Exegetical and Hermeneutical Commentary of Numbers 14:20
And the LORD said, I have pardoned according to thy word:
Num 14:20-23
I have pardoned according to thy word.
Gods answer to Moses prayer
I. The extremity of the sentence is receded from (Num 14:20). I have pardoned, so as not to cut them all off at once and disinherit them. See the power of prayer, and the delight God takes in putting an honour upon it. He designed a pardon, but Moses shall have the praise of obtaining it by prayer; it shall be done according to thy word. Thus, as a prince, he hath power with God and prevails. See what encouragement God gives to our intercessions for others, that we may be public-spirited in prayer. See how ready God is to forgive sin, and how easy to be intreated. Pardon, saith Moses (Num 14:19); I have pardoned, saith God (Num 14:20). David found Him thus swift to show mercy (Psa 32:5). He deals not with us after our sins.
II. The glorifying of Gods name is in general resolved upon (Num 14:21). It is said, it is sworn, All the earth shall be filled with the glory of the Lord. Moses in his prayer had showed a great concern for the glory of God. Let Me alone, saith God, to secure that effectually, and to advance it by this dispensation. All the world shall see how God hates sin even in His own people, and will reckon for it; and yet how gracious and merciful He is, and how slow to anger. Thus when our Saviour prayed, Father, glorify Thy name, He was immediately answered, I have both glorified it, and will glorify it again (Joh 12:28). Note, those that sincerely seek Gods glory may be sure of what they seek.
III. The sin of this people which provoked god to proceed against them is here aggravated (Num 14:22; Num 14:27); it is not made worse than really it was, but is shown to be exceedingly sinful. It was an evil congregation, each bad, but altogether in congregation very bad.
1. They tempted God–tempted His power, whether He could help them in their straits; His goodness, whether He would; and His faithfulness, whether His promise would be performed. They tempted His justice, whether He would resent their provocations and punish them or no. They dared Him, and in effect challenged Him, as God doth the idols (Isa 41:23) to do good or do evil.
2. They murmured against Him. This is much insisted on (Num 14:27). As they questioned what He would do, so they quarrelled with Him for everything He did or had done, continually fretting and finding fault. It doth not appear that they murmured at any of the laws or ordinances that God gave them, through they proved a heavy yoke; but they murmured at the conduct they were under and the provision made for them. Note, it is much easier to bring ourselves to the external services of religion and observe all the formalities of devotion than to live a life of dependence upon and submission to the Divine Providence in the course of our conversation.
3. They did this after they had seen Gods miracles in Egypt and in the wilderness (Num 14:2). They would not believe their own eyes, which were witnesses for God that He was in the midst of them of a truth.
4. They had repeated the provocations ten times, i.e., very often. God keeps an account how oft we repeat our provocations, and will sooner or later set them in order before us.
5. They had not hearkened to His voice, though He had again and again admonished them of their sin.
IV. The sentence passed upon them for this sin.
1. That they should not see the promised land (Num 14:2), nor come into it (Num 14:30; Psa 95:11). Note, unbelief of the promise is a forfeiture of the benefit of it. The promise of God should be fulfilled to their posterity, but not to them.
2. That they should immediately turn back into the wilderness (Num 14:25). Their next remove should be a retreat; they must face about, and instead of going forward to Canaan, on the very borders of which they now were, they must withdraw towards the Red Sea again. To-morrow turn ye; that is, Very shortly you shall be brought back to that vast howling wilderness which you are so weary of; and it is time to shift for your own safety, for the Amalakites lie in wait in the valley ready to attack you if you march forward. Of them they had been distrustfully afraid (Num 13:29), and now with them God justly frightened them.
3. That all those who were now grown up to mens estate should die in the wilderness; not all at once, but by degrees. They wished they might die in the wilderness, and God said Amen to their passionate wish, and made their sin their ruin.
4. That in pursuance of this sentence they should wander to and fro in the wilderness, like travellers that have lost themselves, for forty years, i.e., so long as to make it full forty years from their coming out of Egypt to their entrance into Canaan (Num 14:33-34). Thus long they were kept wandering–
(1) To answer the number of the days in which the spies were searching the land. They were content to wait forty days for the testimony of men because they could not take Gods word; and therefore justly are they kept forty years waiting for the performance of Gods promise.
(2) That hereby they might be brought to repentance, and find mercy with God in the other world, whatever became of them in this.
(3) That they might sensibly feel what a dangerous thing it is for Gods covenant people to break with Him. Ye 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 the covenant.
(4) That a new generation might in this time be raised up, which could not be done all of a sudden.
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 they only of all that were now above twenty years old, should survive the years of banishment and live to enter Canaan.
2. Mercy to the children even of these rebels. (Matthew Henry, D. D.)
All the earth shall be filled with the glory of the Lord.
The earth filled with the glory of the Lord
I. The import of the promise before us. Glory is the manifestation of excellence. The glory of God is that display of His most blessed character and will which opens the way for His intelligent creatures to know, to love, and to obey Him. This glory is exhibited in various ways. It shines in all the works of creation. All the works of God, we are told, praise Him. Again, the glory of God is manifested by the works of His providence. But above all is the glory of God displayed in the work of redemption. Now, when the gospel, which proclaims this plan of mercy, shall be preached and received throughout the world, when every kindred and people and nation and tongue shall not only be instructed in its sublime doctrines, but also brought under its benign and sanctifying power, then, with emphatic propriety, may it be said that the earth is filled, &c.
II. What reason have we for believing that these scenes of glory will one day be realised?
1. Our hope is founded on Jehovahs faithful and unerring promise. Hath He said, and shall He not do it?
2. Our confidence that the religion of Christ will one day fill the whole earth with its glory is confirmed by the consideration that this religion is, in its nature, adapted above all others to be a universal religion. Its doctrines, its worship, and its system of moral duty are all equally adapted to universality.
3. The present aspect of the world furnishes much reason to hope that the accomplishment of this promise is drawing nigh.
III. What is our present duty in relation to the promise before us.
1. Undoubtedly our first duty is to believe the promise. Unbelief poisons the very fountain of Christian confidence, cuts the nerves of all spiritual exertion, and tends to despondency.
2. Another duty incumbent upon us in relation to this promise is to labour and pray without ceasing for its accomplishment.
3. A third duty in relation to the promise in the text is that in labouring for the spread of the gospel no adverse occurrence, however painful, ought to discourage us or at all to weaken either our confidence or our efforts.
4. A further duty in reference to the promise before us is that we pray without ceasing for the power of the Holy Spirit, to render all the means which are employed for its accomplishment effectual. (S. Miller.)
Gods glory
When you understand that the glory of God is not self-laudation, nor enriching His own power, nor multiplying His own treasures, but that it is supremely to make others happy; when you understand that the glory of God means loving other people and not Himself, mercy and not selfishness, the distribution of His bounty and not the hoarding it up; when you understand that God sits with all the infinite stores of redemptive love only to shed them abroad upon men for ever and for ever, then you form a conception of what it is for God to reign for His own glory. If love is His glory; if generosity is His glory; if giving is His glory; if thinking of the poor is His glory; if strengthening the weak is His glory; if standing as the defender of the wronged is His glory; if loving and watching over every being that He has created for ever and for ever is His glory, then blessed be that teaching which represents that God does reign for His own glory. That is a glory which is worthy of the Divine regality. It will bring out blossoms of joy and gladness in heaven and on earth. (H. W. Beecher.)
