Yahweh spoke to Moses and to Aaron, saying, “How long shall I bear with this evil congregation that complain against me? I have heard the complaints of the children of Israel, which they complain against me. Tell them, ‘As I live, says Yahweh, surely as you have spoken in my ears, so I will do to you. Your dead bodies shall fall in this wilderness; and all who were counted of you, according to your whole number, from twenty years old and upward, who have complained against me, surely you shall not come into the land concerning which I swore that I would make you dwell therein, except Caleb the son of Jephunneh, and Joshua the son of Nun. But I will bring your little ones that you said should be captured or killed in, and they shall know the land which you have rejected. But as for you, your dead bodies shall fall in this wilderness. Your children shall be wanderers in the wilderness forty years, and shall bear your prostitution, until your dead bodies are consumed in the wilderness. After the number of the days in which you spied out the land, even forty days, for every day a year, you will bear your iniquities, even forty years, and you will know my alienation.’ I, Yahweh, have spoken. I will surely do this to all this evil congregation who are gathered together against me. In this wilderness they shall be consumed, and there they shall die.”
The men whom Moses sent to spy out the land, who returned and made all the congregation to murmur against him by bringing up an evil report against the land, even those men who brought up an evil report of the land, died by the plague before Yahweh.
Geneva Bible translators 1599 · Public Domain On vv33–34 Your infidelity and disobedience against God.
Your infidelity and disobedience against God.
The word signifieth to be shepherds, or to wander like shepherds to and fro.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv28, 29, 34 Num 14:28 Say unto them, [As truly as] I…
Num 14:28 Say unto them, [As truly as] I live, saith the LORD, as ye have spoken in mine ears, so will I do to you:
Ver. 28. So will I do to you.] God took them at their words: so he may well do our desperate swearers, since the mercy they desire God to show is to damn them. This self-cursing seldom escapeth God’s visible vengeance: witness those Jews of old, who cried, "His blood be on us," &c., besides many others of late that might be instanced. Mr Perkins tells of certain English soldiers in King Edward VI’s time, who were cast upon the French shore by a storm, in which stress they went to prayer, that they might be delivered; but one soldier among the rest, instead of praying, cried out, Gallows take thy right, or claim thy due: when he came home he was hanged indeed. So was Sir Gervaise Ellowayes, Lieutenant of the Tower in King James’ time, whose usual word at his playing at cards and dice had been, as he sorrowfully confessed at the gallows, I would I might be hanged if it be not so or so. {a}
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{a} Looking glass for Malignants.
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 vv27, 28, 30, 33, 34, 37 Bear with, or pardon, as Num 14:19,20, or spare;…
Bear with, or pardon, as Num 14:19,20, or spare; which words are necessarily and easily understood. It is a short and imperfect speech, which is frequent in case of anger, as Exo 32:32; Psa 6:3; 90:13.
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 v36 Here is, I. The sudden death of the ten…
Here is, I. The sudden death of the ten evil spies. While the sentence was passing upon the people, before it was published, they died of the plague before the Lord, Num 14:36, Num 14:37. Now,
1. God hereby showed his particular displeasure against those who sinned and made Israel to sin. (1.) They sinned themselves, in bringing up a slander upon the land of promise. Note, Those greatly provoke God who misrepresent religion, cast reproach upon it, and raise prejudices in men's minds against it, or give occasion to those to do so who seek occasion. Those that represent the service of God as mean and despicable, melancholy and uncomfortable, hard and impracticable, needless and unprofitable, bring up an evil report upon the good land, pervert the right ways of the Lord, and in effect give him the lie. (2.) They made Israel to sin. They designedly made all the congregation murmur against God. Note, Ring-leaders in sin may expect to fall under particular marks of the wrath of God, who will severely reckon for the blood of souls, which is thus spilt.
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2. God hereby showed what he could have done with the whole congregation, and gave an earnest of the execution of the sentence now passed upon them. He that thus cut off one of a tribe could have cut off their whole tribes suddenly, and would do it gradually. Note, The remarkable deaths of notorious sinners are earnests of the final perdition of ungodly men, Pe2 2:5, Pe2 2:6. Thus the wrath of God is revealed, that sinners may hear and fear.
