Commentary on Numbers, Book · Chapter 14
CHAP. XIV.
Chapter XVI Ver. 1. AND all the Congregation.] By all the Congregation Verſe 1 may be here meant all the great Men, (for ſo the Phraſe ſometimes ſignifies) except Caleb and Joſhua, and perhaps ſome few others.
Lift up their Voice and cried.] Shrieked, and made loud Lamentations.
And the People wept.] Which put all the People into Tears.
That night.] Which followed after the Report made by the Spies.
Ver. 2. And all the Children of Iſrael murmured againſt Verſe 2 Moſes, and againſt Aaron.] As they had frequently done before; but now in a more tumultuous manner.
And the whole Congregation ſaid unto them.] The great Men ſpake in the name of the whole body of the People.
Would God that we had died in the Land of Egypt.] In a Fit of Fury and Deſpair, they quite forgot how miraculouſly God had brought them from thence; and conſequently could as eaſily bring them into Canaan.
Or would God we had died in this Wilderneſs.] When ſeveral of their Brethren were burnt, and ſmote with a very great Plague; in this very Wilderneſs of Paran, XI. 1, 33.
Ver. 3. Wherefore hath the LORD brought us into this Land?] Having vented their Paſſion againſt God's Miniſters; they moſt undutifully accuſe him, as if he Verſe 3 had dealt deceitfully with them.
To fall by the Sword.] Of the Children of Anak, who they fancied were irreſiſtible.
That our Wives and Children ſhould be a prey?] To the People of Canaan, after all the Men of Iſrael were killed.
Were it not better for us to return into Egypt?] Their Rage deprived them of the uſe of their Reaſon.
Verſe 4 Ver. 4. And they ſaid one to another, let us make a Captain, and let us return into Egypt.] They knew that Moſes would not conduct them thither; and therefore they thought of chuſing another Leader. But though they might in a Raging Fit ſpeak of returning to Egypt, yet it is an amazing thing that they ſhould continue in this Madneſs, and deliberate about it; nay actually appoint them a Captain, as Nehemiah ſaith they did, IX. 17. For how could they get thither without Food? which they could not expect God would ſend them from Heaven, when they had forſaken him. Or how could they hope to find their way, when his Cloud, which directed them, was withdrawn from them? Or hope to deal with thoſe, that might oppoſe their Paſſage, if they hit upon the right way? And after all, if they came into Egypt, what Entertainment could they look for there, among a People, whoſe King, and Princes, and Firſt-born, had lately periſhed on their account? Nothing can be ſaid in anſwer to theſe things; but that outragious Diſcontent will not ſuffer Men to conſider any thing, but that which grieves them; and that foul Ingratitude and Forgetfulneſs of God's Benefits, and that throws them into ſuch Diſcontents.
Ver. 5. And Moſes and Aaron fell on their faces.] To deprecate God's Diſpleaſure; which lately aroſe againſt Verſe 5 them, upon a leſs occaſion than this, XI. 33. and they might juſtly fear would now deſtroy them all, for their incurable Infidelity; as Joſephus explains it.
Before all the Aſſembly of the Congregation of the Children of Iſrael.] Some fancy that their falling down before them, was to beſeech them to deſiſt from their Murmuring; and to truſt in God, who would go before them, and ſight for them; as he ſaith he told them, I Deut. 29, 30. But falling on their Faces being the Poſture of the moſt humble Supplicants to God, and not to Men, (as all underſtand it in other places, particularly XVI. 4. XX. 6.) their falling down before the Aſſembly ſignifies no more, but that in their preſence Moſes and Aaron humbled themſelves deeply before the Divine Majeſty; and prayed to him with the greateſt Earneſtneſs, to forgive them, and to beſtow a better Mind upon them. Which they did in their preſence, to awaken them to conſider the danger they were in by their heinous Sin; that they themſelves might cry to him for Mercy. For the uſual Poſture of Prayer in that Nation was ſtanding; but in very great Diſtreſs, and Anxiety of Mind, when they were exceeding ſolicitous to obtain their Petition, they kneeled down, and ſometimes fell on their Faces; which was ſtill a ſign of greater Ardor, and Concernment, as appears from our Bleſſed Saviour, XXVI Matth. 39. XXII Luke 41.