The majestic consummation
Progress must be gradual toward that majestic consummation which shed its lustre from afar on the eyes of those in what we call the semi-civilised tribes of Judaea long ago. Progress must be gradual. Men of the world sometimes say derisively that it is very slow. You say you have thirty thousand converts. What are they among so many? Well, my friend, will you tell me what great effect has ever been realised in a short space of time? What city was ever builded to its ultimate completeness in one year or in ten years? Your growth here in Chicago has been phenomenally rapid and fast, and yet you go back over half a century and more to see the beginning of your city life. Will you tell me what national literature was ever developed to its completeness in one generation or in five? Will you tell me what government was ever established in equity and wisdom, even with the heroic efforts of men who gave their lives to its service, in one century or in two? Will you tell me what physical continent was ever transformed from barbarism to the beauty of civilisation in one century or in two? Great works imply always gradual progress; and nothing is more preposterous than to suppose that this immense, surpassing work, which man says is too great ever to be accomplished, is to be accomplished within a few generations. Why, there is an interval of ages between the cave or the skin tent, or the hemlock hut and any one of our modernly equipped houses. There is an interval of ages between the first attempt at a song or a narrative and the completed literature which dates from that attempt. There is an interval of ages between the hollow log floating on the water and the majestic steamship that unites the hemispheres. Gradual progress towards the mighty effect is the law everywhere; and we are simply foolish, we simply entertain the most preposterous notion that can ever come into the human mind, if we are offended because the expectation is not realised that in one year or ten years, in one generation or five generations, the work of redeeming the world unto Christ and purifying it unto His beauty is not accomplished. But let us also never forget that supreme fact that God is behind this progress, and that it never will cease until God is dead–never while Omnipotence has power, never while the Divine wisdom foresees the end from the beginning, never until the heart of God is turned to indifference or hostility towards His children on the earth. There is one banner that never goes down in any battle, and that is the banner of Gods truth. There is one army that always marches to success, and that is the army of the Cross. (R. S. Storrs, D. D.)
They shall not see the land.–
A bitter disappointment
It was a weary journey from Kibroth-hataavah to Hazeroth, and thence to Kadesh, probably the weariest of the entire route. Moses spoke of it afterwards as that great and terrible wilderness. And so at last the hosts came to Kadesh-barnea, on the very borders of the Land of Promise, within sight of the low hills, the flying buttresses, so to speak, of the verdant table-land which first arrests the eye of the traveller coming up from the vast limestone plain of the desert. How welcome that spectacle, after the four hundred miles of journey which had occupied the people for the past fifteen months! Welcome as the land-haze to Columbus, or as his native village nestling in the embrace of the hills to the returning traveller. It must have been specially grateful to the eye of Moses.
I. His hopes. As yet God had graciously veiled from him the weary journeys of the forty years that were to succeed. From the words he addressed to the people he evidently counted on a comparatively brief struggle, sharp but short, through which they would pass to their possession (Deu 1:19-21). As he said these words must there not have been, deep in his heart, a sigh of relief now his task was almost done and he might lay down his weighty responsibilities? Who can doubt that some such hopes and thoughts as these filled his soul, and whispered the one deep sweet word, Rest! rest! No more the daily gathering of manna, because it was a land of wheat and barley, in which they should eat bread without scarceness. Is it not thus that we all picture to ourselves some blessed landscape, lying warm and sunny under the smile of Heaven? Life is pretty hard just now–a march over a great and terrible wilderness, a stern fight. But never mind, it cannot last; there must be respite; the long lane must have a turning, the wilderness-march must have a Canaan. But suppose it be not so! What if He who loves us better than we love ourselves has marked out stations in a desert-march that lead right up to the mount from which we are to ascend to our Fathers home! What if we are to fight with Moab, and meet Balaam, and see every one of those with whom we commenced life droop around us!
II. The quarter from which his disappointment came. It came entirely from the people.
1. Their first mistake was in desiring to spy out the land (chap. 13:1). But the proposal did not emanate from the Lord; it had another origin. As in the case of Saul, the King of Israel, God gave them what they would have. It was a profound mistake. Had not God promised to give them the land, and could they not trust His choice? They had but, as Moses said, to go up and possess that which He had given.
2. Their second mistake was in receiving the discouraging report of the majority of the spies. The difference between the two lay in this, that the ten looked at God through the difficulties, as when you look at the sun through a reversed telescope and it seems indefinitely distant and shorn of its glory, while the two looked at difficulties through God. And the people sided with the ten. Here was a fatal mistake. Unbelief never gets beyond the difficulties, the cities, the walls, the giants. Faith, on the other hand, never minimises them, but looks them steadily in the face, turns from them, and looks up into the face of God and counts on Him. Note, that they lost Canaan not because of the graves of lust, but because of their unbelief. My brother, do not sit down beside that grave of lust and suppose that that is going to settle your future. Never 1 Know thou this, that the only thing which can exclude thee thence is that thou wilt not believe in a forgiveness and grace which are like the blue arch of heaven above thee or like the immensity of eternity itself.
3. Their next mistake was in their murmuring, which proposed to substitute a captain for their tried friend and God-given leader. All the congregation lifted up their voice and cried, and the people wept that night. And all the children of Israel murmured against Moses and against Aaron, &c. This was perhaps the bitterest hour in Moses life. They had proposed to elect a captain before, but it was when he was away; but this was proposed before his face. What unutterable agony rent his breast, not only that he should be thus set aside, but that the anger of God should be thus provoked by the people He loved! And as he lay there did he not also, in those dark, sad moments, see the crumbling of his fairy vision, the falling of a shadow over the fair prospect of his hopes, as when a pelting shower of rain hides all a landscape which a moment before had lain radiant in the summer light? So it has befallen in our own experience not once nor twice. We had been on the point of realising some long-cherished hope. We were within a days march of it. And suddenly there is some one or more to whom we are tied, and their education is not complete. They cannot yet go over into the good land. Because they cannot we may not. And as we stand there the voice says, To-morrow turn and get you back into the wilderness by the way of the Red Sea.
III. His refusal to escape the disappointment. The dream of Moses for a speedy entrance into the land might even yet have been realised. If all the people were cut off, and he spared to be a second Abraham, the founder of the nation, it might be possible even yet for him to pass into the good land, and, like Abraham, settle there. And so the trial was put into his life. Satan tempts us to reveal the evil in us, God to reveal the good. So God, knowing the hidden nobleness of His faithful servant, and eager that it should be revealed to all the world, suggested to him a proposal that He should smite the people with pestilence and disinherit them, and make of him a nation greater and mightier than they. Accept it, said the spirit of the self-life; thou hast had trouble enough with them. No, said his nobler, truer self; it may not be. What would become of Jehovahs fame? and how can I endure to see my people cut off? There are few grander passages in the whole Bible than that in which Moses puts away the testing suggestion as impossible. And so he turned away from the open gate into paradise, and again chose rather to suffer with the people in their afflictions than enjoy the pleasures of Canaan alone.
IV. A contrast to his endurance of disappointment. When the people heard that they were to wander in the wilderness for forty years, till their carcases fell in its wastes, they rose up early in the morning and gut them up to the top of the mountain, saying, Lo, we are here, and will go up unto the place which the Lord hath promised. But Moses and the ark of the Lord departed not out of the camp. By force of will and energy they sought to reverse the sentence just passed on them. Moses meekly bowed his head to it, and accepted the discipline of those long years. Do not times come into our lives like this? We have come to the brink of some great opportunity, and the prize has seemed within our reach; but by some outburst we have shown ourselves unable or unfit to possess it. God puts us back. He says in effect, You are not fit to enjoy the blessing yet. You must go back to the common round, sit at the daily task, plod around the dull millwheel. But we will not submit to it. Nay, but we will go up. We will storm the position; we will not be thwarted. It is a hapless and useless resolve. You cannot force the gate. Better a hundred times wait meekly outside, learning the lesson of patience and faith. The obscure journeyings of the forty years will then yield their harvest of blessing.
