33<\/strong>. your children shall be<\/em> shepherds<\/strong> ] as R.V. marg. They were to continue to rove about with their flocks, instead of settling down to agricultural life in Canaan. The rendering ‘wanderers’ is due to the Vulg. vagi<\/em>.<\/p>\n and shall bear your whoredoms<\/em> ] Your children, though they will not die in the wilderness, must suffer for your unfaithfulness to God. The metaphor of whoredom, the action of a woman who deserts her husband for another, is frequently applied to Israel. By defiant unbelief (as here), or by the worship of foreign gods (as Hos 2:7<\/span>; Hos 9:1<\/span>), or by foreign alliances (as Eze 16:26<\/span>; Eze 23:1-35<\/span>), she proved, time after time, unfaithful to Jehovah.<\/p>\n Your whoredoms – <\/B>Their several rebellions had been so many acts of faithless departure from the Lord who had taken them unto Himself. And as the children of the unchaste have generally to bear in their earthly careers much of the disgrace and the misery which forms the natural penalty of their parents transgression; so here the children of the Israelites, although suffered to hope for an eventual entry into Canaan, were yet to endure, through many long years wandering, the appropriate punishment of their fathers willfulness.<\/P><\/p>\n Num 14:33-34<\/span><\/p>\n Each day for a year, shall ye bear your iniquities.<\/em><\/p>\n<\/p>\n God often punishes sin proportionably<\/strong><\/p>\n God oftentimes punisheth in proportion, so that the judgment is answerable to the sin. Of what kind the sin is, of the same kind is the punishment (Gen 42:21<\/span>). God sent upon Sodom a punishment like to the nature of their sin; they burned in unclean and unnatural lust one toward another, and the Lord sent fire from heaven to burn them up.<\/p>\n 1. <\/strong>God hath many ways to punish sin, yet it pleaseth Him to send His punishments according to our sins, thereby to strike us with inward remorse and to work a deeper impression in the conscience. For when He punisheth after this manner rather than after any other, the judgment itself doth more effectually force the sufferer to acknowledge Gods justice in plaguing of Him in that sort.<\/p>\n 2. <\/strong>This maketh men not only to justify God, whose, judgments are always just, but maketh them also to judge themselves, and thereby they oftentimes prevent the more heavy judgments of God.<\/p>\n 3. <\/strong>God hath given a law, and by the law He requireth a proportionable punishment for sin <\/strong>(Lev 24:19<\/span>). This course will the Lord take (who is the supreme Magistrate) so often as it pleaseth Him, albeit He do not tie Himself to that law.<\/p>\n Uses:<\/p>\n 1. <\/strong>This serveth to warrant us that we may lawfully expect judgment from God in proportion upon men for their sins. For the which hath been, may be; and that which the Lord hath done, He will certainly do it again, so that we may promise and persuade ourselves that they shall in the end be paid home to the full, with due proportion of punishment according to their sins.<\/p>\n 2. <\/strong>Whensoever we remain under any judgment of Gods hand, let us labour for spiritual wisdom, that we may discern what the sin is which is the cause thereof. For by the manner of the judgment we may oftentimes find out the manner of our sin. This way we shall make the punishment profitable unto us, if we take it and lay it unto the sin, as it were a salve upon the sore. It will work in us a care to judge ourselves, that we be not judged of the Lord (1Co 11:31-32<\/span>).<\/p>\n 3. <\/strong>As God dealeth with men in regard to <\/strong>their sins, so He dealeth oftentimes with His children in good things and for good things. He will reward according to our deeds, blessing with the same blessing, <\/strong>and mercy with the same mercy (2Ti 1:18<\/span>). (W. Attersoll<\/em>.)<\/p>\n Wander, <\/B>like sheep, feeding in the deserts; or shall be shepherds<\/I>, i.e. shall live like the shepherds of Arabia, in tents, and removing from place to place, having no certain dwelling. <\/P> Forty years, <\/B>i.e. so long as to make up the time of your dwelling in the wilderness forty years, as appears from Num 33:8<\/span>; Deu 1:3<\/span> 2<\/span>:14. Compare Amo 5:25<\/span>. It is manifest that one whole year and part of another were past before this sin or judgment. <\/P> Your whoredoms, <\/B>i.e. the punishment of your whoredoms, to wit, of your apostacy from, and perfidiousness against, your Lord, who was your Husband, and had married you to himself. See Jer 3:14<\/span>. Whence idolatry is called whoredom. <\/P> <\/p>\n And your children shall wander in the wilderness forty years<\/strong>,…. Or “feed” b, as shepherds, who go from place to place, and seek fresh pasture for their sheep; it being the custom of a shepherd, as Aben Ezra observes, not to stand or rest in a place; and so like sheep grazing in a wilderness, where they have short commons, and wander about in search, of better. These forty years are to be reckoned from their coming out of Egypt, from whence they had now been come about a year and a half:<\/p>\n and bear your whoredoms<\/strong>; the punishment of their idolatries, which are frequently signified by this phrase, and particularly of the idolatry of the calf, which God threatened to punish whenever he visited for sin, Ex 32:34<\/span>; and of other sins, as their murmurings, c. for it was on account of them their children wandered so long in the wilderness, and were kept out of the possession of the land of Canaan:<\/p>\n until your carcasses be wasted in the wilderness<\/strong> everyone of them be consumed by death, save those before excepted, Nu 14:30<\/span>.