Exegetical and Hermeneutical Commentary of Numbers 14:5
Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel.
Already Caleb had endeavored to still the people before Moses Num 13:30; already Moses himself (Deu 1:29 ff) had endeavored to recall the people to obedience. After the failure of these efforts Moses and Aaron cast themselves down in solemn prayer before God (compare Num 16:22); and the appearance of the glory of the Lord in the tabernacle of the congregation Num 14:10 was the immediate answer.
Fuente: Albert Barnes’ Notes on the Bible
As humble and earnest suppliants, either to the people, to entreat them to desist from their wicked and pernicious enterprise; or rather, to God, by comparing this with Num 16:4; 20:6, the only refuge to which Moses resorted in all such straits, and who alone was able to still and govern this tumultuous and stiff-necked people.
Before all the assembly, that they might be awaked to apprehend their sin and danger, when they saw Moses at his prayers, whom God never used to deny, and never failed to defend, even with the destruction of his enemies.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. Moses and Aaron fell on theirfacesas humble and earnest suppliantseither to the people,entreating them to desist from so perverse a design; or rather, toGod, as the usual and only refuge from the violence of thattumultuous and stiff-necked rabblea hopeful means of softening andimpressing their hearts.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then Moses and Aaron fell on their faces,…. Through shame and confusion of face for them, at hearing so shocking a proposal made, and such wretched ingratitude expressed; they blushed at it, and were in the utmost distress on account of it, and therefore threw themselves into this posture; or it may be this was done either to beg of them that they would lay aside all thoughts of this kind, or to supplicate the divine Majesty that he would convince them of their sin and folly, and give them repentance for it and forgiveness of it; and this they did
before all the assembly of the congregation of the children of Israel; to affect them the more with a sense of their sin and danger.
Fuente: John Gill’s Exposition of the Entire Bible
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).
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Expostulation of Joshua and Caleb. | B. C. 1490. |
5 Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. 6 And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: 7 And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. 8 If the LORD delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. 9 Only rebel not ye against the LORD, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the LORD is with us: fear them not. 10 But all the congregation bade stone them with stones. And the glory of the LORD appeared in the tabernacle of the congregation before all the children of Israel.
The friends of Israel here interpose to save them if possible from ruining themselves, but in vain. The physicians of their state would have healed them, but they would not be healed; their watchmen gave them warning, but they would not take warning, and so their blood is upon their own heads.
I. The best endeavours were used to still the tumult, and, if now at last they would have understood the things that belonged to their peace, all the following mischief would have been prevented.
1. Moses and Aaron did their part, v. 5. Though it was against them that they murmured (v. 2), yet they bravely overlooked the affront and injury done them, and approved themselves faithful friends to those who were outrageous enemies to them. The clamour and noise of the people were so great that Moses and Aaron could not be heard; should they order any of their servants to proclaim silence, the angry multitude would perhaps be the more clamorous; and therefore, to gain audience in the sight of all the assembly, they fell on their faces, thus expressing, (1.) Their humble prayers to God to still the noise of this sea, the noise of its waves, even the tumult of the people. (2.) The great trouble and concern of their own spirits. They fell down as men astonished and even thunder-struck, amazed to see a people throw away their own mercies: to see those so ill-humoured who were so well taught. And, (3.) Their great earnestness with the people to cease their murmurings; they hoped to work upon them by this humble posture, and to prevail with them not to persist in their rebellion; Moses and Aaron beseech them, as though by them God himself did beseech them, to be reconciled unto God. What they said to the people Moses relates in the repetition of this story. Deu 1:29; Deu 1:30, Be not afraid; the Lord your God shall fight for you. Note, Those that are zealous friends to precious souls will stoop to any thing for their salvation. Moses and Aaron, notwithstanding the posts of honour they are in, prostrate themselves to the people to beg of them not to ruin themselves.
