Pardon, I beseech thee, the iniquity of this people ( v. 19 ), that is, \"Do not bring upon them the ruin they deserve.\" This was Christ's prayer for those that crucified him, Father forgive them. The pardon of a national sin, as such, consists in the turning away of the national punishment; and that is it for which Moses is here so earnest. 2. The pleas are many, and strongly urged. (1.) He insists most upon the plea that is taken from the glory of God, v. 13-16 . With this he begins, and somewhat abruptly, taking occasion from that dreadful word, I will disinherit them. Lord (says he), then the Egyptians shall hear it. God's honour lay nearer to his heart than any interests of his own. Observe how he orders this cause before God. He pleads, [1.] That the eyes both of Egypt and Canaan were upon them, and great expectations were raised concerning them. They could not but have heard that thou, Lord, art among this people, v. 14 . The neighbouring countries rang of it, how much this people were the particular care of heaven, so as never any people under the sun were. [2.] That if they should be cut off great notice would be taken of it. \"The Egyptians will hear it ( v. 13 ), for they have their spies among us, and they will tell it to the inhabitants of the land \" ( v. 14 ); for there was great correspondence between Egypt and Canaan, although not by the way of this wilderness. \"If this people that have made so great a noise be all consumed, if their mighty pretensions come to nothing, and their light go out in a snuff, it will be told with pleasure in Gath, and published in the streets of Askelon; and what construction will the heathen put upon it? It will be impossible to make them understand it as an act of God's justice, and as such redounding to God's honour; brutish men know not this ( Ps. xcii. 6 ): but they will impute it to the failing of God's power, and so turn it to his reproach, v. 16 . They will say, He slew them in the wilderness because he was not able to bring them to Canaan, his arm being shortened, and his stock of miracles being spent. Now, Lord, let not one attribute be glorified at the expense of another; rather let mercy rejoice against judgment than that almighty power should be impeached.\" Note, The best pleas in prayer are those that are taken from God's honour; for they agree with the first petition of the Lord's Prayer, Hallowed be thy name. Do not disgrace the throne of thy glory. God pleads it with himself ( Deut. xxxii. 27 ), I feareth the wrath of the enemy; and we should use it as an argument with ourselves to walk so in every thing as to give no occasion to the enemies of the Lord to blaspheme, 1 Tim. vi. 1 . (2.) He pleads God's proclamation of his name at Horeb ( v. 17, 18 ): Let the power of the Lord be great. Power is here put for pardoning mercy; it is his power over his own anger. If he should destroy them, God's power would be questioned; if he should continue and complete their salvation, notwithstanding the difficulties that arose, not only from the strength of their enemies, but from their own provocations, this would greatly magnify the divine power: what cannot he do who could make so weak a people conquerors and such an unworthy people favourites? The more danger there is of others reproaching God's power the more desirous we should be to see it glorified. To enforce this petition, he refers to the word which God had spoken: The Lord is long-suffering a"])</script><script>self.__next_f.push([1,"nd of great mercy. God's goodness had there been spoken of as his glory; God gloried in it, Exod. xxxiv. 6, 7 . Now here he prays that upon this occasion he would glorify it. Note, We must take our encouragement in prayer from the word of God, upon which he has caused us to hope, Ps. cxix. 49 . \"Lord, be and do according as thou hast spoken; for hast thou spoken, and wilt thou not make it good?\" Three things God had solemnly made a declaration of, which Moses here fastens upon, and improves for the enforcing of his petition:—[1.] The goodness of God's nature in general, that he is long-suffering, or slow to anger, and of great mercy; not soon provoked, but tender and compassionate towards offenders. [2.] His readiness in particular to pardon sin: Forgiving iniquity and transgression, sins of all sorts. [3.] His unwillingness to proceed to extremity, even when he does punish. For in this sense the following words may be read: That will by no means make quite desolate, in visiting the iniquity of the fathers upon the children. God had indeed said in the second commandment that he would thus visit, but here he promises not to make a full end of families, churches, and nations, at once; and so it is very applicable to this occasion, for Moses cannot beg that God would not at all punish this sin (it would be too great an encouragement to