Numbers 14:36–15:12

And the men which Moses sent to search the land,.... Ten of them: who returned; as they all did, who were sent to search it: and made all the congregation to murmur against him; against, Moses that sent them; they murmured themselves, and made others murmur: by bringing up a slander upon the land; that it ate up its inhabitants, and that the inhabitants of it were of such a stature, and so gigantic and strong, and dwelt in such walled cities, Numbers 13:28, that there was no probability of subduing them, Numbers 13:31.

Even those men that did bring up the evil report upon the land,.... They, and they only at this time: died by the plague before the Lord; either by the pestilence immediately sent upon them by the Lord, or by a flash of lightning from him, or in some other way; however, by the immediate hand of God, and in his presence, being in the tabernacle of the congregation, Numbers 14:10; though the Jews differently relate the manner of their death; some say worms came out of their navels, and up to their jaws, and ate them and their tongues; and others that they came out of their tongues, and entered their navels, which they take to be a just retaliation for sinning with their tongues: and the time of their death they differ about; some say, as the Targum of Jonathan, that it was upon the seventh, and others that it was on the seventeenth of Elul or August they died (d). (d) Schulchan Aruch, par. 1. c. 580. sect. 2. Shalshalet Hakabala, fol. 7. 2.

But Joshua the son of Nun, and Caleb the son of Jephunneh,.... Here Joshua is set first, as Caleb is in Numbers 14:30; which shows that they were equal in dignity, and therefore are indifferently put, sometimes the one first, and sometimes the other: which were of the men that went to search the land; were two of the spies, and were for the tribes of Judah and Ephraim, Numbers 13:6, lived still; were not stricken with death, when the other spies were; though perhaps upon the very spot, and in the same place, and among them, when they were struck dead; but these remained alive, and continued many years after, and entered the good land, and possessed it.

And Moses told these sayings unto all the children of Israel,.... That all that had murmured, who were of twenty years old and upwards, should die in the wilderness, and never see nor enter into the land of Canaan, on the borders of which they now were: and the people mourned greatly; because of their unhappy case, that they should be cut off by death in the wilderness, and be deprived of the enjoyment of the good land; their sorrow seems to have been not a godly sorrow, or true repentance for sin committed, but a worldly sorrow that works death; it was not on account of the evil of sin, the pardon of which they did not seem to seek after, but on account of the evil that was likely to come to them by it.

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. 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.

even unto Hormah--The name was afterwards given to that place in memory of the immense slaughter of the Israelites on this occasion. Next: Numbers Chapter 15

And Moses said, Wherefore now do ye transgress the commandment of the Lord?.... Which was to turn back into the wilderness, and go the way that leads to the Red sea, Numbers 14:25; instead of which now they were for going forward into the land of Canaan, though averse to it just before: but it shall not prosper; their attempt to enter into it.

Go not up, for the Lord is not among you,.... And therefore could not expect success, for victory is of the Lord; the Targum of Jonathan adds,"the ark, and the tabernacle, and the cloud of glory move not,''which were a plain indication that the Lord would not go with them, and therefore could not hope to prevail over their enemies and enter the land, but on the contrary might expect to be defeated by them, as follows: that ye be not smitten before your enemies; of which they would be in great danger should they attempt to go up the hill, and the Lord not with them.

For the Amalekites and the Canaanites are there before you,.... Having removed from the valley, Numbers 14:25; or else had detached a party to defend the pass on the top of the mountain, and where perhaps they designed to feign a retreat if they found it proper, and draw them into a combat in the valley: and ye shall fall by the sword: by the sword of the Amalekites and Canaanites: because ye are turned away from the Lord: from the word of the Lord, from hearkening to and obeying his command: therefore the Lord will not be with you; the consequence of which must be bad for them.