2. Caleb and Joshua did their part: they rent their clothes in a holy indignation at the sin of the people, and a holy dread of the wrath of God, which they saw ready to break out against them. it was the greater trouble to these good men because the tumult was occasioned by those spies with whom they had been joined in commission; and therefore they thought themselves obliged to do what they could to still the storm which their fellows had raised. No reasoning could be more pertinent and pathetic than theirs was (v. 7-9), and they spoke as with authority.
(1.) They assured them of the goodness of the land they had surveyed, and that it was really worth venturing for, and not a land that ate up the inhabitants, as the evil spies had represented it. It is an exceedingly good land (v. 7); it is very, very good, so the word is; so that they had no reason to despise this pleasant land. Note, If men were but thoroughly convinced of the desirableness of the gains of religion, they would not stick at the services of it.
(2.) They made nothing of the difficulties that seemed to lie in the way of their gaining the possession of it: “Fear not the people of the land, v. 9. Whatever formidable ideas have been given you of them, the lion is not so fierce as he is painted. They are bread for us,” that is, “they are set before us rather to be fed upon than to be fought with, so easily, so pleasantly, and with so much advantage to ourselves shall we master them.” Pharaoh is said to have been given them for meat (Ps. lxxiv. 14), and the Canaanites will be so too. They show that, whatever was suggested to the contrary, the advantage was clear on Israel’s side. For, [1.] Though the Canaanites dwell in walled cities, they are naked: Their defence has departed from them; that common providence which preserves the rights of nations has abandoned them, and will be no shelter nor protection to them. The other spies took notice of their strength, but these of their wickedness, and thence inferred that God had forsaken them, and therefore their defence had departed. No people can be safe when they have provoked God to leave them. [2.] Though Israel dwell in tents they are fortified: The Lord is with us, and his name is a strong tower; fear them not. Note, While we have the presence of God with us, we need not fear the most powerful force against us.
(3.) They showed them plainly that all the danger they were in was from their own discontents, and that they would succeed against all their enemies if they did not make God their enemy. On this point alone the cause would turn (v. 8): “If the Lord delight in us, as certainly he does, and will if we do not provoke him, he will bring us into this good land; we shall without fail get it in possession by his favour, and the light of his countenance (Ps. xliv. 3), if we do not forfeit his favour and by our own follies turn away our own mercies.” It has come to this issue (v. 9): Only rebel not you against the Lord. Note, Nothing can ruin sinners but their own rebellion. If God leave them, it is because they drive him from them; and they die because they will die. None are excluded the heavenly Canaan but those that exclude themselves. And, now, could the case have been made more plain? could it have been urged more closely? But what was the effect?
II. It was all to no purpose; they were deaf to this fair reasoning; nay, they were exasperated by it, and grew more outrageous: All the congregation bade stone them with stones, v. 10. The rulers of the congregation, and the great men (so bishop Patrick), ordered the common people to fall upon them, and knock their brains out. Their case was sad indeed when their leaders thus caused them to err. Note, It is common for those whose hearts are fully set in them to do evil to rage at those who give them good counsel. Those who hate to be reformed hate those that would reform them, and count them their enemies because they tell them the truth. Thus early did Israel begin to misuse the prophets, and stone those that were sent to them, and it was this that filled the measure of their sin, Matt. xxiii. 37. Stone them with stones! Why, what evil have they done? No crime can be laid to their charge; but the truth is these two witnesses tormented those that were obstinate in their infidelity, Rev. xi. 10. Caleb and Joshua had but just said, The Lord is with us; fear them not (v. 9): and, if Israel will not apply those encouraging words to their own fears, those that uttered them know how to encourage themselves with them against this enraged multitude that spoke of stoning them, as David in a like cause, 1 Sam. xxx. 6. Those that cannot prevail to edify others with their counsels and comforts should endeavour at least to edify themselves. Caleb and Joshua knew they appeared for God and his glory, and therefore doubted not but God would appear for them and their safety. And they were not disappointed, for immediately the glory of the Lord appeared, to the terror and confusion of those that were for stoning the servants of God. When they reflected upon God (v. 3), his glory appeared not to silence their blasphemies; but, when they threatened Caleb and Joshua, they touched the apple of his eye, and his glory appeared immediately. Note, Those who faithfully expose themselves for God are sure to be taken under his special protection, and shall be hidden from the rage of men, either under heaven or in heaven.
