Study

a Bible passage

Click a verse to see commentary

Select a resource above

1. Appointment of Leaders

¹ These are the words Moses spoke to all Israel in the wilderness east of the Jordan—that is, in the Arabah—opposite Suph, between Paran and Tophel, Laban, Hazeroth and Dizahab. ² (It takes eleven days to go from Horeb to Kadesh Barnea by the Mount Seir road.)

³ In the fortieth year, on the first day of the eleventh month, Moses proclaimed to the Israelites all that the LORD had commanded him concerning them. ⁴ This was after he had defeated Sihon king of the Amorites, who reigned in Heshbon, and at Edrei had defeated Og king of Bashan, who reigned in Ashtaroth.

⁵ East of the Jordan in the territory of Moab, Moses began to expound this law, saying:

⁶ The LORD our God said to us at Horeb, “You have stayed long enough at this mountain. ⁷ Break camp and advance into the hill country of the Amorites; go to all the neighboring peoples in the Arabah, in the mountains, in the western foothills, in the Negev and along the coast, to the land of the Canaanites and to Lebanon, as far as the great river, the Euphrates. ⁸ See, I have given you this land. Go in and take possession of the land the LORD swore he would give to your fathers—to Abraham, Isaac and Jacob—and to their descendants after them.”

The Appointment of Leaders

⁹ At that time I said to you, “You are too heavy a burden for me to carry alone. ¹⁰ The LORD your God has increased your numbers so that today you are as numerous as the stars in the sky. ¹¹ May the LORD, the God of your ancestors, increase you a thousand times and bless you as he has promised! ¹² But how can I bear your problems and your burdens and your disputes all by myself? ¹³ Choose some wise, understanding and respected men from each of your tribes, and I will set them over you.”

¹⁴ You answered me, “What you propose to do is good.”

¹⁵ So I took the leading men of your tribes, wise and respected men, and appointed them to have authority over you—as commanders of thousands, of hundreds, of fifties and of tens and as tribal officials. ¹⁶ And I charged your judges at that time, “Hear the disputes between your people and judge fairly, whether the case is between two Israelites or between an Israelite and a foreigner residing among you. ¹⁷ Do not show partiality in judging; hear both small and great alike. Do not be afraid of anyone, for judgment belongs to God. Bring me any case too hard for you, and I will hear it.” ¹⁸ And at that time I told you everything you were to do.

Spies Sent Out

¹⁹ Then, as the LORD our God commanded us, we set out from Horeb and went toward the hill country of the Amorites through all that vast and dreadful wilderness that you have seen, and so we reached Kadesh Barnea. ²⁰ Then I said to you, “You have reached the hill country of the Amorites, which the LORD our God is giving us. ²¹ See, the LORD your God has given you the land. Go up and take possession of it as the LORD, the God of your ancestors, told you. Do not be afraid; do not be discouraged.”

²² Then all of you came to me and said, “Let us send men ahead to spy out the land for us and bring back a report about the route we are to take and the towns we will come to.”

²³ The idea seemed good to me; so I selected twelve of you, one man from each tribe. ²⁴ They left and went up into the hill country, and came to the Valley of Eshkol and explored it. ²⁵ Taking with them some of the fruit of the land, they brought it down to us and reported, “It is a good land that the LORD our God is giving us.”

Rebellion Against the LORD

²⁶ But you were unwilling to go up; you rebelled against the command of the LORD your God. ²⁷ You grumbled in your tents and said, “The LORD hates us; so he brought us out of Egypt to deliver us into the hands of the Amorites to destroy us. ²⁸ Where can we go? Our brothers have made our hearts melt in fear. They say, ‘The people are stronger and taller than we are; the cities are large, with walls up to the sky. We even saw the Anakites there.’”

²⁹ Then I said to you, “Do not be terrified; do not be afraid of them. ³⁰ The LORD your God, who is going before you, will fight for you, as he did for you in Egypt, before your very eyes, ³¹ and in the wilderness. There you saw how the LORD your God carried you, as a father carries his son, all the way you went until you reached this place.”

³² In spite of this, you did not trust in the LORD your God, ³³ who went ahead of you on your journey, in fire by night and in a cloud by day, to search out places for you to camp and to show you the way you should go.

³⁴ When the LORD heard what you said, he was angry and solemnly swore: ³⁵ “No one from this evil generation shall see the good land I swore to give your ancestors, ³⁶ except Caleb son of Jephunneh. He will see it, and I will give him and his descendants the land he set his feet on, because he followed the LORD wholeheartedly.”

³⁷ Because of you the LORD became angry with me also and said, “You shall not enter it, either. ³⁸ But your assistant, Joshua son of Nun, will enter it. Encourage him, because he will lead Israel to inherit it. ³⁹ And the little ones that you said would be taken captive, your children who do not yet know good from bad—they will enter the land. I will give it to them and they will take possession of it. ⁴⁰ But as for you, turn around and set out toward the desert along the route to the Red Sea. Or the Sea of Reeds”

⁴¹ Then you replied, “We have sinned against the LORD. We will go up and fight, as the LORD our God commanded us.” So every one of you put on his weapons, thinking it easy to go up into the hill country.

