Exegetical and Hermeneutical Commentary of Numbers 14:44
But they presumed to go up unto the hill top: nevertheless the ark of the covenant of the LORD, and Moses, departed not out of the camp.
44. the ark of the covenant of Jehovah ] The words ‘of the covenant’ are probably a gloss by a Dt. writer. There is no evidence in J or E that the tablets of the Covenant laws were placed in the ark. See on Num 10:33 b.
and Moses ] Moses was the guardian of the ark.
out of the midst of the camp ] In E the sacred tent, in which the ark was presumably housed, stood outside the camp (cf. Num 12:4, Exo 33:7-11). The position, here implied by J , afterwards formed an important factor in P’s description of the Tabernacle (Num 1:50; Num 1:53).
Fuente: The Cambridge Bible for Schools and Colleges
They presumed; guilty both of rashness and rebellion; thus running from one extreme to another.
Fuente: English Annotations on the Holy Bible by Matthew Poole
But they presumed to go up unto the hill top,…. In a bold, audacious, and presumptuous manner; they attempted to go up to the top of the hill, notwithstanding the remonstrances of Moses against it, and the danger they would be exposed unto; but withdrawing themselves from God and his ministers, and lifted up in themselves, and confident of their own strength, ventured on this rash enterprise: the Vulgate Latin version is, “being darkened they went up”: either having their understandings darkened, and being given up to a judicial blindness and hardness of heart; or else they went up in the morning while it was dark, before daylight; which latter sense is favoured by the Targum of Jonathan,
“and they girded (or armed) themselves in the dark, before the morning light;”
and the former by an ancient exposition, called Tanchuma, mentioned by Jarchi,
“they went obscure (as it were in the dark) because without leave:”
nevertheless the ark of the covenant of the Lord, and Moses, departed not out of the camp; the cloud not being taken up, but abiding on the tabernacle, which was the signal for resting, both for the ark, and for the camp, the Kohathites did not move with the ark: the Jews e have a notion, that there were two arks which went with Israel in the wilderness, one in which the law was put, and another in which the broken pieces of the tables were left; that in which the law was, was placed in the tabernacle of the congregation, and of this it is written, “the ark of the covenant of the Lord, and Moses, departed not”, c. but that in which the broken pieces of the tables were, went in and out with them: but this does not clearly appear and it is highly probable no ark went with them at this time; nor did Moses, the leader and commander of the people, stir from the camp of the Levites; wherefore it was a bold and hazardous undertaking the other camps engaged in without God going with them, and their general before them, or Joshua his minister; for if one did not go, the same may be concluded of the other.
e T. Hieros. Sotah, fol. 22. 2.
Fuente: John Gill’s Exposition of the Entire Bible
44. But they presumed to go up unto the hill-top. It was not, indeed, their intention deliberately to array themselves against God, but rather did they endeavor to appease Him by this means of propitiation. Nor was their self-deceit devoid of a colorable pretext, inasmuch as they were ready cheerfully to welcome death, so as to offer their lives in sacrifice, and thus to compensate for their previous hesitation and inertness. It is thus that the zeal of the wicked is fervent, when it ought to be still; whereas, when God commands, coldness and apathy possess their minds, so that they are no more aroused by His voice, than as if they were stones. In a word, when it ought to be quiet, unbelief is always active, prompt, and bold; but when God would have it advance, it is timid, slow, and dead.
In conclusion, Moses adds, that their foolish enterprise was punished; for they were not merely routed and put to flight by their enemies, but utterly destroyed. (79) Hence we gather, that their audacity failed them in the trial, and was deficient in true courage. At the same time he recounts another sign of their senselessness, in that they left behind the ark of God, as well as Moses, and rushed forward, like doomed persons, to be slaughtered. Hence it appears that unbelievers, when carried away by the blind impulse of their zeal, are as much destitute of reason and discretion as if they deliberately conspired for their own destruction.
(79) “Sed etiam contriti.” — Lat. “Discomfited them.” — A.V. The Geneva version renders the word “consumed.” — Hebr. ויכתום, from כחת, which Taylor renders, “contundere, conterere. To beat, to crush, to knock, and mash all to pieces.”
