All the children of Israel murmured against Moses and against Aaron. The whole congregation said to them, “We wish that we had died in the land of Egypt, or that we had died in this wilderness! Why does Yahweh bring us to this land, to fall by the sword? Our wives and our little ones will be captured or killed! Wouldn’t it be better for us to return into Egypt?” They said to one another, “Let’s choose a leader, and let’s return into Egypt.”
Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel.
Geneva Bible translators 1599 · Public Domain On vv3, 5 To our enemies the Canaanites.
To our enemies the Canaanites.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–5 Num 14:2 And all the children of Israel murmured…
Num 14:2 And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness!
Ver. 2. Would God that we had died.] Words of deep discontent, despair, and unthanklulness.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2–5 Against Moses and against Aaron, as the instruments and…
Against Moses and against Aaron, as the instruments and occasions of their present calamity.
That we had died in the wilderness: it was not long before they had their desire, and did die in the wilderness.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v5 The friends of Israel here interpose to save them…
The friends of Israel here interpose to save them if possible from ruining themselves, but in vain. The physicians of their state would have healed them, but they would not be healed; their watchmen gave them warning, but they would not take warning, and so their blood is upon their own heads.
I. The best endeavours were used to still the tumult, and, if now at last they would have understood the things that belonged to their peace, all the following mischief would have been prevented.
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1. Moses and Aaron did their part, Num 14:5. Though it was against them that they murmured (Num 14:2), yet they bravely overlooked the affront and injury done them, and approved themselves faithful friends to those who were outrageous enemies to them. The clamour and noise of the people were so great that Moses and Aaron could not be heard; should they order any of their servants to proclaim silence, the angry multitude would perhaps be the more clamorous; and therefore, to gain audience in the sight of all the assembly, they fell on their faces, thus expressing, (1.) Their humble prayers to God to still the noise of this sea, the noise of its waves, even the tumult of the people. (2.) The great trouble and concern of their own spirits. They fell down as men astonished and even thunder-struck, amazed to see a people throw away their own mercies: to see those so ill-humoured who were so well taught. And, (3.) Their great earnestness with the people to cease their murmurings; they hoped to work upon them by this humble posture, and to prevail with them not to persist in their rebellion; Moses and Aaron beseech them, as though by them God himself did beseech them, to be reconciled unto God. What they said to the people Moses relates in the repetition of this story. Deu 1:29, Deu 1:30, Be not afraid; the Lord your God shall fight for you. Note, Those that are zealous friends to precious souls will stoop to any thing for their salvation. Moses and Aaron, notwithstanding the posts of honour they are in, prostrate themselves to the people to beg of them not to ruin themselves.
2. Caleb and Joshua did their part: they rent their clothes in a holy indignation at the sin of the people, and a holy dread of the wrath of God, which they saw ready to break out against them. it was the greater trouble to these good men because the tumult was occasioned by those spies with whom they had been joined in commission; and therefore they thought themselves obliged to do what they could to still the storm which their fellows had raised. No reasoning could be more pertinent and pathetic than theirs was (Num 14:7-9), and they spoke as with authority.
(1.) They assured them of the goodness of the land they had surveyed, and that it was really worth venturing for, and not a land that ate up the inhabitants, as the evil spies had represented it. It is an exceedingly good land (Num 14:7); it is very, very good, so the word is; so that they had no reason to despise this pleasant land. Note, If men were but thoroughly convinced of the desirableness of the gains of religion, they would not stick at the services of it.
(2.) They made nothing of the difficulties that seemed to lie in the way of their gaining the possession of it: "Fear not the people of the land, Num 14:9. Whatever formidable ideas have been given you of them, the lion is not so fierce as he is painted. They are bread for us," that is, "they are set before us rather to be fed upon than to be fought with, so easily, so pleasantly, and with so much advantage to ourselves shall we master them." Pharaoh is said to have been given them for meat (Psa 74:14), and the Canaanites will be so too. They show that, whatever was suggested to the contrary, the advantage was clear on Israel's side. For, [1.] Though the Canaanites dwell in walled cities, they are naked: Their defence has departed from them; that common providence which preserves the rights of nations has abandoned them, and will be no shelter nor protection to them. The other spies took notice of their strength, but these of their wickedness, and thence inferred that God had forsaken them, and therefore their defence had departed. No people can be safe when they have provoked God to leave them. [2.] Though Israel dwell in tents they are fortified: The Lord is with us, and his name is a strong tower; fear them not. Note, While we have the presence of God with us, we need not fear the most powerful force against us.