V. Moses solace in disappointment. Yet there were springs at which that weary spirit slaked its thirst. The sense that he did the will of God; the blessedness which unselfishness always brings to the elect spirit; the joy of seeing the result of the Divine discipline in the growing earnestness and strength of His people; the reception of daily grace for daily need–all these were his. But even better than these, there was the growing realisation that the true rest of which he dreamed was not to be found in any earthly Canaan, however enticing, but in that rest of heart, that repose of the nature in God which is alone permanent and satisfying, amid the change and transience of all human and earthly conditions. (F. B. Meyer, B. A.)
The result of one false step
A single false step may bring with it irretrievable forfeiture of good when the good is conspicuous and attainable. This is true in temporal things. In all lives there are crises, more or less observable, on which the complexion of all their future depends. Some great advantage is set before us that if improved will be the making of us; but we doubt its value or reality or the sincerity of the offer, or it is not quite to our taste, or we lack courage to encounter the difficulties, to incur the dangers that lie in the way of its attainment. There are walled cities to be stormed, sons of Anak to be fought, and the difficulty and peril are magnified by a timorous imagination. We refuse, and the golden opportunity is let slip and will not come again. There is nothing for us but a life of poverty, obscurity, meanness, of hard, unfruitful toil and meagre results. And in spiritual things such crises also occur, and are as much more solemn as the interests they involve are more momentous. There are instances when the soul is awakened to attend to its spiritual concerns, and the proposal of heavenly good is made to us with such distinctness that we are compelled to determine whether we will labour in the good that endureth unto eternal life or take up with what this world offers and can afford. The choice is inevitable. We cannot cheat ourselves into the belief that we are merely weighing the question and postponing the decision to a more convenient season. We may doubt whether the good that is proposed to us is so essential to our welfare as it is represented to be, or whether our enjoyment of its benefits is really so dependent upon the resolution we then come to. Or we may timidly shrink from the requisite self-denial and labour, and cover up our cowardice under a pretty show of modesty and self distrust, a doubting of our competency to fulfil the obligations and meet the temptations of a consistent course, and may even plead our fear of dishonouring Gods cause by our weaknesses and failings. But, nevertheless, the choice is made, and there is too much reason to fear that it may be made finally and for ever. The Canaan that seemed so near that we could see it with our eyes recedes, and the garish world again asserts the full influence of its tawdry beauties. The blessed vision may never come back to us again. Henceforward we can only look upon the things that are seen and are temporal. And what is left to us if we make this mad and fatal choice? What is this world but a wilderness, where there is nothing to meet the wants of the immortal soul, where in our aimless pilgrimage we turn back upon our steps, and never reach a goal that can afford us solid satisfaction. Poor, poor portion of those whose aims rise no higher than the beggarly profits which a worldly life can give! And then when at last his feet stumble on the dark mountains, naked he must return to go as he came, and nought remains to him but the dark noisome grave and an awful accounting with God. (R. A. Hallam, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 20. I have pardoned] That is, They shall not be cut off as they deserve, because thou hast interceded for their lives.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
So far as not utterly to destroy them, as I threatened, Num 14:12, and thou didst fear, and beg the prevention of it, Num 14:15.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And the Lord said, I have pardoned, according to thy word. So as not to kill them utterly as one man: which is an instance of his being plenteous in mercy, and ready to forgive; and of the virtue and efficacy of the effectual fervent prayer of a righteous man, and of the great regard the Lord has to the prayers of a good man for others. The Jerusalem Targum is,
“and the Word of the Lord said, lo, I have remitted and forgiven according to thy word;”
which must be understood of Christ, the essential Word, and shows, according to the sense of the Targumist, that he has a power to forgive sin, and must be a divine Person, for none can forgive sin but God; see Mr 2:7.
Fuente: John Gill’s Exposition of the Entire Bible
In answer to this importunate prayer, the Lord promised forgiveness, namely, the preservation of the nation, but not the remission of the well-merited punishment. At the rebellion at Sinai, He had postponed the punishment “till the day of His visitation” (Exo 32:34). And that day had now arrived, as the people had carried their continued rebellion against the Lord to the furthest extreme, even to an open declaration of their intention to depose Moses, and return to Egypt under another leader, and thus had filled up the measure of their sins. “ Nevertheless, ” added the Lord (Num 14:21, Num 14:22), “ as truly as I live, and the glory of Jehovah will fill the whole earth, all the men who have seen My glory and My miracles…shall not see the land which I sware unto their fathers.” The clause, “all the earth,” etc., forms an apposition to “as I live.” Jehovah proves Himself to be living, by the fact that His glory fills the whole earth. But this was to take place, not, as Knobel, who mistakes the true connection of the different clauses, erroneously supposes, by the destruction of the whole of that generation, which would be talked of by all the world, but rather by the fact that, notwithstanding the sin and opposition of these men, He would still carry out His work of salvation to a glorious victory. The in Num 14:22 introduces the substance of the oath, as in Isa 49:18; 1Sa 14:39; 1Sa 20:3; and according to the ordinary form of an oath, in Num 14:23 signifies “ not.” – “They have tempted Me now ten times.” Ten is used as the number of completeness and full measure; and this answered to the actual fact, if we follow the Rabbins, and add to the murmuring (1) at the Red Sea, Exo 14:11-12; (2) at Marah, Exo 15:23; (3) in the wilderness of Sin, Exo 16:2; (4) at Rephidim, Exo 17:1; (5) at Horeb, Ex 32; (6) at Tabeerah, Num 11:1; (7) at the graves of lust, Num 11:4.; and (8) here again at Kadesh, the twofold rebellion of certain individuals against the commandments of God at the giving of the manna (Exo 16:20 and Exo 16:27). The despisers of God should none of them see the promised land.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| God’s Answer to Moses; The Israelites Threatened. | B. C. 1490. |
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.
We have here God’s answer to the prayer of Moses, which sings both of mercy and judgment. It is given privately to Moses (v. 20-25), and then directed to be made public to the people, v. 26-35. The frequent repetitions of the same things in it speak these resolves to be unalterable. Let us see the particulars.
I. The extremity of the sentence is receded from (v. 20): “I have pardoned, so as not to cut them all off at once, and disinherit them.” See the power of prayer, and the delight God takes in putting an honour upon it. He designed a pardon, but Moses shall have the praise of obtaining it by prayer: it shall be done according to thy word; thus, as a prince, he has power with God, and prevails. See what countenance and encouragement God gives to our intercessions for others, that we may be public-spirited in prayer. Here is a whole nation rescued from ruin by the effectual fervent prayer of one righteous man. See how ready God is to forgive sin, and how easy to be entreated: Pardon, says Moses (v. 19); I have pardoned, says God, v. 20. David found him thus swift to show mercy, Ps. xxxii. 5. He deals not with us after our sins, Ps. ciii. 10.
II. The glorifying of God’s name is, in the general, resolved upon, v. 21. It is said, it is sworn, All the earth shall be filled with the glory of the Lord. Moses in his prayer had shown a great concern for the glory of God. “Let me alone,” says God, “to secure that effectually, and to advance it, by this dispensation.” All the world shall see how God hates sin even in his own people, and will reckon for it, and yet how gracious and merciful he is, and how slow to anger. Thus when our Saviour prayed, Father, glorify thy name, he was immediately answered, I have glorified it, and will glorify it yet again, John xii. 28. Note, Those that sincerely seek God’s glory may be sure of what they seek. God having turned this prayer for the glorifying of himself into a promise, we may turn it into praise, in concert with the angels, Isa. vi. 3, The earth is full of his glory.
