Read-Post Through the Bible

[daniel1212av]

(Num 13)  "And the LORD spake unto Moses, saying, {2} Send thou men, that they may search the land of Canaan, which I give unto the children of Israel: of every tribe of their fathers shall ye send a man, every one a ruler among them. {3} And Moses by the commandment of the LORD sent them from the wilderness of Paran: all those men were heads of the children of Israel. {4} And these were their names: of the tribe of Reuben, Shammua the son of Zaccur. {5} Of the tribe of Simeon, Shaphat the son of Hori. {6} Of the tribe of Judah, Caleb the son of Jephunneh. {7} Of the tribe of Issachar, Igal the son of Joseph. {8} Of the tribe of Ephraim, Oshea the son of Nun. {9} Of the tribe of Benjamin, Palti the son of Raphu. {10} Of the tribe of Zebulun, Gaddiel the son of Sodi. {11} Of the tribe of Joseph, namely, of the tribe of Manasseh, Gaddi the son of Susi. {12} Of the tribe of Dan, Ammiel the son of Gemalli. {13} Of the tribe of Asher, Sethur the son of Michael. {14} Of the tribe of Naphtali, Nahbi the son of Vophsi. {15} Of the tribe of Gad, Geuel the son of Machi. {16} These are the names of the men which Moses sent to spy out the land. And Moses called Oshea the son of Nun Jehoshua.

{17} And Moses sent them to spy out the land of Canaan, and said unto them, Get you up this way southward, and go up into the mountain: {18} And see the land, what it is; and the people that dwelleth therein, whether they be strong or weak, few or many; {19} And what the land is that they dwell in, whether it be good or bad; and what cities they be that they dwell in, whether in tents, or in strong holds; {20} And what the land is, whether it be fat or lean, whether there be wood therein, or not. And be ye of good courage, and bring of the fruit of the land. Now the time was the time of the firstripe grapes. {21} So they went up, and searched the land from the wilderness of Zin unto Rehob, as men come to Hamath. {22} And they ascended by the south, and came unto Hebron; where Ahiman, Sheshai, and Talmai, the children of Anak, were. (Now Hebron was built seven years before Zoan in Egypt.) {23} And they came unto the brook of Eshcol, and cut down from thence a branch with one cluster of grapes, and they bare it between two upon a staff; and they brought of the pomegranates, and of the figs. {24} The place was called the brook Eshcol, because of the cluster of grapes which the children of Israel cut down from thence. {25} And they returned from searching of the land after forty days. {26} And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and showed them the fruit of the land. {27} And they told him, and said, We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it. {28} Nevertheless the people be strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of Anak there. {29} The Amalekites dwell in the land of the south: and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains: and the Canaanites dwell by the sea, and by the coast of Jordan. {30} And Caleb stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it. {31} But the men that went up with him said, We be not able to go up against the people; for they are stronger than we. {32} And they brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of a great stature. {33} And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and so we were in their sight."

[daniel1212av]

Numbers 13 -
Twelve men, one out of every tribe, are sent to examine the nature and state of the land of Canaan, Num_13:1-3. Their names, Num_13:4-16. Moses gives them particular directions, Num_13:17-20. They proceed on their journey, Num_13:21, Num_13:22. Come to Eshcol, and cut down a branch with a cluster of grapes, which they bear between two of them upon a staff, Num_13:23, Num_13:24. After forty days they return to Paran, from searching the land, and show to Moses and the people the fruit they had brought with them, Num_13:25, Num_13:26. Their report - they acknowledge that the land is good, but that the inhabitants are such as the Israelites cannot hope to conquer, Num_13:27-29. Caleb endeavors to do away the bad impression made, by the report of his fellows, upon the minds of the people, Num_13:30. But the others persist in their former statement, Num_13:31 : and greatly amplify the difficulties of conquest, Num_13:32, Num_13:33. – Clarke


Numbers 13 -
Spies Sent Out. Murmuring of the People, and Their Punishment - Numbers 13 and 14
When they had arrived at Kadesh, in the desert of Paran (Num_13:26), Moses sent out spies by the command of God, and according to the wishes of the people, to explore the way by which they could enter into Canaan, and also the nature of the land, of its cities, and of its population (Num 13:1-20). The men who were sent out passed through the land, from the south to the northern frontier, and on their return reported that the land was no doubt one of pre-eminent goodness, but that it was inhabited by a strong people, who had giants among them, and were in possession of very large fortified towns (Num_13:21-29); whereupon Caleb declared that it was quite possible to conquer it, whilst the others despaired of overcoming the Canaanites, and spread an evil report among the people concerning the land (Num_13:30-33). The congregation then raised a loud lamentation, and went so far in their murmuring against Moses and Aaron, as to speak without reserve or secrecy of deposing Moses, and returning to Egypt under another leader: they even wanted to stone Joshua and Caleb, who tried to calm the excited multitude, and urged them to trust in the Lord. But suddenly the glory of the Lord interposed with a special manifestation of judgment (Num_14:1-10). Jehovah made known to Moses His resolution to destroy the rebellious nation, but suffered Himself to be moved by the intercession of Moses so far as to promise that He would preserve the nation, though He would exclude the murmuring multitude from the promised land (Num_14:11-25). He then directed Moses and Aaron to proclaim to the people the following punishment for their repeated rebellion: that they should bear their iniquity for forty years in the wilderness; that the whole nation that had come out of Egypt should die there, with the exception of Caleb and Joshua; and that only their children should enter the promised land (Num_14:26-39). The people were shocked at this announcement, and resolved to force a way into Canaan; but, as Moses predicted, they were beaten by the Canaanites and Amalekites, and driven back to Hormah (Num_14:40-45).
These events form a grand turning-point in the history of Israel, in which the whole of the future history of the covenant nation is typically reflected. The constantly repeated unfaithfulness of the nation could not destroy the faithfulness of God, or alter His purposes of salvation. In wrath Jehovah remembered mercy; through judgment He carried out His plan of salvation, that all the world might know that no flesh was righteous before Him, and that the unbelief and unfaithfulness of men could not overturn the truth of God. – K+D
 
Num 13:1-20 -
A memorable and melancholy history is related in this and the following chapter, of the turning back of Israel from the borders of Canaan, and the sentencing them to wander and perish in the wilderness, for their unbelief and murmuring. It appears, Deu_1:22, that the motion to search out the land came from the people. They had a better opinion of their own policy than of God's wisdom. Thus we ruin ourselves by believing the reports and representations of sense rather than Divine revelation. We walk by sight not by faith. Moses gave the spies this charge, Be of good courage. It was not only a great undertaking they were put upon, which required good management and resolution; but a great trust was reposed in them, which required that they should be faithful. Courage in such circumstances can only spring from strong faith, which Caleb and Joshua alone possessed. ― MHCC

Num 13:1-20 -
Here we have, I. Orders given to send spies to search out the land of Canaan. It is here said, God directed Moses to send them (Num_13:1, Num_13:2), but it appears by the repetition of the story afterwards (Deu_1:22) that the motion came originally from the people; they came to Moses, and said, We will send men before us; and it was the fruit of their unbelief. They would not take God's word that it was a good land, and that he would, without fail, put them in possession of it. They could not trust the pillar of cloud and fire to show them the way to it, but had a better opinion of their own politics than of God's wisdom. How absurd was it for them to send to spy out a land which God himself had spied out for them, to enquire the way into it when God himself had undertaken to show them the way! But thus we ruin ourselves by giving more credit to the reports and representations of sense than to divine revelation; we walk by sight, not by faith; whereas, if we will receive the witness of men, without doubt the witness of God is greater. The people making this motion to Moses, he (perhaps not aware of the unbelief at the bottom of it) consulted God in the case, who bade him gratify the people in this matter, and send spies before them: “Let them walk in their own counsels.” Yet God was no way accessory to the sin that followed, for the sending of these spies was so far from being the cause of the sin that if the spies had done their duty, and the people theirs, it might have been the confirmation of their faith, and of good service to them.