Ver. 6. And Joſhua the Son of Nun, and Caleb the Son of Jephunneh, which were of them that ſearched the Land, rent their Clothes.] As the manner was, on any Verſe 6 ſad and doleful occaſion; eſpecially when they heard any Man blaſpheme the Divine Majeſty; in Deteſtation of the Impiety, and to declare their Sorrow, and Indignation, and Dread of God's Judgments; as appears from XXXVI Jerem. 24. Where the Stupidity of Jehojakim, and his Servants, is repreſented by this, that when they heard the words which the Prophet declared in God's Name againſt Judah, they were not afraid, nor rent their Garments.
Verſe 7 Ver. 7. And they ſpake unto all the Company of the Children of Iſrael, ſaying.] This ſhowed great Courage, that they durſt declare their Opinion, contrary to the Senſe of ſo great a multitude.
The Land which we paſſed thorough to ſearch it, is an exceeding good Land.] This is oppoſed to what their Fellows had ſaid, that it was a Land, which eat up its Inhabitants, XIII. 32. Quite contrary they aſſure them it was very, very good; as the words are in the Hebrew: And ſo expreſſed by the Chaldee, and the LXX, exceeding, exceeding good. That is, every way deſirable; for thus the Hebrews expreſs the Superlative Degree.
Verſe 8 Ver. 8. If the LORD delight in us, then he will bring us into this Land, and give it us.] If we do not forfeit his Favour, he will make us ſo happy, as to drive out the Canaanites, and ſettle us in the Poſſeſſion of this Land.
A Land which floweth with Milk and Honey.] As their Companions themſelves had confeſſed, XIII. 27.
Ver. 9. Only rebel ye not againſt the LORD.] By ſlighting his Goodneſs, by Murmuring, and diſcontented Speeches, and talking of going back to Egypt, v. 2, 3, 4. Verſe 9
Neither fear ye the People of the Land.] This is oppoſed to what the reſt of the Spies had ſaid, concerning the mighty Power and Strength of the Inhabitants of Canaan, XIII. 28, 29, 31, &c.
For they are Bread for us.] We ſhall as eaſily vanquiſh them, as we eat our Meat.
Their Defence is departed from them.] In the Hebrew the words are, their Shadow; whereby Men being defended from Heat in thoſe Countries, it ſignifies the Protection which God gives Men from thoſe things that might hurt them. Which Divine Protection they tell the People, was now withdrawn from the Canaanites, who had filled up the meaſure of their Iniquities, (XV Gen. 16.) and now were expoſed as a Prey to the Iſraelites.
And the LORD is with us.] For on the contrary, they entreat the People to conſider, that God who was departed from the Canaanites, was with them to aid and aſſiſt them in the Conqueſt of the Country. And for both theſe reaſons, they needed not to fear them. So they conclude their Speech, like Men of an undaunted Spirit, in theſe words; fear them not.
Ver. 10. But all the Congregation.] The Hebrew Verſe 10 words Col Ha Edah, as I obſerved, v. 1. ſignifies all the great Men; the Rulers of the reſt.
Bad ſtone them with ſtones.] Ordered the People to ſtone them to Death; as they had done, it is likely, if they had not been deterred from the Attempt, by the Appearance of the Divine Majeſty. For the Hebrew word amar (as Maimonides obſerves in his More Nevochim. P. I. cap. 65.) is uſed not only concerning that which is ſpoken or thought, but of what is decreed and reſolved. And he produces theſe words as an inſtance of it, together with II Exod. 14. 2 Sam. XXI. 16.
And the Glory of the LORD appeared.] The SCHECHINAH which reſided within the Tabernacle, upon the Mercy-Seat, now openly appeared, in a bright flaming Light, like Fire: And, in all probability, after ſuch an amazing manner as terrified them from their Deſign. Thus it appeared on Mount Sinai, to fright them from approaching near unto it, XXIV Exod. 17. (from whence Moſes ſaith the LORD thy God is a conſuming fire, IV Deut. 24.) and thus it appeared afterward, XVI Numb. 19, 42.
In the Tabernacle of the Congregation.] Or rather upon the Tabernacle, (for in the Tabernacle the People could not have ſeen it, as now they did) over the moſt Holy place; which the Cloud conſtantly covered, over the Mercy-Seat, where the Divine Glory dwelt. See IX. 15.
Before all the Children of Iſrael.] Both to fright them, as I ſaid, from their purpoſe of ſtoning Joſhua and Caleb; and to ſhow his Anger and Diſpleaſure at their Rebellion, which it is likely, appeared by the Flaſhes that came from the glorious Flame.
Verſe 11 Ver. 11. And the LORD ſaid unto Moſes.] In anſwer, I ſuppoſe, unto his Prayer, v. 5.
How long will this People provoke me?] Shall I always bear with their moſt undutiful Behaviour; which will provoke the greateſt Patience unto Anger?