II. The special preservation of Caleb and Joshua: They lived still, Num 14:38. It is probable that all the twelve spies stood together, for the eyes of all Israel were now upon them; and therefore it is taken notice of as very remarkable, and which could not but be affecting to the whole congregation, that when the ten evil spies fell down dead of the plague, a malignant infectious distemper, yet these two that stood among them lived, and were well. God hereby confirmed their testimony, and put those to confusion that spoke of stoning them. He likewise gave them an assurance of their continued preservation in the wilderness, when thousands should fall on their right hand and on their left, Psa 91:7. Death never misses his mark, nor takes any by oversight that were designed for life, though in the midst of those that were to die.
III. The publication of the sentence to all the people, Num 14:36. He told them all what the decree was which had gone forth concerning them, and which could not be reversed, that they must all die in the wilderness, and Canaan must be reserved for the next generation. It was a very great disappointment, we may well think, to Moses himself, who longed to be in Canaan, as well as to all the people; yet he acquiesced, but they wept and mourned greatly. The assurance which Moses had of God's being glorified by this sentence gave him satisfaction, while the consciousness of their own guilt, and their having procured it to themselves, gave them the greatest vexation. They wept for nothing (Num 14:1), and now they have cause given them to weep; so justly are murmurers made mourners. If they had mourned for the sin when they were faithfully reproved for it (Num 14:9), the sentence would have been prevented; but now that they mourned for the judgment only their grief came too late, and did them no service; they found no place for repentance, though they sought it carefully with tears, Heb 12:17. Such mourning as this there is in hell, but the tears will not quench the flames, no, nor cool the tongue.
IV. The foolish fruitless attempts of some of the Israelites to enter Canaan, notwithstanding the sentence.
1. They were now eager to go forward towards Canaan, Num 14:40. They were up early, mustered all their force, got together in a body, and begged of Moses to lead them on against the enemy, and now there is no more talk among them of making a captain to return into Egypt. They confess their fault: We have sinned; they profess reformation: Lo, we be here, and will go up. They now desire the land which they had despised, and put a confidence in the promise which they had distrusted. Thus when God judges he will overcome, and, first or last, will convince sinners of the evil of all their ungodly deeds, and hard speeches, and force them to recall their own words. But, though God was glorified by this recantation of theirs, they were not benefited by it, because it came too late. The decree had gone forth, the consumption was determined; they did not seek the Lord while he might be found, and now he would not be found. O, if men would but be as earnest for heaven while their day of grace lasts as they will be when it is over, would be as solicitous to provide themselves with oil while the bridegroom tarries as they will be when the bridegroom comes, how well were it for them!
2. Moses utterly disallows their motion, and forbids the expedition they were meditating: Go not up, Num 14:41-43. (1.) He gives them warning of the sin; it is transgressing the commandment of the Lord, who had expressly ordered them, when they did move, to move back towards the Red Sea. Note, That which has been duty, in its season, when it comes to be mistimed may be turned into sin. It is true the command he refers to was in the nature of a punishment, but he that has not obeyed the law is obliged to submit to the penalty, for the Lord is our Judge as well as Lawgiver. (2.) He gives them this warning of the danger: "It shall not prosper, never expect it." Note, It is folly to promise ourselves success in that which we undertake contrary to the mind of God. "The Canaanites are before you to attack you, and the Lord is not among you to protect you and fight for you, and therefore look to yourselves that you be not smitten before your enemies." Those that are out of the way of their duty are from under God's protection, and go at their peril. It is dangerous going where we cannot expect God should go along with us. Nay, he plainly foresees and foretels their defeat: You shall fall by the sword of the Amalekites and Canaanites (who were to have fallen by their sword); Because you are turned away from the Lord, from following the guidance of his precept and promise, therefore the Lord will not be with you. Note, God will certainly leave those that leave him; and those that are left of him lie exposed to all misery.
3. They venture notwithstanding. Never was people so perverse and so desperately resolved in every thing to walk contrary to God. God bade them go, and they would not; he forbade them, and they would. Thus is the carnal mind enmity to God: They presumed to go up unto the hill-top, Num 14:44. Here, (1.) They struggled against the sentence of divine justice, and would press on in defiance of it. (2.) They slighted the tokens of God's presence, for they would go though they left Moses and the ark of the covenant behind them. They had distrusted God's strength, and now they presume upon their own without his.