(3.) They showed them plainly that all the danger they were in was from their own discontents, and that they would succeed against all their enemies if they did not make God their enemy. On this point alone the cause would turn (Num 14:8): "If the Lord delight in us, as certainly he does, and will if we do not provoke him, he will bring us into this good land; we shall without fail get it in possession by his favour, and the light of his countenance (Psa 44:3), if we do not forfeit his favour and by our own follies turn away our own mercies." It has come to this issue (Num 14:9): Only rebel not you against the Lord. Note, Nothing can ruin sinners but their own rebellion. If God leave them, it is because they drive him from them; and they die because they will die. None are excluded the heavenly Canaan but those that exclude themselves. And, now, could the case have been made more plain? could it have been urged more closely? But what was the effect?
II. It was all to no purpose; they were deaf to this fair reasoning; nay, they were exasperated by it, and grew more outrageous: All the congregation bade stone them with stones, Num 14:10. The rulers of the congregation, and the great men (so bishop Patrick), ordered the common people to fall upon them, and knock their brains out. Their case was sad indeed when their leaders thus caused them to err. Note, It is common for those whose hearts are fully set in them to do evil to rage at those who give them good counsel. Those who hate to be reformed hate those that would reform them, and count them their enemies because they tell them the truth. Thus early did Israel begin to misuse the prophets, and stone those that were sent to them, and it was this that filled the measure of their sin, Mat 23:37. Stone them with stones! Why, what evil have they done? No crime can be laid to their charge; but the truth is these two witnesses tormented those that were obstinate in their infidelity, Rev 11:10. Caleb and Joshua had but just said, The Lord is with us; fear them not (Num 14:9): and, if Israel will not apply those encouraging words to their own fears, those that uttered them know how to encourage themselves with them against this enraged multitude that spoke of stoning them, as David in a like cause, Sa1 30:6. Those that cannot prevail to edify others with their counsels and comforts should endeavour at least to edify themselves. Caleb and Joshua knew they appeared for God and his glory, and therefore doubted not but God would appear for them and their safety. And they were not disappointed, for immediately the glory of the Lord appeared, to the terror and confusion of those that were for stoning the servants of God. When they reflected upon God (Num 14:3), his glory appeared not to silence their blasphemies; but, when they threatened Caleb and Joshua, they touched the apple of his eye, and his glory appeared immediately. Note, Those who faithfully expose themselves for God are sure to be taken under his special protection, and shall be hidden from the rage of men, either under heaven or in heaven.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv2–5 And all the children of Israel murmured against Moses,…
And all the children of Israel murmured against Moses, and against Aaron,.... They being the instruments of bringing them out of Egypt, and conducting them hither:
and the whole congregation said unto them; some of them, the rest assenting to it by their cries and tears and gestures:
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would God we had died in the land of Egypt; and then what they left behind they thought might have come into the hands of their children or relations; but now they concluded it would become a prey to the Canaanites:
or would God we had died in this wilderness; the wilderness of Paran, at Taberah, where many of them had been destroyed by fire, Num 11:1, and now they wish they had perished with them.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv2–5 Against Moses and Aaron - As the instruments and…
Against Moses and Aaron - As the instruments and occasions of their present calamity. That we had died in this wilderness - It was not long before they had their desire, and did die in the wilderness.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v4 Verse 4. Let us make a captain] Here was…
Verse 4. Let us make a captain] Here was a formal renunciation of the authority of Moses, and flat rebellion against God. And it seems from Ne 9:17 that they had actually appointed another leader, under whose direction they were about to return to Egypt. How astonishing is this! Their lives were made bitter, because of the rigour with which they were made to serve in the land of Egypt; and yet they are willing, yea eager, to get back into the same circumstances again! Great evils, when once some time past, affect the mind less than present ills, though much inferior. They had partly forgot their Egyptian bondage, and now smart under a little discouragement, having totally lost sight of their high calling, and of the power and goodness of God.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv2, 4, 5 Num 14:2-3. Against Moses and Aaron — As the…