III. The sin of this people which provoked God to proceed against them is here aggravated, Num 14:22; Num 14:27. It is not made worse than really it was, but is shown to be exceedingly sinful. It was an evil congregation, each bad, but altogether in congregation, very bad. 1. They tempted God–tempted his power, whether he could help them in their straits–his goodness, whether he would–and his faithfulness, whether his promise would be performed. They tempted his justice, whether he would resent their provocations and punish them or no. They dared him, and in effect challenged him, as God does the idols (Isa. xli. 23), to do good, or do evil. 2. They murmured against him. This is much insisted on, v. 27. As they questioned what he would do, so they quarrelled with him for every thing he did or had done, continually fretting and finding fault. It does not appear that they murmured at any of the laws or ordinances that God gave them (though they proved a heavy yoke), but they murmured at the conduct they were under, and the provision made for them. Note, It is much easier to bring ourselves to the external services of religion, and observe all the formalities of devotion, than to live a life of dependence upon, and submission to, the divine Providence in the course of our conversation. 3. They did this after they had seen God’s miracles in Egypt and in the wilderness, v. 2. They would not believe their own eyes, which were witnesses for God that he was in the midst of them of a truth. 4. They had repeated the provocations ten times, that is, very often: the Jewish writers reckon this exactly the tenth time that the body of the congregation had provoked God. First, at the Red Sea, Exod. xiv. 11. In Marah, Exo 15:23; Exo 15:24. In the wilderness of Sin, Exod. xvi. 2. At Rephidim, Exo 17:1; Exo 17:2. The golden calf, Exod. xxxii. Then at Taberah. Then at Kibroth-Hattaavah, ch. xi. And so this was the tenth. Note, God keeps an account how often we repeat our provocations, and will sooner or later set them in order before us. 5. They had not hearkened to his voice, though he had again and again admonished them of their sin.
IV. The sentence passed upon them for this sin. 1. That they should not see the promised land (v. 23), nor come into it, v. 30. He swore in his wrath that they should not enter into his rest, Ps. xcv. 11. Note, Disbelief of the promise is a forfeiture of the benefit of it. Those that despise the pleasant land shall be shut out of it. The promise of God should be fulfilled to their posterity, but not to them. 2. That they should immediately turn back into the wilderness, v. 25. Their next remove should be a retreat. They must face about, and instead of going forward to Canaan, on the very borders of which they now were, they must withdraw towards the Red Sea again. To-morrow turn you; that is, “Very shortly you shall be brought back to that vast howling wilderness which you are so weary of. And it is time to shift for your own safety, for the Amalekites lie in wait in the valley, ready to attack you if you march forward.” Of them they had been distrustfully afraid (ch. xiii. 29), and now with them God justly frightened them. The fear of the wicked shall come upon him. 3. That all those who had now grown up to men’s estate should die in the wilderness, not all at once, but by degrees. They wished that they might die in the wilderness, and God said Amen to their passionate wish, and made their sin their ruin, snared them in the words of their mouth, and caused their own tongue to fall upon them, took them at their word, and determined that their carcases should fall in the wilderness,Num 14:28; Num 14:29, and again, Num 14:32; Num 14:35. See with what contempt they are spoken of, now that they had by their sin made themselves vile; the mighty men of valour were but carcases, when the Spirit of the Lord had departed from them. They were all as dead men. Their fathers had such a value for Canaan that they desired to have their dead bodies carried thither to be buried, in token of their dependence upon God’s promise that they should have that land for a possession: but these, having despised that good land and disbelieved the promise of it, shall not have the honour to be buried in it, but shall have their graves in the wilderness. 4. That in pursuance of this sentence they should wander to and fro in the wilderness, like travellers that have lost themselves, for forty years; that is, so long as to make it full forty years from their coming out of Egypt to their entrance into Canaan, Num 14:33; Num 14:34. Thus long they were kept wandering, (1.) To answer the number of the days in which the spies were searching the land. They were content to wait forty days for the testimony of men, because they could not take God’s word; and therefore justly are they kept forty years waiting for the performance of God’s promise. (2.) That hereby they might be brought to repentance, and find mercy with God in the other world, whatever became of them in this. Now they had time to bethink themselves, and to consider their ways; and the inconveniences of the wilderness would help to humble them and prove them, and show them what was in their heart, Deut. viii. 2. Thus long they bore their iniquities, feeling the weight of God’s wrath in the punishment. They were made to groan under the burden of their own sin that brought it upon them, which was too heavy for them to bear. (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 (v. 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 (v. 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, v. 31. They had invidiously charged God with a design to ruin their children, v. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 20-25:
This text illustrates the power of intercessory prayer, from the heart of a truly humble mediator, see Jas 5:16. God pardoned Israel at Moses’ request, 2Co 1:3, 4.
Verse 21 could read, “As truly as I live, and (as truly as) the glory of the Lord shall fill all the earth.”
“Because,” biy, a particle which introduces the substance of God’s oath, “As I live. . .all those men …shall not see the land.” This refers to those regarded as mature men who witnessed the miracles in Egypt, Israel’s deliverance, and the wilderness miracles up to the arrival at Kadesh.
Caleb alone is mentioned as exempt from the oath of Divine judgment pronounced upon Israel’s men. Joshua’s name was likely omitted because he was already recognized as Moses; heirapparent. He and Caleb were the two of the twelve spies who urged immediate occupation of the Land of Promise.
No specific allotment was promised to Caleb at this time.
This text illustrates the sure reward for faithfulness, and the certain judgment for unfaithfulness.
God’s command: “tomorrow,” the next day, Israel was to resume their march, this time back-tracking into the Sinai peninsula, in the direction of the Red Sea and away from the Land of Promise. They temporarily forfeited their inheritance, which God had assured them, by their unbelief.
Fuente: Garner-Howes Baptist Commentary
20. And the Lord said, I have pardoned, according to thy word. God signifies that tie pardons for His servant Moses’ sake, and makes, as it were, a present to him of those whom He had already devoted to destruction. Hence we gather how much the entreaties of the pious avail with God: as He is said, in Psa 145:19, to “fulfil the desire of them that fear him.” He would, indeed, have done of His own accord what He granted to Moses; but, in order that we may be more earnest in prayer, the use and advantage of prayers is commended, when God declares that He will not only comply with our requests, but even obey them.
But how is it consistent for Him to declare that He had spared those, upon whom He had determined to inflict the most extreme punishment, and whom He deprived of their promised inheritance? I reply that the pardon in question was not granted to the individuals, but to their race and name. For the opinion of some is unnatural, who think that they were released from the penalty of eternal death, and thence that God was propitiated towards them, because He was contented with their temporal punishment. I do not doubt, then, but that Moses was so far heard, as that the seed of Abraham should not be destroyed, and the covenant of God should not fail For He so dispensed the pardon as to preserve their posterity uninjured, whilst He inflicted on the unbelievers themselves the reward of their rebellion. Thus the conditions of the pardon were of no advantage to the impious rebels, though they opened a way for the faithful fulfillment of His promise.
Fuente: Calvin’s Complete Commentary
F. GENERAL PARDON;
SENTENCE UPON THE PROVOKERS, vv. 2038
TEXT
Num. 14:20. 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 where-into he went; and his seed shall possess it. 25. (Now the Amalekites and the Canaanites dwelt in the valley.) Tomorrow 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 me, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you; 29. Your carcasses 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 carcasses, they shall fall in this wilderness. 33. And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcasses 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.
