Exegetical and Hermeneutical Commentary of Numbers 14:10
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.
10. bade stone them ] i.e. Joshua and Caleb, and perhaps also Moses and Aaron. For the same form of mutiny cf. 1Sa 30:6, 1Ki 12:18.
the glory of Jehovah ] The visible manifestation of His presence, which, as described by the priestly writers, took the form of fire. It appeared on Mt Sinai (Exo 24:16), it filled the Tabernacle when it was erected (Exo 40:34), and appeared from time to time during the wanderings (Exo 16:10 [reading Dwelling for wilderness ], Lev 9:23, Num 16:19; Num 16:42; Num 20:6). In later Jewish writings the ‘Glory’ came to be considered almost as a personal representation of God, and was known as the Sheknah ‘that which dwells [ sc. among men].’ This thought was taken up and given its fullest depth of meaning in the N.T., e.g. S. Joh 1:14.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 10. The glory of the Lord appeared] This timely appearance of the Divine glory prevented these faithful servants of God from being stoned to death by this base and treacherous multitude. “Every man is immortal till his work is done,” while in simplicity of heart he is following his God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Now in the extremity of danger, to rescue his faithful servants, and to stop the rage of the people.
In the tabernacle, i.e. upon or above the tabernacle, where the cloud usually resided, in which the glory of God did appear upon occasion, and now in a more illustrious manner, as the state of things required.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. the glory of the LordappearedIt was seasonably manifested on this great emergencyto rescue His ambassadors from their perilous situation.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But all the congregation bade stone them with stones,…. Namely, Joshua and Caleb, who had made such a faithful report of the good land, and had delivered such an animating and encouraging speech to the people. This is not to be understood of the body of the people, and of all the individuals thereof, for who then should they bid to stone Joshua and Caleb? unless the sense is, that they stirred up and animated one another to it; but rather it means the princes and heads of the congregation, who commanded the common people to rise up and stone them; for notwithstanding the affecting behaviour of Moses and Aaron, and the arguments of Joshua and Caleb, they still persisted in their mutiny and rebellion, until the Lord himself appeared as he did:
and the glory of the Lord appeared in the tabernacle of the congregation, before all the children of Israel; the Shechinah, or divine Majesty, which dwelt between the cherubim in the most holy place, came into the court of the tabernacle; for neither in the holy nor in the most holy place could the people see it, or the token of it: in De 31:15 it is said, “the pillar of cloud stood over the door of the tabernacle”; and Noldius s renders it here, “and the glory of the Lord appeared above the tabernacle of the congregation”; with which agree the Targum of Jonathan and the Vulgate Latin and Septuagint versions; and so Jarchi says, the cloud descended there, and from thence very probably some coruscations, or flashes of lightning came forth, which plainly showed the Lord was there; and this was done to terrify the people, and restrain them from their evil, purposes; and to encourage the servants of the Lord, who hereby might expect the divine protection.
s Concord. Ebr. Part. p. 164. No. 737.
Fuente: John Gill’s Exposition of the Entire Bible
10. But all the congregation bade stone them. When these wicked men began by murmuring against God, and openly casting censure upon Him, no wonder that they should also rage against His servants; for, when we endeavor to subdue pride, it generally begets cruelty; and so also, when iniquity is reproved, it always ends at last in fury. Caleb and Joshua did not constrain them by force of arms, neither did they menace them; but only persuaded them to trust in God’s promise, and not to hesitate to advance into the land of Canaan; yet, because in their obstinacy the people had determined not to believe God, they champ the bit, as it were, upon being chastised, and desire to stone their reprovers. How great was the impetuosity of their wrath is manifest from this, that God does not attempt to appease their fury, nor to restrain them by threats, or by His authority, but openly displays His power from heaven, and miraculously protects His servants by the manifestation of His glory, as if He were rescuing them from wild beasts. There is, indeed, no express mention made of the cloud, but we may infer that the sign to which they were accustomed, was given not merely to terrify them, but also to cast them prostrate, so that they might be deprived of their power to inflict injury, and might desist even against their wills. For the majesty of God, although it truly humbles believers only, yet sometimes subdues the reprobate and the lost, or renders them astounded in all their ferocity.
Fuente: Calvin’s Complete Commentary
(10) But all the congregation bade stone them with stones.All the congregation here, as elsewhere, seems to denote the princes or chief men of the congregation; otherwise it is difficult to understand to whom the order was addressed to stone Joshua and Caleb. Stoning appears to have been a mode of death commonly adopted in Egypt (Exo. 8:26). Under the Jewish law stoning was the ordinary, and, as some think, the only prescribed mode of death, and was inflicted as the punishment for crimes such as adultery (Deu. 22:22; Deu. 22:24), idolatry (Deu. 13:10), witchcraft (Lev. 20:27), sabbath-breaking (Num. 15:35), and blasphemy (Lev. 24:16). Moses had apprehended the same outbreak of popular violence on a former occasion (Exo. 17:4), and, at a later period, David was threatened in a similar manner (1Sa. 30:6).