II. The persons nominated that were to be employed in this service (Num_13:4, etc.), one of each tribe, that it might appear to be the act of the people in general; and rulers, person of figure in their respective tribes, some of the rulers of thousands or hundreds, to put the greater credit upon their embassy. This was designed for the best, but it proved to have this ill effect that the quality of the persons occasioned the evil report they brought up to be the more credited and the people to be the more influenced by it. Some think that they are all named for the sake of two good ones that were among them, Caleb and Joshua. Notice is taken of the change of Joshua's name upon this occasion, Num_13:16. He was Moses's minister, but had been employed, though of the tribe of Ephraim, as general of the forces that were sent out against Amalek. The name by which he was generally called and known in his own tribe was Oshea, but Moses called him Joshua, in token of his affection to him and power over him; and now, it should seem, he ordered others to call him so, and fixed that to be his name henceforward. Oshea signifies a prayer for salvation, Save thou; Joshua signifies a promise of salvation, He will save, in answer to that prayer: so near is the relation between prayers and promises. Prayers prevail for promises, and promises direct and encourage prayers. Some think that Moses designed, by taking the first syllable of the name Jehovah and prefixing it to his name, which turned Hoshea into Jehoshua, to put an honour upon him, and to encourage him in this and all his future services with the assurances of God's presence. Yet after this he is called Hoshea, Deu_32:44. Jesus is the same name with Joshua, and it is the name of our Lord Christ, of whom Joshua was a type as successor to Moses, Israel's captain, and conqueror of Canaan. There was another of the same name, who was also a type of Christ, Zec_6:11. Joshua was the saviour of God's people from the powers of Canaan, but Christ is their Saviour from the powers of hell.
- Henry

[daniel1212av]

III. The instructions given to those spies. They were sent into the land of Canaan the nearest way, to traverse the country, and to take account of its present state, Num_13:17. Two heads of enquiry were given them in charge, 1. Concerning the land itself: See what that is (Num_13:18, and again, Num_13:19), see whether it be good or bad, and (Num_13:20) whether it be fat or lean. All parts of the earth do not share alike in the blessing of fruitfulness; some countries are blessed with a richer soil than others. Moses himself was well satisfied that Canaan was a very good land, but he sent these spies to bring an account of it for the satisfaction of the people; as John Baptist sent to Jesus, to ask whether he was the Christ, not to inform himself, but to inform those he sent. They must take notice whether the air was healthful or no, what the soil was, and what the productions; and, for the better satisfaction of the people, they must bring with them some of the fruits. 2. Concerning the inhabitants - their number, few or many - their size and stature, whether strong able-bodied men or weak, - their habitations, whether they lived in tents or houses, whether in open villages or in walled towns, - whether the woods were standing as in those countries that are uncultivated, through the unskillfulness and slothfulness of the inhabitants, or whether the woods were cut down, and the country made champaign, for the convenience of tillage. These were the things they were to enquire about. Perhaps there had not been of late years such commerce between Egypt and Canaan as there was in Jacob's time, else they might have informed themselves of these things without sending men on purpose to search. See the advantage we may derive from books and learning, which acquaint those that are curious and inquisitive with the state of foreign countries, at a much greater distance than Canaan was now from Israel, without this trouble and expense.

IV. Moses dismisses the spies with this charge, Be of good courage, intimating, not only that they should be themselves encouraged against the difficulties of this expedition, but that they should bring an encouraging account to the people and make the best of every thing. It was not only a great undertaking they were put upon, which required good management and resolution, but it was a great trust that was reposed in them, which required that they should be faithful. ― Henry


Num 13:21-25 -
We have here a short account of the survey which the spies made of the promised land. 1. They went quite through it, from Zin in the south, to Rehob, near Hamath, in the north, Num_13:21. See Num_34:3, Num_34:8. It is probable that they did not go altogether in a body, lest they should be suspected and taken up, which there would be the more danger of if the Canaanites knew (and one would think they could not but know) how near the Israelites were to them; but they divided themselves into several companies, and so passed unsuspected, as way-faring men. 2. They took particular notice of Hebron (Num_13:22), probably because near there was the field of Machpelah, where the patriarchs were buried (Gen_23:2), whose dead bodies did, as it were, keep possession of that land for their posterity. To this sepulchre they made a particular visit, and found the adjoining city in the possession of the sons of Anak, who are here named. In that place where they expected the greatest encouragements they met with the greatest discouragements. Where the bodies of their ancestors kept possession for them the giants kept possession against them. They ascended by the south, and came to Hebron, that is, “Caleb,” say the Jews, “in particular,” for to his being there we find express reference, Jos_14:9, Jos_14:12, Jos_14:13. But that others of the spies were there too appears by their description of the Anakim, v. 33. 3. They brought a bunch of grapes with them, and some other of the fruits of the land, as a proof of the extraordinary goodness of the country. Probably they furnished themselves with these fruits when they were leaving the country and returning. The cluster of grapes was so large and so heavy that they hung it upon a bar, and carried it between two of them, Num_13:23, Num_13:24. The place whence they took it was, from this circumstance, called the valley of the cluster, that famous cluster which was to Israel both the earnest and the specimen of all the fruits of Canaan. Such are the present comforts which we have in communion with God, foretastes of the fulness of joy we expect in the heavenly Canaan. We may see by them what heaven is. – Henry
 

Num 13:26-33 -
It is a wonder how the people of Israel had patience to stay forty days for the return of their spies, when they were just ready to enter Canaan, under all the assurances of success they could have from the divine power, and a constant series of miracles that had hitherto attended them; but they distrusted God's power and promise, and were willing to be held in suspense by their own counsels, rather than be brought to a certainty by God's covenant. How much do we stand in our own light by our unbelief! Well, at length the messengers return, but they agree not in their report.

I. The major part discourage the people from going forward to Canaan; and justly are the Israelites left to this temptation, for putting so much confidence in the judgment of men, when they had the word of God to trust to. It is a righteous thing with God to give those up to strong delusions who will not receive his truth in the love of it.
1. Observe their report. (1.) They could not deny but that the land of Canaan was a very fruitful land; the bunch of grapes they brought with them was an ocular demonstration of it, Num_13:27. God had promised them a land flowing with milk and honey, and the evil spies themselves own that it is such a land. Thus even out of the mouth of adversaries will God be glorified and the truth of his promise attested. And yet afterwards they contradict themselves, when they say (Num_13:32), It is a land that eateth up the inhabitants thereof; as if, though it had milk, and honey, and grapes, yet it wanted other necessary provision; some think that there was a great plague in the country at the time they surveyed it, which they ought to have imputed to the wisdom of the divine Providence, which thus lessened the numbers of their enemies, to facilitate their conquests; but they invidiously imputed it to the unwholesomeness of the air, and thence took occasion to disparage the country. For this unreasonable fear of a plague in Canaan, they were justly cut off immediately by a plague in the wilderness, Num_14:37. But, (2.) They represented the conquest of it as altogether impracticable, and that it was to no purpose to attempt it. The people are strong (Num_13:28), men of a great stature (Num_13:32), stronger than we, Num_13:31. The cities are represented as impregnable fortresses: they are walled and very great, Num_13:28. But nothing served their ill purpose more than a description of the giants, on whom they lay a great stress: We saw the children of Anak there (Num_13:28), and again, we saw the giants, those men of a prodigious size, the sons of Anak, who come of the giants, Num_13:33. They spoke as if they were ready to tremble at the mention of them, as they had done at the sight of them. “O these tremendous giants! when we were near them, we were in our own sight as grasshoppers, not only little and weak, but trembling and daunted.” Compare Job_39:20, Canst thou make him afraid as a grasshopper? “Nay, and so we were in their sight; they looked upon us with as much scorn and disdain as we did upon them with fear and trembling.” So that upon the whole matter they gave it in as their judgment, We are not able to go up against them (Num_13:31), and therefore must think of taking some other course.
2. Now, even if they had been to judge only by human probabilities, they could not have been excused from the imputation of cowardice. Were not the hosts of Israel very numerous? 600,000 effective men, well marshalled and modelled, closely embodied, and entirely united in interest and affection, constituted as formidable an army as perhaps was ever brought into the field; many a less has done more than perhaps the conquering of Canaan was, witness Alexander's army. Moses, their commander-in-chief, was wise and brave; and if the people had put on resolution, and behaved themselves valiantly, what could have stood before them? It is true the Canaanites were strong, but they were dispersed (Num_13:29): Some dwell in the south and others in the mountains; so that by reason of their distance they could not soon get together, and by reason of their divided interests they could not long keep together, to oppose Israel. The country being plentiful would subsist an army, and, though the cities were walled, if they could beat them in the field the strong-holds would fall of course into their hands. And, lastly, as for the giants, their overgrown stature would but make them the better mark, and the bulkiest men have not always the best mettle.