Fuente: Calvin’s Complete Commentary
(44) They presumed to go up.i.e., they made a bold attempt to ascend the mountain. Their enemies appear to have encountered and discomfited them before they had actually gained the summit.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
44. But they presumed Presumption and despair are two opposite phases of unbelief. Within less than one day the Israelites despaired of conquering Canaan with the assured alliance of Jehovah, and then presumed to enter upon its conquest though he had announced the withdrawal of his aid. The natural man, when exhorted to religious effort, first avers that he can do nothing, even with God’s aid, and soon asserts that by his own good works he can save himself without God. The ark was both the symbol and seat of Jehovah in the camp of Israel. In subsequent history, in the estimation of the Jews, the life of the nation depended on the presence of the ark. Joshua vi; 1Sa 4:4-18, note.
This confidence in part grew out of their present bitter experience of defeat when facing their foes with no pillar of cloud over their heads.
And Moses, departed not The moral sublimity of this scene is worthy the brush of the historical painter: Moses, not like Achilles sulking in his tent while the Greeks went out to battle, but calmly standing alone with God, while his people madly rush to danger and to death.
Fuente: Whedon’s Commentary on the Old and New Testaments
Num 14:44. But they presumed, &c. “They loftily presumed, or took on them, by violence, with a lofty presumptuous mind. The word , whose primary signification is a tower or fort, signifieth also a drawing-back from God by unbelief, Heb 10:36; Heb 10:39. So here, in this their presumptuous enterprize, their souls were lifted up within them, but withdrawn from God. Moses explains this by two words, Deu 1:41; Deu 1:43. Ye pressed forward, and ye were presumptuous.”Beaumont.
The spirit and behaviour of the Israelites in the wilderness, as Dr. Taylor observes, merit particular attention, as a very remarkable instance of the wretched effects of servitude upon the human soul. They had been slaves to the Egyptians for about a hundred and forty years; their spirits were debased; their judgments weak; their sense of God and religion very low; they were defective in attention, gratitude, generosity; full of distrust and uneasy suspicions; complaining and murmuring under the most astonishing displays of divine power and goodness, as if still under the frowns and scourges of their unjust task-masters; could scarcely raise their thoughts to prospects the most pleasing and joyous; knew not how to value their blessings of liberty; of a taste so mean and illiberal, that the flesh and fish, the onions and garlick of Egypt, weighed more with them than bread from heaven; more than all the divine assurances and demonstrations that they should be raised to the noblest privileges, the highest honor and felicity as a peculiar treasure to God. In short, nothing would do. The ill qualities of slavery were ingrained in their hearts. A grovelling, thoughtless, sturdy, dastardly spirit, fatigued the divine patience, and counteracted and defeated all his wise and beneficent measures. They could not be worked up to that sense of God, that esteem of his highest favours, that gratitude and generous dutifulness, that magnanimity of spirit, which were necessary to their conquering and enjoying the promised land; and, therefore, the wisdom of God determined that they should not attempt the possession of it till that generation was dead and buried. However, this did not lie out of the Divine plan. The policy and justice of the proceeding was conspicuous: God rejected them, but applied himself to regulate and improve the manners of their children, who became, by degrees, tractable and obedient to the laws of the Deity, and proved themselves, at least, fit instruments for carrying on the purpose of his providence; while the rejection of their fathers served a great purpose; namely, to warn them and all future ages of the church, both Jewish and Christian, that if they despise and abuse the goodness of God, and the noble privileges and prospects which they enjoy, they shall forfeit the benefit of them: and the apostle applieth it to this very important use, with great force and propriety, in the epistle to the Hebrews, Num 3:15 to the end, and Num 4:1; Num 4:12.
REFLECTIONS.God begins to execute his decree.
1. Upon the ten men who were the principals in the mutiny; they were struck immediately dead, as they stood before the Lord. Note; (1.) Ringleaders in sin shall be first and deepest in suffering. (2.) It is among the greatest of sins, to misrepresent the good ways of the Lord, and to seek to prejudice the minds of men against them as melancholy or impracticable. (3.) The minister who misleads the souls of sinners shall be accountable for their blood. Caleb and Joshua are spared, a living proof of the truth which they spoke, and a present assurance of the favour that God will shew them hereafter. None ever lost in the end by their fidelity to him.