4. The expedition speeds accordingly, Num 14:45. The enemy had posted themselves upon the top of the hill, to make good that pass against the invaders, and, being informed by their scouts of their approach, sallied out upon them, and defeated them, and it is probable that many of the Israelites were killed. Now the sentence began to be executed that their carcases should fall in the wilderness. Note, That affair can never end well that begins with sin. The way to obtain peace with our friends, and success against our enemies, is to make God our friend, and keep ourselves in his love. The Jews, like these their ancestors, when they had rejected Christ's righteousness, attempted to establish their own, and it sped as this.
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 vv26–37 How long shall I bear with this evil congregation,…
How long shall I bear with this evil congregation, which murmur against me?.... Bear with their murmurings, spare them, and not cut them off? how long must sparing mercy be extended to them? the Lord speaks as one weary of forbearing, so frequent and aggravated were their murmurings. The Jews understand this not of the whole congregation of Israel, but of the ten spies, from whence they gather, that ten make a congregation; and they interpret the phrase, "which murmur against me", transitively, "which cause to murmur against me"; made the children of Israel murmur against him, so Jarchi; but rather all the people are meant, as appears from Num 14:28, and from the following clause:
I have heard the murmurings of the children of Israel, which they murmur against me; for their murmurings were not only against Moses and Aaron, but against the Lord himself, Num 14:2.
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 vv28, 30, 32, 33, 34, 37 As ye have spoken - When you wickedly wished…
As ye have spoken - When you wickedly wished you might 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 vv34, 37 Verse 34. After the number of the days] The…
Verse 34. After the number of the days] The spies were forty days in searching the land, and the people who rebelled on their evil report are condemned to wander forty years in the wilderness! Now let them make them a captain and go back to Egypt if they can. God had so hedged them about with his power and providence that they could neither go back to Egypt nor get forward to the promised land! God has provided innumerable spiritual blessings for mankind, but in the pursuit of earthly good they lose them, and often lose the others also! If ye be willing and obedient, ye shall eat the fruit of the land, but not otherwise; unless for your farther punishment God give you your portion in THIS life, and ye get none in the life to come. From so great a curse may God save thee, thou money-loving, honour-hunting, pleasure-taking, thoughtless, godless man!
And ye shall know my breach of promise.] This is certainly a most harsh expression; and most learned men agree that the words את תנואתי eth tenuathi should be translated my vengeance, which is the rendering of the Septuagint, Vulgate, Coptic, and Anglo-Saxon, and which is followed by almost all our ancient English translations. The meaning however appears to be this: As God had promised to bring them into the good land, provided they kept his statutes, ordinances, c., and they had now broken their engagements, he was no longer held by his covenant and therefore, by excluding them from the promised land, he showed them at once his annulling of the covenant which they had broken, and his vengeance because they had broken it.
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 vv28, 32, 33, 34, 37 Num 14:28-30. As ye have spoken — When you…
Num 14:28-30. As ye have spoken — When you wickedly wished you might die in the wilderness. To make you dwell — That is, your nation; for God did not swear to do so to these particular persons.
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 vv33–34 Your whoredoms - Their several rebellions had been so…
Your whoredoms - 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.
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 vv30, 33, 34, 37 Hand, the posture of one taking an oath, Genesis…
Hand, the posture of one taking an oath, Genesis xv. 18.
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 vv30, 34, 36 save Caleb . . . and Joshua--These are specially…
save Caleb . . . and Joshua--These are specially mentioned, as honorable exceptions to the rest of the scouts, and also as the future leaders of the people. But it appears that some of the old generation did not join in the mutinous murmuring, including in that number the whole order of the priests (Jos 14:1).
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 vv27, 29, 30, 31, 33, 34, 35, 36, 37 THE FORMAL SENTENCE OF EXCLUSION, Num_14:26-35.
THE FORMAL SENTENCE OF EXCLUSION, Num_14:26-35.
27. Murmurings are especially offensive to God, because they impeach his wisdom and goodness. Trust in Christ is the cure for all heart troubles, enabling the sinner to rejoice in the forgiveness of the moral evils of his life, and the saint cheerfully to acquiesce in all providential trials as a part of that discipline wisely chosen for the development of the Christian graces. See Joh_14:1, note. Israel’s murmurings are the fruit of his unbelief.