3. But, though they deserved to be posted for cowards, this was not the worst, the scripture brands them for unbelievers. It was not any human probabilities they were required to depend upon, but, (1.) They had the manifest and sensible tokens of God's presence with them, and the engagement of his power for them. The Canaanites were stronger than Israel; suppose they were, but were they stronger than the God of Israel? We are not able to deal with them, but is not God Almighty able? - Henry

[daniel1212av]

Have we not him in the midst of us? Does not he go before us? And is any thing too hard for him? Were we as grasshoppers before the giants, and are not they less than grasshoppers before God? Their cities are walled against us, but can they be walled against heaven? Besides this, (2.) They had had very great experience of the length and strength of God's arm, lifted up and made bare on their behalf. Were not the Egyptians as much stronger than they as the Canaanites were? And yet, without a sword drawn by Israel or a stroke struck, the chariots and horsemen of Egypt were quite routed and ruined; the Amalekites took them at great disadvantages, and yet they were discomfited. Miracles were at this time their daily bread; were there nothing else, an army so well victualled as theirs was, so constantly, so plentifully, and all on free cost, would have a might advantage against any other force. Nay, (3.) They had particular promises made them of victory and success in their wars against the Canaanites. God had given Abraham all possible assurances that he would put his seed into possession of that land, Gen_15:18; Gen_17:8. He had expressly promised them by Moses that he would drive out the Canaanites from before them (Exo_33:2), and that he would do it by little and little, Exo_23:30. And, after all this, for them to say, We are not able to go up against them, was in effect to say, “God himself is not able to make his words good.” It was in effect to give him the lie, and to tell him he had undertaken more than he could perform. We have a short account of their sin, with which they infected the whole congregation, Psa_106:24. They despised the land, they believed not his word. Though, upon search, they had found it as good as he had said, a land flowing with milk and honey, yet they would not believe it as sure as he had said, but despaired of having it, though eternal truth itself had engaged it to them. And now this is the representation of the evil spies.
II. Caleb encouraged them to go forward, though he was seconded by Joshua only (Num_13:30): Caleb stilled the people, whom he saw already put into a ferment even before Moses himself, whose shining face could not daunt them, when they began to grow unruly. Caleb signifies all heart, and he answered his name, was hearty himself, and would have made the people so if they would have hearkened to him. If Joshua had begun to stem the tide, he would have been suspected of partiality to Moses, whose minister he was; and therefore he prudently left it to Caleb's management at first, who was of the tribe of Judah, the leading tribe, and therefore the fittest to be heard. Caleb had seen and observed the strength of the inhabitants as much as his fellows, and upon the whole matter, 1. He speaks very confidently of success: We are well able to overcome them, as strong as they are. 2. He animates the people to go on, and, his lot lying in the van, he speaks as one resolved to lead them on with bravery: “Let us go up at once, one bold step, one bold stroke more, will do our business; it is all our own if we have but courage to make it so: Let us go up and possess it.” He does not say, “Let us go up and conquer it;” he looks upon that to be as good as done already; but, “Let us go up and possess it; there is nothing to be done but to enter, and take the possession which God our great Lord is ready to give us.” Note, The righteous are bold as a lion. Difficulties that lie in the way of salvation dwindle and vanish before a lively active faith in the power and promise of God. All things are possible, if they be but promised, to him that believes.  – Henry

[daniel1212av]

(Num 14)  "And all the congregation lifted up their voice, and cried; and the people wept that night. {2} And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! {3} And wherefore hath the LORD brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? {4} And they said one to another, Let us make a captain, and let us return into Egypt. {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. {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. {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. {36} And the men, which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land, {37} Even those men that did bring up the evil report upon the land, died by the plague before the LORD. {38} But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still. {39} And Moses told these sayings unto all the children of Israel: and the people mourned greatly. {40} And they rose up early in the morning, and gat them up into the top of the mountain, saying, Lo, we be here, and will go up unto the place which the LORD hath promised: for we have sinned. {41} And Moses said, Wherefore now do ye transgress the commandment of the LORD? but it shall not prosper. {42} Go not up, for the LORD is not among you; that ye be not smitten before your enemies. {43} For the Amalekites and the Canaanites are there before you, and ye shall fall by the sword: because ye are turned away from the LORD, therefore the LORD will not be with you. {44} But they presumed to go up unto the hill top: nevertheless the ark of the covenant of the LORD, and Moses, departed not out of the camp. {45} Then the Amalekites came down, and the Canaanites which dwelt in that hill, and smote them, and discomfited them, even unto Hormah."

[daniel1212av]

Numbers 14 -
The whole congregation weep at the account brought by the spies, Num_14:1. They murmur, Num_14:2, Num_14:3; and propose to make themselves a captain, and go back to Egypt, Num_14:4. Moses and Aaron are greatly affected, Num_14:5. Joshua and Caleb endeavor to appease and encourage the people, Num_14:6-9. The congregation are about to stone them, Num_14:10. The glory of the Lord appears, and he is about to smite the rebels with the pestilence, Num_14:11, Num_14:12. Moses makes a long and pathetic intercession in their behalf, Num_14:13-19. The Lord hears and forbears to punish, Num_14:20; but purposes that not one of that generation shall enter into the promised land save Joshua and Caleb, Num_14:21-24. Moses is commanded to turn and get into the wilderness by way of the Red Sea, Num_14:25. The Lord repeats his purpose that none of that generation shall enter into the promised land - that their carcasses shall fall in the wilderness, and that their children alone, with Joshua and Caleb, shall possess the land of the Canaanites, etc., Num_14:26-32. As many days as they have searched the land shall they wander years in the desert, until they shall be utterly consumed, Num_14:33-35. All the spies save Joshua and Caleb die by a plague, Num_14:36-38. Moses declares God’s purpose to the people, at which they are greatly affected, Num_14:39. They acknowledge their sin, and purpose to go up at once and possess the land, Num_14:40. Moses cautions them against resisting the purpose of God, Num_14:41-43. They, notwithstanding, presume to go, but Moses and the ark abide in the camp, Num_14:44. The Amalekites and Canaanites come down from the mountains, and defeat them, Num_14:45. – Clarke

Num 14:1-4 -
Those who do not trust God, continually vex themselves. The sorrow of the world worketh death. The Israelites murmured against Moses and Aaron, and in them reproached the Lord. They look back with causeless discontent. See the madness of unbridled passions, which makes men prodigal of what nature accounts most dear, life itself. They wish rather to die criminals under God's justice, than to live conquerors in his favour. At last they resolve, that, instead of going forward to Canaan, they would go back to Egypt. Those who walk not in God's counsels, seek their own ruin. Could they expect that God's cloud would lead them, or his manna attend them? Suppose the difficulties of conquering Canaan were as they imagined, those of returning to Egypt were much greater. We complain of our place and lot, and we would change; but is there any place or condition in this world, that has not something in it to make us uneasy, if we are disposed to be so? The way to better our condition, is to get our spirits in a better frame. See the folly of turning from the ways of God. But men run on the certain fatal consequences of a sinful course. – MHCC

Num 14:1 -
Cried; and - wept that night - In almost every case this people gave deplorable evidence of the degraded state of their minds. With scarcely any mental firmness, and with almost no religion, they could bear no reverses, and were ever at their wit’s end. They were headstrong, presumptuous, pusillanimous, indecisive, and fickle. And because they were such, therefore the power and wisdom of God appeared the more conspicuously in the whole of their history. – Clarke

Num 14:1-4 -
Here we see what mischief the evil spies made by their unfair representation. We may suppose that these twelve that were impanelled to enquire concerning Canaan had talked it over among themselves before they brought in their report in public; and Caleb and Joshua, it is likely, had done their utmost to bring the rest over to be of their mind, and if they would but have agreed that Caleb, according to his pose, should have spoken for them all, as their foreman, all had been well; but the evil spies, it should seem, wilfully designed to raise this mutiny, purely in opposition to Moses and Aaron, though they could not propose any advantage to themselves by it, unless they hoped to be captains and commanders of the retreat into Egypt they were now meditating. But what came of it? Here in these verses we find those whom they studied to humour put into a vexation, and, before the end of the chapter, brought to ruin. Observe,

I. How the people fretted themselves: They lifted up their voices and cried (Num_14:1); giving credit to the report of the spies rather than to the word of God, and imagining their condition desperate, they laid the reins on the neck of their passions, and could keep no manner of temper. Like foolish froward children, they fall a crying, yet know not what they cry for. It would have been time enough to cry out when the enemy had beaten up their quarters, and they had seen the sons of Anak at the gate of their camp; but those that cried when nothing hurt them deserved to have something given them to cry for. And, as if all had been already gone, they sat down and wept that night. Note, Unbelief, or distrust of God, is a sin that is its own punishment. Those that do not trust God are continually vexing themselves. The world's mourners are more than God's, and the sorrow of the world worketh death.