But they presumed to go up unto the hill top,.... In a bold, audacious, and presumptuous manner; they attempted to go up to the top of the hill, notwithstanding the remonstrances of Moses against it, and the danger they would be exposed unto; but withdrawing themselves from God and his ministers, and lifted up in themselves, and confident of their own strength, ventured on this rash enterprise: the Vulgate Latin version is, "being darkened they went up": either having their understandings darkened, and being given up to a judicial blindness and hardness of heart; or else they went up in the morning while it was dark, before daylight; which latter sense is favoured by the Targum of Jonathan,"and they girded (or armed) themselves in the dark, before the morning light;''and the former by an ancient exposition, called Tanchuma, mentioned by Jarchi,"they went obscure (as it were in the dark) because without leave:" nevertheless the ark of the covenant of the Lord, and Moses, departed not out of the camp; the cloud not being taken up, but abiding on the tabernacle, which was the signal for resting, both for the ark, and for the camp, the Kohathites did not move with the ark: the Jews (e) have a notion, that there were two arks which went with Israel in the wilderness, one in which the law was put, and another in which the broken pieces of the tables were left; that in which the law was, was placed in the tabernacle of the congregation, and of this it is written, "the ark of the covenant of the Lord, and Moses, departed not", &c. but that in which the broken pieces of the tables were, went in and out with them: but this does not clearly appear; and it is highly probable no ark went with them at this time; nor did Moses, the leader and commander of the people, stir from the camp of the Levites; wherefore it was a bold and hazardous undertaking the other camps engaged in without God going with them, and their general before them, or Joshua his minister; for if one did not go, the same may be concluded of the other. (e) T. Hieros. Sotah, fol. 22. 2.

Then the Amalekites came down,.... The hill; met the Israelites as they ascended: and the Canaanites which dwelt in that hill; the same with the Amorites, one of the seven nations of Canaan, Numbers 13:29, and smote them; with the sword, having the advantage of them in coming down the hill upon them: and discomfited them even unto Hormah; the name of a place, so called from what happened there; as Jarchi says; either from this destruction of the Israelites at this time by these their enemies, or from the destruction of the Canaanites by Israel, Numbers 21:4; and so here has its name by anticipation; or it may be from both these events, and seems to be confirmed by a third of the like kind, having been in former times called Zephath, Judges 1:17; see Joshua 15:30; though some take it to be an appellative here, and not the proper name of a place, and render it even unto destruction, as the Targum of Jonathan, denoting the very great destruction and havoc that were made among them: how many were destroyed is not certain; the judgment threatened them of God soon began to take place, that their carcasses should fall in that wilderness.

tenth deal--that is, an omer, the tenth part of an ephah (Exo 16:36). fourth part of an hin of oil--This element shows it to have been different from such meat offerings as were made by themselves, and not merely accompaniments of other sacrifices.

two tenth deals--The quantity of flour was increased because the sacrifice was of superior value to the former. The accessory sacrifices were always increased in proportion to the greater worth and magnitude of its principal.

The Lord spake unto Moses,.... After the murmurings of the Israelites by reason of the spies, Numbers 14:2; and their being threatened with a consumption of them in the wilderness on that account, Numbers 14:12; and their defeat at Hormah, Numbers 14:45, and lest their posterity should be discouraged, and despair of ever enjoying the good land: saying; as follows.

Speak unto the children of Israel, and say unto them,.... The younger sort of them, such as were under twenty years of age; for those of that age and upwards, who had murmured against the Lord, had been assured by him with an oath that they should die in the wilderness, and not see the land of Canaan, Numbers 14:29; whereas those Moses is here bid to speak to were such that should possess it: when ye come into the land of your habitations, which I give unto, you; the land of Canaan, the grant of which is here renewed to them, and an assurance given of their coming into it and settlement in it; and that they should have dwelling places there for their several tribes and families.

And will make an offering by fire unto the Lord, a burnt offering,.... The first of these respects such offerings by fire, which were not wholly burnt, but part of them were eaten by the priests, Deuteronomy 18:1; and the latter such as were wholly burnt, unless the latter can be thought to be only an explanation of the former: or a sacrifice in performing a vow, or in a freewill offering; these were peace offerings, some of which were for thanksgiving, and others were either a vow or a freewill offering, as here: see Leviticus 7:11, or in your solemn feasts; as the passover, pentecost, &c. of which, and the offerings in them, see Leviticus 23:4, to make a sweet savour unto the Lord; for acceptance with him: of the herd or of the flock; a bullock of the one, a lamb or kid of the goats of the other; fowls are not mentioned, because burnt offerings of them required no drink offerings (f). (f) Maimon. Maaseh Hakorbanot, c. 2. sect. 2.