⁴² But the LORD said to me, “Tell them, ‘Do not go up and fight, because I will not be with you. You will be defeated by your enemies.’”

⁴³ So I told you, but you would not listen. You rebelled against the LORD’s command and in your arrogance you marched up into the hill country. ⁴⁴ The Amorites who lived in those hills came out against you; they chased you like a swarm of bees and beat you down from Seir all the way to Hormah. ⁴⁵ You came back and wept before the LORD, but he paid no attention to your weeping and turned a deaf ear to you. ⁴⁶ And so you stayed in Kadesh many days—all the time you spent there.

6. The Lord our God spoke to us in Horeb. In this Second Narration, Moses expressly declares that God not only gave them a visible sign, by uplifting the cloud, but that He also verbally commanded the people to leave Mount Sinai, and to set about the performance of the rest of their journey. God says, then, that enough time had been spent in one place; ¹¹ “Et non sans cause;” and not without reason. — Fr. for, before they left it, an entire year had passed away there. Although there were eleven days’ journey before them before they would arrive at Kadesh-barnea, nevertheless, lest anything should delay the people, who were naturally but too indolent, tie stimulates them by setting before them the ease with which it might be accomplished, telling them that they had but to lift up their feet and advance, in order to attain the promised rest.

Numbers 9

Numbers 9:17-23

17. And when the cloud was taken up from the tabernacle, then after that the children of Israel journeyed: and in the place where the cloud abode, there the children of Israel pitched their tents.

17. Quum discederet nubes a tabernaculo, postea proficiscebantur filii Israel: atque in loco ubi manebat nubes, illic castrametabantur filii Israel.

18. At the commandment of the Lord the children of Israel journeyed, and at the commandment of the Lord they pitched: as long as the cloud abode upon the tabernacle they rested in their tents.

18. Ad os Jehovae proficiscebantur filii Israel, et ad os Jehovae castrametabantur: cunctis diebus quibus stabat nubes supra tabernaculum, manebant.

19. And when the cloud tarried long upon the tabernacle many days, then the children of Israel kept the charge of the Lord, and journeyed not.

19. Quum autem moram trahebat nubes supra tabernaculum diebus multis, tunc observabant filii Israel custodiam Jehovae, et non proficiscebantur.

20. And so it was, when the cloud was a few days upon the tabernacle; according to the commandment of the Lord they abode in their tents, and according to the commandment of the Lord they journeyed.

20. Quando autem nubes paucis diebus erat super tabernaculum, ad os Jehovae manebant, et ad os Jehovae proficiscebantur.

21. And so it was, when the cloud abode from even unto the morning, and that the cloud was taken up in the morning, then they journeyed: whether it was by day or by night that the cloud was taken up, they journeyed.

21. Quando igitur erat nubes a vespera usque mane, ascendebat autem nubes mane, tunc proficiscebantur: aut si nocte et die, et postea ascendebat nubes, tunc proficiscebantur.

22. Or whether it were two days, or a month, or a year, that the cloud tarried upon the tabernacle, remaining thereon, the children of Israel abode in their tents, and journeyed not: but when it was taken up, they journeyed.

22. Aut duobus diebus, aut mense, aut anno, quando moram trahebat nubes super tabernaculum, manendo super illud, in castris manebant filii Israel, nec proficiscebantur: si autem illa ascendebat, tunc proficiscebantur.

23. At the commandment of the Lord they rested in the tents, and at the commandment of the Lord they journeyed: they kept the charge of the Lord, at the commandment of the Lord by the hand of Moses.

23. Ad os Jehovae castrametabantur, et ad os Jehovae proficiscebantur: custodiam Jehovae servabant ad os Jehovae per manum Mosis.

17. And when the cloud was taken up from the tabernacle. Moses before informed us that the tabernacle was so distinguished by a visible miracle, that God made it manifest that He dwelt there: not that He left heaven and removed to that earthly house, but in order to be nigh to His people by the presence of His power and grace, whenever He was invoked by them. He now reports another miracle, that God, by uplifting the cloud, gave a sign, as it were, by which He commanded them to strike the camp; and when the cloud rested on the tabernacle, it was a sign that they should abide where they were. Here, however, a question arises; since it has been already said that, immediately after their departure from Egypt, the cloud was like a banner to direct the march of the people, it follows that they were not now for the first time admonished by its being lifted up to collect their baggage, and ordered as it were to advance. The answer is easy, that the people were indeed previously directed by the sight of the cloud, as we have seen; but that here a new fact is related, viz., that since the tabernacle was set up, the cloud, which hitherto was suspended in the air and went before the camp, now settled on the sanctuary: for a fresh acquisition of grace is here proclaimed by the more certain and conspicuous sign, as if God showed himself more closely and familiarly as the leader of the people. Although, therefore, the cloud had been the director of their march from its very commencement, yet it more fully illustrated the glory of the tabernacle when it proceeded from thence.