2. Moses acquaints the people with God’s decree, and deeply they appear affected, but it is irreversible. Note; (1.) Many mourn for their punishments who do not mourn for their sins. (2.) In hell, the sinner’s sorrow will neither assuage his torment, nor reverse his sentence.
3. They resolve, contrary to Moses’s injunction, to go up: they would not go at God’s bidding; it is at their peril now, if they attempt it.
4. They proceed, and are routed; God was not with them; and if he leave us, we are weak indeed. The sentence pronounced against them, the sword of their enemies thus begins to fulfil. Note; (1.) God’s counsel will stand, in spite of every effort to defeat it. (2.) We can only hope to get the better of our spiritual enemies when we have secured God for our friend.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 158
PRESUMPTION OF THE REBELLIOUS ISRAELITES
Num 14:44. But they presumed to go up unto the hill-top.
THERE are principles in the human heart of which few people are aware. One in particular is, a disposition to withstand the authority of God, whatever his commands may be. We see something of this in children towards their parents: the very circumstance of a thing being enjoined makes them averse to it; and a prohibition immediately creates in them a desire after the thing prohibited. St. Paul represents this to have been his experience in his unconverted state: Sin, taking occasion by the commandment, wrought in him all manner of concupiscence, and made him rise against the commandment, as water does against the dam that obstructs its progress. Such a disposition is not uncommon. There is scarcely any man, who, if he will examine carefully his own conduct, may not find, that he more readily does or forbears any thing in compliance with his own will, than when that thing is the subject of a prohibition or command. This perverse temper was very conspicuous in the Israelites when on the borders of Canaan. Being commanded, importuned, and encouraged to go up and possess the promised land, they could not be prevailed upon to go; but, when they were commanded to return into the wilderness, immediately they changed their minds, and would go against the Canaanites, even in direct opposition to the will of God. This is called in our text, presumption: they presumed to go up unto the hill-top.
Let us, for the elucidation of this subject, inquire,
I.
Wherein their presumption consisted
To believe the promises of God, and to expect the accomplishment of them to our own souls, is considered by many as an evidence of presumption. But presumption is rather the fruit of unbelief. That of which the Israelites were guilty consisted in two things;
1.
They went up without the divine presence
[God had told them that he would not go up with them: but they, who had just before despaired of success, even though God himself should fight on their side, now thought they could succeed by the unassisted efforts of their own arm. The folly of such a conceit we easily discern; but are little aware how universally it obtains in reference to spiritual combats. God offers to be with us, and by his almighty power to give us the victory. We persuade ourselves that we have a sufficiency of strength within ourselves, and that we can succeed without any supernatural assistance. Hence we neglect to implore help from God, we refuse to trust in him, and we go forth against our enemies in our own strength
What is this but the very conduct of those rebellious Israelites? The only difference is, that they acted thus in reference to temporal enemies, and an earthly inheritance; whereas we do it, whilst we have all the powers of darkness to contend with, and no less a prize than heaven itself at stake.]
2.
They went up in opposition to the divine command
[God had expressly said to them, Go not up: and yet they would persist in their resolution. They would not go when they were commanded; but now will go, when they are forbidden. Doubtless they would attempt to vindicate their conduct, by alleging, that the rectifying of their former errors was the best proof of their repentance: and they would persuade themselves that God could never be angry with them for doing that, which he had just punished them for refusing to do. But vain were all such reasonings as these. Their duty was to obey, and not to put their reasonings in opposition to the divine commands. Yet in this we imitate them continually. We find, as we imagine, good reasons why this or that command is not to be obeyed; and then we follow our own will, in direct opposition to Gods But what presumption is this! We do not like the way which God has prescribed for us to walk in, and we will go to heaven in our own way. This conduct we may attempt to justify; but God has stamped upon it its true character, as daring and impious presumption.]
To form a just estimate of their conduct, let us consider,
II.
Wherein it issued
They hoped, no doubt, that they should gain the victory: but their efforts terminated,
1.