And the glory of the Lord appeared in the tabernacle of the congregation.The meaning probably is in the court of the Tabernacle, or, as some think, above the Tabernacle. (See the Targum of Jonathan and the Vulgate and Septuagint Versions.) The children of Israel could not have seen the glory of the Lord had it been manifested within the Tabernacle.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Stone them with stones This was the ordinary mode of executing a sentence of capital punishment. It requires an extraordinary effort to fathom the wickedness of men who clamoured for the blood of their brethren simply because of their fidelity to God. Yet it is the testimony of history that no hatred is so intense and merciless as that of rebels toward those who still are loyal to the government. Myriads have been put to death in civil wars for the crime of allegiance to the old flag. The picture before us is not overdrawn. This outbreak was not only a religious apostasy, but a civil revolution.
The glory of the Lord appeared The shekinah, the visible symbol of the majesty of Jehovah, flashed forth suddenly to strike the people with terror in their rebellion, and to deter them from their wicked design. For a similar purpose the glory flashed out upon the Egyptians, (Exo 14:24,) “and troubled” or confounded their host. Philo says, “The fiery appearance of the Deity shone forth from the cloud.” How wonderfully the moral government of the world adapts itself to the different conditions of the same nation! Jesus Christ, in his preaching, endeavoured to deter the Jews from sin by motives addressed to their intellects and consciences. He pointed to the judgment to come and to the rewards and punishments there dispensed. He appealed to their hopes and fears. But Jehovah marshalled the terrific elements of nature before the eyes of the Hebrews to make an impression upon their hearts through their senses. In the first case the doctrine of immortality and future accountability had taken full possession of the popular mind. In the case of the Israelites in the wilderness these notions were for the most part yet to be created by the gradual unfolding of religious truth.
In the tabernacle The Septuagint paraphrase is better: “In the cloud over the tabernacle.”
If the supernatural resplendence had been within the tent, it would not have been seen by all the people. Since Jehovah had made his abode in the tabernacle and in the pillar towering above it, the outbeaming glory could not be mistaken for any natural phenomenon.
Fuente: Whedon’s Commentary on the Old and New Testaments
The People React Against Them And Spur Yahweh To Visible Action ( Num 14:10 ).
Num 14:10
‘But all the congregation bade stone them with stones. And the glory of Yahweh appeared in the tent of meeting to all the children of Israel.’
The crowd in their deep distress, stricken in their own consciences although not willing to admit it, took this badly, for it emphasised their guilt, and guilty men often become angry in trying to justify themselves. Who were these men who dared to talk like this? They were guilty of treason against the people and their chieftains. The cry went up that they should be stoned with stones. How dare they defend Yahweh? The people were beside themselves. But then all were suddenly shaken by an unexpected event.
They were gathered around the Tent of meeting for the purpose of hearing the report from the scouts and without warning ‘the glory of Yahweh appeared in the Tent of meeting to all the children of Israel’. There could be no doubt in anyone’s mind. Everyone saw it. And they could hardly have been other than afraid. Note the parallel between the ‘all’ who sought to stone Caleb and Joshua and the ‘all’ who saw the glory of Yahweh. The one was Yahweh’s response to the other. He had seen Moses and Aaron as they cried to Him, He had seen His servants who were risking their lives in being faithful to Him, and He was here to act, and all were now aware of it. And now no doubt their memory of the past was also reawakened, and they remembered fearfully the past judgments of Yahweh.
This appearance of the glory of Yahweh in the Dwellingplace was not something totally new. They had experienced it before (Exo 40:34; Lev 9:23). But then it had been an awesome religious experience without any direct personal bearing. Now it portended disaster for all. They had forgotten that Yahweh might be ‘in His Dwellingplace’ listening to them. (How easily we can forget that the invisible God is listening to us).
Fuente: Commentary Series on the Bible by Peter Pett
Num 14:10. But all the congregation, &c. This would be rendered more emphatically, but all the congregation bade stone them with stones, when the glory of the Lord appeared upon the tabernacle, &c. for by the awful and timely appearance of the glory of the Lord they were prevented from executing their rash purpose.
REFLECTIONS.Vain is every attempt to stay those who are bent on their own ruin. (1.) Moses and Aaron fall upon their faces. None know the deep concern which ministers feel when they see immortal souls rush headlong to their destruction. Caleb and Joshua second their prayers with every forcible argument, with indignation at their baseness, and grief for their rebellion. They rend their clothes, entreat them to consider, declare the falsity of the report and the unreasonableness of their fears. 1. The land is a good land, exceeding good. 2. The people were nothing like so formidable as was apprehended; their defence was gone, as forsaken of God, and they might eat them up as bread. 3. God was their helper; if their enemies were ten times as numerous or strong, they need not fear, when strengthened by the arms of Omnipotence; nothing was to be feared but their own rebellious spirits, which would stay the current of his mercies to them. Note; (1.) The moment God leaves a sinner, he is an easy prey to every invader: (2.) With God’s presence and favour, we never need fear. (3.) The soul which is lost, will have none to blame but his own rebellious self.