Then shall he that offereth his offering unto the Lord,.... Be it of either kind before mentioned: bring a meat offering of a tenth deal of flour, mingled with the fourth part of an hin of oil; this was made of the tenth part of an ephah, or of an omer of fine wheaten flour, which was the quantity of about three quarts; and which was mixed and macerated with the fourth part of an hin, or with a quart and more than half a pint of oil: see Exodus 29:40; rather this should be called a bread offering.

And the fourth part of an hin of wine,.... The same measure with the oil, and this was wine of the grapes, as the Targum of Jonathan; other sorts of wine might not be used for the purpose mentioned: for a drink offering shalt thou prepare; with the meat offering, to go along with every burnt offering and peace offering; which, as they were the food of God and the provision of his house, it was proper there should be of every kind fit for an entertainment, as flesh, bread, and wine. These were to go with the burnt offering or sacrifice, for one lamb; if there were more than one, then a greater quantity in proportion was required.

Or for a ram,.... Whether for a burnt offering or a peace offering; or rather and for a ram (g), as many versions: thou shalt prepare for a meat offering two tenth deals of flour mingled with the third part of an hin of oil: which was the quantity of six quarts of fine flour, and about three pints and a quarter of a pint of oil. (g) Vid. Nold. Concord. Ebr. part. p. 4. No. 24. so R. Jonah in Ben Melech in loc.

And for a drink offering thou shalt offer a third part of an hin of wine,.... The same quantity of wine was to be used in the drink offering as of oil in the meat offering, Numbers 15:4, for a sweet savour unto the Lord, that it might be acceptable to him.

And when thou preparest a bullock for a burnt offering,.... Which was a larger offering, and required a larger meat offering and drink offering, as Numbers 15:9 show: or for a sacrifice in performing a vow or peace offerings unto the Lord; by which latter are meant freewill offerings; for though both sorts here mentioned were peace offerings, yet these were more particularly called so.

Then shall he bring with a bullock a meat offering,.... Much larger than either for a lamb or ram, even one consisting of three tenth deals of flour; or nine quarts of it: mingled with half an hin of oil; two quarts and a pint, and somewhat more.

And thou shalt bring for a drink offering half an hin of wine,.... The same quantity as of oil, and a little more: for an offering made by fire of a sweet savour unto the Lord: this, according to Jarchi, refers only to the meat offering and the oil: for the wine was not a fire offering, not being put upon the fire.

Thus shall it be done for one bullock,.... Such a quantity of flour and oil for the meat offering, and such a quantity of wine for the drink offering as before expressed; making no difference between one young or old: or for a ram: which, Jarchi says, was thirteen months and one day old: or for a lamb, or a kid; for a young one of the flock, whether of the sheep or goat, whether a lamb or a kid of the goats; which, according to Jarchi, were within a year, not a year old.

According to the number that ye shall prepare, so shall ye do to everyone, according to their number. That is, in proportion to the number of the cattle, be they of which sort they would, should be the quantity of the meat and drink offerings.

