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The People Rebel

Then all the congregation raised a loud cry, and the people wept that night. ²And all the Israelites complained against Moses and Aaron; the whole congregation said to them, “Would that we had died in the land of Egypt! Or would that we had died in this wilderness! ³Why is the L ord bringing us into this land to fall by the sword? Our wives and our little ones will become booty; would it not be better for us to go back to Egypt?” ⁴So they said to one another, “Let us choose a captain, and go back to Egypt.”

⁵ Then Moses and Aaron fell on their faces before all the assembly of the congregation of the Israelites. ⁶And Joshua son of Nun and Caleb son of Jephunneh, who were among those who had spied out the land, tore their clothes ⁷and said to all the congregation of the Israelites, “The land that we went through as spies is an exceedingly good land. ⁸If the L ord is pleased with us, he will bring us into this land and give it to us, a land that flows with milk and honey. ⁹Only, do not rebel against the L ord; and do not fear the people of the land, for they are no more than bread for us; their protection is removed from them, and the L ord is with us; do not fear them.” ¹⁰But the whole congregation threatened to stone them.

Then the glory of the L ord appeared at the tent of meeting to all the Israelites. ¹¹And the L ord said to Moses, “How long will this people despise me? And how long will they refuse to believe in me, in spite of all the signs that I have done among them? ¹²I will strike them with pestilence and disinherit them, and I will make of you a nation greater and mightier than they.”

Moses Intercedes for the People

¹³ But Moses said to the L ord, “Then the Egyptians will hear of it, for in your might you brought up this people from among them, ¹⁴and they will tell the inhabitants of this land. They have heard that you, O L ord, are in the midst of this people; for you, O L ord, are seen face to face, and your cloud stands over them and you go in front of them, in a pillar of cloud by day and in a pillar of fire by night. ¹⁵Now if you kill this people all at one time, then the nations who have heard about you will say, ¹⁶‘It is because the L ord was not able to bring this people into the land he swore to give them that he has slaughtered them in the wilderness.’ ¹⁷And now, therefore, let the power of the L ord be great in the way that you promised when you spoke, saying,

‘The L ord is slow to anger,

and abounding in steadfast love,

forgiving iniquity and transgression,

but by no means clearing the guilty,

visiting the iniquity of the parents

upon the children

to the third and the fourth generation.’

¹⁹ Forgive the iniquity of this people according to the greatness of your steadfast love, just as you have pardoned this people, from Egypt even until now.”

²⁰ Then the L ord said, “I do forgive, just as you have asked; ²¹nevertheless—as I live, and as all the earth shall be filled with the glory of the L ord— ²²none of the people who have seen my glory and the signs that I did in Egypt and in the wilderness, and yet have tested me these ten times and have not obeyed my voice, ²³shall see the land that I swore to give to their ancestors; none of those who despised me shall see it. ²⁴But my servant Caleb, because he has a different spirit and has followed me wholeheartedly, I will bring into the land into which he went, and his descendants shall possess it. ²⁵Now, since the Amalekites and the Canaanites live in the valleys, turn tomorrow and set out for the wilderness by the way to the Red Sea.”

An Attempted Invasion is Repulsed

²⁶ And the L ord spoke to Moses and to Aaron, saying: ²⁷How long shall this wicked congregation complain against me? I have heard the complaints of the Israelites, which they complain against me. ²⁸Say to them, “As I live,” says the L ord, “I will do to you the very things I heard you say: ²⁹your dead bodies shall fall in this very wilderness; and of all your number, included in the census, from twenty years old and upward, who have complained against me, ³⁰not one of you shall come into the land in which I swore to settle you, except Caleb son of Jephunneh and Joshua son of Nun. ³¹But your little ones, who you said would become booty, I will bring in, and they shall know the land that you have despised. ³²But as for you, your dead bodies shall fall in this wilderness. ³³And your children shall be shepherds in the wilderness for forty years, and shall suffer for your faithlessness, until the last of your dead bodies lies in the wilderness. ³⁴According to the number of the days in which you spied out the land, forty days, for every day a year, you shall bear your iniquity, forty years, and you shall know my displeasure.” ³⁵I the L ord have spoken; surely I will do thus to all this wicked congregation gathered together against me: in this wilderness they shall come to a full end, and there they shall die.

³⁶ And the men whom Moses sent to spy out the land, who returned and made all the congregation complain against him by bringing a bad report about the land— ³⁷the men who brought an unfavorable report about the land died by a plague before the L ord. ³⁸But Joshua son of Nun and Caleb son of Jephunneh alone remained alive, of those men who went to spy out the land.

³⁹ When Moses told these words to all the Israelites, the people mourned greatly. ⁴⁰They rose early in the morning and went up to the heights of the hill country, saying, “Here we are. We will go up to the place that the L ord has promised, for we have sinned.” ⁴¹But Moses said, “Why do you continue to transgress the command of the L ord? That will not succeed. ⁴²Do not go up, for the L ord is not with you; do not let yourselves be struck down before your enemies. ⁴³For the Amalekites and the Canaanites will confront you there, and you shall fall by the sword; because you have turned back from following the L ord, the L ord will not be with you.” ⁴⁴But they presumed to go up to the heights of the hill country, even though the ark of the covenant of the L ord, and Moses, had not left the camp. ⁴⁵Then the Amalekites and the Canaanites who lived in that hill country came down and defeated them, pursuing them as far as Hormah.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