How long will it be ere they believe me.] Doſt thou not ſee that their belief is incurable?
For all the Signs which I have ſhewed among them?] Since they continue in it, notwithſtanding all the Wonders I have done, to convince them of my Power and Faithfulneſs.
Ver. 12. I will ſmite them with a Peſtilence.] Send Verſe 12 a Peſtilential Diſeaſe among them, to ſweep them away at once: as the fifteenth Verſe interprets it. See XXXII Exod. 10.
And diſinherit them.] And ſo deprive them and theirs of the Country which I promiſed to their Fathers for an Inheritance, XV Gen. 7. This was not an irrevocable Decree, but a Threatning: which God changed into another ſevere Puniſhment.
And will make of thee a greater Nation, and mightier than they.] Fulfil my Promiſe to Abraham, by making thee the Father of a more numerous People, and more powerful, than they whom I reject.
Ver. 13. And Moſes ſaid unto the LORD, then Verſe 13 the Egyptians will hear it, (for thou broughtest up this People by thy might from among them.)] It is an abrupt kind of Speech, proceeding from the great diſturbance which this Threatning made in his Mind: being as much as if he had ſaid, If thou thus deſtroy them, the Egyptians, when they hear of it will Triumph: and thou wilt loſe all the Honour thou haſt got, by the wonderful Deliverance thou didſt work for thy People from their Bondage.
Ver. 14. And they will tell it to the Inhabitants of Verſe 14 this Land.] Or rather, they will ſay to the Inhabitants of this Land, i. e. the Canaanites; with whom the Egyptians had frequent Commerce.
For they have heard, &c.] The word for is not in the Hebrew: and the Senſe will be more plain if we omit it, and tranſlate the whole thus; They will ſay to the Inhabitants of this Land, they have heard that thou LORD art among this People. That is, that there was a glorious Token of thy Preſence among us.
That thou LORD art ſeen face to face.] And ſpakeſt to us from Mount Sinai out of that glorious Cloud; which there appeared unto all the People, XIX Exod. 18. XX. 1. XXIV. 16, 17. IV Deut. 12.
And that thy Cloud ſtandeth over them.] X Numb. 34.
And that thou goeſt before them, by day time in a Pillar of a Cloud, and in a Pillar of Fire by Night.] XIII Exod. 21.
Verſe 15 Ver. 15. Now if thou ſhalt kill all this People.] Or rather, But thou hast killed all this People.
As one Man.] On a ſudden, with one ſtroke: as if they had all but one Life.
Then the Nations which have heard the fame of thee, will ſpeak, ſaying.] Of which the Nations that have heard the fore-named Report of thy Majeſty, will make this Conſtruction.
Verſe 16 Ver. 16. Becauſe the LORD was not able to bring this People into the Land.] Becauſe he whom they called Omnipotent, was indeed defective in his Power: which at laſt failed him, ſo that he could not compleat what he had undertaken.
Which he ſware unto them.] XV Gen. 17, 18. XXIV. 7.
Therefore he hath ſlain them in the Wilderneſs.] Killed them all, before they came to the Land he had ſolemnly promiſed to them: for that was an eaſier work, than to make good his word.
The ſum of this Argument is, That it would be a great diſparagement to the Divine Majeſty, if he now deſtroyed this Nation, becauſe his Enemies would conclude, he had deluded them with falſe Promiſes, which he wanted Power to effect.
Ver. 17. And now, I beſeech thee, let the Power of Verſe 17 my LORD be great.] That is, let it appear to be unlimited, by bringing them into the Land which he ſware to give them, (v. 16.) or by pardoning their Sin, which had provoked his high diſpleaſure againſt them, v. 11. For by Power may be meant, either that which is properly called by that Name, viz. his Omnipotence, which can conquer all Oppoſition: Or, his Mercy and Clemency, in overcoming his Anger, and bearing with an ungrateful People. Which agrees very well with what follows: but both tend to the ſame meaning, that he would not deſtroy them; but beſtow the Land of Canaan upon them, according to his Intentions.
According as thou hast ſpoken, ſaying.] Which will be ſuitable to thy bleſſed Nature; which thou didſt proclaim to me, when thy Glory paſſed by me, XXXI Exod. 22. XXXIV. 5, 6.
Ver. 18. The LORD is long-ſuffering, and of great Verſe 18 mercy, forgiving iniquity, &c.] In theſe very words (though ſomething more largely) God proclaim'd his Name to Moſes, when he ſhowed him his Glory, XXXIV Exod. 6, 7. where they are explained.