<\/p>\n b “erunt pascentes”, Pagninus, Montanus, Drusius, Junius Tremellius “pascent”, Tigurine version, Piscator.<\/p>\n 33. And your children shall wander in the wilderness. (67) He here pronounces that their children shall be in some measure partakers of their punishment, inasmuch as they shall wander in the desert until the time prescribed: for by the word shepherds, He means sojourners, (68) who have no certain or settled residence. To this effect is the similitude in the song of Hezekiah: <\/p>\n “<\/p>\n My lodging is departed as a shepherd’s tent.” (69) (Isa 38:12<\/span>.) <\/p>\n In short, He declares that they shall be wandering and unsettled, and lead a life, like shepherds conducting their flocks from place to place. <\/p>\n He calls the wicked rebellions, whereby they had corrupted themselves, metaphorically “whoredoms;” for, from the time that God had espoused them to Himself, their true chastity would have been to embrace His grace in sincere faith, and at the same time to devote themselves to His service; but by rejecting tits pure worship, they had broken their sacred marriage-vow like gadding harlots. <\/p>\n This example teaches us how God visits the iniquities of the fathers on their children, and yet chastises no one undeservedly; since the descendants here referred to, (70) although atoning for the fault of others, were still by no means innocent themselves. But in the judgments of God there is always a deep abyss, into which if you fear to be plunged, adore that which it is not lawful to question. Nevertheless, there is no doubt but that thus also God provided for the welfare of those, towards whom He appeared to show some marks of severity. For He waited not only until they had grown up, but also, as was advantageous to themselves, until they had attained the strength of manhood, and until a new generation had sprung up. He assigns a second reason why He postponed the fulfillment of His promise for forty years, viz., that tie might repay the ill-spent days by as many years. Having, then, spoken of their children, He again returns to the actual criminals themselves, who were to be consumed in all that long period of time, as if by a lingering disease. The noun תנואת, tenuoth, which I have rendered vanity, (71) is derived from the verb נוא, nu, which signifies to render ineffectual. Translators, however, extract from it various meanings. Some thus construe it: Ye shall know whether I am false, or whether my word shall be vain. Others, rendering it prohibition, depart more widely from the sense. But, in my judgment, it is an ironical concession, whereby God reproves their detestable pride, which had no other object than to accuse God of falsehood, and to charge Him calumniously with failing to fulfil His words. Unless, (72) perhaps, it should be preferred to take it passively; because the people had endeavored to annihilate, as it were, God himself. But still I rather adopt this sense, that they should perceive by certain and experimental proof, whether God’s promises were frivolous or vain. Moreover, we must bear in mind the admonition of the Prophet, to which I have referred, (Psa 95:11<\/span>,) and which the Apostle adapts to our present use, (Heb 4:6<\/span>,) viz., that a better rest is now offered to us, from which we are to fear lest our unbelief should withhold us. For it is not sufficient for us that God’s hand should once have been extended to us, unless we allow ourselves to be directed by it, until our earthly wanderings are concluded, and it conducts us into our heavenly rest. <\/p>\n (67) Lat., “shall be shepherds.” Margin A.V., “or feed. ” <\/p>\n (68) “Il entend qu’ils seront errans comme estrangers, ayant tousiours un pied leve, et nul arrest;” he means that they shall wander as strangers, having one foot always lifted, and without any stay. — Fr. <\/p>\n (69) A.V., “Mine age is departed, etc.” A. Barnes’s translation pretty nearly agrees with that of C. , which he defends in the following note: “The word דורי, which is here used, means properly the revolving period, or circle of human life. The parallelism seems to demand, however, that it should be used in the sense of dwelling, or habitation, so as to correspond with the “shepherd’s tent.” Accordingly, Lowth and Noyes render it habitation. So also do Gesenius and Rosenmuller. The