rebellion if he should set no mark of his displeasure upon it), but that he would not kill all this people as one man, v. 15 . He does not ask that they may not be corrected, but that they may not be disinherited. And this proclamation of God's name was the more apposite to his purpose because it was made upon occasion of the pardoning of their sin in making the golden calf. This sin which they had now fallen into was bad enough, but it was not idolatry. (3.) He pleads past experience: As thou hast forgiven this people from Egypt, v. 19 . This seemed to make against him. Why should those be forgiven any more who, after they had been so often forgiven, revolted yet more and more, and seemed hardened and encouraged in their rebellion by the lenity and patience of their God, and the frequent pardons they had obtained? Among men it would have been thought impolitic to take notice of such a circumstance in a request of this nature, as it might operate to the prejudice of the petitioner: but, as in other things so in pardoning sin, God's thoughts and ways are infinitely above ours, Isa. \u003ca href=\"/read/leviticus/9\" class=\"scripture-ref\"\u003elv. 9\u003c/a\u003e . Moses looks upon it as a good plea, Lord, forgive, as thou hast forgiven. It will be no more a reproach to thy justice, nor any less the praise of thy mercy, to forgive now, than it has been formerly. Therefore the sons of Jacob are not consumed, because they have to do with a God that changes not, Mal. iii. 6 . \u003ctitle type=60:[\"$\",\"details\",\"1\",{\"className\":\"card-parchment\",\"style\":{\"padding\":\"0.9rem 1.25rem\"},\"children\":[[\"$\",\"summary\",null,{\"style\":{\"cursor\":\"pointer\",\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.8rem\",\"fontWeight\":700,\"color\":\"var(--primary)\",\"listStyle\":\"none\"},\"children\":[\"HENRY_FULL\",\" · Numbers 19:4–12\"]}],[\"$\",\"div\",null,{\"className\":\"rich-content\",\"style\":{\"fontSize\":\"0.95rem\",\"marginTop\":\"0.6rem\"},\"dangerouslySetInnerHTML\":{\"__html\":\"$63\"}}]]}]\n64:T341c,\"x-s3\"\u003eGod's Answer to Moses; The Israelites Threatened. ( b. c. 1490.) 20 And the Lord said, I have pardoned according to thy word: 21 But as truly as I live, all the earth shall be filled with the glory of the Lord . 22 Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; 23 Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: 24 But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. 25 (Now the Amalekites and the Canaanites dwelt in the valley.) To morrow turn"])</script><script>self.__next_f.push([1," you, and get you into the wilderness by the way of the Red sea. 26 And the Lord spake unto Moses and unto Aaron, saying, 27 How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me. 28 Say unto them, As truly as I live, saith the Lord , as ye have spoken in mine ears, so will I do to you: 29 Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, 30 Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. 31 But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised. 32 But as for you, your carcases, they shall fall in this wilderness. 33 And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. 34 After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. 35 I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. We have here God's answer to the prayer of Moses, which sings both of mercy and judgment. It is given privately to Moses ( v. 20-25 ), and then directed to be made public to the people, v. 26-35 . The frequent repetitions of the same things in it speak these resolves to be unalterable. Let us see the particulars. I. The extremity of the sentence is receded from ( v. 20 ): \" I have pardoned, so as not to cut them all off at once, and disinherit them.\" See the power of prayer, and the delight God takes in putting an honour upon it. He designed a pardon, but Moses shall have the praise of obtaining it by prayer: it shall be done according to thy word; thus, as a prince, he has power with God, and prevails. See what countenance and encouragement God gives to our intercessions for others, that we may be public-spirited in prayer. Here is a whole nation rescued from ruin by the effectual fervent prayer of one righteous man. See how ready God is to forgive sin, and how easy to be entreated: Pardon, says Moses ( v. 19 ); I have pardoned, says God, v. 20 . David found him thus swift to show mercy, Ps. xxxii. 5 . He deals not with us after our sins, Ps. ciii. 10 . II. The glorifying of God's name is, in the general, resolved upon, v. 21 . It is said, it is sworn, All the earth shall be filled with the glory of the Lord. Moses in his prayer had shown a great concern for the glory of God. \"Let me alone,\" says God, \"to secure that effectually, and to advance it, by this dispensation.