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 vv26, 27, 28, 29, 33, 34, 37 26. And Jehovah spake] This is P’s immediate sequel…
26. And Jehovah spake] This is P’s immediate sequel to the appearance of Jehovah’s glory in the Tent (Num_14:10).
26–39. All the people above twenty years old, except Joshua and Caleb, were condemned to wander for forty years and die in the desert. The spies who brought an evil report died by a plague. The greater part of this section has been assigned to P , but elements from early tradition have been incorporated in it. The ‘forty years’ is alluded to as early as Amos (Num_2:10, Num_5:25), and the wandering in the wilderness in Hos_2:14.
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 vv27, 28, 29, 30, 32, 33, 34, 37 (27) How long shall I bear with this evil…
(27) How long shall I bear with this evil congregation . . .?—Or, How long shall I pardon (or forgive), &c. The verb is not expressed in the Hebrew. It is probable that one of the verbs in Num_14:19, pardon or forgive, should be supplied.
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 vv26, 27, 29, 30, 33, 34, 37 And the Lord spake unto Moses and unto Aaron.…
And the Lord spake unto Moses and unto Aaron. This communication is clearly by way of continuation and amplification of the sentence briefly pronounced above. It is markedly distinguished from the latter, as being
(1) spoken to Aaron as well as to Moses;
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(2) addressed through them to the people at large.
The one was the Divine answer to the effectual pleading of the mediator; the other the Divine reply to the rebellious cries of the people. The two are blended together in the narrative of Deuteronomy 1.
Vers. 26-35. God"s decision repeated as a message.
What God has already said to Moses by way of answer to his intercession is now amplified in a solemn message to the people. The punitive aspect of the decision is made to appear still more distinctly. Cf. verses 11 and 27. In the first he asks how long the people mean to pursue their unbelieving conduct; in the second, how long shall he bear with them. The time has come for God himself to decide, and make his decision known in the clearest manner.
I THIS GENERATION WAS NOT ALLOWED TO GO ITS OWN WAY. It was not to die at once, neither was it to enter the land; and perhaps some may then have anticipated dismissal altogether, like a disbanded army, that each might be free to take his own path. In reality, all was to go on as before, save that the promise was taken away. They were to continue in the wilderness, and die there. No relaxation is intimated as to the service of the tabernacle and the duties of the comp. We do not escape God"s constraints because our hearts have rejected him. He spared Israel, but he did not let it go back to Egypt. Men may congratulate themselves on being free from the restrictions of a godly life, and talk wildly of those who shut themselves up in the service of Christ, yet they know very well that they are themselves under restraint. Anything like license and recklessness brings suffering on them very quickly. God takes care even now that if men will not serve him, neither shall they please themselves. The fruits of evildoing sometimes ripen with wonderful rapidity.
II IT WAS NOT LEFT TO ITS OWN RESOURCES. It is not expressly said that the manna would be continued, but doubtless all was continued that was not formally revoked. This doomed generation, which could neither go its own way, nor entirely in God"s way, nevertheless had something to do for God which could be done by the ordinary provisions of nature. A generation mostly born in the wilderness had to be brought up to manhood. The lot was, therefore, to some extent mitigated by the continuance of family life, with all its affections, occupations, and enjoyments. In the course of time, as the first bitterness of their doom passed away, parents might even find a certain pleasure in the thought that their children would enjoy the land from which by their own folly they had been excluded.
III No ROOM WAS LEFT FOR A MORE HOPEFUL PROSPECT WITH RESPECT TO THEMSELVES. They had said in their haste, "Would God we had died in this wilderness!" (verse 2). And now through their own folly what they hastily wished has become a necessity. All who had been numbered (Nu 1) are to die, as not being fit to fight the Lord"s battles. No less than four times does the Lord refer to this doom, with variety of expression, which only makes more certain the identity of meaning. Are any of them saying that this very doom is a change of purpose, and therefore they may hope that in a short time God will gladden their ears with the words, "Arise, enter, and possess "? He closes the door against such a hope by giving the long term of forty years to exhaust the doomed generation. This stretch of time would bring even the youngest of them to be a man of sixty, and thus, though the wearing away might be very gradual, yet it would be none the less certain. The rule is made more express and rigorous by the very exceptions in Caleb and Joshua.
