Exegetical and Hermeneutical Commentary of Numbers 14:18
The LORD [is] longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing [the guilty], visiting the iniquity of the fathers upon the children unto the third and fourth [generation].
Verse 18. The Lord is longsuffering] See Clarke on Ex 34:6.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
These words may seem to be very improperly mentioned, as being a powerful argument to move God to destroy this wicked people, and not to pardon them. It may be answered, that Moses useth these words together with the rest, partly because he would not sever what God had put. together, and partly to show that he did not desire a fulfil and absolute pardon, (but was willing that God should execute his vengeance upon the principal authors of this rebellion, and leave some character of his displeasure upon all the people, as God did,) but only that God would not disinherit them, Num 14:12, nor kill all the people as one man, Num 14:15, nor destroy them both root and branch, because he, had promised not to extend his wrath against them in punishing their sins beyond the third and fourth generation. But the truer answer seems to be, that these words are to be translated otherwise, and in destroying he will not utterly destroy, though he visit the iniquity of the fathers upon the children,
unto the third and fourth generation. Of which See Poole “Exo 34:7“, where all this verse is explained.
Fuente: English Annotations on the Holy Bible by Matthew Poole
The Lord [is] longsuffering,…. Towards all men, and especially towards his own people:
and of great mercy, being abundant in goodness, and keeping mercy for thousands:
forgiving iniquity and transgression, all sorts of sin:
and by no means clearing [the guilty], visiting the iniquity of the fathers upon the children unto the third and fourth [generation]; which may seem to make against the plea of Moses for mercy and forgiveness; but the reason of these words being expressed seems to be, because they go along with the others in the passage referred to, and are no contradiction to the forgiving mercy of God in a way of justice; nor did Moses request to have the guilty cleared from punishment altogether, but that God would show mercy, at least to such a degree as not to cut off the whole nation, and leave no posterity to inherit the land; which is supposed in visiting the sin of the fathers to the third or fourth generation.
Fuente: John Gill’s Exposition of the Entire Bible
Since I have expounded the 18 verse elsewhere, (59) let my readers refer to that place.
(59) See Exo 34:6. Vol. 3, pp. 386-388.
Fuente: Calvin’s Complete Commentary
18. Visiting the iniquity of the fathers For the distinction between the natural consequences of sin and punishment, see Exo 20:5, note.
Fuente: Whedon’s Commentary on the Old and New Testaments
Num 14:18. The Lord is long suffering, &c. See Exo 34:6-7. Moses urges the general benignity and mercy of God; and, upon the strength of this, intercedes for the people, though confessedly deserving that punishment which God had decreed for the guilty. His argument turns upon the consideration of the divine goodness: “Thou hast been merciful and long suffering hitherto towards this people, rebellious and ungrateful as they are; but, though they are unworthy, thy goodness is still the same: Wilt not thou, therefore, spare them this once; and add this one instance of thy patience to the many thousands that thou hast already given?” And, indeed, when all other grounds of expecting pardon fail the children of men, the boundless extent of the divine goodness is still a foundation of hope to the chiefest of sinners. Are they but humbled into a penitent disposition, they have no reason to sink into despair; for the mercy of God endureth forever.
REFLECTIONS.Justly displeased at so rebellious a people, God rises out of his place for judgment. (1.) He speaks to Moses, whom they had despised; for, however men reproach them those who honor him, he will honor. 1. God upbraids their unbelief. This was the root of bitterness whence all the evil sprung. Note; Unbelief is among the greater sins, and the cause of all others; and their perseverance in it was still more provoking after all the interpositions they had experienced. It is exceedingly sinful in the people of God, after experience of his mercies to distrust his faithfulness, and he will requite it at their hands. 2. God threatens to consume and disinherit them, and offers, in their stead, to raise up children of the promise from Moses’s loins. In judgment, God will not forget his promises; but it is just to deprive those of the blessings, who undervalue and despise them.
(2.) Moses, as usual, turns advocate for the people. He was a true patriot, and preferred Israel’s good to his private concerns. His prayer is abrupt and urgent, as from one who expected immediate wrath to break forth. 1. He pleads the honor of God: the eyes of the neighbouring nations were upon them, particularly Egypt and Canaan, who, if they were destroyed, would take occasion to reproach God’s power and faithfulness. Note; (1.) God’s honor is near the heart of every Israelite. (2.) The eyes of the world are intent upon the people of God, and glad to find any occasion to blaspheme. 2. He urges God’s proclamation in Horeb. His power to save, and grace to pardon, to the utmost, have now an opportunity to be displayed; and never could be so wonderfully shewn his patience and long suffering as on the present occasion. It is good to approach God with his own word of promise, and we may well hope then that our prayers will succeed. 3. He prays importunately for pardon, according to the past experience of his mercies. O! what a God have we to do with, who after the deepest and repeated provocations may yet be applied to; and, desperate as our case may seem, there is yet hope in his mercy!
Fuente: Commentary on the Holy Bible by Thomas Coke
Num 14:18 The LORD [is] longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing [the guilty], visiting the iniquity of the fathers upon the children unto the third and fourth [generation].
Ver. 18. And by no means clearing the guilty. ] This last letter in God’s dreadful name ought much to be marked. God may pardon men’s sins, and yet lay it on their skin, to humble themselves, and to warn others. “Thou forgavest them, though thou tookest vengeance of their inventions.” Psa 99:8
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
The LORD = Jehovah. Quoted from Exo 34:6; Exo 20:5 with Exo 34:7.
mercy = lovingkindness, or grace.
iniquity. Hebrew. ‘avah. App-44.
transgression. Hebrew. pasha. App-44. Some codices, with Samaritan Pentateuch, The Targum of Jonathan ben Uzziel and Septuagint, read “transgression and sin”, as in Exo 34:7.
Fuente: Companion Bible Notes, Appendices and Graphics
longsuffering: Exo 34:6, Exo 34:7, Psa 103:8, Psa 145:8, Jon 4:2, Mic 7:18, Nah 1:2, Nah 1:3, Rom 3:24-26, Rom 5:21, Eph 1:7, Eph 1:8
visiting: Exo 20:5, Exo 34:7, Jer 23:2
Reciprocal: Gen 19:16 – the Lord Lev 26:39 – and also Deu 4:31 – the Lord 2Ch 30:18 – The good Neh 9:17 – a God Job 10:14 – thou wilt Psa 51:1 – O God Psa 78:38 – But he Psa 86:15 – But thou Isa 55:7 – for Isa 63:7 – according to his Jer 32:18 – showest Dan 9:4 – the great Dan 9:9 – To the Lord Joe 2:13 – for Rom 2:4 – forbearance Rom 9:22 – endured Rom 11:22 – therefore Jam 5:11 – the Lord is
Fuente: The Treasury of Scripture Knowledge
Num 14:18. By no means clearing the guilty These words may seem to be improperly mentioned, as being a powerful argument to move God to destroy this wicked people, and not to pardon them. But Moses uses these and the preceding words together, because he would not sever what God had put together; and to show that at the same time that he desired pardon for the penitent, he did not expect God to reverse his own laws, and clear them who, notwithstanding all they had heard and known, would not come unto God for mercy, put their trust in him, and obey his commands. It is true the word guilty is not in the original, but, as is observed in the note on Exo 34:7, it is necessarily supplied to make the sense complete. And the interpretation of the words there given is perfectly consistent with the context, and with Mosess intention here, which was not to beg that the people might be so pardoned as not to be chastised; for Moses certainly judged it proper that they should be chastised, and that severely; but that they might not be quite destroyed, or extirpated, as the Lord had threatened, Num 14:12, and as Moses feared would be accomplished.