Fuente: Matthew Henry’s Whole Bible Commentary
5. Then Moses and Aaron fell on their faces. It is doubtful whether they so humbled themselves towards the people, as to he prostrate before them, or whether it was in prayer that they fell with their faces on the earth; the latter, however, seems more likely to me, as if, by thus turning themselves to God, they reproved the stupidity of the people,. And, in fact, in such a case of obduracy, nothing remained except to call upon God, yet in such sort that the prayer should be made in the sight of all, in order to influence their minds. Otherwise they might have sought some place of retirement; but by this pitiful spectacle they endeavored to recall the people to their right senses. This, indeed, is beyond dispute, that they sought for nothing on their own account, but were only anxious for the welfare of the people; since, if the people had gone back, they would have been at liberty to sojourn in the land of Canaan, or elsewhere. Yet still they were not merely concerned with regard to the people, but the interruption of God’s grace troubled them most, with which the Covenant made with Abraham would also have been buried. In a word, this was justly felt by them to be the same as if they had seen both the glory of God and the salvation of the human race altogether brought to naught. Wherefore they must needs have been more than senseless who were unmoved by this sad sight, especially when Moses, whom God had exalted by so many privileges above all other mortals, was lying prostrate on the earth for their sake.
Fuente: Calvin’s Complete Commentary
E. MOSES PLEA AND GREAT INTERCESSORY PRAYER vv. 519
TEXT
Num. 14:5. 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 defense 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 daytime 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 long-suffering, 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.
PARAPHRASE
Num. 14:5. Then Moses and Aaron fell on their faces before the entire assembly of the congregation of the children of Israel.
6. And Joshua the son of Nun, and Caleb the son of Jephunnah, of those who spied out the land, tore their clothes: 7. and they spoke to all the assembly of the children of Israel, saying, The land through which we passed to spy it out is an exceptionally good land. 8. If the Lord is pleased with us, he will bring us into this land and give it to us: a land which flows with milk and honey. 9. Only do not rebel against the Lord, nor fear the people of the land, for they shall be our prey: their defense is removed from them, and the Lord is with us; do not fear them. 10. But all the assembly suggested stoning them with stones. Then the glory of the Lord appeared in the Tent of Meeting before all the children of Israel.
11. And the Lord said to Moses, How long will this people provoke me? and how long will it be before they believe me, in spite of all the miracles I have performed among them? 12. I will strike them with a pestilence and disinherit them, and make of you a greater and stronger nation than they.
13. But Moses said to the Lord, Then Egypt will hear of it, since by your power you brought up this people from among them, 14. and they will tell it to the residents of this land. They have heard that you, Lord, are among this people; that you, Lord, are seen face to face, and that your cloud stands over them, and that you go before them by day in a pillar of cloud and by night in a pillar of fire.
15. Now, if you do kill all this people as one man, the nations which have heard of your fame will say, 16. Because the Lord was not able to bring this people into the land He pledged to them, therefore he has slaughtered them in the wilderness. 17. But now, I pray, let the power of my Lord be great, just as you have spoken, saying, 18. The Lord is slow to anger, great in love, forgiving iniquity and transgression, but He will by no means clear the guilty, bringing the iniquity of the fathers upon their children to the third and fourth generations. 19. Pardon, I pray, the iniquity of this people, according to the vastness of your love, even as you have forgiven them from Egypt until now.
