Joshua the son of Nun and Caleb the son of Jephunneh, who were of those who spied out the land, tore their clothes. They spoke to all the congregation of the children of Israel, saying, “The land, which we passed through to spy it out, is an exceedingly good land. If Yahweh delights in us, then he will bring us into this land, and give it to us: a land which flows with milk and honey. Only don’t rebel against Yahweh, neither fear the people of the land; for they are bread for us. Their defense is removed from over them, and Yahweh is with us. Don’t fear them.”
But all the congregation threatened to stone them with stones. Yahweh’s glory appeared in the Tent of Meeting to all the children of Israel.
Yahweh said to Moses, “How long will this people despise me? and how long will they not believe in me, for all the signs which I have worked among them? I will strike them with the pestilence, and disinherit them, and will make of you a nation greater and mightier than they.”
Geneva Bible translators 1599 · Public Domain On vv6, 9, 10 For sorrow, hearing their blasphemy.
For sorrow, hearing their blasphemy.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv6, 9, 10, 11, 12 Num 14:6 And Joshua the son of Nun, and…
Num 14:6 And Joshua the son of Nun, and Caleb the son of Jephunneh, [which were] of them that searched the land, rent their clothes:
Ver. 6. Rent their clothes.] And wept, saith Sulpitius.
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 vv6, 8, 9, 10, 12 To testify their hearty grief for the people’s blasphemy…
To testify their hearty grief for the people’s blasphemy against God and sedition against Moses, and that dreadful judgment which they easily foresaw this must bring upon the congregation and people of God.
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 v11 Here is, I. The righteous sentence which God gave…
Here is, I. The righteous sentence which God gave against Israel for their murmuring and unbelief, which, though afterwards mitigated, showed what was the desert of their sin and the demand of injured justice, and what would have been done if Moses had not interposed. When the glory of the Lord appeared in the tabernacle we may suppose that Moses took it for a call to him immediately to come and attend there, as before the tabernacle was erected he went up to the mount in a similar case, Exo 32:30. Thus, while the people were studying to disgrace him, God publicly put honour upon him, as the man of his counsel. Now here we are told what God said to him there.
1. He showed him the great evil of the people's sin, Num 14:11. What passed between God and Israel went through the hands of Moses: when they were displeased with God they told Moses of it (Num 14:2); when God was displeased with them he told Moses too, revealing his secret to his servant the prophet, Amo 3:7. Two things God justly complains of to Moses: - (1.) Their sin. They provoke me, or (as the word signifies) they reject, reproach, despise me, for they will not believe me. This was the bitter root which bore the gall and wormwood. It was their unbelief that made this a day of provocation in the wilderness, Heb 3:8. Note, Distrust of God, of his power and promise, is itself a very great provocation, and at the bottom of many other provocations. Unbelief is a great sin (Jo1 5:10), and a root sin, Heb 3:12. (2.) Their continuance in it: How long will they do so? Note, The God of heaven keeps an account how long sinners persist in their provocations; and the longer they persist the more he is displeased. The aggravations of their sin were, [1.] Their relation to God: This people, a peculiar people, a professing people. The nearer any are to God in name and profession, the more he is provoked by their sins, especially their unbelief. [2.] The experience they had had of God's power and goodness, in all the signs which he had shown among them, by which, one would think, he had effectually obliged them to trust him and follow him. The more God has done for us the greater is the provocation if we distrust him.
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2. He showed him the sentence which justice passed upon them for it, Num 14:12. "What remains now but that I should make a full end of them? It will soon be done. I will smite them with the pestilence, not leave a man of them alive, but wholly blot out their name and race, and so disinherit them, and be no more troubled with them. Ah, I will ease me of my adversaries. They wish to die; and let them die, and neither root nor branch be left of them. Such rebellious children deserve to be disinherited." And if it be asked, "What will become of God's covenant with Abraham then?" here is an answer, "I shall be preserved in the family of Moses: I will make of thee a greater nation." Thus, (1.) God would try Moses, whether he still continued that affection for Israel which he formerly expressed upon a like occasion, in preferring their interests before the advancement of his own family; and it is proved that Moses was still of the same public spirit, and could not bear the thought of raising his own name upon the ruin of the name of Israel. (2.) God would teach us that he will not be a loser by the ruin of sinners. If Adam and Eve had been cut off and disinherited, he could have made another Adam and another Eve, and have glorified his mercy in them, as here he could have glorified his mercy in Moses, though Israel had been ruined.