33. And your children shall wander in the wilderness. ⁶⁷⁶⁷ Lat., “shall be shepherds.” Margin A.V., “or feed.” He here pronounces that their children shall be in some measure partakers of their punishment, inasmuch as they shall wander in the desert until the time prescribed: for by the word shepherds, He means sojourners, ⁶⁸⁶⁸ “Il entend qu’ils seront errans comme estrangers, ayant tousiours un pied leve, et nul arrest;” he means that they shall wander as strangers, having one foot always lifted, and without any stay. — Fr. who have no certain or settled residence. To this effect is the similitude in the song of Hezekiah:

“My lodging is departed as a shepherd’s tent.” ⁶⁹⁶⁹ A.V., “Mine age is departed, etc.” A. Barnes’s translation pretty nearly agrees with that of C., which he defends in the following note: “The word דורי, which is here used, means properly the revolving period, or circle of human life. The parallelism seems to demand, however, that it should be used in the sense of dwelling, or habitation, so as to correspond with the “shepherd’s tent.” Accordingly, Lowth and Noyes render it habitation. So also do Gesenius and Rosenmuller. The Arabic word has this signification; and the Hebrew verb דור, also means to dwell, to remain, as in Chaldee.” C.’s Latin is here hospitium; in his Commentary on Isaiah, habitatio.
(Isaiah 38:12.)

In short, He declares that they shall be wandering and unsettled, and lead a life, like shepherds conducting their flocks from place to place.

He calls the wicked rebellions, whereby they had corrupted themselves, metaphorically “whoredoms;” for, from the time that God had espoused them to Himself, their true chastity would have been to embrace His grace in sincere faith, and at the same time to devote themselves to His service; but by rejecting tits pure worship, they had broken their sacred marriage-vow like gadding harlots.

This example teaches us how God visits the iniquities of the fathers on their children, and yet chastises no one undeservedly; since the descendants here referred to, ⁷⁰⁷⁰ “Ayant porte la paste au four (comme on dit) pour le peche de leurs peres;” having carried the dough to the oven (as they say) for the sin of their fathers. — Fr. although atoning for the fault of others, were still by no means innocent themselves. But in the judgments of God there is always a deep abyss, into which if you fear to be plunged, adore that which it is not lawful to question. Nevertheless, there is no doubt but that thus also God provided for the welfare of those, towards whom He appeared to show some marks of severity. For He waited not only until they had grown up, but also, as was advantageous to themselves, until they had attained the strength of manhood, and until a new generation had sprung up. He assigns a second reason why He postponed the fulfillment of His promise for forty years, viz., that tie might repay the ill-spent days by as many years. Having, then, spoken of their children, He again returns to the actual criminals themselves, who were to be consumed in all that long period of time, as if by a lingering disease. The noun תנואת, tenuoth, which I have rendered vanity, ⁷¹⁷¹ A.V., “My breach of promise. Margin, Or, altering of my purpose.” Fr., “Mensonge.” is derived from the verb נוא, nu, which signifies to render ineffectual. Translators, however, extract from it various meanings. Some thus construe it: Ye shall know whether I am false, or whether my word shall be vain. Others, rendering it prohibition, depart more widely from the sense. But, in my judgment, it is an ironical concession, whereby God reproves their detestable pride, which had no other object than to accuse God of falsehood, and to charge Him calumniously with failing to fulfil His words. Unless, ⁷²⁷² “Sinon qu’on aimast mieux prendre ce mot en temps passif, Vous cognoistrez men aneantissement: pource que le peuple s’estoit efforce d’abolir Dieu;” unless it be preferred to take this word in a passive sense, You shall know my annihilation; because the people had striven to annihilate God. — Fr. perhaps, it should be preferred to take it passively; because the people had endeavored to annihilate, as it were, God himself. But still I rather adopt this sense, that they should perceive by certain and experimental proof, whether God’s promises were frivolous or vain. Moreover, we must bear in mind the admonition of the Prophet, to which I have referred, (Psalm 95:11,) and which the Apostle adapts to our present use, (Hebrews 4:6,) viz., that a better rest is now offered to us, from which we are to fear lest our unbelief should withhold us. For it is not sufficient for us that God’s hand should once have been extended to us, unless we allow ourselves to be directed by it, until our earthly wanderings are concluded, and it conducts us into our heavenly rest.

⁶⁷ Lat., “shall be shepherds.” Margin A.V., “or feed.”

⁶⁸ “Il entend qu’ils seront errans comme estrangers, ayant tousiours un pied leve, et nul arrest;” he means that they shall wander as strangers, having one foot always lifted, and without any stay. — Fr.

⁶⁹ A.V., “Mine age is departed, etc.” A. Barnes’s translation pretty nearly agrees with that of C., which he defends in the following note: “The word דורי, which is here used, means properly the revolving period, or circle of human life. The parallelism seems to demand, however, that it should be used in the sense of dwelling, or habitation, so as to correspond with the “shepherd’s tent.” Accordingly, Lowth and Noyes render it habitation. So also do Gesenius and Rosenmuller. The Arabic word has this signification; and the Hebrew verb דור, also means to dwell, to remain, as in Chaldee.” C.’s Latin is here hospitium; in his Commentary on Isaiah, habitatio.

⁷⁰ “Ayant porte la paste au four (comme on dit) pour le peche de leurs peres;” having carried the dough to the oven (as they say) for the sin of their fathers. — Fr.

⁷¹ A.V., “My breach of promise. Margin, Or, altering of my purpose.” Fr., “Mensonge.”

⁷² “Sinon qu’on aimast mieux prendre ce mot en temps passif, Vous cognoistrez men aneantissement: pource que le peuple s’estoit efforce d’abolir Dieu;” unless it be preferred to take this word in a passive sense, You shall know my annihilation; because the people had striven to annihilate God. — Fr.