9. And I spoke unto you at that time. He does not here say that the counsel was suggested to him from another quarter, as to the appointment of the judges; but, perhaps, he dared not mention any name to these proud and perverse people, lest they should reject the thing which was otherwise good, from dislike of its author, as a foreigner. No doubt he is here recounting what had before happened; therefore he confesses himself, from his own personal feelings, unequal to bearing the burden, if he alone is set over the whole people. He adduces as the cause the immense multitude amongst whom there must necessarily arise many strifes and controversies. As to what he says of their increase, the commencement of its period must not be taken from the Exodus, but he commemorates the extraordinary and incredible favor of God, because they had so largely multiplied under the cruel tyranny when they were doomed to total destruction; and he adds a prayer, that for the future also the same blessing may attend them. Yet in these words he reminds them that the burden of government would become daily more arduous and weighty; whereby he may more readily persuade them to provide at once for what could not be eventually avoided.

13. Take you wise men. Hence it more plainly appears that those who were to preside in judgment were not appointed only by the will of Moses, but. elected by the votes of the people. And this is the most desirable kind c f liberty, that we should not be compelled to obey every’ person who may be tyrannically put over our heads; but which allows of election, so that no one should rule except he be approved of by us. And this is further confirmed in the next verse, wherein Moses recounts that he awaited the consent of the people, and that nothing was attempted which did not please them all. Again, he does not here mention the same virtues as in Exodus 18; but only distinguishes the judges by three qualifications, viz., that they should be wise, and understanding, and experienced, all of which are comprised under one head, that they should possess acuteness of intellect and prudence, confirmed by experience and practice; for neither the greatest probity nor diligence would be sufficient; for the office of ruler, apart from skill and sagacity.²⁰⁴²⁰⁴ חכמים, wise men. C. had already said in his Commentary on Exodus 1:10, that the Hebrews often used this epithet in an ill sense, but the assertion is scarcely tenable. — W But the first epithet which the Hebrews often apply in a bad sense to the crafty and deceitful, here means acute and perspicacious. The second I explain as pointing out prudent persons, endued with sound judgment and discretion.²⁰⁵²⁰⁵ ידעים. The third characteristic can only be said to be ambiguous by such as reject the authority of the Hebrew points. The translators who admit that authority must hold this participle to be passive: and therefore our A. V. renders the clause, known among your tribes. — W The third may be taken either actively or passively; some therefore translate it known or tried; but here the active sense is most suitable. Thus, then, experience and acquaintance with business is required in judges; because none but the practiced are competent for the management of business.

16. And I charged your judges. This charge is not found in Exodus 18, where the only object of Moses was to point out the origin of the alteration; but now omitting the praise of his father-in-law, he merely recalls to the recollection of the Israelites what he did with them. The sum, however, of the exhortation is, that they should adjudicate impartially between their brethren; which is more fully expressed in the next verse, where they are forbidden to “acknowledge faces.”²⁰⁶²⁰⁶ So margin A. V. For there can be no greater corruption than to judge from personal appearance, which always draws away men’s minds from the merits of the ease. Wherefore Christ rightly opposes these two things to one another, to “judge righteous judgment,” and “according to the appearance.” (John 7:24.) This even philosophers have perceived, when they have advised that, as far as possible, judges should be restrained by fixed laws, lest;, being left free, they should be swayed this way or that by favor or ill will. And, in point of fact, wherever there is a sufficient capacity of intellect, equity and rectitude will prevail, unless respect to persons influences the judge. It, is plain from the context, where Moses forbids the making a distinction between small and great, what is meant by “acknowledging persons.” But although judges often inflict injury upon the poor and wretched out of contempt of them, yet Moses adverts to the more common fault, when he charges them “to be afraid of no man;” since it very often happens that those who are otherwise just, and disposed to study what is equitable and right, are made to swerve through fear of the threats of the powerful, and dare not; manfully encounter their ill will. Moses, therefore, requires magnanimity in judges, so that they may not hesitate to bring upon themselves the hatred of any, in their defense of a good cause. But we must specially observe the reason whereby he corrects their fear and alarm; for he says that they are to be afraid of no mortal man, because “the judgment is God’s.” He does not here merely remind them, as it; appears to some, that an account must be rendered to God; but shows how absurd it is to turn from the right course out of the fear of man, because thus the majesty of God is prostituted and exposed to scorn; as much as to say that this honor must be paid to God, whose representatives they are, that they should look upon all men as beneath them, and restrain the audacity of rite wicked with such inflexible magnanimity, that God alone may have the preeminence. The same is the object of Jehoshaphat’s words:

“Take heed what ye do: for ye judge not for man but for the Lord.” (2 Chronicles 19:6.)

If this were thoroughly impressed upon the minds both of magistrates and pastors, they would not vacillate so often; for relying on God’s aid, they would stand firmly against all the terrors by which they are so pitifully agitated. Wherefore let all those who are called to any public office, sustain themselves by this doctrine, that they are doing God’s work, who is well able to keep them safe from the violence as well as the craftiness of the whole world. Yet, at the same time we are taught by these words that all posts of command are sacred to God, so that whosoever are called to them should reverently and diligently serve God, and ever reflect that His is the dominion whereof they are the ministers.