Here we have, I. Full instructions given concerning the meat-offerings and drink-offerings, which were appendages to all the sacrifices of animals. The beginning of this law is very encouraging: When you come into the land of your habitation which I give unto you, they you shall do so and so, Num 15:2. This was a plain intimation, not only that God was reconciled to them notwithstanding the sentence he had passed upon them, but that he would secure the promised land to their seed notwithstanding their proneness to rebel against him. They might think some time or other they should be guilty of a misdemeanour that would be fatal to them, and would exclude them for ever, as the last had done for one generation; but this intimates an assurance that they should be kept from provoking God to such a degree as would amount to a forfeiture; for this statute takes it for granted that there were some of them that should in due time come into Canaan. The meat-offerings were of two sorts; some were offered alone, and we have the law concerning those, Lev 2:1, etc. Others were added to the burnt-offerings and peace-offerings, and constantly attended them, and about these direction is here given. It was requisite, since the sacrifices of acknowledgment (specified in Lev 2:3) were intended as the food of God's table, that there should be a constant provision of bread, oil, and wine, whatever the flesh-meat was. The caterers or purveyors for Solomon's temple provided fine flour, Kg1 4:22. And it was fit that God should keep a good house, that his table should be furnished with bread as well as flesh, and that his cup should run over. In my Father's house there is bread enough. Now the intent of this law is to direct what proportion the meat-offering and drink-offering should bear to several sacrifices to which they were annexed. If the sacrifice was a lamb or a kid, then the meat-offering must be a tenth-deal of flour, that is, an omer, which contained about five pints; this must be mingled with oil, the fourth part of a hin (a hin contained about five quarts), and the drink-offering must be the same quantity of wine, about a quart and half a pint, Num 15:3-5. If it was a ram, the meat-offering was doubled, two tenth-deals of flour, about five quarts, and a third part of a hin of oil (which was to them as butter is to us) mingled with it; and the same quantity of wine for a drink-offering, Num 15:6, Num 15:7. If the sacrifice was a bullock, the meat-offering was to be trebled, three omers, with five pints of oil, and the same quantity of wine for a drink-offering, Num 15:8-10. And thus for each sacrifice, whether offered by a particular person or at the common charge. Note, Our religious services should be governed, as by other rules, so by the rule of proportion. II. Natives and strangers are here set upon a level, in this as in other matters (Num 15:13-16): "One law shall be for you and for the stranger that is proselyted to the Jewish religion." Now, 1. This was an invitation to the Gentiles to become proselytes, and to embrace the faith and worship of the true God. In civil things there was a difference between strangers and true-born Israelites, but not in the things of God; as you are, so shall the stranger be before the Lord, for with him there is no respect of persons. See Isa 56:3. 2. This was an obligation upon the Jews to be kind to strangers, and not to oppress them, because they saw them owned and accepted of God. Communion in religion is a great engagement to mutual affection, and should slay all enmities. 3. It was a mortification to the pride of the Jews, who are apt to be puffed up with their birthright privileges. "We are Abraham's seed." God let them know that the sons of the stranger were as welcome to him as the sons of Jacob; no man's birth or parentage shall turn either to his advantage or his prejudice in his acceptance with God. This likewise intimated that, as believing strangers should be accounted Israelites, so unbelieving Israelites should be accounted strangers. 4. It was a happy presage of the calling of the Gentiles, and of their admission into the church. If the law made so little difference between Jew and Gentile, much less would the gospel make, which broke down the partition-wall, and reconciled both to God in one sacrifice, without the observance of the legal ceremonies. III. A law for the offering of the first of their dough unto the Lord. This, as the former, goes upon the comfortable supposition of their having come into the promised land, Num 15:18. Now that they lived upon manna they needed not such an express acknowledgment of God's title to their daily bread, and their dependence upon him for it, the thing spoke for itself; but in Canaan, where they should eat the fruit of their own industry, God required that he should be owned as their landlord and their great benefactor. They must not only offer him the first-fruits and tenths of the corn in their fields (these had already been reserved); but when they had it in their houses, in their kneading trough, when it was almost ready to be set upon their tables, God must have a further tribute of acknowledgment, part of their dough (the Jews say a fortieth part, at least, of the whole lump) must be heaved or offered up to God (Num 15:20, Num 15:21), and the priest must have it for the use of his family. Thus they must own their dependence upon God for their daily bread, even when they had it in the house with them; they must then wait on God for the comfortable use of it; for we read of that which was brought home, and yet God did blow upon it, and it came to little, Hag 1:9. Christ has taught us to pray not, Give us this year our yearly harvest, but Give us this day our daily bread. God by this law said to the people, as the prophet long afterwards said to the widow of Sarepta (Kg1 17:13), Only make me thereof a little cake first. This offering was expressly kept up by the laws of Ezekiel's visionary temple, and it is a commandment with promise of family-mercies (Eze 44:30): You shall give unto the priest the first of your dough, that he may cause the blessing to rest in thy house; for, when God has had his dues out of our estates, we may expect the comfort of what falls to our share.