IV THOUGH THEY THEMSELVES WERE DOOMED, CLEAR INDICATION IS GIVEN TO THEM THAT GOD"S PURPOSES WOULD BE ACCOMPLISHED. Forty years, and they would be gone! and what then? Why they themselves would be the instruments, and that to a large extent unconsciously, of fulfilling the very purpose which once they seemed to have imperiled. Their little ones God would bring into the land. "Your little ones, which ye said should be a prey." Men are fearful when they ought to be bold, and bold when they ought to be fearful. Israel was alarmed for its tender offspring, but not afraid to rebel against God, and treat his servants with contempt. And now God says that in the exercise of his providence and the carrying out of his extensive plans, these very children, these infants, helpless on the mother"s breast, shall enter and conquer where their fathers were afraid to go. Another generation would arise, not knowing Egypt except at second hand, and which could not very well lust after things it had never tasted. The delay in accomplishing God"s purposes was more apparent than real. The loss was chiefly a loss to the disobedient themselves. God can take the most adverse things, the most determined outbreaks of the wicked, and work them in with his own purposes.
V AN ILLUSTRATION IS FURNISHED OF THE TRUTH THAT CHILDREN HAVE TO BEAR THE SINS OF THE PARENTS (verse 33). A dreadful name, and only too frequent in his after-dealings with Israel, does the Lord give to these sins he calls them. The generations of men are so interwoven that the blow which falls on the parent cannot be entirely averted from the child. Not only was the punished generation unfit for entrance, but its children had to wait in consequence. The children born on this very day of sentence would be well on in manhood when they entered the land. Sinners should well consider how their sin includes others in its consequences. The Israelites thought they were doing a good thing for their little ones when they rebelled; but the real result was the detention of them forty years in the wilderness. If the fathers had been believing, they could have entered at once, and brought up their children in the land flowing with milk and honey. As it was, they had to nourish them in the wilderness, and on the manna they so much despised.
VI THERE IS SOMETHING THROUGH ALL THESE FORTY YEARS TO REMIND THEM OF THEIR SIN AND ITS PUNISHMENT. As the unbelievers died off one by one, and as each succeeding year began, and whenever Caleb and Joshua appeared, there was something to remind of God"s chastising hand. Y.
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 vv26, 33 I have heard the murmurings.
Num_14:26-29
I have heard the murmurings.
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Base murmuring
Murmuring is not a simple sin, but involves--
1. Presumption.
2. Ingratitude.
3. Rebellion.
I. Murmuring without any cause.
II. Murmuring against the best being.
1. Think who and what He is--the Supremely Wise and Good, &c.
2. Think of what He had done for the Israelites, and what He has done for us--redeemed, guarded, sustained, &c.
3. Think of what He had promised to them, and what He has promised to us. How base to murmur against our great Benefactor!
III. Murmuring of long continuance. There are many to-day who are habitual grumblers; murmuring is not occasional. How great is their sin l how great, also, is the patience of God with them!
IV. Murmurings known to god. God hears every bitter complaint; He perceives every unthankful and rebellious mood.
V. Murmuring punished by god. These Israelite murmurers were excluded from the Promised Land. The murmurer excludes himself from the Canaan of joy, and peace, and contentment. Murmuring is a self-punishing sin. God has made it so. (W. Jones.)
Your carcases shall fall in this wilderness.--
The sentence of God upon the sinful people
I. The sentence. Was conspicuously just. Its justice is manifest.
1. In the correspondence between the nature of the sin and the nature of the punishment.
2. In the correspondence between the duration of the unbelieving exploration and the duration of the punishment.
3. In the correspondence between the different degrees of guilt and the different severities of punishment.
II. The sentence was utterly irreversible.
III. The sentence caused great sorrow.
1. Their sorrow had a real and sufficient cause.
2. Their sorrow was not that of repentance, but of selfishness. (W. Jones.)
Verses 31. Your little ones . . . will I bring in.
The duty of parents to their children
I. I propose to extract from our text some permanent and root principles with respect to the relations between parents and children, that God would have us pay special heed to; and then from these root principles I shall endeavour to draw a few practical instructions for our conduct with our children at home.
