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1. And all the congregation lifted up their voice. Here we see how easily, by means of a few incentives, sedition is excited in a great multitude; for the people, unless governed by the counsel of others, is like the sea, exposed to many tempests; and the corruption of human nature produces this amongst innumerable other evils, that lies and impostures prevail over truth. There was, indeed, some pretext for the error of the people, in that they saw ten most choice leaders of their tribes dissuading them from entering the land, and only two advising them to proceed. But that credulity, to which they were too much inclined, is without excuse, because it arose from incredulity; for, if the dignity and reputation of ten men availed so much with them, that they were thus easy of belief, ought they not much rather to have given credit to the word of God, who had promised them the land four hundred years before? For when they cried out beneath the oppressive tyranny of the Egyptians, the memory of the promise given to their fathers was not effaced, since the holy Jacob had carefully provided for its transmission. They had recently heard and embraced its confirmation, and in this confidence had come forth from Egypt. We see, then, that they had already been induced by their own supineness and depravity to recoil from entering the land, because they had thrown aside their confidence in God, so that they might seem to have deliberately laid hold of the opportunity. Still the evil counselors gave an impulse to them, when they were falling of their accord, and east them down headlong.

They begin with weeping, which at length bursts out into rage. The cause of their weeping is the fear of death, because they think that they are being carried away to slaughter; and whence does this arise, except because the promised aid of God is of no account with them? Thus it appears how greatly opposed to faith is cowardice, when, on the occurrence of danger, we look only to ourselves. But:. whilst the beginning of infidelity is to be withheld by fear from obedience to God, so another worse evil presently follows, when men obstinately resist God, and, because they are unwilling to submit themselves to His word, enter into altercation with Him. This was the case with the Israelites, who, being overwhelmed with grief, at length are stirred up by its impetuosity against Moses and Aaron. And this is wont too often to occur, that impatience bursts forth from the anguish into which our unbelief has brought us. The desire for death, which they conceive, arises from ingratitude and contempt of God’s blessing. They wished that they had died either in Egypt or in the wilderness; why, then, had they just before humbly beseeched Moses to propitiate God?

With regard to the words, the old interpreter, ⁵³⁵³     By the old interpreter, C. does not here mean, as he generally does, the V., which accords with his own view, “in hac vasta solitudine utinam pereamus;” on these words Corn. a Lapide says; “Ita haec legunt et conjungunt, Hebr., Chald., Septuaginta, et Latina Romana. Tollenda ergo est negatio non, et distinctio quam habent Biblia Plantiniana.” taking the particle לו, which is optative, for the negative (לא, lo,) improperly translates the passage, as if their death in the desert would have been more bitter than in Egypt; whereas they only deplore that they would be exposed to death if they should enter the land of Canaan, as follows in the next verse.

3. And wherefore has the Lord brought us into this land? The pride, and even the madness of their impiety here more fully betrays itself, when they accuse God of deception and cruelty, as if tie were betraying them to the Canaanitish nations, and leading them forth to slaughter; for they conclude that they ought not to obey His command, because He would destroy them, and not only so, but that He would at the same time give their wives and children to be a prey. We see how mad is unbelief, when it gives way to itself, since these wretched people do not hesitate to prefer charges against God, and to repay His kindnesses by calling Him their betrayer. But what was the cause of this blasphemous audacity, ⁵⁴⁵⁴     “D’une audace tant diabolique;” of such diabolical audacity. — Fr. except that they hear they would have to do with powerful enemies? as if they had not experienced the might of God to be such, that nothing which they might encounter was to be feared whilst He was on their side! At the same time, they also accuse God of weakness, as if He were less powerful than the nations of Canaan. At length their monstrous blindness and senselessness comes to its climax, when they consult as to their return, and, rejecting Moses, set themselves about choosing a leader, who may again deliver them up to Pharaoh. Were they so quickly forgetful how wretched their condition there had been? It was for no fault of theirs, but whilst they were peaceful and harmless guests, that the Egyptians had so cruelly afflicted them, since they were hated by Pharaoh on no other account but because he could not endure their multitude; what, then, was he likely to do, when, for their sakes, he had undergone so many calamities; what humanity, again, was to be expected from that nation which had conspired for their destruction already, when it had suffered no injury from them? Surely there was no house among them which would not long to avenge its first-born! Yet they desire to give themselves up to the will of a most bitter enemy, who, without any cause for ill-will, had proceeded to all sorts of extremities against them. Hence we plainly see that unbelievers are not only blinded by the just vengeance of God, but carried away by a spirit of infatuation, so as to inflict upon themselves the greatest evils.

5. Then Moses and Aaron fell on their faces. It is doubtful whether they so humbled themselves towards the people, as to he prostrate before them, or whether it was in prayer that they fell with their faces on the earth; the latter, however, seems more likely to me, as if, by thus turning themselves to God, they reproved the stupidity of the people,. And, in fact, in such a case of obduracy, nothing remained except to call upon God, yet in such sort that the prayer should be made in the sight of all, in order to influence their minds. Otherwise they might have sought some place of retirement; but by this pitiful spectacle they endeavored to recall the people to their right senses. This, indeed, is beyond dispute, that they sought for nothing on their own account, but were only anxious for the welfare of the people; since, if the people had gone back, they would have been at liberty to sojourn in the land of Canaan, or elsewhere. Yet still they were not merely concerned with regard to the people, but the interruption of God’s grace troubled them most, with which the Covenant made with Abraham would also have been buried. In a word, this was justly felt by them to be the same as if they had seen both the glory of God and the salvation of the human race altogether brought to naught. Wherefore they must needs have been more than senseless who were unmoved by this sad sight, especially when Moses, whom God had exalted by so many privileges above all other mortals, was lying prostrate on the earth for their sake.