In painful disappointment
[They found their enemies, as Moses had foretold, prepared for the encounter: and no sooner did they make the attack, than their courage failed them, and they fled; yea their enemies chased them like enraged bees, and destroyed them even unto Hormah. This is precisely what they had reason to expect; and what must be expected by all who will presumptuously advance in their own strength. In fact, this is the very thing of which all who depend on their own arm complain. They will not go forward in dependence on the Lord, and in obedience to his commands; but will trust in their own fancied sufficiency to work out their salvation: the consequence is, that, after all their endeavours to mortify sin, and to lead a heavenly life, they cannot do the things which are required of them Hence the general complaint, that they who preach the Gospel require of men more than they can perform. But in whom is the fault? Not in those who enforce plainly the commands of God, but in those who, rejecting the offers of Gods all-sufficient grace, attempt to gain the victory by an arm of flesh.]
2.
In fruitless sorrow
[The fugitive hosts returned and wept before the Lord: but the Lord would not hearken to their voice, nor give ear unto them [Note: Deu 1:45.]. Now they regretted their former disobedience, and prayed that the sentence denounced against them might be reversed. If God would but try them once more, they would do whatsoever he should command. But their doom was sealed: yea, in this very defeat, it had already been begun to be executed. Many were slain; and God had decreed that every one of them, except Caleb and Joshua, should die in the wilderness. Like Esau therefore, they found no place of repentance, though they sought it carefully with tears [Note: Heb 12:17.].
What an affecting representation is this of the final issue of disobedience to the world at large! When once their doom is sealed, how bitterly will they regret their past folly and wickedness! O, if they could but have another opportunity afforded them, how gladly would they embrace it! how resolutely would they obey the voice of God! they would no more presumptuously prefer their own will and way to his, but would obey him cheerfully and without reserve. But in vain are all such desires: their sentence is irrevocably passed: and all possibility of attaining the heavenly inheritance is gone for ever. Nothing now remains for them but to weep and wail and gnash their teeth for anguish, and to die that death, that second death, which they were not careful to avoid.]
The subject will give me a fit occasion to address,
1.
Those who are afraid of presumption
[Many there are who dread presumption, and who, through a fear of it, are deterred from applying to themselves the rich consolations of the Gospel: they think it would be presumptuous in such weak and sinful creatures as they to expect all the great things which God has promised to his people But, be it Known unto you that it is no presumption to believe in God, or trust in God, even though you were the weakest and the vilest of the human race. If indeed you were to profess a confidence in him, whilst you were living in wilful and allowed sin, that would be presumption: but, if you truly desire to devote yourselves to God, and to be saved by him in his appointed way, the deeper sense you have of your own unworthiness, the more assuredly shall you receive from him all the blessings of a complete salvation ]
2.
Those who indulge presumption
[Of those who determinately go on in their own way, we have already spoken: and therefore we shall pass them over with only entreating them to remember what they have already heard to be the issue of such conduct. But there are even amongst those who profess religion, many who are guilty of very great presumption. What is it but presumption, to run into needless temptations, in hopes that God will keep us? O that the worldly minded would consider this, when they are grasping after preferment or gain! O that they would consider it, who mix so readily with carnal company, and conform so easily to the maxims and habits of a vain world! O that the impure and sensual would consider it, when they give such liberty to their eyes and tongue! Beloved Brethren, we must not tempt God: but, retaining a sense of our extreme weakness and sinfulness, we must watch and pray that we enter not into temptation. Let this then be our daily prayer, Keep thy servant, O Lord, from presumptuous sins, lest they get dominion over me: and Preserve me blameless unto thy heavenly kingdom: Hold thou me up, and I shall be safe.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
presumed to go up = were presumptuous to go up. Compare idiom, Num 35:31. Gen 2:3; Gen 31:27. Deu 1:42, Deu 1:43.
Fuente: Companion Bible Notes, Appendices and Graphics
they presumed: This miserable people a short time ago, thought that, though Omnipotence was with them, they could not conquer and possess the land! Now they imagine, that though God himself go not with them, yet they shall be sufficient to drive out the inhabitants, and take possession of their country! Man is ever supposing he can do all things, or do nothing: he is therefore sometimes presumptuous, and at other times in despair. Num 15:30, Deu 1:43
the ark: Num 10:33, 1Sa 4:3-11
Reciprocal: Num 31:6 – the holy instruments
Fuente: The Treasury of Scripture Knowledge
14:44 But they {r} presumed to go up unto the hill top: nevertheless the ark of the covenant of the LORD, and Moses, departed not out of the camp.
(r) They could not be stayed by any means.