PARAPHRASE
Num. 14:20. And the Lord said, I have pardoned them according to your word; 21. but certainly, as I live, and as all the earth is filled with the glory of the Lord, 22. all those men who have seen my glory and my miracles which I did in Egypt and in the wilderness, and yet have tested me now these ten times, and have not heeded my voice, 23. certainly they shall not see the land I pledged to their fathers, nor shall any of those who provoked me see it. 24. But my servant Caleb, because he had a different attitude and followed me completely, I will bring into the land into which he went; and his descendants shall possess it. 25. Now the Amalekites and the Canaanites lived in the valleys. Turn tomorrow and set out into the wilderness by way of the Red Sea.
26. And the Lord spoke unto Moses and Aaron, saying, 27. How long shall I put up with this evil congregation who murmur against me? I have heard the complaints of the children of Israel, which they murmur against me. 28. Say to them, As I live, says the Lord, just as you have spoken in my ears, so will I do to you: 29. your corpses shall fall in this wilderness, according to the total number, from twenty years of age and older, who have complained against me. You shall certainly not come into the land, in which I swore I would bring you to live, excepting Caleb, the son of Jephunneh, and Joshua, the son of Nun. 31. However, your children, whom you said would become prey, these I shall bring in, and they shall know the land you have rejected. 32. But as for you, your corpses shall fall in this wilderness. 33. And your children shall be shepherds in this wilderness forty years, and suffer because of your unfaithfulness, until your corpses are consumed in the wilderness. 34. According to the number of days in which you spied out the land, that is, forty days, for every day you shall bear your sins one year: namely, forty years; and you shall know my displeasure. 35. I have spoken, I the Lord; surely I will do it to all this wicked generation which have gathered together against me. In this wilderness they shall be consumed, and there shall they die. 36. As for the men Moses sent to spy out the land, those who returned and caused all the congregation to complain against him by giving a bad report concerning the land, 37. those men who brought a bad report of the land died by a plague before the Lord. 38. But Joshua the son of Nun, and Caleb the son of Jephunneh, among the men who went to spy out the land, lived.
COMMENTARY
Whatever the intercessory prayer of Moses might have lacked in eloquence was more than supplied by his sincerity and selflessness. God immediately responds, adopting the course of the petitioner. So the course of an entire nation is determined by the fervent, effectual prayer of the righteous man, (Jas. 5:16).
We do not have a record of ten instances when the nation of Israel tested Gods patience; nor is it necessary to produce such a list. The language of God simply expresses the thought that their provocations have reached the ultimate. The same technique is used again and again in Amos (Num. 1:3; Num. 1:6, et passim), when the end of Gods patience comes after three, and then four, transgressions.
Gods sentence comes upon the people in two pronouncements: those men directly responsible for misdirecting Israel are to be struck down by the plague; and the people, who have been gullible, will not be permitted to enter the Promised Land at all. The punishments fit the crimes. Those who have attained the age of twenty are presumed to be responsible for their decisions. They have chosen to believe ten men rather than the Lord and His two faithful spies; hence, they are consigned to wandering about in the wilderness for the remainder of their lives. The ten unfaithful spies are especially culpable, since it is their word which has incited the disobedience. If they are allowed to remain alive and influential among the people, there is no way of guessing what seeds of discord and disruption they might have sown. Knowing their hearts, and that they will contribute nothing constructive to the morale of their audience, God deems them worthy of death. They are struck dead on the spot. The term plague is general rather than specific; making it a matter of speculation as to exactly how the Lord imposed His penalty upon them.
Sharply contrasting with the sentence of God upon the unfaithful spies and the doubting people, the commendation of the Lord with respect to Caleb particularly, and to Joshua as well, is refreshing. They alone, of all the Israelites above the age of twenty, would be permitted to enter and possess their portions in Canaan. It is safe to assume, at this point, that Moses and Aaron would have been included with the two faithful men. Moses may have omitted himself and his brother at this point when he wrote the record years later, and both of them had also been excluded from the Promised Land.
An ironic note is inserted into the pronouncement of God when He informs the murmuring people that their children, for whom they have expressed special concern about marching directly into the Promised Land, are to be spared through the wilderness ordeal. They, not their fearful parents, will know the full promise of life in a free land of their own. We must conclude that the expressed fears were only alibis; the people were afraid on their own account, not because of their children. Their carcasses, rotting in the desert, would provide stark evidence of this fact.
The words to the children, and their time in the wilderness, are properly, Your children shall pasture in the wilderness forty years, suggesting something quite different from aimless wandering, which is the common thought from earlier translations. The area of this pasturing was irregularly used for the same purposes by the Amalekites, the Midianites, and a few other nomadic tribes. At its best, however, the land is bleak and unsuited to permanent residence. It is hot, arid, mountainous, and inhospitable. For forty years the children of the rebels would endure its privations because of the sins of their fathers. Whoredoms, as used in this context, unquestionably refers to the idolatrous acts of the Jews, as in Exo. 34:16. Blame for these iniquitous deeds rests squarely upon the souls of the defectors: but the consequences of their idolatry come upon the children as well. Obvious spiritual overtones are to be found in these facts.
Little wonder that the people wept when Moses informed them of the decision of the Lord! They could find neither consolation nor hope in it. Before them lay a difficult life, and death would come upon them all without their having realized the one really wonderful promise which would have made all their trials bearable. Again, the punishment well fits the crime. At this point, Moses inserts the editorial comment which confirms the Lords prophecies: death came upon these apostates in such a manner as to make it clear that they did not die natural deaths, and all within the time foretold.
QUESTIONS AND RESEARCH ITEMS
268.
The Lord pronounced two judgments and punishments upon various portions of the Israelites because of their faithlessness. What were these two pronouncements, and whom did each affect?
269.
Name the previous occasions on which the murmuring people tested Gods patience.
270.
Why did God set the period of wilderness wandering at forty years?
271.
Of the total number of people in the tribes of Israel, how many adults eventually entered into the Promised Land?
272.
What alibi did the people give for not moving immediately into the Promised Land? How did God turn this very argument against them?
273.
How is the word whoredoms used with reference to the conduct of the people?
274.
Why did Moses not include himself and Aaron among those whom God promised entrance into the Promised Land?
Fuente: College Press Bible Study Textbook Series
(20) I have pardoned according to thy word.The holiness and justice of the Lord required that punishment should overtake the transgressors, as it had been foretold in Exo. 32:34. Nevertheless the prayer of Moses was heard and answered, and the people were not wholly exterminated.
(21, 22, 23) But as truly as I live . . . The three verses may be rendered as follows:Nevertheless, as truly as I live, and all the earth shall be filled with the glory of the Lord, none of those men who have seen my glory and my signs which I did in Egypt and in the wilderness, and (who) tempted me these ten times, and hearkened not unto my voice, shall see the land which I sware unto their fathers, &c. Some have explained the words these ten times by adding to the eight murmurings which are recorded(1) at the Red Sea (Exo. 14:11-12); (2) at Marah (Exo. 15:23); (3) in the wilderness of Sin (Exo. 16:2); (4) at Rephidim (Exo. 17:1); (5) at Horeb (Exodus 32); (6) at Taberah (Num. 11:1); (7) at the graves of lust (Num. 11:4); and (8) at Kadesh (Numbers 14)the transgressions of certain individuals(1) in keeping the manna until the morning of the day after that on which it was gathered (Exo. 16:20); and (2) in going out to gather the manna on the seventh day, when none fell (Exo. 16:27). It is more probable, however, that the number ten is used here, as elsewhere (comp. Gen. 31:7), as denoting a full measure. The persons to whom the penalty applied are specified in Num. 14:29 : viz., those who were included in the first census. The principal exceptions to the threat of exclusion from the land of promise are specified in Num. 14:30-31 : viz., Joshua and Caleb, and the generation which had not reached twenty years of age at the exodus. The other exception, or exceptions, if such there were, belonged to the tribe of Levi, which was not included in the census which was first taken, nor represented by the spies. It has been inferred from the fact that Nadab and Abihu only went up into the mountain with Moses and Aaron, that Eleazar, who entered Canaan with Joshua (Jos. 14:1), was under twenty years of age at the exodus. It may be observed that it does not follow that the regulation respecting the age of the Levites at the time of entering upon their service applied also to the priests, and consequently Eleazar may have been under twenty years of age at the time of his consecration. (Comp. 2Ch. 31:17.) There seems, however, to be no sufficient authority for such a supposition.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. I have pardoned The Hebrew language has only two tenses, the past and the future. The present tense maybe expressed by either of them, “the choice in every instance depending on whether the writer’s attention is more particularly directed to the commencement of the action in the past or to its continuance in the future.” Nordheimer. The use of the past tense here implies that the divine forgiveness never covers future sins. Only the Church of Rome grants perpetual indulgences, which cancel future sins and require no renewal.