And by no means clearing the guilty.] Even theſe words (according to the Interpretation I have there given of them) are a plain Argument to move the Divine Goodneſs to pardon their Sin. But the next words [viſiting the iniquity of the Fathers upon the Children, &c.] ſeem to be directly contrary to the intention of his Petition, till it be conſidered, that they had not now committed Idolatry, againſt which Sin, God, in theſe words, particularly declares his Severity; and that Moſes did not now plead for an abſolute Pardon, without any Puniſhment at all: but only that he would not deſtroy the whole Nation, as one Man, and utterly diſinherit them; as he ſeemed reſolved to do, v. 12, 15. This Threatning he hoped his gracious Nature would incline him to revoke; notwithſtanding which he might viſit the Sin of the Fathers upon the Children, unto the third and fourth Generation. That is, puniſh them and their Poſterity a long time. And ſo this latter part of the verſe is to be interpreted (according to what I obſerved, XXXIV Exod. 7.) in making deſolate he will not make quite deſolate, though he viſit the iniquity of the Fathers upon the Children, &c.
Verſe 19 Ver. 19. Pardon, I beſeech thee, the Iniquity of this People.] So far as not to deſtroy them utterly.
According to the greatneſs of thy Mercy.] Which God himſelf had proclaimed, v. 18.
As thou haſt forgiven this People, from Egypt, even until now.] This looks like an Argument againſt them: for they having provoked him ſo often, as they had done ſince they came out of Egypt in the ſpace of one Year and a little more, (See v. 22.) and been as often forgiven; it might ſeem more reaſonable that he ſhould now puniſh them, and not forgive them any more. But he appeals to that long-ſuffering Goodneſs which he mentions as the prime Character of the Divine Nature, v. 18. which though it had been exerciſed by them many ways, yet he hoped would ſtill bear longer with them.
Ver. 20. And the LORD ſaid, I have pardoned according to thy word.] Granted thy deſire, not to deſtroy them utterly, and altogether, v. 12, 15.
Ver. 21. But as truly as I live, all the Earth ſhall be Verſe 20 filled with the Glory of the LORD.] In the Hebrew Verſe 21 the words run plainly thus, As true as I live, and that all the Earth ſhall be (or, hath been) filled with the Glory of the LORD. For ſo the Egyptians themſelves confeſſed, (v. 14.) that the fame of it was come to them: and afterwards he did many more wonderful things, when he brought them into Canaan. Unto which (if theſe words be taken in the Future Tenſe) he hath reſpect, when he ſaith, As true as that he would in a most glorious manner ſubdue the Canaanites, not one of theſe murmuring Iſraelites ſhould come into that good Land.
Ver. 22. Becauſe all theſe Men, &c.] The ſence Verſe 22 would have been clear, if we had left out the word becauſe, as we might have done, the Hebrew Particle ki being ſometimes only an expletive: or if we had tranſlated it that, as it ſignifies in XXII Gen. 17. and many other places. For the meaning plainly is, though the words be ſomething intricate, That all the Men, of whom he is ſpeaking, ſhould periſh; and not one of them come into Canaan.
Which have ſeen my Glory.] Which appeared to them in the Cloud upon Mount Sinai, and reſided in the Tabernacle.
And my Miracles which I did in Egypt.] Mentioned in the IV, VII, VIIIth, and following Chapters of the Book of Exodus.
And in the Wilderneſs.] Where he divided the Red Sea for them to paſs through on dry Land; and gave them Manna conſtantly from Heaven; with Water out of a Rock, which followed them whitherſoever they went, &c.
And have tempted me now theſe ten times.] That is, very oft, as this Phraſe ten times ſignifies, XXXI Gen. 7, 41. IV Nehem. 12. XIX Job 3. But ſome of the Hebrews will not be ſatisfied with this Explication; but indeavour to find out preciſely juſt ten Provocations of which they were guilty. Though to do this, they are forced to begin with one which fell out before they came to the Red Sea, (XIV Exod. 11, 12.) and all the other Nine they find in the Wilderneſs. See Pirke Avoth, cap. 5. and Paulus Fagius his Scholia upon it; with Genebrard upon the LXXVIII Pſal. v. 46. Mr. Mede hath obſerved, that to tempt God in Scripture Language, is to provoke him by ſome preſumptuous Fact to anger; as it were, to try whether he will puniſh, or not: or in fewer words, to dare God. Book I. Diſcourſe 26. p. 153. And the following words in the next verſe, juſtifie this Notion in this place.