II. The humble intercession Moses made for them. Their sin had made a fatal breach in the wall of their defence, at which destruction would certainly have entered if Moses had not seasonably stepped in and made it good. Here he was a type of Christ, who interceded for his persecutors, and prayed for those that despitefully used him, leaving us an example to his own rule, Mat 5:44.
1. The prayer of his petition is, in one word, Pardon, I beseech thee, the iniquity of this people (Num 14:19), that is, "Do not bring upon them the ruin they deserve." This was Christ's prayer for those that crucified him, Father forgive them. The pardon of a national sin, as such, consists in the turning away of the national punishment; and that is it for which Moses is here so earnest.
2. The pleas are many, and strongly urged.
(1.) He insists most upon the plea that is taken from the glory of God, Num 14:13-16. With this he begins, and somewhat abruptly, taking occasion from that dreadful word, I will disinherit them. Lord (says he), then the Egyptians shall hear it. God's honour lay nearer to his heart than any interests of his own. Observe how he orders this cause before God. He pleads, [1.] That the eyes both of Egypt and Canaan were upon them, and great expectations were raised concerning them. They could not but have heard that thou, Lord, art among this people, Num 14:14. The neighbouring countries rang of it, how much this people were the particular care of heaven, so as never any people under the sun were. [2.] That if they should be cut off great notice would be taken of it. "The Egyptians will hear it (Num 14:13), for they have their spies among us, and they will tell it to the inhabitants of the land" (Num 14:14); for there was great correspondence between Egypt and Canaan, although not by the way of this wilderness. "If this people that have made so great a noise be all consumed, if their mighty pretensions come to nothing, and their light go out in a snuff, it will be told with pleasure in Gath, and published in the streets of Askelon; and what construction will the heathen put upon it? It will be impossible to make them understand it as an act of God's justice, and as such redounding to God's honour; brutish men know not this (Psa 92:6): but they will impute it to the failing of God's power, and so turn it to his reproach, Num 14:16. They will say, He slew them in the wilderness because he was not able to bring them to Canaan, his arm being shortened, and his stock of miracles being spent. Now, Lord, let not one attribute be glorified at the expense of another; rather let mercy rejoice against judgment than that almighty power should be impeached." Note, The best pleas in prayer are those that are taken from God's honour; for they agree with the first petition of the Lord's Prayer, Hallowed be thy name. Do not disgrace the throne of thy glory. God pleads it with himself (Deu 32:27), I feareth the wrath of the enemy; and we should use it as an argument with ourselves to walk so in every thing as to give no occasion to the enemies of the Lord to blaspheme, Ti1 6:1.