According to thy word A wonder of wonders! the divine purpose is changed on account of a human word, when that word is uttered in faith! Thus all things are possible to two persons to God and “to him that believeth.” Mar 9:23, note. The nation was preserved, but the merited temporal punishment of its individual unbelievers was not remitted. Such a plea as that of Moses could not remain unheeded; it was typical of the great plea for mankind, and the great Pleader. But, as when long afterward Israel called down upon themselves and their children the penalty for shedding the blood of Jesus, long and sore judgments were to befall the stiffnecked and rebellious, even although ultimately all Israel should be saved, (Rom 11:26,) so was it at Kadesh. This answer to prayer is a sufficient response to the supposed sceptic’s query in Job 21:15.
Fuente: Whedon’s Commentary on the Old and New Testaments
Yahweh Grants His Pardon But Refuses to Consider Their Entering His Land (14:20-25).
Num 14:20-23
‘And Yahweh said, “I have pardoned according to your word, but in very deed, as I live, and as all the earth shall be filled with the glory of Yahweh, because all those men who have seen my glory, and my signs, which I wrought in Egypt and in the wilderness, yet have tempted me these ten times, and have not listened to my voice, surely they shall not see the land which I swore to their fathers, nor shall any of them who despised me see it.”
Yahweh responded to Moses’ pleading. In accordance with Moses’ request He was granting His pardon. He would not totally cast them off. Nevertheless by His own life and by His own glory, that glory with which the whole world would one day be filled, He swore that because they had witnessed all His glory and His signs in Egypt and in the wilderness, and yet had tested Him many number of times, refusing to listen to His voice, they would not be permitted to enter the land. None of those who had despised His glory would even see it. They were barred from Yahweh’s land.
“These ten times.” That is, ‘these many times’. Ten is used here as a round number signifying many times. Compare especially Gen 31:7.
Num 14:24
“ But my servant Caleb, because he had another spirit with him, and has followed me fully, him will I bring into the land into which he went, and his seed shall possess it.”
Only Caleb would be allowed to see it, because he along had proved faithful to Yahweh. He had within him a right spirit and had followed Yahweh fully. He therefore would be brought into the land and his children would possess it.
Some question why Joshua was not mentioned here, but the answer is simple. He was one of the establishment of Moses, Aaron and Joshua. His faithfulness and his future was never in doubt. And at this point all recognised that all three of these would not be included in Yahweh’s strictures. They did not need to be mentioned. Although two would eventually fail. (So the none mention of Joshua actually confirms that the writing was contemporary with these).
Num 14:25
“ Now the Amalekite and the Canaanite dwell in the valley. Tomorrow turn you, and get you into the wilderness by the way to the Red Sea.”
He finished by pointing out that the valley ahead contained Amalekites and Canaanites. Thus by their own admission these foe were too powerful to fight. Well, so be it. In their present state they were right. Let them now turn round and go back to the wilderness from which they had come out. And let them make their way back to the Reed Sea. That was symbolic of Egypt. If they wanted Egypt they could have it. For that was what they had sought.
Fuente: Commentary Series on the Bible by Peter Pett
Num 14:20-22. I have pardoned, &c. That is, “At thy intercession I have spared their lives, and will not immediately destroy them; but, in testimony of my severe displeasure, this murmuring generation shall be excluded from the promised land.” The next verse is so rendered as to seem to have no connection with the subject in hand. After the Lord had granted to the prayer of Moses the lives of the people, he goes on to declare, and affirms it by the most solemn oath, that none of these people shall inherit the land; but from our version of the 21st verse it appears, that the oath which the Lord swears is declarative only of his glory filling the earth. It should be rendered thus: and verily, as I live, all that land shall be filled with the glory of JEHOVAH, as surely as all these men, who have seen my glory and my miracles which I did in Egypt, and in the wilderness, &c. Num 14:23 shall not see the land which I sware unto their fathers, even all who have provoked me shall not see it: from which version the whole passage is clear; the Lord swearing by his self-existence, and by his determined purpose to fill the land of Canaan with his glory, that these rebellious Israelites should not inherit it; thus denouncing the severest punishment upon them, while giving to Moses the strongest confirmation possible that he would fulfil his promise, and bring the people into the land of Canaan. That this passage has been so much mistaken, arises chiefly from rendering the word aretz, by the general term earth in the 21st verse, and by land in the 23rd. Tempted me these ten times, Num 14:22 signifies only very often.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 156
GODS ANSWER TO THE INTERCESSION OF MOSES
Num 14:20-21. And the Lord said, I have pardoned, according to thy word: but, as truly as I live, all the earth shall be filled with the glory of the Lord.
LITTLE do the world think how much they are indebted to the saints. They are the cluster for the sake of which the vineyard of the Lord is spared [Note: Isa 65:8.]; the elect, for whose sake the days of vengeance have been often shortened [Note: Mat 24:22.]; the little remnant, without which the whole world would long since have been made as Sodom and Gomorrha [Note: Isa 1:9.]. In the passage before us we have this very matter exhibited in a striking point of view. The whole people of Israel were in a state of rebellion against God; and God was meditating their utter extermination. But Moses lifts up his heart in prayer for them; and, by his importunate intercession, averts the judgments which were ready to burst upon them.
Let us consider,
I.
The prayer he offered
This did not relate to the eternal salvation of the people, except incidentally and by remote consequence: it had respect only to the threatening which God had denounced against the people. Having reason to fear that God would smite them all with a pestilence, and disinherit them utterly [Note: ver. 11, 12.], Moses entreated God to spare them, and urged such arguments as he judged most suitable to the occasion. These pleas of his deserve an attentive consideration.
He pressed upon the Deity,
1.
A regard for his own honour
[What will the Egyptians and the Canaanites say? Will they not ascribe the destruction of this people to a want of power in thee to accomplish thy projected plans [Note: ver. 1316.]? O let them not have such cause for triumph! let them not have so specious an occasion to blaspheme thy name!
This was an argument of great weight. He had used it successfully on a former occasion [Note: Exo 32:12.]; and God himself had acknowledged its force [Note: Deu 32:26-27. See also Eze 20:9; Eze 20:14; Eze 20:22; Eze 20:44.]. This therefore is a plea which we should use: we should use it with God, as an inducement to him to keep us [Note: Psa 5:8; Jer 14:21.] and we should use it with ourselves, as an incentive to vigilance and circumspection [Note: 1Ti 6:1.]. We should be exceeding tender of Gods honour: and, when tempted to the commission of any sin, we should think, How will the Philistines rejoice, and the uncircumcised triumph [Note: 2Sa 1:20.]! how will they blaspheme that sacred name by which I am called [Note: Jam 2:7.]! O that I may never thus give occasion to the adversary to speak reproachfully [Note: 1Ti 5:14.]!]