II. How they flew in the face of their governors - murmured against Moses and Aaron, and in them reproached the Lord, Num_14:2, Num_14:3. The congregation of elders began the discontent (Num_14:1), but the contagion soon spread through the whole camp, for the children of Israel murmured. Jealousies and discontents spread like wildfire among the unthinking multitude, who are easily taught to despise dominions, and to speak evil of dignities.

1. They look back with a causeless discontent. They wish that they had died in Egypt with the first-born that were slain there, or in the wilderness with those that lately died of the plague for lusting. See the prodigious madness of unbridled passions, which make men prodigal even of that which nature accounts most dear, life itself. Never were so many months spent so pleasantly as these which they had spent since they came out of Egypt, loaded with honours, compassed with favours, and continually entertained with something or other that was surprising; and yet, as if all these things had not made it worth their while to live, they wished they had died in Egypt. And such a light opinion they had of God's tremendous judgments executed on their neighbours for their sin that they wished they had shared with them in their plagues, rather than run the hazard of making a descent upon Canaan. They wish rather to die criminals under God's justice than live conquerors in his favour. Some read it, O that we had died in Egypt, or in the wilderness! O that we might die! They wish to die, for fear of dying; and have not sense enough to reason as the poor lepers, when rather than die upon the spot they ventured into an enemy's camp, If they kill us, we shall but die, 2Ki_7:4. How base were the spirits of these degenerate Israelites, who, rather than die (if it come to the worst) like soldiers on the bed of honour, with their swords in their hands, desire to die like rotten sheep in the wilderness.

2. They look forward with a groundless despair, taking it for granted (Num_14:3) that if they went on they must fall by the sword, and pretend to lay the cause of their fear upon the great care they had for their wives and children, who, they conclude, will be a prey to the Canaanites. And here is a most wicked blasphemous reflection upon God himself, as if he had brought them hither on purpose that they might fall by the sword, and that their wives and children, those poor innocents, should be a prey. Thus do they, in effect, charge that God who is love itself with the worst of malice, and eternal Truth with the basest hypocrisy, suggesting that all the kind things he had said to them, and done for them, hitherto, were intended only to decoy them into a snare, and to cover a secret design carried on all along to ruin them. Daring impudence! But what will not that tongue speak against heaven that is set on fire of hell? The devil keeps up his interest in the hearts of men by insinuating to them ill thoughts of God, as if he desired the death of sinners, and delighted in the hardships and sufferings of his own servants, whereas he knows his thoughts to us-ward (whether we know them so or no) to be thoughts of good, and not of evil, Jer_29:11. - Henry

[daniel1212av]

III. How they came at last to this desperate resolve, that, instead of going forward to Canaan, they would go back again to Egypt. The motion is first made by way of query only (Num_14:3): Were it not better for us to return into Egypt? But the ferment being high, and the spirits of the people being disposed to entertain any thing that was perverse, it soon ripened to a resolution, without a debate (Num_14:4): Let us make a captain and return to Egypt; and it is lamented long after (Neh_9:17) that in their rebellion they appointed a captain to return to their bondage; for they knew Moses would not be their captain in this retreat. Now, 1. It was the greatest folly in the world to wish themselves in Egypt, or to think that if they were there it would be better with them than it was. If they durst not go forward to Canaan, yet better be as they were than go back to Egypt. What did they want? What had they to complain of? They had plenty, and peace, and rest, were under a good government, had good company, had the tokens of God's presence with them, and enough to make them easy even in the wilderness, if they had but hearts to be content. But whither were they thus eager to go to better themselves? To Egypt! Had they so soon forgotten the sore bondage they were in there? Would they be again under the tyranny of their taskmasters, and at the drudgery of making brick? And, after all the plagues which Egypt had suffered for their sakes, could they expect any better treatment there than they had formerly, and not rather much worse? In how little time (not a year and a half) have they forgotten all the sighs of their bondage, and all the songs of their deliverance! Like brute-beasts, they mind only what is present, and their memories, with the other powers of reason, are sacrificed to their passions. See Psa_106:7. We find it threatened (Deu_28:68), as the completing of their misery, that they should be brought into Egypt again, and yet this is what they here wish for. Sinners are enemies to themselves; and those that walk not in God's counsels consult their own mischief and ruin. 2. It was a most senseless ridiculous thing to talk of returning thither through the wilderness. Could they expect that God's cloud would lead them or his manna attend them? And, if they did not, the thousands of Israel must unavoidably be lost and perish in the wilderness. Suppose the difficulties of conquering Canaan were as great as they imagined, those of returning to Egypt were much greater. In this let us see, (1.) The folly of discontent and impatience under the crosses of our outward condition. We are uneasy at that which is, complain of our place and lot, and we would shift; but is there any place or condition in this world that has not something in it to make us uneasy if we are disposed to be so? The way to better our condition is to get our spirits into a better frame; and instead of asking, “Were it not better to go to Egypt?” ask, “Were it not better to be content, and make the best of that which is?” (2.) The folly of apostasy from the ways of God. Heaven is the Canaan set before us, a land flowing with milk and honey; those that bring up ever so ill a report of it cannot but say that it is indeed a good land, only it is hard to get to it. Strict and serious godliness is looked upon as an impracticable thing, and this deters many who began well from going on; rather than undergo the imaginary hardships of a religious life, they run themselves upon the certain fatal consequences of a sinful course; and so they transcribe the folly of Israel, who, when they were within a step of Canaan, would make a captain, and return to Egypt. – Henry

V. 3:  “And wherefore hath the LORD brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt?

In the delivered (out of Egypt) Israelites, we see a clear manifestation of a “victim mentality,” one that is very conscious and sensitive to real or perceived wrongs done to them and negative experiences,     and easily convinced God or others have evil intent concerning them. This was first manifested by them in Ex. 17:3, and will be again in Num. 16:13. Such an attitude of heart was a product of a contagious “root of bitterness”  that defiled many, which they had evidently given into during their unjust hard bondage in Egypt. Such a heart spirit resulted in a default negative attitude, and a “spirit was not stedfast with God” (Ps. 78:*8b), and according to their faith it would be unto them (v. 28).   "For their heart was not right with him, neither were they stedfast in his covenant" (Psa 78:37).

God had had mercy on them, powerfully delivering them from Egypt. from the house of bondage”:(Ex. 13:14), bearing them on eagles' wings, nd bringing them unto Himself” (Ex. 19;4), and showed Himself strong on their behalf in might ways many times, and had manifested His care of them constantly. Yet they charged God here with a malevolent intent and sought to return into Egypt (v. 3). In so doing they gave into the devils ploy, which is first manifested in the Garden of Eden, in which he sought to make God out to be One who did not have the best interest of His children in mind, but was holding back from them what was best, out of selfish self interest. And that the most rewarding course was that of disobedience.  Despair is a cousin to such an attitude. Please pray for me as i too often struggle with both unwanted sins of unbelief in my trial. We must be minfdul the goodness of the LORD and His promises to us, and look unto Jesus, and not the situation, past or present, that seems contrary to His goodness and justice, refusing to dwell on defeating thoughts, but through faith in the LORD Jesus, the Captain of our salvation, “let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His name."  "But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul."(Heb  13:15; 10:39).

This last rebellion in unbelief is the 10th time they have tempted God (v. 22), having had already rebelled against faithful Pastor Moses, "To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt" (Acts 7:39). But two of his congregation, Joshua and Caleb remain in the faith, and Caleb is stated by God to have a “different spirit “ (v. 24), and thus a remnant shall be saved. 