(2.) He pleads God's proclamation of his name at Horeb (Num 14:17, Num 14:18): Let the power of the Lord be great. Power is here put for pardoning mercy; it is his power over his own anger. If he should destroy them, God's power would be questioned; if he should continue and complete their salvation, notwithstanding the difficulties that arose, not only from the strength of their enemies, but from their own provocations, this would greatly magnify the divine power: what cannot he do who could make so weak a people conquerors and such an unworthy people favourites? The more danger there is of others reproaching God's power the more desirous we should be to see it glorified. To enforce this petition, he refers to the word which God had spoken: The Lord is long-suffering and of great mercy. God's goodness had there been spoken of as his glory; God gloried in it, Exo 34:6, Exo 34:7. Now here he prays that upon this occasion he would glorify it. Note, We must take our encouragement in prayer from the word of God, upon which he has caused us to hope, Psa 119:49. "Lord, be and do according as thou hast spoken; for hast thou spoken, and wilt thou not make it good?" Three things God had solemnly made a declaration of, which Moses here fastens upon, and improves for the enforcing of his petition: - [1.] The goodness of God's nature in general, that he is long-suffering, or slow to anger, and of great mercy; not soon provoked, but tender and compassionate towards offenders. [2.] His readiness in particular to pardon sin: Forgiving iniquity and transgression, sins of all sorts. [3.] His unwillingness to proceed to extremity, even when he does punish. For in this sense the following words may be read: That will by no means make quite desolate, in visiting the iniquity of the fathers upon the children. God had indeed said in the second commandment that he would thus visit, but here he promises not to make a full end of families, churches, and nations, at once; and so it is very applicable to this occasion, for Moses cannot beg that God would not at all punish this sin (it would be too great an encouragement to rebellion if he should set no mark of his displeasure upon it), but that he would not kill all this people as one man, Num 14:15. He does not ask that they may not be corrected, but that they may not be disinherited. And this proclamation of God's name was the more apposite to his purpose because it was made upon occasion of the pardoning of their sin in making the golden calf. This sin which they had now fallen into was bad enough, but it was not idolatry.
(3.) He pleads past experience: As thou hast forgiven this people from Egypt, Num 14:19. This seemed to make against him. Why should those be forgiven any more who, after they had been so often forgiven, revolted yet more and more, and seemed hardened and encouraged in their rebellion by the lenity and patience of their God, and the frequent pardons they had obtained? Among men it would have been thought impolitic to take notice of such a circumstance in a request of this nature, as it might operate to the prejudice of the petitioner: but, as in other things so in pardoning sin, God's thoughts and ways are infinitely above ours, Isa 55:9. Moses looks upon it as a good plea, Lord, forgive, as thou hast forgiven. It will be no more a reproach to thy justice, nor any less the praise of thy mercy, to forgive now, than it has been formerly. Therefore the sons of Jacob are not consumed, because they have to do with a God that changes not, Mal 3:6.
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 vv6–12 And Joshua the son of Nun, and Caleb the…
And Joshua the son of Nun, and Caleb the son of Jephunneh,.... Rose up and interposed in this affair, looking upon themselves under a special obligation so to do, as they were capable of confronting the other spies, and contradicting what they had said:
which were of them that searched the land; they were two of that number, and were the more concerned to hear such a false account given, and distressed to observe the mutiny of the people, and therefore judged themselves in duty bound to do all they could to stop it:
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rent their clothes; in token of sorrow for the sins of the people; and at their blasphemy and ingratitude against God, and in dread of his wrath and fury breaking forth upon 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 vv6, 8, 9, 10, 12 Rent their clothes - To testify their hearty grief…
Rent their clothes - To testify their hearty grief for the peoples blasphemy against God and sedition against Moses, and that dreadful judgment which they easily foresaw this must bring upon the congregation.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv6, 9, 10 Verse 6. And Joshua, &c.] See on the preceding…
Verse 6. And Joshua, &c.] See on the preceding chapter, See Clarke on Nu 13:33.
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 vv6, 8, 10, 12 Num 14:6. Rent their clothes — To testify their…
Num 14:6. Rent their clothes — To testify their hearty grief for the people’s blasphemy against God and sedition against Moses, and that dreadful judgment which they easily foresaw this must bring upon the congregation.
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 vv9, 12 Their defense - literally, “their shadow,” i. e. their…
Their defense - literally, “their shadow,” i. e. their shelter as from the scorching sun: an Oriental figure. Compare the marginal references.