\" All the world shall see how God hates sin even in his own people, and will reckon for it, and yet how gracious and merciful he is, and how slow to anger. Thus when our Saviour prayed, Father, glorify thy name, he was immediately answered, I have glorified it, and will glorify it yet again, John xii. 28 . Note, Those that sincerely seek God's glory may be sure of what they seek. God having turned this prayer for the glorifying of himself into a promise, we may turn it into praise, in concert with the angels, Isa. vi. 3 , The earth is full of his glory. III. The sin of this people which provoked God to proceed against them is here aggravated, v. 22 , 27 . It is not made worse than really it was, but is shown to be exceedingly sinful. It was an evil congregation, each bad, but altogether in congregation, very bad. 1. They tempted God—tempted his power, whether he could help them in their straits—his goodness, whether he would—and his faithfulness, whether his promise would be performed. They tempted his justice, whether he would resent their provocations and punish them or no. They dared him, and in effect challenged him, as God"])</script><script>self.__next_f.push([1," does the idols ( Isa. xli. 23 ), to do good, or do evil. 2. They murmured against him. This is much insisted on, v. 27 . As they questioned what he would do, so they quarrelled with him for every thing he did or had done, continually fretting and finding fault. It does not appear that they murmured at any of the laws or ordinances that God gave them (though they proved a heavy yoke), but they murmured at the conduct they were under, and the provision made for them. Note, It is much easier to bring ourselves to the external services of religion, and observe all the formalities of devotion, than to live a life of dependence upon, and submission to, the divine Providence in the course of our conversation. 3. They did this after they had seen God's miracles in Egypt and in the wilderness, v. 2 . They would not believe their own eyes, which were witnesses for God that he was in the midst of them of a truth. 4. They had repeated the provocations ten times, that is, very often: the Jewish writers reckon this exactly the tenth time that the body of the congregation had provoked God. First, at the Red Sea, Exod. xiv. 11 . In Marah, Exod. xv. 23, 24 . In the wilderness of Sin, Exod. xvi. 2 . At Rephidim, Exod. xvii. 1, 2 . The golden calf, Exod. xxxii . Then at Taberah. Then at Kibroth-Hattaavah, ch. xi . And so this was the tenth. Note, God keeps an account how often we repeat our provocations, and will sooner or later set them in order before us. 5. They had not hearkened to his voice, though he had again and again admonished them of their sin. IV. The sentence passed upon them for this sin. 1. That they should not see the promised land ( v. 23 ), nor come into it, v. 30 . He swore in his wrath that they should not enter into his rest, Ps. xcv. 11 . Note, Disbelief of the promise is a forfeiture of the benefit of it. Those that despise the pleasant land shall be shut out of it. The promise of God should be fulfilled to their posterity, but not to them. 2. That they should immediately turn back into the wilderness, v. 25 . Their next remove should be a retreat. They must face about, and instead of going forward to Canaan, on the very borders of which they now were, they must withdraw towards the Red Sea again. To-morrow turn you; that is, \"Very shortly you shall be brought back to that vast howling wilderness which you are so weary of. And it is time to shift for your own safety, for the Amalekites lie in wait in the valley, ready to attack you if you march forward.\" Of them they had been distrustfully afraid ( ch. xiii. 29 ), and now with them God justly frightened them. The fear of the wicked shall come upon him. 3. That all those who had now grown up to men's estate should die in the wilderness, not all at once, but by degrees. They wished that they might die in the wilderness, and God said Amen to their passionate wish, and made their sin their ruin, snared them in the words of their mouth, and caused their own tongue to fall upon them, took them at their word, and determined that their carcases should fall in the wilderness, v. 28, 29 , and again, v. 32 , 35 . See with what contempt they are spoken of, now that they had by their sin made themselves vile; the mighty men of valour were but carcases, when the Spirit of the Lord had departed from them. They were all as dead men. Their fathers had such a value for Canaan that they desired to have their dead bodies carried thither to be buried, in token of their dependence upon God's promise that they should have that land for a possession: but these, having despised that good land and disbelieved the promise of it, shall not have the honour to be buried in it, but shall have their graves in the wilderness. 