Num 14:5-10 -
Moses and Aaron were astonished to see a people throw away their own mercies. Caleb and Joshua assured the people of the goodness of the land. They made nothing of the difficulties in the way of their gaining it. If men were convinced of the desirableness of the gains of religion, they would not stick at the services of it. Though the Canaanites dwell in walled cities, their defence was departed from them. The other spies took notice of their strength, but these of their wickedness. No people can be safe, when they have provoked God to leave them. Though Israel dwell in tents, they are fortified. While we have the presence of God with us, we need not fear the most powerful force against us. Sinners are ruined by their own rebellion. But those who, like Caleb and Joshua, faithfully expose themselves for God, are sure to be taken under his special protection, and shall be hid from the rage of men, either under heaven or in heaven.

Num 14:5-10 -
At this murmuring, which was growing into open rebellion, Moses and Aaron fell upon their faces before the whole of the assembled congregation, namely, to pour out their distress before the Lord, and move Him to interpose; that is to say, after they had made an unsuccessful attempt, as we may supply from Deu_1:29-31, to cheer up the people, by pointing them to the help they had thus far received from God. “In such distress, nothing remained but to pour out their desires before God; offering their prayer in public, however, and in the sight of all the people, in the hope of turning their minds” (Calvin). Joshua and Caleb, who had gone with the others to explore the land, also rent their clothes, as a sign of their deep distress at the rebellious attitude of the people (see at Lev_10:6), and tried to convince them of the goodness and glory of the land they had travelled through, and to incite them to trust in the Lord. “If Jehovah take pleasure in us,”; they said, “He will bring us into this land. Only rebel not ye against Jehovah, neither fear ye that people of the land; for they are our food;” i.e., we can and shall swallow them up, or easily destroy them (cf. Num_22:4; Num_24:8; Deu_7:16; Psa_14:4). “Their shadow is departed from them, and Jehovah is with us: fear them not!” “Their shadow” is the shelter and protection of God (cf. Ps 91; Psa_121:5). The shadow, which defends from the burning heat of the sun, was a very natural figure in the sultry East, to describe defence from injury, a refuge from danger and destruction (Isa_30:2). The protection of God had departed from the Canaanites, because God had determined to destroy them when the measure of their iniquity was full (Gen_15:16; cf. Exo_34:24; Lev_18:25; Lev_20:23). But the excited people resolved to stone them, when Jehovah interposed with His judgment, and His glory appeared in the tabernacle to all the Israelites; that is to say, the majesty of God flashed out before the eyes of the people in a light which suddenly burst forth from the tabernacle (see at Exo_16:10). – K+D

[daniel1212av]

Num 14:11-19 -
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, Exo_32:30. 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, Num_14:11. What passed between God and Israel went through the hands of Moses: when they were displeased with God they told Moses of it (Num_14:2); when God was displeased with them he told Moses too, revealing his secret to his servant the prophet, Amo_3:7. 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_3:8. 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 (1Jo_5:10), and a root sin, Heb_3:12.

(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, Num_14:12. “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, Mat_5:44.

1. The prayer of his petition is, in one word, Pardon, I beseech thee, the iniquity of this people (Num_14:19), 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, Num_14:13-16. 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, Num_14:14. 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 (Num_14:13), for they have their spies among us, and they will tell it to the inhabitants of the land” (Num_14:14); 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 (Psa_92:6): but they will impute it to the failing of God's power, and so turn it to his reproach, Num_14:16. 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 (Deu_32:27), 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, 1Ti_6:1.

(2.) He pleads God's proclamation of his name at Horeb (Num_14:17, Num_14:18): 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, Exo_34:6, Exo_34:7. 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, Psa_119:49. “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: - Henry

[daniel1212av]

Num 14:11-19 -
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, Exo_32:30. 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, Num_14:11. What passed between God and Israel went through the hands of Moses: when they were displeased with God they told Moses of it (Num_14:2); when God was displeased with them he told Moses too, revealing his secret to his servant the prophet, Amo_3:7. 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_3:8. 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 (1Jo_5:10), and a root sin, Heb_3:12.

(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, Num_14:12. “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, Mat_5:44.

1. The prayer of his petition is, in one word, Pardon, I beseech thee, the iniquity of this people (Num_14:19), 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, Num_14:13-16. 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, Num_14:14. 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 (Num_14:13), for they have their spies among us, and they will tell it to the inhabitants of the land” (Num_14:14); 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 (Psa_92:6): but they will impute it to the failing of God's power, and so turn it to his reproach, Num_14:16. 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 (Deu_32:27), 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, 1Ti_6:1.

(2.) He pleads God's proclamation of his name at Horeb (Num_14:17, Num_14:18): 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, Exo_34:6, Exo_34:7. 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, Psa_119:49. “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: -- Henry

[daniel1212av]

(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 (Num_14:24), 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 (Num_14:30) 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, Num_14:31. They had invidiously charged God with a design to ruin their children, Num_14:3. 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. – Henry

[daniel1212av]

(Num 15)  "And the LORD spake unto Moses, saying, {2} Speak unto the children of Israel, and say unto them, When ye be come into the land of your habitations, which I give unto you, {3} And will make an offering by fire unto the LORD, a burnt offering, or a sacrifice in performing a vow, or in a freewill offering, or in your solemn feasts, to make a sweet savour unto the LORD, of the herd, or of the flock: {4} Then shall he that offereth his offering unto the LORD bring a meat offering of a tenth deal of flour mingled with the fourth part of an hin of oil. {5} And the fourth part of an hin of wine for a drink offering shalt thou prepare with the burnt offering or sacrifice, for one lamb. {6} Or for a ram, thou shalt prepare for a meat offering two tenth deals of flour mingled with the third part of an hin of oil. {7} And for a drink offering thou shalt offer the third part of an hin of wine, for a sweet savour unto the LORD. {8} And when thou preparest a bullock for a burnt offering, or for a sacrifice in performing a vow, or peace offerings unto the LORD: {9} Then shall he bring with a bullock a meat offering of three tenth deals of flour mingled with half an hin of oil. {10} And thou shalt bring for a drink offering half an hin of wine, for an offering made by fire, of a sweet savour unto the LORD. {11} Thus shall it be done for one bullock, or for one ram, or for a lamb, or a kid. {12} According to the number that ye shall prepare, so shall ye do to every one according to their number. {13} All that are born of the country shall do these things after this manner, in offering an offering made by fire, of a sweet savour unto the LORD. {14} And if a stranger sojourn with you, or whosoever be among you in your generations, and will offer an offering made by fire, of a sweet savour unto the LORD; as ye do, so he shall do. {15} One ordinance shall be both for you of the congregation, and also for the stranger that sojourneth with you, an ordinance for ever in your generations: as ye are, so shall the stranger be before the LORD. {16} One law and one manner shall be for you, and for the stranger that sojourneth with you. {17} And the LORD spake unto Moses, saying, {18} Speak unto the children of Israel, and say unto them, When ye come into the land whither I bring you, {19} Then it shall be, that, when ye eat of the bread of the land, ye shall offer up an heave offering unto the LORD. {20} Ye shall offer up a cake of the first of your dough for an heave offering: as ye do the heave offering of the threshingfloor, so shall ye heave it. {21} Of the first of your dough ye shall give unto the LORD an heave offering in your generations. {22} And if ye have erred, and not observed all these commandments, which the LORD hath spoken unto Moses, {23} Even all that the LORD hath commanded you by the hand of Moses, from the day that the LORD commanded Moses, and henceforward among your generations; {24} Then it shall be, if ought be committed by ignorance without the knowledge of the congregation, that all the congregation shall offer one young bullock for a burnt offering, for a sweet savour unto the LORD, with his meat offering, and his drink offering, according to the manner, and one kid of the goats for a sin offering. {25} And the priest shall make an atonement for all the congregation of the children of Israel, and it shall be forgiven them; for it is ignorance: and they shall bring their offering, a sacrifice made by fire unto the LORD, and their sin offering before the LORD, for their ignorance: {26} And it shall be forgiven all the congregation of the children of Israel, and the stranger that sojourneth among them; seeing all the people were in ignorance. {27} And if any soul sin through ignorance, then he shall bring a she goat of the first year for a sin offering. {28} And the priest shall make an atonement for the soul that sinneth ignorantly, when he sinneth by ignorance before the LORD, to make an atonement for him; and it shall be forgiven him. {29} Ye shall have one law for him that sinneth through ignorance, both for him that is born among the children of Israel, and for the stranger that sojourneth among them. {30} But the soul that doeth ought presumptuously, whether he be born in the land, or a stranger, the same reproacheth the LORD; and that soul shall be cut off from among his people. {31} Because he hath despised the word of the LORD, and hath broken his commandment, that soul shall utterly be cut off; his iniquity shall be upon him.