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 vv6, 9, 10, 11 Garments, in testimony of their disapprobation and zeal; to…
Garments, in testimony of their disapprobation and zeal; to make these insolent people reflect upon the evils into which they are throwing themselves. (Calmet)
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 vv6, 8, 9, 10, 12 Joshua . . . and Caleb, which were of…
Joshua . . . and Caleb, which were of them that searched the land, rent their clothes--The two honest spies testified their grief and horror, in the strongest manner, at the mutiny against Moses and the blasphemy against God; while at the same time they endeavored, by a truthful statement, to persuade the people of the ease with which they might obtain possession of so desirable a country, provided they did not, by their rebellion and ingratitude, provoke God to abandon them.
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 vv6–12 JOSHUA AND CALEB’S MINORITY REPORT, Num_14:6-10.
JOSHUA AND CALEB’S MINORITY REPORT, Num_14:6-10.
The two believing spies, having been rudely interrupted in their report by the cowardly ten, (Num_13:30-31,) now come forward, evincing the deepest emotion, and attempt to continue their narration of their view of the situation. They succeed in uttering a few cheering words, when their voices are drowned in the hoarse clamour of the mob, now excited to a frenzy which imperils the lives of the speakers, “faithful among the faithless found.”
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6. Rent their clothes — The flowing robes of the Orientals admit of various symbolical actions. Rending expresses grief, indignation, despair, or fear. The outer garment only was torn. See Gen_39:12, (Hebrew.)
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 vv9–12 9. they are our bread] i.e. we shall swallow…
9. they are our bread] i.e. we shall swallow them up, annihilate them; cf. Psa_14:4 = Psa_53:4, Num_24:8.
their defence] Lit. ‘shadow’ (as R.V. marg. states); a common metaphor of great significance in a hot country; see Jdg_9:15, Isa_25:4; Isa_32:2, and the name Bezalel (Exo_31:2) which denotes ‘in the shadow of El (God).’ The passage means that the gods in whom the Canaanites trust will be powerless against Jehovah the God of Israel. Cf. Deu_32:31 ‘their rock is not as our Rock.’
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 vv6, 9, 10, 12 (6) Rent their clothes.—Comp. Lev_10:6 and Note.
(6) Rent their clothes.—Comp. Lev_10:6 and Note.
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 vv6, 8, 9, 10, 11, 12 And Joshua. In a last hopeless effort to bring…
And Joshua. In a last hopeless effort to bring the people to a better mind, or at least to deliver their own souls, there was no reason why Joshua should hold back any more. Rent their clothes. Another token of grief and hinter practiced from patriarchal times. (cf. Gen_37:29, 34 Job_1:20)
Vers. 6-10. Speaking out: a last appeal.
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Moses is silent from necessity, his power with men in abeyance, and he waiting humbly upon God. Joshua and Caleb, who were not only men of a different spirit, but also very imperfectly acquainted with Moses" peculiar burden, spoke out. As it was well for Moses and Aaron to be silent, it was also well for Caleb and Joshua to speak out. Moses and Aaron were for the time separated, forsaken, and as it were condemned; but Caleb and Joshua are still in the multitude Caleb indeed partly declared, and only waiting further opportunity to speak his mind fully on the subject. Now Joshua and he take their stand without any hesitation or chance of being mistaken. They had something to say which Moses could not say, for they had been through the land. Thus, when God"s servant is compelled to be silent, friends arise to say what is right and just. Consider
I THE MANNER OF THE SPEAKERS. "They rent their clothes." This was the symbol of hearts rent with grief and astonishment because of impending disaster. To the Israelites their only hope appeared in retracing their steps. To Caleb and Joshua this was the summary and utter extinction of a great opportunity. The multitude looked on Canaan as worse than the grave, a scene of vain struggles and harassing privations. Caleb and Joshua looked on the multitude as threatening the unutterable folly of drawing back from certain and inestimable blessings when they lay within their reach. Therefore they accompanied their speech with an action that indicated the distress and laceration of their hearts. Truth may do such things naturally in the very vehemence and consistency of its onset. We do not read that the spies who brought up a slander on the land rent their clothes while they were telling their story. Hypocrisy must always be careful in its histrionics not to overdo the thing.