4. That in pursuance of this sentence they should wander to and fro in the wilderness, like travellers that have lost themselves, for forty years; that is, so long as to make it full forty years from their coming out of Egypt to their entrance into Canaan, v. 33, 34 . Thus long they were kept wandering, (1.) To answer the number of the days in which the spies were searching th"])</script><script>self.__next_f.push([1,"e land. They were content to wait forty days for the testimony of men, because they could not take God's word; and therefore justly are they kept forty years waiting for the performance of God's promise. (2.) That hereby they might be brought to repentance, and find mercy with God in the other world, whatever became of them in this. Now they had time to bethink themselves, and to consider their ways; and the inconveniences of the wilderness would help to humble them and prove them, and show them what was in their heart, Deut. viii. 2 . Thus long they bore their iniquities, feeling the weight of God's wrath in the punishment. They were made to groan under the burden of their own sin that brought it upon them, which was too heavy for them to bear. (3.) That they might sensibly feel what a dangerous thing it is for God's covenant-people to break with him: \" You shall know my breach of promise, both the causes of it, that it is procured by your sin\" (for God never leaves any till they first leave him), \"and the consequences of it, that it will produce your ruin; you are quite undone when you are thrown out of covenant.\" (4.) That a new generation might in this time be raised up, which could not be done all of a sudden. And the children, being brought up under the tokens of God's displeasure against their fathers, and so bearing their whoredoms (that is, the punishment of their sins, especially their idolatry about the golden calf, which God now remembered against them), might take warning not to tread in the steps of their fathers' disobedience. And their wandering so long in the wilderness would make Canaan at last the more welcome to them. It should seem that upon occasion of this sentence Moses penned the ninetieth Psalm , which is very apposite to the present state of Israel, and wherein they are taught to pray that since this sentence could not be reversed it might be sanctified, and they might learn to apply their hearts unto wisdom. V. The mercy that was mixed with this severe sentence. 1. Mercy to Caleb and Joshua, that though they should wander with the rest in the wilderness, yet they, and only they of all that were now above twenty years old, should survive the years of banishment, and live to enter Canaan. Caleb only is spoken of ( v. 24 ), and a particular mark of honour put upon him, both, (1.) In the character given of him: he had another spirit, different from the rest of the spies, an after-spirit, which furnished him with second thoughts, and he followed the Lord fully, kept close to his duty, and went through with it, though deserted and threatened; and, (2.) In the recompence promised to him: Him will I bring in due time into the land whereinto he went. Note, [1.] It ought to be the great care and endeavour of every one of us to follow the Lord fully. We must, in a course of obedience to God's will and of service to his honour, follow him universally, without dividing,—uprightly, without dissembling,—cheerfully, without disputing,—and constantly, without declining; and this is following him fully. [2.] Those that would follow God fully must have another spirit, another from the spirit of the world, and another from what their own spirit has been. They must have the spirit of Caleb. [3.] Those that follow God fully in times of general apostasy God will own and honour by singular preservations in times of general calamity. The heavenly Canaan shall be the everlasting inheritance of those that follow the Lord fully. When Caleb is again mentioned ( v. 30 ) Joshua stands with him, compassed with the same favours and crowned with the same honours, having stood with him in the same services. 2. Mercy to the children even of these rebels. They should have a seed preserved, and Canaan secured to that seed: Your little ones, now under twenty years old, which you, in your unbelief, said should be a prey, them will I bring in, v. 31 . They had invidiously charged God with a design to ruin their children, v. 3 . But God will let them know that he can put a difference between the guilty and the innocent, and cut "])</script><script>self.__next_f.push([1,"them off without touching their children. Thus the promise made to Abraham, though it seemed to fail for a time, was kept from failing for evermore; and, though God chastened their transgressions with a rod, yet his loving kindness he would not utterly take away. 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