Num. 14 The children of Israel murmur against Moses and Aaron, Num. 14:1–4. Moses, Aaron, Caleb, and Joshua go to appease the people, Num. 14:5–9; wherefore the people would have stoned them, Num. 14:10. The Lord threateneth them with the pestilence, Num. 14:11–12.

Against Moses and against Aaron, as the instruments and occasions of their present calamity. That we had died in the wilderness: it was not long before they had their desire, and did die in the wilderness.

From the instruments they rise higher, and strike at God the chief cause and author of their journey; by which we see the prodigious growth and progress of sin when it is not resisted. Should be a prey to the Canaanites, whose land we were made to believe we should possess.

A captain, instead of Moses, one who will be more faithful to our interest than he. This was but a purpose or desire, and yet it is imputed to them as if they had done it, Neh. 9:16–17, they appointed a captain, &c., even as Abraham’s purpose to offer up Isaac is reckoned for the deed, Heb. 11:17.

As humble and earnest suppliants, either to the people, to entreat them to desist from their wicked and pernicious enterprise; or rather, to God, by comparing this with Num. 16:4, Num.

To testify their hearty grief for the people’s blasphemy against God and sedition against Moses, and that dreadful judgment which they easily foresaw this must bring upon the congregation and people of God.

If by our rebellion and ingratitude we do not provoke God to loathe and forsake us.

They are bread for us; we shall destroy them as easily as we do our bread or common food. Compare Num. 24:8, Ps. 14:4. Their defence, i.e. their counsel, conduct, and courage, and especially God, who was pleased to afford them his protection till their iniquities were full, Gen.

Now in the extremity of danger, to rescue his faithful servants, and to stop the rage of the people. In the tabernacle, i.e. upon or above the tabernacle, where the cloud usually resided, in which the glory of God did appear upon occasion, and now in a more illustrious manner, as the state of…

This was not an absolute determination, as the event showed, but only a condition, like that of Nineveh’s destruction within forty days, with a condition implied, except there be speedy repentance, or powerful intercession.

Then, i.e. in case thou dost utterly destroy them. Thou broughtest up this people, whereby thou didst get great honour to thyself, which now thou wilt certainly lose.

To the inhabitants of this land, for there was much intercourse between these two nations.

As one man, i.e. altogether, or to a man; and suddenly as it were by one blow, as if all had but one neck.

His power was quite spent in bringing them out of Egypt, and could not finish the work he had begun and had sworn to do.

Be great, i.e. appear to be great, discover its greatness; a real verb put for a declarative, or the thing for the manifestation of the thing. And this may be understood either, 1.

These words may seem to be very improperly mentioned, as being a powerful argument to move God to destroy this wicked people, and not to pardon them. It may be answered, that Moses useth these words together with the rest, partly because he would not sever what God had put.

After many and great provocations; show thyself still to be the same sin-pardoning God.

So far as not utterly to destroy them, as I threatened, Num. 14:12, and thou didst fear, and beg the prevention of it, Num. 14:15.

i.e. With the report of the glorious and righteous acts of God in punishing this rebellious people in manner following. That this is the true sense, appears both from the particle of opposition, and the solemn introduction of them.

My glory, i.e. my glorious appearances in the cloud, and in the tabernacle. Ten times, i.e. many times. A certain number for an uncertain, as Gen. 31:7, Lev. 26:8, Job 19:3. Though some reckon ten times precisely, wherein they did eminently provoke God.

Joshua is not here named, because he was not now among the people, but a constant attendant upon Moses; nor was he to be reckoned as one of them, any more than Moses and Aaron were, because he was to be their chief commander. Another spirit with him, i.e.

In the valley; beyond the mountain at the foot whereof they now were, Num. 14:40. And this clause is added, either, 1. As an aggravation of Israel’s misery and punishment, that being now ready to enter and take possession of the land, they are forced to go back into the wilderness; or, 2.

Bear with, or pardon, as Num. 14:19–20, or spare; which words are necessarily and easily understood. It is a short and imperfect speech, which is frequent in case of anger, as Ex. 32:32, Ps. 6:3, Ps. 90:13.

As you wickedly wished you might have died in the wilderness, Num. 14:2, I will bring your imprecations upon your heads.

To make you, i.e. your nation; for God did not swear to do so to these particular persons.

Wander, like sheep, feeding in the deserts; or shall be shepherds, i.e. shall live like the shepherds of Arabia, in tents, and removing from place to place, having no certain dwelling. Forty years, i.e.

Each day for a year; so there should have been forty years to come, but God was pleased mercifully to accept of the time past as a part of that time. My breach of promise, that as you have first broken the covenant between you and me, by breaking the terms or conditions of it, so I will make it…

Either by the pestilence threatened Num. 14:12, or by some other sudden and extraordinary judgment, sent from the cloud in which God dwelt, and from whence he spake to Moses, and wherein his glory at this time appeared before all the people, Num.

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

The commandment of the Lord; either that command, Go not up, &c., which, though in this place mentioned after, yet may seem to have gone before their transgression, by comparing this place with Deut. 1:42–43; or that command above, Num.

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

The Canaanite; largely so called, but strictly the Arnorite, as appears from Deut. 1:44. Which dwelt; so they were a part and branch of those that dwelt in the valley, Num. 14:25. Or, sat, i.e. placed themselves, lay in ambush, expecting your coming. Hormah; a place so called afterwards Num.