II THE MATTER OF THEIR SPEECH. They give the testimony of experience. They had passed through the land to search it. Although they were only two against ten who told a different story, yet, strong in the consciousness of sincerity and competency, they declared what they had seen with their eyes, looked upon, and handled. Though their testimony would not have been enough for some purposes, yet it was quite enough to throw as a check in the way of revolted Israel. They emphatically assert the goodness of the land. It was a land to be desired, corresponding to all the promises made and the hopes cherished, worth all the struggling and self-denial that might be needed in order to attain it. They show a devout recognition of Jehovah. This alone might make their word, though only two, outweigh the exaggerations of the other ten. The recognition shows itself in two ways.
1. They avow the necessity of his favour. "If the Lord delight in us;" that means, surely, "If we believe in the Lord." That which delights the Lord is to see men walking by faith, and not by sight, stepping forward into the darkness upon his clear command. Caleb and Joshua felt sure, from what they had seen of the fatness and beauty of Canaan, that God wished to delight in his people, if only they would allow it.
2. They avow the necessity of submission to God. Unbelief is not only separation, it is rebellion. This was the real danger of Israel rebellion against God"s appointments and restrictions. By their present conduct they were strengthening the nations of Canaan with more than all their walled cities, giants, and strong men could give them. They show that the Canaanites are really very weak. There is nothing more fallacious than outside show and casual inspection. The spies had brought some fruit, and doubtless tasted much more; but how could they report adequately on defenses which they could not examine in any accurate way? They did not know how all these people were undermined and enervated by their wickedness. The very wealth of the hind became a curse and corrupting influence to the idolaters who dwelt in it. Wicked nations in the midst of all their boasting and revelry are preparing their own destruction.
III THE RESULTS OF THEIR SPEECH.
1. The exasperation, of the people reaches its highest pitch. "All the congregation bade stone them with stones, This was the punishment which God had appointed for serious transgressions. (Lev_20:2, 27 24:14 Num_15:35 Deu_13:10, &c.); And now the people adopt it, numbering Caleb and Joshua with transgressors against their sovereign will. If we speak the truth, all of it, and at the time when it should be spoken, we must be ready for the consequences. The two faithful witnesses would certainly have been stoned, as Zechariah long after, (2Ch_24:21) but
2. God himself interfered. "The glory of the Lord appeared," &c. In a moment, in the twinkling of an eye, the rebels were reduced to impotence. One can imagine the uplifted stone dropped, as if it had turned to a blazing coal. Israel may still be sullen and rebellious in ;heart, but its hand is in the power of God. He can rescue his servants from the power of their enemies, if that be most expedient. Caleb and Joshua still had much work to do. Or, as happened to Stephen, he can turn the unchecked fury of men into the agent, of, a quick, and glorious dismission from the toils and perils of earthly service. In God s house the more manifest the faithfulness of the servant, the more manifest also the faithfulness of the Master. 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 vv6, 11, 12 The Lord is with us: fear them not.
Num_14:6-9
The Lord is with us: fear them not.
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A noble effort to arrest a nations rebellion
I. Joshua and Caleb were deeply grieved by reason of the rebellion of the nation.
II. Joshua and Caleb nobly endeavoured to arrest the rebellion of the nation.
1. They reassert the excellence of the land.
2. They declare the attainableness of the land.
3. They exhort the people not to violate the conditions of its attainment.
(1) By rebelling against the Lord.
(2) By dreading the people of the land.
III. Joshua and Caleb were in danger by reason of their effort to arrest the rebellion of the nation. All the congregation bade stone them with stones. See here--
1. The tactics of an excited mob when defeated in argument.
2. The folly of an excited mob. This proposal to stone Joshua and Caleb was insane.
(1) Stoning would not disprove the testimony, or take away the wisdom from the counsel of the two brave explorers.
(2) Stoning would involve the nation in deeper guilt and disgrace.