Arabic word has this signification; and the Hebrew verb דור, also means to dwell, to remain, as in Chaldee.” C.’s Latin is here hospitium; in his Commentary on Isaiah, habitatio. <\/p>\n (70) “Ayant porte la paste au four (comme on dit) pour le peche de leurs peres;” having carried the dough to the oven (as they say) for the sin of their fathers. — Fr. <\/p>\n (71) A.V., “My breach of promise. Margin, Or, altering of my purpose.” Fr., “Mensonge.” <\/p>\n (72) “Sinon qu’on aimast mieux prendre ce mot en temps passif, Vous cognoistrez men aneantissement: pource que le peuple s’estoit efforce d’abolir Dieu;” unless it be preferred to take this word in a passive sense, You shall know my annihilation; because the people had striven to annihilate God. — Fr. <\/p>\n (33) And your children shall wander.<\/strong>Better, shall be shepherds, <\/em>or, shall feed their flocks.<\/em><\/p>\n Forty years.<\/strong>The forty years were reckoned from the exodus, not from the return of the spies to Kadesh. (See Num. 14:34<\/span> and Note.)<\/p>\n And bear your whoredoms.<\/strong>The children were doomed to bear the penalty of their fathers apostasy. (Comp. Exo. 34:16<\/span>.)<\/p>\n 33<\/strong>. <\/strong> Bear your whoredoms <\/strong> Disobedience to God is in the Scriptures often expressed as infidelity to the marriage vow. The highest ideal of spiritual life is that of the bride’s heart-surrender in marriage. The Bible is full of this aspect of consecration, and of warning against the loathsomeness of divided affections. See Lev 17:7<\/span>; Jdg 2:17<\/span>, notes. It is one thing for the innocent to bear the natural consequences of others’ guilt, and quite a different thing to bear their punishment. See Exo 20:5<\/span>; Num 14:18<\/span>, notes.<\/p>\n Num 14:33<\/span><\/em><\/strong>. <\/strong>Your children shall wander, <\/em><\/strong>&c.<\/strong> Shall associate together like a flock, <\/em> raim; <\/em>which possibly alludes to the manner of the Arabian shepherds, who removed their tents from place to place that they might find pasture for their flocks. The forty years are to be reckoned from their first coming out of Egypt into the wilderness. Respecting the word whoredoms, <\/em>we have before observed, that idolatry and defection from God, to whom they were espoused by covenant, are constantly represented in Scripture under this idea; see Exo 34:16<\/span> and Amo 5:25-26<\/span>. <\/p>\n wander = be wanderers. <\/p>\n whoredoms. Put by Figure of speech Metonymy (of Cause), App-6, for the punishment they produced, all caused by idolatry. Compare Jer 3:9. Eze 16:15-17. Exo 34:15, Exo 34:16. Lev 17:7. <\/p>\n shall wander in the wilderness: or, feed, This implies, that they should move from place to place in the deserts, as the Bedounin Arabs, who have no certain dwelling, but rove about seeking pasture for their flocks. Num 32:13, Jos 14:10, Psa 107:4, Psa 107:40 <\/p>\n forty years: Num 33:38, Deu 1:3, Deu 2:14 <\/p>\n bear: Num 5:31, Jer 3:1, Jer 3:2, Eze 23:35, Eze 23:45-49, Hos 9:1 <\/p>\n Reciprocal: Exo 20:5 – visiting Num 13:25 – forty days Num 14:29 – carcases Jos 24:7 – ye dwelt Neh 9:21 – forty Psa 95:10 – Forty Eze 20:18 – I said Act 13:18 – about Heb 3:9 – forty Heb 3:17 – whose<\/p>\n THE DOOMED GENERATION<\/p>\n Your children shall wander in the wilderness until your carcases be wasted in the wilderness.<\/p>\n Num 14:33<\/p>\n It is very common to hear Christian preachers refer to the forty years wandering of the children in the wilderness as the type of the Christians pilgrimage in this world. Nothing could be farther from the truth. The allusions of Moses to the way in which the Lord led them and blessed them during that melancholy period of their history, proves, not that they were walking in Gods way, but that they were reaping the bitter results of their own unbelief and rebellion. Look at one or two facts. When they rebelled at Kadesh-Barnea, God turned them back into the wilderness in anger and said: I will smite them with pestilence and disinherit them. Then Moses interceded for them, and God pardoned their sin, but he added: Surely they shall not see the land which I sware unto their fathers; neither shall any of them which provoked me see it. Moreover, he said to them plainly: Your carcases shall fall in this wilderness. Surely a life under such a curse and ban cannot be the typical life for the people of God. It did not end in the land, but in the wilderness. In long after years that wilderness life was held up as a beacon, warning Christians against the sin and danger of unbelief. But with whom was He grieved for forty years? Was it not with them that had sinned, whose carcases fell in the wilderness? To whom He sware that they should not enter into His rest, because they believed not. So that we see they could not enter in because of unbelief. Then this exhortation is added: Let us therefore fear, lest, a promise being left us of entering into His rest, any of you should seem to come short of it (Heb 3:11-19; Heb 4:1-6). These beautiful words of Moses are recorded in Deuteronomy 8 : And thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, to humble thee and to prove thee and to know what was in thine heart, to know whether thou wouldest keep His commandments or no. Thou shalt also consider in thy heart, that as a man chasteneth his son, so the Lord thy God chasteneth thee. These words were addressed to the younger generation who had come up at the end of the forty years, and were intended to admonish them by reverting to the sins of their fathers.