And have not hearkned to my Voice.] This ſeems particularly to refer to their Diſobedience, when he bad them go up, and poſſeſs the Land of Canaan; notwithſtanding, they would not go up, but rebelled against the Commandment of the LORD their God, I Deut. 21, 26, &c.
Verſe 23 Ver. 23. Surely they ſhall not ſee the Land, &c.] The Hebrew Particle im, when it follows an Oath, is to be ſimply tranſlated not. And ſo the words run clearly here, They ſhall not ſee the Land which I ſware unto their Fathers.
Neither ſhall any of them that provoked me, ſee it.] This is but an Explication of the foregoing words, and might have been better tranſlated, Even all that provoked me (by their Diſcontent and Murmuring, &c. v. 1, 2, 3.) they ſhall not ſee it. This heavy doom was paſſed upon them on the ninth Day of the Month Ab, (which anſwers to our July) as Moſes Kotzenſis reports the Opinion of their Doctors. On which day, they ſay, both the firſt and ſecond Temple were levelled with the Ground; and Pritter likewiſe, a great City, was taken on the ſame day, in which were many thouſand Jews; who, with their King (as they called him) ben Coſiba, and his whole Army, were cut in pieces. And to make this Day ſtill more diſmal, Turnus Rufus, one of the Roman Captains, ploughed up the Ground on which the Temple and Buildings about it ſtood, upon this very Day. See Wagenſeil upon Gemara Sotae, cap. 7. ſect. 10. Annot. 8.
Ver. 24. But my Servant Caleb.] He alone is here Verſe 24 particularly mentioned, becauſe this is the firſt proof we read of his Sincerity and Reſolution. But Joſhua is as much concerned in this Character and Promiſe; whoſe Faith and Courage were tried, as ſoon as they came out of Egypt, by fighting with the Amalekites. And therefore there was no need to ſpeak here of his Integrity: though afterward it is expreſly remembred in the very ſame words uſed in this place concerning Caleb, XXXII. 12. And here below in this Chapter, v. 30. he is aſſured of coming into the Land of Promiſe as well as Caleb: with whom he joyned in oppoſing the mutinous Multitude, v. 6. where he is named firſt in that Heroick Action.
Becauſe he had another Spirit with them.] Was otherways affected (as we now ſpeak) truſting in the Power and Promiſe of God: and not at all afraid of the Strength of their Enemies.
And hath followed me fully.] The Hebrew Phraſe is, hath fulfilled after me; i. e. completed his Obedience to me; or fulfilled my will and commands in every thing: being not only full of Courage himſelf, but indeavouring to put it into others, I Deut. 36.
Him will I bring into the Land, whereunto he went.] Into Canaan; particularly to Hebron and the Parts about it: which were beſtowed upon him by the order of Moſes himſelf, XIV Joſh. 9, 13, &c. See XIII. of this Book, v. 22.
And his Seed ſhall poſſeſs it.] Or, as ſome tranſlate it, ſhall expel it; i. e. drive out the Inhabitants of that place, and the parts adjacent; as we read he and his Brother did, XV Joſh. 13, 14, 15, &c.
Verſe 25 Ver. 25. Now the Amalekites and the Canaanites dwelt in the Valley.] Theſe words being read without a Parentheſis, in conjunction with thoſe that follow, are very plain, being thus tranſlated; Both the Amalekites and the Canaanites dwell in the Valley. That is, at preſent lye in wait for you, at the bottom of the other ſide of the Mountain. For they were not far from one another, XIII. 29. and the Hebrews uſe the word Jaſhab for any abode in any place; though it be not a Settlement, but for a ſhort Time. See v. 43.
To morrow turn you.] Therefore do not go forward, as I formerly commanded you, leaſt you fall into their Ambuſhes; but face about, and return from whence you came, &c. This he bid them do to morrow, i. e. hereafter; at their next removal: for they did remain ſome days in Kadeſh before they turned about, (I Deut. ult.) And ſo the word to morrow is uſed in XIII Exod. 14. for the time to come.
And get ye into the Wilderneſs, by the way of the Red Sea.] Into that Wilderneſs which led to the Red Sea, and ſo to Egypt, whether they deſired to return, v. 3, 4. This Command was ſo grievous to them, that it ſet them, as I take it, into a new fit of Murmuring: which is the occaſion of what follows in the next verſes, 26, 27.
Ver. 26. And the LORD ſpake unto Moſes and Verſe 26 unto Aaron, ſaying.] He now ſpeaks unto Aaron, what he only ſpake to Moſes before, v. 11.