COMMENTARY
It is sometimes assumed that the congregation desired to stone only Joshua and Caleb ( RCP ); however, the manner in which the Lord responded may indicate that the reaction was against all four. Divine glory flashed forth from the Tabernacle to halt the actions of the crowd, and refocused their attention upon their rightful position. No doubt the manifestation was both visible and awesome, since drastic measures would have been required to prevent mob actions against the potential victims.
The two faithful spies make one final effort to influence the people. But they cannot do more than specify the conditions upon which the Lord will fulfill the promise of the land: they must be worthy of the delight of the Lord, and cease rebelling against Him. Neither must they any longer fear the pagan inhabitants any longer. The choice is placed squarely upon the rebels. They may march victoriously into Canaan, led by Gods powerful hand; or, they may resume their grumbling and anarchy. They choose the latter course.
Unreasoning mobs are seldom stilled by cool heads and calm pleas. Stoning was not only a most horrible means of death, it was a disgraceful punishment reserved for the most grave circumstances. That such a thing was suggested for Gods men reveals the hostility and irrationality of the mob.
Gods glory, manifested under so many different conditions during all dispensations, has never failed to strike the viewers with awe. These same insurrectionists had viewed His glory at Sinai (Exo. 24:16-17), when He confirmed His covenant with them. That had been a time for rejoicing; this was a time for fear.
For the second time, God proposes to destroy an ungrateful, rebellious troupe and make of Moses a greater people than they. PC offers the suggestion that God was not actually serious about eliminating IsraelHe was putting Moses to the test of unselfishness, loyalty and courage with respect to his people, fully expecting Moses to refuse the offer. From another vantage point, RCP reminds the reader that, even had the Lord put all the rebels down, leaving only Moses, the promise to the patriarchs would not have been broken since Moses was a descendant of the patriarchs. An oversimplified response is simply to point out that every Israelite was a descendant of the patriarchs.
Although Num. 14:13-14 are corrupt in the original, their meaning is simple: the Egyptians, from whom Israel has been delivered, would delight in pointing out to the inhabitants of Canaan that the God who had presumably led Israel across the Red Sea and to the edge of Canaan, was now suddenly impotent and could not finish His proposed work. The response the Egyptians might logically expect would be a united attack against the former slaves, resulting in their utter defeat. Then, Moses reasons, the name of the Lord would be subjected to derision and contempt. Any tragedy coming upon them, especially the pestilence such as God threatened, would be further confirming evidence to the pagan mind. The logic of Moses rests upon human principles, failing to recognize that Gods actions are not measured by mens reasoning; if, in His judgment the actions of Israel warrant death, the reaction of others is irrelevant.
The second basis of Moses appeal has much more to commend it as he appeals to Gods forgiveness and mercy. Justice may well require the death sentence, but God is free always to temper justice with mercy as it may accomplish His purposes. Before He can extend mercy, however, He must effect pardon; and they have sinned grossly. Thus two supreme divine prerogatives are involved: the power to forgive and the ability to temper justice with mercy.
Moses intercession is a sublime prayer. It is totally unselfish, since Moses might have been briefly tempted to accept the place of progenitor of a new and faithful people. It is solicitous of the name and reputation of God, which Moses would like preserved without even undeserved tarnish. It appeals to the highest attributes of God, prerogatives He alone may possess, in the resolution of this dilemma. If it is not eloquent in its original form, it is a splendid presentation of the thought that the wicked, much more than the righteous, must depend upon the pardoning mercy of the Lord.
QUESTIONS AND RESEARCH ITEMS
258.
What is the significance of the actions of Moses and Aaron as they fell upon their faces before the people? Are the actions of Joshua and Caleb for the same reasons?
259.
What reason might the two faithful spies have for thinking the people might listen to them now, when their earlier words had drawn an unfavorable response?
260.
Under what conditions would the Lord delight in us? What consequences would follow?
261.
Explain the thought, the people are bread for us in Num. 14:9.
262.