<\/p>\n The fact is that the good land and the large, into which Joshua brought the people, was Gods thought for them and not the wilderness life.<\/p>\n I. The wilderness was one long history of unbelief and chastisement for sin.There is not a single act of faith recorded of the children of Israel during all their forty years of wanderings. In the summary of the history of the faith of Israel, the wilderness is entirely left out. Consider this record and let it suggest the truth to our hearers. Through faith they passed through the Red Sea as by dry land; which the Egyptians assaying to do were drowned. Does the record go on to say, By faith they wandered forty years in the wilderness? By no means. The next act of faith recorded of Israel is in these words: By faith the walls of Jericho fell down. Then it was that they began a new life and walk and war after Gods mind, in the land which He sware unto their fathers.<\/p>\n There is a most important lesson in this history for us. Too many, far too many, of Gods people are living and wandering in the wilderness, when they should be shouting the victory in Canaan. This is where God wants us to be, both individually and collectively.<\/p>\n II. How are we to get out of the wilderness and into Canaan?Why, just as that new generation of Israelites did. By faith. But what is meant by faith? The story is simple and easy to those who are ready to read it and put the principles therein unfolded into practice. Faith is not merely a mental exercise, which believes what God says is true. Faith is that, but it is more. It is acting upon that word, and doing what God commands, nothing doubting that He will bring His promises to pass, though a city, walled as high and thick as Jericho, were to stand in the way.<\/p>\n Illustration<\/p>\n The people were only saved from swift destruction by the fervent and self-forgetful intercession of Moses. Still, they had shown how unfit they were for the great work of the conquest of Canaan. As the spies had been forty days in their search, for every day Israel would wander a year in the wilderness, until the Egyptian generation had died out, and a generation bred under the new moral power, and under the iron discipline of the wilderness, should arise, who would not be afraid to meet the enemy in the gate. Only two above the age of twenty years, Caleb and Joshua, would ever enter the promised land. The faithless spies miserably perished.<\/p>\n Num 14:33. Shall wander in the wilderness Hebrew, , Jehju rognim, shall feed, shall seek their food from place to place, after the manner of the Arabian shepherds, that were forced to remove their tents from one place to another, that they might find pasture for their flocks. Forty years Reckoning from the time of their first coming out of Egypt into the wilderness, where they had already wandered a year and a half. And bear your whoredoms The punishment of your whoredoms, that is, of your idolatries, of your apostacy from, and perfidiousness against the Lord, who was your husband, having espoused you to himself by covenant. Idolatry and apostacy from Gods worship are continually represented under the idea of whoredom in the Scripture. And it appears from Amo 5:25-26, that the Israelites were every now and then falling off to this sin during the whole period of these forty years in the wilderness.<\/p>\n 14:33 And your children shall {n} wander in the wilderness forty years, and bear your {o} whoredoms, until your carcases be wasted in the wilderness.<\/p>\n (n) The word signifies to be shepherds, or to wander like shepherds to and fro.<\/p>\n (o) Your infidelity and disobedience against God.<\/p>\n And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcasses be wasted in the wilderness. 33. your children shall be shepherds ] as R.V. marg. They were to continue to rove about with their flocks, instead of settling down to agricultural life in Canaan. The rendering ‘wanderers’ is … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 14:33”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4150","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4150","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=4150"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4150\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4150"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4150"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4150"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"