Ver. 27. How long ſhall I bear with this evil Congregation.] Verſe 27 It is a ſhort imperfect ſort of Speech in the Hebrew, ſuch as Men uſe when they are very angry; how long to this evil Congregation, i. e. ſhall I ſhew Mercy. Which is the ſame with bear with them, as we tranſlate it, to ſupply the Sence.
Which murmur againſt me?] Whom nothing will pleaſe, unleſs they have their own will in every thing.
I have heard the murmurings of the Children of Iſrael, which they murmur againſt me.] This ſeems to ſignifie that there was a new Diſcontent; which, in all likelyhood, aroſe, becauſe God would not conduct them forward to Canaan; but bad them go back from whence they came. Which order he tells them in the following words, he would never revoke.
Ver. 28. Say unto them, as truly as I live, ſaith the Verſe 28 LORD.] This Oath made what he had reſolved, unalterable.
As ye have ſpoken in mine Ears.] V. 2.
So will I do unto you.] Give you your own wiſhes, to die in the Wilderneſs: which was exactly fulfilled, XXVI. 65.
Ver. 29. Your Carcaſes ſhall fall in this Wilderneſs.] He repeats their own deſire.
And all that were numbred of you.] Which number Verſe 29 was taken about half a year ago; as we read in the firſt Chapter of this Book, v. 3, 18, &c.
According to your whole number, from twenty years old and upward.] Which amounted in all to Six hundred and three thouſand, five hundred and fifty, v. 46. beſides the Levites, who were not numbred at this time, as we read in the next verſe, 47. And when they were numbred, their number was not taken from twenty years old; but from a month old and upward, III. 15. And therefore the Levites are not comprehended in the heavy Sentence here denounced, no more than the Children under twenty years old, or the Wives of the Men that murmured; but only the Men of War, who were above twenty Years old. And accordingly we find Eleazar, who is mentioned at the numbering of the Levites, III. 32. alive at the dividing of the Land of Canaan, XIV Joſh. 1.
Verſe 30 Ver. 30. Doubtleſs ye ſhall not come into the Land.] He would not have them retain the leaſt hope of having this Sentence reverſed; being eſtabliſhed by God's Oath.
Concerning which I ſware to make you dwell in.] Not to make theſe particular Men, but the Seed of Abraham inhabit it; as Grotius rightly obſerves, Lib. II. de Jure Belli & Pacis, cap. 13. ſect. 3. The Land was promiſed by Oath, non perſonis, ſed populo, nor to Perſons, but to the People, viz. to the Poſterity of thoſe unto whom God ſware to give it, v. 23. Now ſuch a Promiſe, as he obſerves, may be performed at any time; becauſe it is not tied to certain Perſons.
Save Caleb the Son of Jephunneh, and Joſhua the Son of Nun.] They are excepted, becauſe they had diſtinguiſhed themſelves from the reſt, by their eminent Faith and Courage, in the midſt of a perverſe Generation.
Ver. 31. But your little Ones.] All under twenty Verſe 31 Years old.
Which ye ſaid ſhould be a prey.] He upbraids them with their diſcontented and diſtruſtful Language, v. 3.
Them will I bring in, and they ſhall know the Land.] That is, enjoy it.
Which ye have deſpiſed.] XIII. 32.
Ver. 32. But as for you, your Carcaſes they ſhall fall Verſe 32 in this Wilderneſs.] He repeats it again, to make them ſenſible of the certainty of it; and in their own words (v. 2.) to humble and put them to confuſion.
Ver. 33. And your Children ſhall wander.] So the Verſe 33 Chaldee interpret what in the Hebrew is ſhall feed, or graze, as Sheep do in the Deſarts. Or rather, after the manner of the Arabian Shepherds, who could not ſtay long in one place, but were forced to remove their Tents to another, that they might find Paſture for their Flocks. So R. Solomon interprets it.
Forty Years.] Reckoning from their firſt coming out of Egypt; from whence they were brought into the Wilderneſs a Year and a half ago; and now are condemned to make up their time of wandering in it, full forty Years.
And bear your Whoredoms.] That is, the Puniſhment of their Whoredoms; as Idolatry is peculiarly called, XV. 39. XXXIV Exod. 15. III Jerem. 14. Of which they had been guilty preſently after they came out of Egypt, when they made the golden Calf and worſhipped it; and continued other Idolatrous Practices, XVII. Lev. 5, 7. Which God puniſhes now that he viſits their preſent Rebellion. For it was not that alone to which he threatens this Puniſhment; but he reckons with them for all the reſt of their Iniquities, (IX Deut. 18, 24.) eſpecially for the greateſt of them all; which he declared he would not forget to puniſh upon any new occaſion, (See XXXII Exod. 34.) which they now gave him. It muſt be acknowledged alſo, that other heinous Sins are called by this Name of Whoredoms in Scripture, as well as Idolatry, LXXIII Pſalm 26. See Mr. Selden, L. III. Ʋxor. Hebr. cap. 23. p. 489.