2. Deaf to every remonstrance, instead of taking their advice, the rulers of the congregation bid the people stone these faithful witnesses. Truth is most exasperating to those who hate to be reformed; and they who resolve to be faithful must often put their lives in their hands.
3. God appears to confound such a daring deed of wickedness, and to rescue his servants. They who dare to be zealous for God, may safely trust him to save them from the madness of the people.
Fuente: Commentary on the Holy Bible by Thomas Coke
It should seem that the rulers or persons of greater influence than the common people, were leaders in this rebellion. But is there not a spiritual sense here? Have not the holy men and prophets of the LORD in all ages, been stoned and persecuted by the enemies to divine things, when executing their commission with fidelity See the case of Stephen: Act 7:57-60 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Num 14:10 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.
Ver. 10. But all the congregation bade stone them. ] This is merces mundi, this is the fruit of ochlocratie, that rule of rascality, as one calls it.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
tabernacle = tent. Hebrew. ‘ohel. See App-40.
Fuente: Companion Bible Notes, Appendices and Graphics
But all: Exo 17:4, 1Sa 30:6, Mat 23:37, Act 7:52, Act 7:59
And the: Num 16:19, Num 16:42, Num 20:6, Exo 16:7, Exo 16:10, Exo 24:16, Exo 24:17, Exo 40:34, Lev 9:23
Reciprocal: Lev 9:4 – to day Deu 9:23 – ye rebelled 1Ki 12:18 – all Israel Job 42:10 – when Hab 3:2 – in wrath
Fuente: The Treasury of Scripture Knowledge
Num 14:10. The glory of the Lord appeared Now, in the extremity of danger, to rescue his faithful servants, and to stop the rage of the people.
In the tabernacle Upon or above the tabernacle, where the cloud usually resided, in which the glory of God appeared now in a more illustrious manner. When they reflected upon God, 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. They who faithfully expose themselves for God are sure of his special protection.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
14:10 But all the congregation bade {f} stone them with stones. And the glory of the LORD appeared in the tabernacle of the congregation before all the children of Israel.
(f) This is the condition of those who would persuade in God’s cause, to be persecuted by the multitude.
Fuente: Geneva Bible Notes
Nevertheless the congregation violently rejected their pleas to trust and obey God (Num 14:10). God Himself prevented the people from stoning Caleb and Joshua by manifesting Himself (Num 14:10).
". . . the majesty of God flashed out before the eyes of the people in a light which suddenly burst forth from the tabernacle (see at Ex. xxv. 10)." [Note: Keil and Delitzsch, 3:92.]
As a faithful mediator Moses again interceded for the disobedient Israelites.
The failure of the Israelites grew out of unbelief (Num 14:11; cf. Heb 3:19). They failed to believe that God would give them the land of their enemies as He had promised.
"Like Pharaoh, they were hardening their hearts and ignoring God’s clear command (cf. Psa 95:7-8) . . ." [Note: Herbert M. Wolf, An Introduction to the Old Testament Pentateuch, p. 194.]
Often in Scripture we read of people asking God, "How long?" (e.g., Psa 6:3; Psa 13:1-2; Psa 35:17; et al.). However here it is God who asked this of Moses (cf. Exo 16:28). This illustrates the intimate relationship that Moses and God enjoyed (Num 12:7-8).
Was God’s threatened action a real possibility, or was He only testing Moses’ reaction with this offer? God had threatened a similar punishment at Sinai when the Israelites had made the golden calf (Exo 32:10). God could have fulfilled His promises to Abraham by destroying and dispossessing all the other living Israelites and by sparing only Moses and his descendants. However, God could not have fulfilled the prophetic promises that He had given through Jacob (Genesis 49) and done so. There would have to be descendants of Judah from whom a great ruler would come (Gen 49:10) as well as some future for the other tribes. Perhaps God meant that He would completely destroy that older generation of Israelites immediately (cf. Exo 32:10). He said that He would also give Moses and his descendants a much larger place in the nation. Perhaps then other peoples would regard Moses as the father of the Israelite nation.
". . . this passage intends to show that the people failed to inherit the Promised Land and hence died in the wilderness without inheriting the blessing, not so much for a specific act of disobedience or for fear of the battles that lay ahead, but rather for the simple fact of their unbelief. They failed to trust in God." [Note: Sailhamer, p. 388.]