2.
A conformity to his own perfections
[Didst thou not, O my God, when proclaiming thy name to me, represent thyself as long-suffering, and of great mercy, and as forgiving iniquity and transgression, though thou wouldest not clear the guilty [Note: ver. 17, 18 which refers to Exo 34:6-7.]? Let it now be seen that this is indeed thy character. I do not ask that thou shouldest leave them altogether unpunished; but only that thou shouldest not make a full end of them [Note: That clause, by no means clearing the guilty, may, both in Exo 34:7 and in this place, be rendered clearing, I will not clear, i.e. not make desolate. The word guilty is not in the original. In that sense it will be exactly parallel with Jer 30:11. But the sense affixed to it in the Translation is probably the right, though the other is better suited to the purpose for which it is here adduced.], as thou hast threatened.
Here, methinks, is a plea, which, almost above all others, it becomes us to urge in all our supplications at the throne of grace. The character of God, as a God of infinite mercy, is that which encourages our addresses to him. When every other ground of hope fails, this is still firm. If only we do not limit the Holy One of Israel, we can never be at a loss for arguments with which to fill our mouths at a throne of grace. O let us study well the representations which God has given of himself, and especially that to which Moses referred: then, even in our lowest state of guilt or misery, we shall never despair of obtaining mercy at his hands.]
3.
A consistency with his own conduct
[Thou hast forgiven this people from Egypt even until now: and wilt thou abandon them at last? O let it not be so: pardon, I beseech thee, yet again and again their iniquity, according unto the greatness of thine unbounded mercy [Note: ver. 19.].
This plea, if used with men, would have had no weight: it would have operated rather to prevent the repetition of mercies which had been so abused. But, with God, it availeth much: and in our minds too it is a most encouraging consideration. We may look back and see how God has borne with all our frowardness from our youth up to the present moment; and may take occasion from his past forbearance to supplicate the continuance of it: Remember, O Lord, thy tender mercies, and thy loving-kindnesses; for they have been ever of old [Note: Psa 25:6.]. Yes; we should account the long-suffering of God to be salvation [Note: 2Pe 3:15.], and the goodness he has already exercised towards us as a motive and encouragement to repentance [Note: Rom 2:4.].]
Such was the prayer of Moses, a prayer peculiarly excellent, because it was a holy pleading with God. Let us now proceed to consider,
II.
The answer he obtained
I have pardoned, saith God, according to thy word. Thou hast entreated me to spare them; and I will spare them: but, I swear by my own life, that the whole of my conduct on this occasion shall be such, as shall procure me honour to the remotest ends of the earth, and to the latest period of time. Every one of my perfections shall be now displayed: now will I exhibit before my people such rays of my glory, as shall illumine the benighted heathen, and fill the whole earth with wonder.
Now then, my Brethren, let us contemplate this subject with holy awe: let us beg of God to take away the veil from our hearts, that we may see wherein this glory of his consists. Let us behold,
1.
His condescension in hearing prayer
[Here was a whole nation involved in actual rebellion against God: and one single individual betakes himself to prayer. What, it may be said, can a single individual do? Read the answer of God, and see. He replies, not, I will pardon, but, I have pardoned: the very moment thou liftedst up thy voice, my hands were tied, and I could no longer persist in my resolution to destroy them [Note: Compare Dan 9:20-21; Dan 9:23.]. I have pardoned according to thy word, and to the full extent of thy petitions. O, who after this will ever doubt the efficacy of prayer? If God answered so speedily the prayer of one on behalf of a rebellious nation, what will he not do for those who supplicate mercy for themselves? Will he ever cast out their prayer? No: let the whole universe know, that he is a God that heareth prayer, and that not even the vilest of the human race shall ever seek his face in vain.]
2.
His mercy in forbearing vengeance
[Consider the mercies which that nation had experienced, and the extent of that wickedness which they now committed; consider that they cast the most bitter reflections on God himself, and actually appointed a captain to lead them back to Egypt [Note: Neh 9:17.], and were proceeding to murder those who exhorted them to obedience: could it be supposed that such persons should be spared, spared too after God had said he would instantly cut them off? Whom then will he not spare? Who, whilst on praying-ground, can be considered as beyond the reach of mercy? Let us not despair of any; nor let any despair of themselves: He is the same God as ever; slow to anger, and of great kindness, and ready to repent him of the evil which he has thought to inflict upon us, the very moment that he can do it in consistency with his own perfections.]
3.
His justice in punishing sin
[Though he forbore to destroy the nation at large, he executed immediate vengeance on those who were the leaders and instigators of the rebellion [Note: ver. 36, 37.]. Nor were the people themselves left unpunished. They had expressed a wish that they had died in the wilderness: now God gave them their wish; and declared that not one of those who had rebelled against him should ever see the promised land. Forty days had been spent in searching the land of Canaan; and forty years were they condemned to bear their iniquities, till their carcasses should be consumed in the wilderness.
What an awful lesson does this give to the ungodly world! Who must not tremble for fear of his judgments? Who does not see that it is vain to hope for impunity on account of the number of those who tread the paths of wickedness? The question is often confidently put by sinners, Do you think that God will condemn so many? We answer, If you would know what God will do, look at what he has done: inquire, how many of those who came out of Egypt ever were admitted into the land of Canaan: and when you have learned that, you will know how God will proceed in the day of judgment [Note: See 1Co 10:11; Heb 3:17-19; Heb 4:1; Jude, ver. 5.]. Let all the world hear this, and tremble: for verity there is a God that judgeth in the earth.]
4.
His goodness in rewarding virtue
[Two of the spies were faithful to their God: and behold how God interposed for them! The congregation was just going to stone them, and God instantly displayed his glory in such a manner as to appal the hearts of their enemies. To them also he bore testimony, that they had followed him fully: and he promised them, that though every other man throughout all the tribes should die in the wilderness, they should go into the promised land, and enjoy the inheritance reserved for them [Note: ver. 24, 30.].
Do any of the human race wish to ascertain whether their works shall be rewarded? Let them look to this history: let them here see how God will protect his people; and how assuredly they who serve him in time, shall dwell with him in eternity. Surely none who hear these records will ever be afraid of being singular, or of bearing persecution for righteousness sake. No: from henceforth every soul should be emboldened to confess Christ before men, and to cleave unto him with full purpose of heart.]
5.
His faithfulness in fulfilling his word
[Here was a strong temptation to rescind his promises: and indeed, because of the appearance of so doing, God says, Ye shall know my breach of promise [Note: ver. 34.]. But the promise was not made to that people, that they at all events should inherit the land of Canaan: it was made to Abraham, that his seed should inherit it: and, both on this and a former occasion, when God threatened to destroy the present generation, he offered to raise up a nation from the loins of Moses, and to give the promised land to them [Note: ver. 12 with Exo 32:10.].
God fulfilled his word in every point: and Joshua appealed to the whole nation of Israel for the truth of this [Note: Jos 23:14.]; as did Solomon many hundred years after him [Note: 1Ki 8:56.]. None therefore need to be afraid of trusting in God: for he is not a man that he should lie, or the son of man that he should repent [Note: Num 23:19.]. Let the whole world be assured, that they may safely rely on him; that not one jot or tittle of his word shall ever fail; that faithful is He who hath promised; and that what he hath promised he is able also to perform. Be it known therefore, I say, that they who trust in him shall not be ashamed or confounded world without end [Note: Isa 45:17.].]