{32} And while the children of Israel were in the wilderness, they found a man that gathered sticks upon the sabbath day. {33} And they that found him gathering sticks brought him unto Moses and Aaron, and unto all the congregation. {34} And they put him in ward, because it was not declared what should be done to him. {35} And the LORD said unto Moses, The man shall be surely put to death: all the congregation shall stone him with stones without the camp. {36} And all the congregation brought him without the camp, and stoned him with stones, and he died; as the LORD commanded Moses.

{37} And the LORD spake unto Moses, saying, {38} Speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a ribband of blue: {39} And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye seek not after your own heart and your own eyes, after which ye use to go a whoring: {40} That ye may remember, and do all my commandments, and be holy unto your God. {41} I am the LORD your God, which brought you out of the land of Egypt, to be your God: I am the LORD your God."

[daniel1212av]

Numbers 15 -
Directions concerning the different offerings they should bring unto the Lord when they should come to the land of Canaan, Num_15:1-3. Directions relative to the meat-offering, Num_15:4; to the drink-offering, Num_15:5. Of the burnt-offering, vow-offering, peace-offering, drink-offering, etc., Num_15:6-12. All born in the country must perform these rites, Num_15:13, and the strangers also, Num_15:14-16. They shall offer unto the Lord a heave-offering of the first-fruits of the land, Num_15:17-21. Concerning omissions through ignorance, and the sacrifices to be offered on such occasions, Num_15:22-29. He who sins presumptuously shall be cut off, Num_15:30, Num_15:31. History of the person who gathered sticks on the Sabbath, Num_15:32. He is brought to Moses and Aaron, Num_15:33. They put him in confinement till the mind of the Lord should be known on the case, Num_15:34. The Lord commands him to be stoned, Num_15:35. He is stoned to death, Num_15:36. The Israelites are commanded to make fringes to the borders of their garments, Num_15:37, Num_15:38. The end for which these fringes were to be made, that they might remember the commandments of the Lord, that they might be holy, Num_15:39-41. – Clarke

Numbers 15 -
Occurrences During the Thirty-Seven Years of Wandering in the Wilderness - Numbers 15-19
After the unhappy issue of the attempt to penetrate into Canaan, in opposition to the will of God and the advice of Moses, the Israelites remained “many days” in Kadesh, as the Lord did not hearken to their lamentations concerning the defeat which they had suffered at the hands of the Canaanites and Amalekites. Then they turned, and took their journey, as the Lord had commanded (Num_14:25), into the wilderness, in the direction towards the Red Sea (Deu_1:45; Deu_2:1); and in the first month of the fortieth year they came again into the desert of Zin, to Kadesh (Num_20:1). All that we know respecting this journeying from Kadesh into the wilderness in the direction towards the Red Sea, and up to the time of their return to the desert of Zin, is limited to a number of names of places of encampment given in the list of journeying stages in Num_33:19-30, out of which, as the situation of the majority of them is altogether unknown, or at all events has not yet been determined, no connected account of the journeys of Israel during this interval of thirty-seven years can possibly be drawn. The most important event related in connection with this period is the rebellion of the company of Korah against Moses and Aaron, and the re-establishment of the Aaronic priesthood and confirmation of their rights, which this occasioned (chs. 16-18). This rebellion probably occurred in the first portion of the period in question. In addition to this there are only a few laws recorded, which were issued during this long time of punishment, and furnished a practical proof of the continuance of the covenant which the Lord had made with the nation of Israel at Sinai. There was nothing more to record in connection with these thirty-seven years, which formed the second stage in the guidance of Israel through the desert. – K+D


Num 15:1-21 -
Here we have,

I. Full instructions given concerning the meat-offerings and drink-offerings, which were appendages to all the sacrifices of animals. The beginning of this law is very encouraging: When you come into the land of your habitation which I give unto you, they you shall do so and so, Num_15:2. This was a plain intimation, not only that God was reconciled to them notwithstanding the sentence he had passed upon them, but that he would secure the promised land to their seed notwithstanding their proneness to rebel against him. They might think some time or other they should be guilty of a misdemeanour that would be fatal to them, and would exclude them for ever, as the last had done for one generation; but this intimates an assurance that they should be kept from provoking God to such a degree as would amount to a forfeiture; for this statute takes it for granted that there were some of them that should in due time come into Canaan. The meat-offerings were of two sorts; some were offered alone, and we have the law concerning those, Lev_2:1, etc. Others were added to the burnt-offerings and peace-offerings, and constantly attended them, and about these direction is here given. It was requisite, since the sacrifices of acknowledgment (specified in Lev_2:3) were intended as the food of God's table, that there should be a constant provision of bread, oil, and wine, whatever the flesh-meat was. The caterers or purveyors for Solomon's temple provided fine flour, 1Ki_4:22. And it was fit that God should keep a good house, that his table should be furnished with bread as well as flesh, and that his cup should run over. In my Father's house there is bread enough. Now the intent of this law is to direct what proportion the meat-offering and drink-offering should bear to several sacrifices to which they were annexed. If the sacrifice was a lamb or a kid, then the meat-offering must be a tenth-deal of flour, that is, an omer, which contained about five pints; this must be mingled with oil, the fourth part of a hin (a hin contained about five quarts), and the drink-offering must be the same quantity of wine, about a quart and half a pint, Num_15:3-5. If it was a ram, the meat-offering was doubled, two tenth-deals of flour, about five quarts, and a third part of a hin of oil (which was to them as butter is to us) mingled with it; and the same quantity of wine for a drink-offering, Num_15:6, Num_15:7. If the sacrifice was a bullock, the meat-offering was to be trebled, three omers, with five pints of oil, and the same quantity of wine for a drink-offering, Num_15:8-10. And thus for each sacrifice, whether offered by a particular person or at the common charge. Note, Our religious services should be governed, as by other rules, so by the rule of proportion.

II. Natives and strangers are here set upon a level, in this as in other matters (Num_15:13-16): “One law shall be for you and for the stranger that is proselyted to the Jewish religion.” Now, 1. This was an invitation to the Gentiles to become proselytes, and to embrace the faith and worship of the true God. In civil things there was a difference between strangers and true-born Israelites, but not in the things of God; as you are, so shall the stranger be before the Lord, for with him there is no respect of persons. See Isa_56:3. 2. This was an obligation upon the Jews to be kind to strangers, and not to oppress them, because they saw them owned and accepted of God. Communion in religion is a great engagement to mutual affection, and should slay all enmities. 3. It was a mortification to the pride of the Jews, who are apt to be puffed up with their birthright privileges. “We are Abraham's seed.” God let them know that the sons of the stranger were as welcome to him as the sons of Jacob; no man's birth or parentage shall turn either to his advantage or his prejudice in his acceptance with God. This likewise intimated that, as believing strangers should be accounted Israelites, so unbelieving Israelites should be accounted strangers. 4. It was a happy presage of the calling of the Gentiles, and of their admission into the church. If the law made so little difference between Jew and Gentile, much less would the gospel make, which broke down the partition-wall, and reconciled both to God in one sacrifice, without the observance of the legal ceremonies.