3. The perils of faithfulness.
IV. Joshua and Caleb rescued from danger by the interposition of God. (W. Jones.)
An encouraging declaration
I. A supposition. If the Lord delight in us (Pro_8:30). God delights in His Son, &c. He delights in His holy angels, &c. But have we reason to suppose that He delights in His saints?
1. We might conclude, indeed, that He could not delight in them, when we reflect--
(1) On their nothingness and vanity. Man at His best estate, &c.
(2) On their guilt and rebellion. Not one but is a sinner.
(3) On their pollution and want of conformity to His likeness.
(4) And more especially when we reflect on His greatness, independence and purity.
2. But there are the most satisfactory evidences that He does delight in His people.
(1) Observe the names by which He distinguishes them. His jewels--inheritance--treasure--diadem--crown and portion. See the very term in the text. And Pro_11:20.
(2) Observe the declarations He has made respecting them. He that toucheth you, toucheth the apple of Mine eye.
(3) Observe what He has done for them. Favoured--sustained--redeemed them--given His Son--Spirit--promises.
(4) What He has provided for them. The Lord God is a sun, &c. My God shall supply, &c. Eye hath not seen, &c.
(5) Eternal life and unceasing glory.
II. An inference. Then He will bring us into this land, &c. Observe here--
1. The land specified. It is the land afar off. The good land. The heavenly Canaan. Tile region of immortality.
2. This land is Gods gift. Not the result of merit. It is given in promise--given in Christ.
3. To this land God must bring His saints. Difficulties, enemies, and dangers intervene. He will guide to it. Keep--safely conduct, and at length put people into it, as He did Israel. Fear not, little flock, &c. Let not your hearts be troubled, &c. (Rev_2:10; Rev_2:26; Rev_3:5; Rev_3:12). (J. Burns, D. D.)
The boldness and fidelity of Joshua and Caleb
I. How sound was their reasoning!
1. They drew a strong argument from the assurance that the Lord was with them, bat that the defence of the Canaanites had departed from them. They spoke of the country itself as worthy of the contest.
2. They reminded the people of the danger of disobedience, as appeared from their past history; and from the character of God. Sin was the only giant that they had reason to fear. Happy would it have been for the people, had they listened to these arguments.
II. How resolute was their spirit! Personally, no doubt, it would have been much more pleasant to remain in the tent; but viewing this as an opportunity of doing good, and glorifying God, they encountered the shame of uttering sentiments which were reprobated; and the danger of advising measures which were disliked. Thus numbers in the present day say, Religion is all very well in its place; but they have no idea of glorifying God, and endeavouring to save souls, by acting with the decision that Caleb and Joshua did. We, too, may mourn over sin, but we must do something more; we must use all our influence to put it down, and to lead forward the Israel of God.
III. How undivided was their aim! Their one desire was to get the land; and therefore if popular opinion coincided with them, well; but if not, they would not be guided by it. They could do without riches, or honour, or life itself; but they could not do without Canaan. (George Breay, B. A.)
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 v11 Moses Intercedes for the People
Moses Intercedes for the People
v. 11. And the Lord said unto Moses, How long will this people provoke Me? as they were now doing with their insulting rejection, and how long will it be ere they believe Me, for all the signs which I have showed among them? They rejected God, they did not accept the evidences of His power and of His mercy; and His patience was at the point of being exhausted.
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v. 12. I will smite them with the pestilence and disinherit them, cut them off from the promised inheritance by exterminating them, and will make of thee a greater nation and mightier than they. Cf Exo 32:10. But Moses stepped into the breach as the mediator and the champion of the people.
v. 13. And Moses said unto the Lord, Then the Egyptians shall hear it, (for Thou broughtest up this people in Thy might from among them,)
v. 14. and they will tell it to the inhabitants of this land. The Egyptians themselves had received unmistakable evidence of the fact that it was the one true, the almighty God, who had led His people forth from their country, from the house of bondage, and they had brought the report to the Canaanitish nations. For they, all the nations here concerned, have heard that Thou, Lord, art among this people, being in their very midst, that Thou, Lord, art seen face to face, appearing here in a visible manifestation, and that Thy cloud standeth over them, and that Thou goest before them, by daytime in a pillar of a cloud, and in a pillar of fire by night. The report concerning all these wonderful happenings had been carried into the entire surrounding country.