Ʋntil your Carcaſes be waſted in the Wilderneſs.] This is the third time he reflects upon their fooliſh wiſh, v. 29, 32.
Verſe 34 Ver. 34. After the number of the days in which ye ſearched the Land, even forty days.] XIII. 25.
(Each day for a year) ſhall ye bear your Iniquities, even forty years.] Reckoning the time paſt, ſince they came into the Wilderneſs, which was a Year and an half. So that the meaning is, they ſhould wander forty Years in the Wilderneſs, before they got out of it. Which is not to be underſtood ſo preciſely, as to want nothing at all of it: For they came out of Egypt on the fifteenth Day of the firſt Month, on the morrow after the Paſſover, XXXIII. 3. and they came into Canaan and pitched in Gilgal, upon the tenth Day of the firſt Month, of the one and fortieth Year after their departure from Egypt, IV Joſh. 19. and conſequently there wanted five Days of full forty Years.
And ye ſhall know my breach of Promiſe.] In the Hebrew the words are no more then theſe, Ye ſhall know my breach. Which the Ancients underſtand of Gods breaking in upon them, to take vengeance of them for their Sin. So the LXX. foreign, Ye ſhall know the fury of my Anger: and the Vulgar tranſlates it, ultionem meam, my Vengeance. That is, you ſhall find that I am the Avenger of Iniquity. And it is the ſame, if we underſtand my breach to ſignifie, God's departure from them, who had ſo ſhamefully departed from him. Or, according to our Tranſlation, it ſignifies, a Revocation of the Bleſſing promiſed to them. Which was ſo nullified, that they were left without any hope of having the like Promiſe of entring into Canaan, renewed to them.
Ver. 35. I the LORD have ſaid.] Decreed and Verſe 35 pronounced this Sentence.
I will ſurely do it to all this evil Congregation.] Break from them: or break in upon them; to conſume them, and utterly diſinherit this untoward Generation.
That are gathered together against me.] Whom they accuſed, as well as Moſes and Aaron, v. 2, 3.
In this Wilderneſs they ſhall be conſumed, and there ſhall they die.] The repetition of this ſo frequently (v. 29, 32, 33.) was to convince them, the Decree was peremptory and irreverſible.
Ver. 36. And the Men which Moſes ſent to ſearch the Verſe 36 Land.] That is, Ten of them.
Who returned.] XIII. 25, 26.
And made all the Congregation to murmur against him, by bringing up a ſlander upon the Land.] XIII. 31, 32. XIV. 2.
Ver. 37. Even thoſe Men, &c. died by the Plague.] Either by the Peſtilence, threatned v. 12. or by Lightning; or ſome other ſudden Death. About Verſe 37 which there is a diſpute among the Hebrew Doctors, in the Gemara on Sota, cap. 7. ſect. 11. where ſome of them ſay, they died of a Quinſey, which choaked them; or, as others, their Tongues ſwelled, and hung out of their Mouths down to their Navels, and were full of Worms, &c. So that their Puniſhment was ſuitable to their Sin, (as they conclude) with their Tongues they offended, and in their Tongues they ſuffered.
Before the LORD.] Whoſe Glory appeared upon the Tabernacle, before them all, v. 10. unto which I take theſe words to relate: ſignifying that they died in his Preſence (and perhaps by a flaſh of Fire from thence) on that very Day, upon which this Murmuring was raiſed by their falſe Report.
Verſe 38 Ver. 38. But Joſhua the Son of Nun, and Caleb the Son of Jephunneh, which were of the Men that went to ſearch the Land.] Here Joſhua is mentioned with Caleb; and placed firſt, (as in the 6th verſe) as Caleb was in verſe 30. Which ſhows there was no difference made between them.
Lived ſtill.] This is ſet down, to ſhow God's faithfulneſs, in his promiſe to them. Who, I ſuppoſe, were now in the Company of the reſt of the Searchers of the Land, before the LORD, and had no hurt, when all the other Ten fell down dead on a ſudden; which made their Preſervation the more remarkable.
Verſe 39 Ver. 39. And Moſes told all theſe ſayings unto all the Children of Iſrael.] Acquainted them with the Doom which God had paſſed upon them.