Upon what legal basis could the Israelites have appealed for stoning their antagonists?
263.
What is the implied reaction of the people when the glory of the Lord appeared from the Tent of Meeting?
264.
Discuss the various motives attributed to God when He proposed the destruction of the rebels in Israel.
265.
List the points presented in Moses petition to the Lord. Discuss the relative weight of each.
266.
Why should there be any need for the Egyptians to tell the people of Canaan of the impotence of God, if Israel were not brought into the land?
267.
What fate would be demanded of the Israelites if God acted upon sheer justice alone? What point or points would be demonstrated if He were to accede to the petition of Moses?
Fuente: College Press Bible Study Textbook Series
5. Fell on their faces This attitude was expressive of the deepest sorrow, and at the same time it was a mute but eloquent appeal to the mutinous multitude to desist from their insane purpose. He who was accustomed to speak face to face with God might have fortified his dishonoured authority by invoking against these rebellious murmurers the bolts of God’s wrath. But he loved the Abrahamic race more than his own dignity and power.
Fuente: Whedon’s Commentary on the Old and New Testaments
Moses and Aaron Plead for Israel ( Num 14:5 ).
Num 14:5
‘Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel.’
Moses and Aaron were appalled. Here were the people before the very Dwellingplace of Yahweh, and yet they were talking like this. What could Yahweh be thinking of it? They hardly dared to think. Indeed they were afraid for the people. They fell on their faces in trepidation and pleading before Yahweh (compare 16:4, 22, 45; 20:6; Gen 37:29; Gen 37:34; Lev 9:24; Lev 13:45). Let Him not now come and strike them all dead where they were. It was true that these people were seeking to reverse all that Yahweh had done, but let Him have mercy.
Fuente: Commentary Series on the Bible by Peter Pett
Num 14:5. Moses and Aaron fell on their faces before all the assembly Either to beseech the people to desist from their rebellion, as Joseph’s brethren fell upon their faces before him in order to make their peace with him, Gen 33:6 or rather they did this to deprecate the divine displeasure, as in ch. Num 16:45 Num 20:6.
Fuente: Commentary on the Holy Bible by Thomas Coke
It is very refreshing to a gracious soul to behold through all this eventful history, how the LORD JESUS in his glorious character of our intercessor, is typified by his servants. The apostle hath given a faint idea of the strong cryings and tears of the Redeemer on these occasions. Heb 5:7 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Num 14:5 Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel.
Ver. 5. Before all the assembly. ] What they said unto them see Deu 1:29-30 . See also on Num 16:15 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Num 16:4, Num 16:22, Num 16:45, Gen 17:3, Lev 9:24, Jos 5:14, Jos 7:10, 1Ki 18:39, 1Ch 21:16, Eze 9:8, Dan 10:9, Mat 26:39, Rev 4:10, Rev 5:14, Rev 7:11
Reciprocal: Gen 17:17 – fell Num 20:6 – they fell 2Ch 7:3 – they bowed
Fuente: The Treasury of Scripture Knowledge
Num 14:5. Fell on their faces As humble and earnest supplicants to God, the only refuge to which Moses resorted in all such straits, and who alone was able to govern this stiff-necked people. Before all the assembly That they might awake to apprehend their sin and danger, when they saw Moses at his prayers, whom God never failed to defend, even with the destruction of his enemies.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
14:5 Then Moses and Aaron {c} fell on their faces before all the assembly of the congregation of the children of Israel.
(c) Lamenting the people, and praying for them.
Fuente: Geneva Bible Notes
Moses and Aaron tried to persuade the people to enter the land (Deu 1:29-31). They also prayed for the nation in this hour of its rebellion (Num 14:5). Moreover Joshua and Caleb warned the people against turning back (Num 14:7-9). They rightly identified the true actions of the Israelite majority as rebellion against God and fear of the Canaanites (Num 14:9). They reminded the people that God was with them (Num 14:9).