III. A law for the offering of the first of their dough unto the Lord. This, as the former, goes upon the comfortable supposition of their having come into the promised land, Num_15:18. Now that they lived upon manna they needed not such an express acknowledgment of God's title to their daily bread, and their dependence upon him for it, the thing spoke for itself; but in Canaan, where they should eat the fruit of their own industry, God required that he should be owned as their landlord and their great benefactor. They must not only offer him the first-fruits and tenths of the corn in their fields (these had already been reserved); but when they had it in their houses, in their kneading trough, when it was almost ready to be set upon their tables, God must have a further tribute of acknowledgment, part of their dough (the Jews say a fortieth part, at least, of the whole lump) must be heaved or offered up to God (Num_15:20, Num_15:21), and the priest must have it for the use of his family. Thus they must own their dependence upon God for their daily bread, even when they had it in the house with them; they must then wait on God for the comfortable use of it; for we read of that which was brought home, and yet God did blow upon it, and it came to little, Hag_1:9. Christ has taught us to pray not, Give us this year our yearly harvest, but Give us this day our daily bread. God by this law said to the people, as the prophet long afterwards said to the widow of Sarepta (1Ki_17:13), Only make me thereof a little cake first. This offering was expressly kept up by the laws of Ezekiel's visionary temple, and it is a commandment with promise of family-mercies (Eze_44:30): You shall give unto the priest the first of your dough, that he may cause the blessing to rest in thy house; for, when God has had his dues out of our estates, we may expect the comfort of what falls to our share. – Henry

[daniel1212av]

Num 15:22-29 -
We have here the laws concerning sacrifices for sins of ignorance; the Jews understand it of idolatry, or false worship, through the error of their teachers. The case here supposed is that they had not observed all these commandments, Num_15:22, Num_15:23. If they had failed in the offerings of their acknowledgment, and had not brought them according to the law, then they must bring an offering of atonement, yea, though the omission had been through forgetfulness or mistake. If they failed in one part of the ceremony, they must make it up by the observance of another part, which was in the nature of a remedial law.

1. The case is put of a national sin, committed through ignorance, and become customary through a vulgar error (Num_15:24) - the congregation, that is, the body of the people, for so it is explained (Num_15:25): All the congregation of the children of Israel. The ceremonial observances were so numerous, and so various, that, it might easily be supposed, some of them by degrees would be forgotten and disused, as particularly that immediately before concerning the heave-offering of their dough: now if, in process of time, upon consulting the law, there should appear to have been a general neglect of that or any other appointment, then a sacrifice must be offered for the whole congregation, and the oversight shall be forgiven (Num_15:25, Num_15:26) and not punished, as it deserved, with some national judgment. The offering of the sacrifice according to the manner, or ordinance, plainly refers to a former statute, of which this is the repetition; and the same bullock which is there called a sin-offering (Lev_4:13, Lev_4:21) is here called a burnt-offering (Num_15:24), because it was wholly burnt, though not upon the altar, yet without the camp. And here is the addition of a kid of the goats for a sin-offering. According to this law, we find that Hezekiah made atonement for the errors of his father's reign, by seven bullocks, seven rams, seven lambs, and seven he-goats, which he offered as a sin-offering for the kingdom, and for the sanctuary, and for Judah (2Ch_29:21), and for all Israel, Num_15:24. And we find the like done after the return out of captivity, Ezr_8:35.

2. It is likewise supposed to be the case of a particular person: If any soul sin through ignorance (Num_15:27), neglecting any part of his duty, he must bring his offering, as was appointed, Lev_4:27, etc. Thus atonement shall be made for the soul that sins, when he sins through ignorance, Num_15:28. Observe,

(1.) Sins committed ignorantly need to have atonement made for them; for, though ignorance will in a degree excuse, it will not justify those that might have known their Lord's will and did it not. David prayed to be cleansed from his secret faults, that is, those sins which he himself was not aware of, the errors he did not understand, Psa_19:12.

(2.) Sins committed ignorantly shall be forgiven, through Christ the great sacrifice, who, when he offered up himself once for all upon the cross, seemed to explain the intention of his offering in that prayer, Father, forgive them, for they know not what they do. And Paul seems to allude to this law concerning sins of ignorance (1Ti_1:13), I obtained mercy, because I did it ignorantly and in unbelief. And it looked favourable upon the Gentiles that this law of atoning for sins of ignorance is expressly made to extend to those who were strangers to the commonwealth of Israel (Num_15:29), but supposed to be proselytes of righteousness. Thus the blessing of Abraham comes upon the Gentiles.


Num_15:26
This law was to apply not only to the children of Israel, but also to the stranger among them, “for (sc., it has happened) to the whole nation in mistake.” As the sin extended to the whole nation, in which the foreigners were also included, the atonement was also to apply to the whole.

Num_15:27-29
In the same way, again, there was one law for the native and the stranger, in relation to sins of omission on the part of single individuals. The law laid doon in Lev_5:6 (cf. Lev_4:27.) for the Israelites, is repeated here in Num_15:27, Num_15:28, and in Num_15:28 it is raised into general validity for foreigners also. In Num_15:29, האזרח is written absolutely for לאזרח.

Num_15:30-31
But it was only sins committed by mistake (see at Lev_4:2) that could be expiated by sin-offerings. Whoever, on the other hand, whether a native or a foreigner, committed a sin “with a high hand,” - i.e., so that he raised his hand, as it were, against Jehovah, or acted in open rebellion against Him, - blasphemed God, and was to be cut off (see Gen_17:14); for he had despised the word of Jehovah, and broken His commandment, and was to atone for it with his life. בהּ עונה, “its crime upon it;” i.e., it shall come upon such a soul in the punishment which it shall endure. – K+D


Num 15:30-36 -
Here is, I. The general doom passed upon presumptuous sinners.

1. Those are to be reckoned presumptuous sinners that sin with a high hand, as the original phrase is (Num_15:30), that is, that avowedly confront God's authority, and set up their own lust in competition with it, that sin for sinning-sake, in contradiction to the precept of the law, and in defiance of the penalty, that fight against God, and dare him to do his worst; see Job_15:25. It is not only to sin against knowledge, but to sin designedly against God's will and glory. 2. Sins thus committed are exceedingly sinful. He that thus breaks the commandment,

(1.) Reproaches the Lord (Num_15:30); he says the worst he can of him, and most unjustly. The language of presumptuous sin is, “Eternal truth is not fit to be believed, the Lord of all not fit to be obeyed, and almighty power not fit to be either feared or trusted.” It imputes folly to Infinite Wisdom, and iniquity to the righteous Judge of heaven and earth; such is the malignity of wilful sin.

(2.) He despises the word of the Lord, Num_15:31. There are those who, in many instances, come short of fulfilling the word, and yet have a great value for it, and count the law honourable; but presumptuous sinners despise it, thinking themselves too great, too good, and too wise, to be ruled by it. What is the Almighty that we should serve him? Whatever the sin itself is, it is contumacy that incurs the anathema. It is rebellion added to the sin that is as witch-craft, and stubbornness as idolatry.

3. The sentence passed on such is dreadful. There remains no sacrifice for those sins; the law provided none: That soul shall be cut off from among his people (Num_15:30), utterly cut off (Num_15:31); and that God may be for ever justified, and the sinner for ever confounded, his iniquity shall be upon him, and there needs no more to sink him to the lowest hell. Thus the Jewish doctors understand it, that the iniquity shall cleave to the soul, after it is cut off, and that man shall give an account of his sin at the great day of judgment. Perhaps the kind of offence might be such as did not expose the offender to the censure of the civil magistrate, but, if it was done presumptuously, God himself would take the punishment of it into his own hands, and into them it is a fearful thing to fall. In the New Testament we find the like sentence of exclusion from all benefit by the great sacrifice passed upon the blasphemy against the Holy Ghost, and a total apostasy from Christianity.– Henry

[daniel1212av]

II. A particular instance of presumption in the sin of sabbath-breaking.

1. The offence was the gathering of sticks on the sabbath day (Num_15:32), which, it is probable, were designed to make a fire of, whereas they were commanded to bake and seeth what they had occasion for the day before, Exo_16:23. This seemed but a small offence, but it was a violation of the law of the sabbath, and so was a tacit contempt of the Creator, to whose honour the sabbath was dedicated, and an incursion upon the whole law, which the sabbath was intended as a hedge about. And it appears by the context to have been done presumptuously, and in affront both of the law and to the Law-maker.

2. The offender was secured, Num_15:33, Num_15:34. Those that found him gathering sticks, in their zeal for the honour of the sabbath, brought him to Moses and Aaron, and all the congregation, which intimates that being the sabbath day the congregation was at that time gathered to Moses and Aaron, to receive instruction from them, and to join with them in religious worship. It seems, even common Israelites, though there was much amiss among them, yet would not contentedly see the sabbath profaned, which was a good sign that they had not quite forsaken God, nor were utterly forsaken of him.

3. God was consulted, because it was not declared what should be done to him. The law had already made the profanation of the sabbath a capital crime (Exo_31:14, Exo_35:2); but they were in doubt, either concerning the offence (whether this that he had done should be deemed a profanation or no) or concerning the punishment, which death he should die. God was the Judge, and before him they brought this cause.