Num 14:2-3. Against Moses and Aaron — As the instruments and causes of their present calamity. That we had died in the wilderness — It was not long till they had their desire, and did die in the wilderness. Wherefore hath the Lord brought us, &c. — From instruments they rise higher, and not only vent their passion against his servants, but strike at God himself, as the cause and author of their journey most impiously accusing him as if he had dealt deceitfully with them. By this we see the rapid and prodigious growth and progress of sin when it is not resisted. A prey — To the Canaanites, whose land we were made to believe we should possess.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v5 Already Caleb had endeavored to still the people before…
Already Caleb had endeavored to still the people before Moses Num 13:30; already Moses himself (Deu 1:29 ff) had endeavored to recall the people to obedience. After the failure of these efforts Moses and Aaron cast themselves down in solemn prayer before God (compare Num 16:22); and the appearance of the glory of the Lord in the “tabernacle of the congregation” Num 14:10 was the immediate answer.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv3–5 We may. The Latin manuscripts and Bibles before Sixtus…
We may. The Latin manuscripts and Bibles before Sixtus V read, "in Egypt, and not in this," &c. But the present translation agrees with the Hebrew, Septuagint, and Chaldean. (Calmet) --- They obtained what they said they wished for, ver. 28; chap. xiv. 29; xxvi. 64. (Worthington) --- And that. Hebrew, &c., "and wherefore hath God brought us into this land, that we may fall," &c. In a rage they attribute a malicious design to God. (Calmet) --- Better. And who would have given them food in the wilderness? (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 5 Would God that we had died in Egypt--Such insolence…
Would God that we had died in Egypt--Such insolence to their generous leaders, and such base ingratitude to God, show the deep degradation of the Israelites, and the absolute necessity of the decree that debarred that generation from entering the promised land [Num 14:29-35]. They were punished by their wishes being granted to die in that wilderness [Heb 3:17; Jde 1:5]. A leader to reconduct them to Egypt is spoken of (Neh 9:17) as actually nominated. The sinfulness and insane folly of their conduct are almost incredible. Their conduct, however, is paralleled by too many among us, who shrink from the smallest difficulties and rather remain slaves to sin than resolutely try to surmount the obstacles that lie in their way to the Canaan above.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2–5 2. Murmured against Moses and… Aaron — They begin…
2. Murmured against Moses and… Aaron — They begin with God’s ministers, not having become so hardened as to murmur against God himself. He seems to have been absent from their thoughts both as the object of trust and as their providential guide in the wilderness. They have fallen from a supernatural to a merely natural view of their condition. Hence they childishly vent their indignation against their human leaders.
The whole congregation — This must be understood, as it is in all languages, in a conventional sense, as we are said to utter our opinions in the face of the whole world, or begin our deeds of lands with the words, “Know all men by these presents.” See Exo_9:6, note.
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Would God — The word God is not in the Hebrew. This is the strongest English formula for an unattainable wish, and expresses the strength of the peoples’ desire.
Died in… Egypt — They who prefer death in bondage to life in freedom are not the brave people whom Jehovah can lead to the conquest of Canaan. This wish to return to the groanings, burdens, tasks, and insults of the brick-yards of Egypt, from which a pitying Jehovah had led them forth, was indicative of a base ingratitude, and a servility of spirit exceedingly offensive. Yet all this grief was in view of no present suffering, but in apprehension of imaginary future ills.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2–3 2. would that we had died] ‘God’ does not…
2. would that we had died] ‘God’ does not form part of the Heb. expression. The R.V. is not consistent; see Num_20:4, Exo_16:3.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2–3 (2) And all the children of Israel murmured.—When the…
XIV.
(2) And all the children of Israel murmured.—When the people murmured in like manner in the wilderness of Sin (Exo_16:2-3) against Moses and Aaron because they had brought them forth into the wilderness, Moses assured them that at even they should know that it was Jehovah Himself who had brought them out from the land of Egypt (Ibid, Num_14:6). On the present occasion their murmuring was not against Moses and Aaron only, but they openly rebelled against Jehovah Himself, to whom they ascribed, in the way of reproach, their exodus from the land of Egypt.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2–5 Murmured against Moses and against Aaron; whom they probably…
Murmured against Moses and against Aaron; whom they probably suspected and accused of seeking their own personal ends. Here we may see the true reason why Joshua had not been put forward to advocate an immediate advance. The Septuagint has diegogguzon . (cf. 1Co_10:10) Would God we had died. WntmAWl. Septuagint, ofelon apeyanomen . The A.V is unnecessarily strong.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v4 Let us return into Egypt.
Num_14:4
Let us return into Egypt.