6.
His power to accomplish his own sovereign will and pleasure
[The people had expressed their fears that their little ones would fall a prey to the warlike inhabitants of Canaan. Now, says God, those very children, who ye said would be a prey, even them will I bring in, and they shall know the land which ye have despised [Note: ver. 31.]. Weak as ye judge them to be, I will give them the victory; and not an enemy shall be able to stand before them.
Hear this, ye drooping, doubting Christians! let the whole world hear it: yea, let it never be forgotten, that God ordaineth strength in babes and sucklings; that his strength is perfected in their weakness; and that through him the weakest of us shall be more than conquerors. Who weaker than Paul in his own apprehension? I have not, says he, a sufficiency even to think a good thought: yet who stronger in reality? I can do all things, saith he, through Christ who strengtheneth me [Note: Php 4:13.]. Let the weak then say, I am strong [Note: Joe 3:10.]: let the feeble be as David, and the house of David be as the angel of the Lord [Note: Zec 12:8.].]
Application
[Behold now this glory of the Lord! see how it shines throughout this mysterious dispensation! see his condescension in hearing prayerhis mercy in forbearing vengeancehis justice in punishing sinhis goodness in rewarding virtuehis faithfulness in fulfilling his wordand his power to execute his sovereign will and pleasure! Let the whole earth contemplate it: let all transmit the knowledge of it to those around them; and assist in spreading it to the remotest heathen: let all expect the time when this view of God shall be universal through the world, and all shall give him the glory of his immutable perfections.
And, whilst we view the glory of God in his past works, let us remember what will be the final issue of all hit dispensations. His glory will hereafter shine in still brighter splendour. When his answers to the prayers of all his people shall be known, how marvellous will his condescension and grace appear! When the sins of the whole world shall be made manifest, how shall we be filled with wonder at his long-suffering and forbearance! How tremendous will his justice and severity be found, when millions of impenitent sinners are cast headlong into the bottomless abyss! And when his obedient people shall be exalted to thrones of glory, how will his goodness and mercy be admired and adored! Then also will his truth and faithfulness be seen in the exact completion of every promise he has ever given; and his power and might be gratefully acknowledged by all whom he has redeemed, sanctified, and saved.
This then is certain, that in every human being he will be glorified. But the question is, How will he be glorified in me? will it be in my salvation or condemnation? In answering this question aright we are all deeply interested: nor will it be difficult to answer it, provided we inquire what our real character is. Do we resemble the unbelieving and rebellious Israelites, or those believing spies who followed the Lord fully? Vast was the difference between them, and consequently the discrimination will be easy. The Lord grant that we may so judge ourselves now, that we may not be judged of the Lord in that awful day!]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Observe the expression, I have pardoned. Yes, JESUS is the lamb slain from the foundation of the world. Hence the efficacy of that blood which cleanseth from all sin, reacheth through all ages. Rev 13:8 . It is one of the most precious doctrines of the gospel this, that our GOD hath already provided for his people in a covenant, that is ordered in all things and sure. The mercy you and I want, the pardon we this day need, is all laid up in JESUS. Reader! mark this down in the memorandums of your best remembrance; and as a striking instance in proof of the doctrine, take with it the case of Peter: whose fall JESUS not only foretold, but at the same time added to it this very assurance; I have prayed for thee that thy faith fail not. Luk 22:31-32 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Num 14:20 And the LORD said, I have pardoned according to thy word:
Ver. 20. I have pardoned them, ] viz., So as not utterly, and at once, to extirpate them. I will be “as a moth” unto them, and not as a devouring lion. Hos 5:12 ; Hos 5:14
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Reciprocal: Exo 32:10 – let me alone Psa 99:8 – thou wast Heb 3:11 – I sware
Fuente: The Treasury of Scripture Knowledge
Num 14:20-22. I have pardoned So far as not utterly to destroy them. With the glory of the Lord With the report of the glorious and righteous acts of God in punishing this rebellious people. My glory That is, my glorious appearances in the cloud, and in the tabernacle. Ten times That is, many times. A certain number for an uncertain.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
14:20 And the LORD said, I have pardoned {h} according to thy word:
(h) In that he did not utterly destroy them, but allowed their children and certain others to enter.
Fuente: Geneva Bible Notes
God’s punishment of the people 14:20-38
The fact that God granted the people pardon in response to Moses’ intercession is another indication of His grace (Num 14:20-21). The failure of the Israelites would not frustrate God’s purpose to manifest His glory throughout the earth through the seed of Abraham (Num 14:21). Even though the present generation would die in the wilderness, Caleb (and Joshua, not mentioned here, cf. Num 14:30) would enter the Promised Land.
The ten times the Israelites tested God (Num 14:22) by complaining were probably these.
1. At the Red Sea (Exo 14:11-12)
2. At Marah (Exo 15:23)
3. In the wilderness of Sin (Exo 16:2)
4. In the wilderness of Sin (Exo 16:20)
5. In the wilderness of Sin (Exo 16:27)
6. At Rephidim (Exo 17:1-2)
7. At Horeb (Exodus 32)
8. At Taberah (Num 11:1-3)
9. At Kibroth-hattaavah (Num 11:4-34)
10. At Kadesh (Num 14:1-3)
It is noteworthy that in Egypt God sent 10 plagues to build the faith of His people, but in the wilderness they complained against Him in unbelief 10 times. Evidently the measure of their iniquity had reached its capacity from God’s viewpoint with this tenth rebellion (cf. Gen 15:16).
Because the adult generation had failed to trust God He would not defeat their enemies. Therefore He instructed them to march southeast toward the Gulf of Aqabah and away from the Amalekites and Canaanites (Num 14:25). Since they wanted to return to Egypt, God sent them back toward where they had been. Since they feared their children would die in Canaan, God would preserve those very children in the wilderness and give them a home in Canaan (Num 14:31). Since the adults had rejected Canaan, God would give it to their children (Num 14:31). Since they feared dying in Canaan, God would let them die in the wilderness (Num 14:2).
"Typical of the irony in this story, their punishment is made to fit their crime." [Note: G. Wenham, p. 123.]
"When the Lord asked ’How long?’ [Num 14:27] he meant this was the end. The oath formula ’As I live’ [Num 14:28] was the strongest denial conceivable. The things he said next were irrevocably going to happen. That is what lies behind Num 14:28; Num 14:30; Num 14:35." [Note: Maarsingh, p. 50.]
The Bible nowhere specifies a particular age of accountability for children. However the fact that God judged all the Israelites who were 20 years old and older for this sin seems significant. He evidently regarded those who had lived 20 years as responsible adults (Num 14:29). Jewish boys became "sons of the covenant" on their thirteenth birthdays in later Judaism. This is what the bar mitzvah (lit. son of duty) celebrates.
The 40-year duration of the punishment was based on the 40-day duration of the expedition by the spies (Num 14:34). These 40 years included the two years already spent in the wilderness, since complaining characterized the people from the time they first departed from Egypt.
"The round number forty (Num 14:34) may refer to a human lifetime: generally speaking, everyone above the age of twenty would die in the wilderness in a period of forty years, because very few people lived beyond the age of sixty. There is a curious connection between the forty days of preparation for an entry that did not take place and forty years of awesome preparation for an entry that would take place-but only for a new generation." [Note: Maarsingh, p. 51.]
The 10 spies who brought the majority opinion seem to have died shortly after God pronounced their sentence as a result of a plague He sent (Num 14:37).
"As an unmistakable evidence that God’s word of judgment would be literally fulfilled, the spies, except Joshua and Caleb, at this moment were struck dead with a plague from the Lord." [Note: Jensen, p. 67.]