v. 15. Now if Thou shalt kill all this people as one man, as the Lord had just threatened to do, then the nations which have heard the fame of thee will speak, saying,
v. 16. Because the Lord was not able to bring this people into the land which He sware unto them, therefore He hath slain them in the wilderness. Cf Exo 32:11-13; Exo 34:6-7. The intercession of Moses urged that the honor of the Lord would suffer if He carried out His threat, for the heathen nations would not accept the true reason, alleging instead that the God of Israel was, after all, unable to fulfill His promises. Having urged this one point, Moses immediately added a second motive why the Lord should execute mercy rather than justice.
v. 17. And now, I beseech thee, let the power of my Lord be great, He should reveal and prove Himself as great in mercy, according as Thou hast spoken, saying,
v. 18. The Lord is long-suffering 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. Cf Exo 34:6-7. That is the manner of effective prayer: it takes hold of the Word and promises of the Lord and urges His truth and mercy until He must confess Himself overcome.
v. 19. Pardon, I beseech Thee, the iniquity of this people according unto the greatness of Thy mercy, and as Thou hast forgiven this people, from Egypt even until now. It is the prayer of faith which does not allege merit and worthiness, but pleads only for mercy, for forgiveness, for pardon.
v. 20. And the Lord said, I have pardoned according to thy word; He had been vanquished by the appeal of Moses, by the two great reasons urged by this bold champion of the people.
v. 21. But as truly as I live, a most solemn oath by His own life, all the earth shall be filled with the glory of the Lord, as a result of the measures which the Lord intended to take in punishing the people for their sins. He did not purpose to destroy Israel as a people, according to His first threat, but He did intend to punish the transgressors, the insurrectionists.
v. 22. Because all those men which have seen My glory and My miracles which I did in Egypt and in the wilderness, and have tempted Me now these ten times, and have not hearkened to My voice,
v. 23. surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked Me see it; in bringing His judgment to pass upon this generation, the Lord would contribute to the spreading of His glory through all the earth;
v. 24. but My servant Caleb, because he hath another spirit with him, not one of disobedience and rebellion, and hath followed Me fully, trusted absolutely in the merciful guidance of Jehovah, him will I bring into the land whereinto he went; and his seed shall possess it.
v. 25. (Now the Amalekites and the Canaanites dwelt in the valley. ) The part of Canaan over which Caleb would have dominion extended from the region of the Amalekites down to the lowlands where the Canaanites lived. Tomorrow turn you and get you into the wilderness by the way of the Red Sea; they were to turn their faces back to the desert and its desolation, until the punishment of the Lord would have gone into effect. In the same way the unbelievers that scorn the promises of God concerning the inheritance of the saints in light will find themselves excluded for all eternity from the blessings which they would not accept.
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 vv6, 9, 11 Nun ... Jephunneh
Nun ... Jephunneh
These are names of men. (See: How to Translate Names)
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who were some of those sent
This can be stated in active form. AT: "who were some of those whom Moses sent" (See: Active or Passive)
tore their clothes
Tearing one's clothes was a gesture indicating the person is very troubled and is mourning. (See: Symbolic Action)
The land flows with milk and honey
They spoke of the land being good for animals and plants as if the milk and honey from those animals and plants flowed through it. See how you translated this in Numbers 13:27. AT: "It is excellent for raising livestock and growing crops" or "It is very fertile land" (See: Metaphor)
translationWords
Joshua
Caleb
send
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 vv6, 7, 10, 11, 12 14:6 Joshua and Caleb joined in the effort to…
14:6 Joshua and Caleb joined in the effort to reverse the rebellion and avert God’s wrath; they tore their clothing in a gesture of grief.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.