 4. Sentence was passed; the prisoner was adjudged a sabbath-breaker, according to the intent of that law, and as such he must be put to death; and to show how great the crime was, and how displeasing to God, and that others might hear and fear and not do in like manner presumptuously, that death is appointed him which was looked upon as most terrible: He must be stoned with stones, Num_15:35. Note, God is jealous for the honour of his sabbaths, and will not hold those guiltless, whatever men do, that profane them.

5. Execution was done pursuant to the sentence, Num_15:36. He was stoned to death by the congregation. As many as could were employed in the execution, that those, at least, might be afraid of breaking the sabbath, who had thrown a stone at this sabbath-breaker. This intimates that the open profanation of the sabbath is a sin which ought to be punished and restrained by the civil magistrate, who, as far as overt acts go, is keeper of both tables. See Neh_13:17. One would think there could be no great harm in gathering a few sticks, on what day soever it was, but God intended the exemplary punishment of him that did so for a standing warning to us all, to make conscience of keeping holy the sabbath. – Henry

Num 15:37-41 -
Provision had been just now made by the law for the pardon of sins of ignorance and infirmity; now here is an expedient provided for the preventing of such sins. They are ordered to make fringes upon the borders of their garments, which were to be memorandums to them of their duty, that they might not sin through forgetfulness.

1. The sign appointed is a fringe of silk, or thread, or worsted, or the garment itself ravelled at the bottom, and a blue riband bound on the top of it to keep it tight, Num_15:38. The Jews being a peculiar people, they were thus distinguished from their neighbours in their dress, as well as in their diet, and taught by such little instances of singularity not to be conformed to the way of the heathen in greater things. Thus likewise they proclaimed themselves Jews wherever they were, as those that were not ashamed of God and his law. Our Saviour, being made under the law, wore these fringes; hence we read of the hem or border, of his garment, Mat_9:20. These borders the Pharisees enlarged, that they might be thought more holy and devout than other people. The phylacteries were different things; these were their own invention, the fringes were a divine institution. The Jews at this day wear them, saying, when they put them on, Blessed be he who has sanctified us unto himself, and commanded us to wear fringes.

2. The intention of it was to remind them that they were a peculiar people. They were not appointed for the trimming and adorning of their clothes, but to stir up their pure minds by way of remembrance (2Pe_3:1), that they might look upon the fringe and remember the commandments. Many look upon their ornaments to feed their pride, but they must look upon these ornaments to awaken their consciences to a sense of their duty, that their religion might constantly beset them, and that they might carry it about with them, as they did their clothes, wherever they went. If they were tempted to sin, the fringe would be a monitor to them not to break God's commandments: If a duty was forgotten to be done in its season, the fringe would remind them of it. This institution, though it is not an imposition upon us, is an instruction to us, always to remember the commandments of the Lord our God, that we may do them, to treasure them up in our memories, and to apply them to particular cases as there is occasion to use them. It was intended particularly to be a preservative from idolatry: that you seek not after your own heart, and your own eyes, in your religious worship. Yet it may extend also to the whole conversation, for nothing is more contrary to God's honour, and our own true interest, than to walk in the way of our heart and in the sight of our eyes; for the imagination of the heart is evil, and so is the lust of the eyes.

After the repetition of some ceremonial appointments, the chapter closes with that great and fundamental law of religion, Be holy unto your God, purged from sin, and sincerely devoted to his service; and that great reason for all the commandments is again and again inculcated, I am the Lord your God. Did we more firmly believe, and more frequently and seriously consider, that God is the Lord, and our God and Redeemer, we should see ourselves bound in duty, interest, and gratitude, to keep all his commandments. – Henry

[daniel1212av]

(Num 16)  "Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: {2} And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: {3} And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the LORD is among them: wherefore then lift ye up yourselves above the congregation of the LORD? {4} And when Moses heard it, he fell upon his face: {5} And he spake unto Korah and unto all his company, saying, Even to morrow the LORD will show who are his, and who is holy; and will cause him to come near unto him: even him whom he hath chosen will he cause to come near unto him. {6} This do; Take you censers, Korah, and all his company; {7} And put fire therein, and put incense in them before the LORD to morrow: and it shall be that the man whom the LORD doth choose, he shall be holy: ye take too much upon you, ye sons of Levi. {8} And Moses said unto Korah, Hear, I pray you, ye sons of Levi: {9} Seemeth it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to himself to do the service of the tabernacle of the LORD, and to stand before the congregation to minister unto them? {10} And he hath brought thee near to him, and all thy brethren the sons of Levi with thee: and seek ye the priesthood also? {11} For which cause both thou and all thy company are gathered together against the LORD: and what is Aaron, that ye murmur against him? {12} And Moses sent to call Dathan and Abiram, the sons of Eliab: which said, We will not come up: {13} Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey, to kill us in the wilderness, except thou make thyself altogether a prince over us? {14} Moreover thou hast not brought us into a land that floweth with milk and honey, or given us inheritance of fields and vineyards: wilt thou put out the eyes of these men? we will not come up. {15} And Moses was very wroth, and said unto the LORD, Respect not thou their offering: I have not taken one ass from them, neither have I hurt one of them. {16} And Moses said unto Korah, Be thou and all thy company before the LORD, thou, and they, and Aaron, to morrow: {17} And take every man his censer, and put incense in them, and bring ye before the LORD every man his censer, two hundred and fifty censers; thou also, and Aaron, each of you his censer. {18} And they took every man his censer, and put fire in them, and laid incense thereon, and stood in the door of the tabernacle of the congregation with Moses and Aaron. {19} And Korah gathered all the congregation against them unto the door of the tabernacle of the congregation: and the glory of the LORD appeared unto all the congregation. {20} And the LORD spake unto Moses and unto Aaron, saying, {21} Separate yourselves from among this congregation, that I may consume them in a moment. {22} And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation? {23} And the LORD spake unto Moses, saying, {24} Speak unto the congregation, saying, Get you up from about the tabernacle of Korah, Dathan, and Abiram. {25} And Moses rose up and went unto Dathan and Abiram; and the elders of Israel followed him. {26} And he spake unto the congregation, saying, Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sins. {27} So they gat up from the tabernacle of Korah, Dathan, and Abiram, on every side: and Dathan and Abiram came out, and stood in the door of their tents, and their wives, and their sons, and their little children. {28} And Moses said, Hereby ye shall know that the LORD hath sent me to do all these works; for I have not done them of mine own mind. {29} If these men die the common death of all men, or if they be visited after the visitation of all men; then the LORD hath not sent me. {30} But if the LORD make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the LORD. {31} And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: {32} And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. {33} They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation. {34} And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. {35} And there came out a fire from the LORD, and consumed the two hundred and fifty men that offered incense. {36} And the LORD spake unto Moses, saying, {37} Speak unto Eleazar the son of Aaron the priest, that he take up the censers out of the burning, and scatter thou the fire yonder; for they are hallowed. {38} The censers of these sinners against their own souls, let them make them broad plates for a covering of the altar: for they offered them before the LORD, therefore they are hallowed: and they shall be a sign unto the children of Israel. {39} And Eleazar the priest took the brazen censers, wherewith they that were burnt had offered; and they were made broad plates for a covering of the altar: {40} To be a memorial unto the children of Israel, that no stranger, which is not of the seed of Aaron, come near to offer incense before the LORD; that he be not as Korah, and as his company: as the LORD said to him by the hand of Moses.

{41} But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the LORD. {42} And it came to pass, when the congregation was gathered against Moses and against Aaron, that they looked toward the tabernacle of the congregation: and, behold, the cloud covered it, and the glory of the LORD appeared. {43} And Moses and Aaron came before the tabernacle of the congregation. {44} And the LORD spake unto Moses, saying, {45} Get you up from among this congregation, that I may consume them as in a moment. And they fell upon their faces. {46} And Moses said unto Aaron, Take a censer, and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them: for there is wrath gone out from the LORD; the plague is begun. {47} And Aaron took as Moses commanded, and ran into the midst of the congregation; and, behold, the plague was begun among the people: and he put on incense, and made an atonement for the people. {48} And he stood between the dead and the living; and the plague was stayed. {49} Now they that died in the plague were fourteen thousand and seven hundred, beside them that died about the matter of Korah. {50} And Aaron returned unto Moses unto the door of the tabernacle of the congregation: and the plague was stayed."