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The rewards of the future not to be slighted because of a present inconvenience
The proposition of the people illustrates anew the principle that all sin is a species of insanity. They proposed to go back to Egypt. How did they suppose they were going to get back? Could they expect to live in the wilderness without the manna which God gave them? Could they overcome Amalek without Moses to intercede in their behalf? Would God be more likely to deliver them in a cowardly retreat than in a loyal advance? Could they hope again for water to flow from the rock to quench their thirst? or for favouring winds to open a new path through the Red Sea? When some departed from the Saviour, He said to His disciples, Will ye also go away? and they returned the pathetic answer, Lord, to whom shall we go? Thou hast the words of eternal life. But, alas! the children of Israel were ready to go back from the promised land to the dangers of the wilderness and to the hopeless bondage of Egypt. In the words of Matthew Henry, They wish rather to die criminals under Gods justice than live conquerors in His favour. How base were the spirits in those degenerate Israelites, who, rather than die (if it came to the worst) like soldiers in the field of honour, with their swords in their hands, desire to die like rotten sheep in the wilderness! Similar paradoxes in the conduct of sinners abound in the world. A slight present danger or inconvenience is suffered to blind the eyes to great rewards in the future. A small hazard before us is likely to seem far greater than much more serious dangers behind us. Under the smart of present ills, we are ever ready to shut our eyes to the innumerable ills we know not of. The miners of England cursed the inventor of the safety-lamp because, in reducing the hazard to their lives, it diminished also their wages. Multitudes of young people attempt to evade the trials and self-denials of the ministerial calling or of missionary work, by choosing some profession or business that is more lucrative or gratifying to their ambitions. In this they fail to remember that there is a poverty in other callings than the ministry; that the high-road of selfishness is through a wilderness strewn with the carcasses of those who have fallen hopeless by the way. What is Wall Street but a maelstrom around which are circling innumerable vessels fated to augment the debris of countless wrecks already in the vortex? What is the path to worldly glory and fame but a crowded throroughfare of hungry and thirsty men, the majority of whom are moving on to inevitable disappointment? On the other hand, the path of the righteous, whatever its present shadows, shines brighter and brighter unto the perfect day. (G. Frederick Wright.)
The folly of impatience
1. It was the greatest folly in the world to wish themselves in Egypt, or to think if they were there it would be better with them than it was. If they durst not go forward to Canaan, yet better be as they were than go back to Egypt. What did they want? What had they to complain of? They had plenty, and peace, and rest; were under a good government, had good company, had the tokens of Gods presence with them, and enough to make them easy even in the wilderness, if they had but hearts to be content. But whither were they thus fond to go to mend themselves? To Egypt! Had they so soon forgot the sore bondage they were in there? Like brute beasts, they mind only that which is present, and their memories, with the other powers of reason, are sacrificed to their passions.(Psa_106:7). We find it threatened (Deu_28:68) as the completing of their misery, that they should be brought into Egypt again, and yet that is it they here wish for. Sinners are enemies to themselves, and those that walk not in Gods counsels consult their own mischief and ruin.
2. It was a most senseless, ridiculous thing to talk of returning thither through the wilderness. Could they expect that Gods cloud would lead them or His manna attend them?
(1) The folly of discontent and impatience under the crosses of our outward condition. But is there any place or condition in this world that has not something in it to make us uneasy if we are disposed to be so? The way to better our condition is to get our spirits into a better frame.
(2) The folly of apostacy from the ways of God. Heaven is the Canaan set before us, a land flowing with milk and honey: those that bring up ever so ill report of it cannot but say that it is indeed a good land, only it is hard to get to it. (Matthew Henry, D. D.)
To retreat is to perish
To retreat is to perish. You have most of you read the story of the boy in an American village who climbed the wall of the famous Natural Bridge, and cut his name in the rock above the initials of his fellows, and then became suddenly aware of the impossibility of descending. Voices shouted, Do not look down, try arid reach the top. His only hope was to go right up, up, up, till he landed on the top. Upward was terrible, but downward was destruction. Now, we are all of us in a like condition. By the help of God we have cut our way to positions of usefulness, and to descend is death. To us forward means upward; and therefore forward and upward let us go. While we prayed this morning we committed ourselves beyond all recall. We did that most heartily when we first preached the gospel, and publicly declared, I am my Lords, and He is mine. We put our hand to the plough: thank God, we have not looked back yet. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v4 They said to each another
They said to each another
This refers to the people of Israel.
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lay facedown
"lay down with their faces touching the ground." Moses and Aaron did this to show that they were humbling themselves before God. They feared that God might punish the people for rebelling against him. AT: "lay facedown in humility to God" or "lay facedown to pray to God" (See: Symbolic Action)
translationWords
assembly
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv3, 5 14:3-4 The threats about which they complained were real,…
14:3-4 The threats about which they complained were real, but the Israelites should have trusted the Lord. In the ancient Near East, women and children were often taken as plunder in the aftermath of battle. • return to Egypt: How quickly the Israelites forgot their bondage (Exod 2:23-24) and the hardship of the wilderness (Num 11:1)!
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.