1. Our first thought is--how completely Almighty God recognises the sense of preciousness which all parents with a spark of heart in them attach to their children, their little children especially; and how God turns the instinct of affection in parents to their children to the parents condemnation, if they will not use their affection in the direction of securing eternal life for those whom they love.
2. That children in the providence of God, and according to the rules of Gods government, do, in a certain degree, share their parents privileges, suffer their parents penalties, nay, even sin with their parents sin.
3. That although, in a certain degree, the children share the privileges, the penalty, and the sin of their parents, yet there is mercy, ay, and there is justice also.
4. That the great cause why the children of Israel refused to go up to the land of Canaan was a want of faith. So the great reason why so-called Christian parents do not take the trouble to prepare their children for eternity is that their own personal belief about the things of eternity is not as strong as it ought to be.
II. Now let me put these principles into a practical shape for our instruction. What is the way in which our great God and Father, who has put us into the responsible and blessed position of parents towards children whom we love, would have us fulfil that responsibility? First of all, He would have us fulfil it in careful, and exact, and regular instruction concerning the things of God. Do not be content to leave this duty to others, but ascertain for yourselves what your children are actually learning about their Lord and Saviour, how far they feel it and know it. And then about example. It is a very good thing to teach your children out of the Word of God; but it is as good to teach them in your own daily life and conversation. There is one thing more--prayer. (Bp. Thorold.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v26 The Judgment Pronounced
The Judgment Pronounced
v. 26. And the Lord spake unto Moses and unto Aaron, saying,
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v. 27. How long shall I bear with this evil congregation which murmur against Me? being incorrigible in their dissatisfied opposition to the ways of the Lord’s dispensation. I have heard the murmurings of the children of Israel which they murmur against Me, for they were continually engaged in grumbling of this kind.
v. 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, Cf v. 2:
v. 29. your carcasses shall fall in this wilderness; literally, "in this very wilderness shall fall your dead bodies"; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against Me,
v. 30. doubtless ye shall not come into the land concerning which I sware, by a solemn lifting up of the hand, to make you dwell therein, save Caleb, the son of Jephunneh, and Joshua, the son of Nun. They would see for themselves whether the oath which the Lord had now sworn by His own life would be fulfilled; they would find out whether a single one of the dissatisfied murmurers would reach the Land of Promise.
v. 31. But your little ones, which ye said should be a prey,
v. 3. them will I bring in, and they shall know the land which ye have despised.
v. 32. But as for you, as the Lord here repeats for the sake of emphasis, your carcasses, they shall fall in this wilderness.
v. 33. And your children shall wander in the wilderness forty years, sustaining themselves as nomads with their herds in the wastes of the Sinaitic Peninsula, and bear your whoredoms, to expiate, in a way, the spiritual unfaithfulness of their fathers, until your carcasses be wasted in the wilderness, until the desert had consumed even the last of them.
v. 34. After the number of the days in which ye searched the land, even forty days, Num 13:25, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know My breach of promise; they would experience what it means when the Lord turns from a people in anger, being obliged to withdraw or to change His original promise.
v. 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.
v. 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, by misrepresenting the facts about Canaan and exaggerating the difficulties of conquering its people,
v. 37. even those men that did bring up the evil report upon the land, died by the plague before the Lord; the punishment struck them very suddenly, and struck them down as the first among the rebellious people.
v. 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, their preservation, in the circumstances, being all the more remarkable, and substantiating the word of the Lord. The judgment upon such as were leaders in the Church and abused the trust placed in them by leading their people astray, will be especially harsh.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv26, 28, 31, 34, 36 How long must I tolerate this evil community that…
How long must I tolerate this evil community that criticizes me?
Yahweh asks this question because he has lost patience with the people. It can be translated as a statement. AT: "I have tolerated this evil community who has criticized me long enough." (See: Rhetorical Question)
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I have heard the complaining of the people of Israel
The word "complaining," an abstract noun, can be expressed as a verb. AT: "I have heard the people of Israel complain" (See: Abstract Nouns)
translationWords
Yahweh
Moses
Aaron
evil
Israel
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 vv28, 34 14:28 Israel’s disobedience brought on the consequences they feared…
14:28 Israel’s disobedience brought on the consequences they feared would come from obeying.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.