And the People mourned greatly.] Were extreamly afflicted at the news: but did not beſeech him to pray for them, (as at other times, XI. 2.) becauſe he had told them the Doom was irreverſible.
Ver. 40. And they roſe up early.] Or, But they roſe Verſe 40 up, &c.
In the Morning.] The next Morning after they were told, what God had decreed againſt them.
And gat them up into the top of the Mountain.] They reſolved they would go up; or they prepared themſelves for it: for they did not yet actually go up; as appears by the following words.
Saying, Lo, we be here.] We are ready to do as Joſhua and Caleb exhorted us, XIII. 30. XIV. 9. They ſeem now to be as forward, as before they were backward, to go to poſſeſs the Land: which their riſing early ſignified.
And we will go up to the place which the LORD hath promiſed.] They pretend now to depend upon his Promiſe, and to truſt he will make it good.
For we have ſinned.] Are ſenſible of our Sin, and repent of it. Or, though we have ſinned, yet we hope he will make good his Promiſe.
Ver. 41. And Moſes ſaid, wherefore now do you Verſe 41 tranſgreſs the Commandment of the LORD?] Why do you ſtill continue in your Diſobedience to God; who commands you to return, and not to go forward? v. 25.
But it ſhall not proſper.] You ſhall not ſucceed in your Enterpriſe: which theſe words ſhow they ſtood ready to take in hand.
Ver. 42. Go not up.] Though they ſought the Verſe 42 renewal of God's Promiſe with Tears, (v. 39.) and now were ready to teſtifie their Repentance with the hazard of their Lives, he would not recal the Sentence paſſed upon them.
For the LORD is not among you.] The Cloud did not ſtir to conduct them; by which they might have underſtood, that their Attempt was preſumptuous.
That ye be not ſmitten before your Enemies.] Who, without God's help, would be too ſtrong for them.
Verſe 43 Ver. 43. For the Amalekites and the Canaanites are there before you.] Either they were removed out of the Valley where they were before, v. 25. Or, their main Body being there below, they ſent a ſtrong Party to poſſeſs themſelves of the top of the Mountain, and to make good the Paſs againſt the Iſraelites.
And ye ſhall fall by the Sword.] Loſe your Lives in the Attempt.
Becauſe ye are turned away from the LORD, therefore the LORD will not be with you.] This was a powerful Reaſon to check their Motion, and to reſtrain them from their Attempt: But, after the manner of obſtinate Sinners, they go on ſtill in their Unbelief; as the next words inform us.
Verſe 44 Ver. 44. But they preſumed to go up to the Hill top.] They audaciouſly endeavoured to aſcend the Mountain, againſt the Divine Command: Which is a ſtrange inſtance of hardned Infidelity.
Nevertheleſs the Ark of the Covenant of the LORD, and Moſes departed not out of the Camp.] The Cloud ſtood ſtill over the Tabernacle; and therefore Moſes and the Levites and the Ark (which went before them, when they firſt removed from Sinai, X. 33.) did not ſtir out of the place where they were encamped, to conduct them. But this ſeems to ſignifie that all the other Camps, except that of the Levites, i. e. the whole Body of armed Men, moved without the guidance of God; who would not favour them, becauſe they moved againſt his expreſs Command.
Ver. 45. Then the Amalekites came down and the Verſe 45 Canaanites.] With whom the Amorites alſo joyned, I Deut. 44.
Which dwelt in that Hill.] Who had poſted themſelves there, and poſſeſſed themſelves of the top of the Mountain, v. 43. and ſee v. 25.
And ſmote them.] Having a great advantage of them that were climbing up the Hill: from whence they came pouring down upon them.
And diſcomfited them.] It is not ſaid how great a ſlaughter they made of them; but it is likely it was not ſmall, becauſe they chaſed them a good way. Thus began God's threatning to be immediately fulfilled (that their Carcaſes ſhould fall in that Wilderneſs, v. 29.) by their own wilfulneſs.
Even unto Hormah.] A place in the Confines of Canaan near the dead Sea: So called from the deſtruction that was here made of the Iſraelites, and afterward of the Canaanites, XXI. 3. I Judg. 17. And upon the occaſion of this Calamity which befel the Iſraelites, and the great Mortality which followed, while they ſtayed in the Wilderneſs, Moſes is thought to have penned the XC Pſalm. In which he ſignifies the Life of Man was now ſhortned, and reduced to Seventy or Eighty Years: that is, made but half as long as the Lives of their Fore-fathers.