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Commentary on Numbers 14 verses 20–35
20 ¶ And the LORD said, I have pardoned according to thy word:
21 But as truly as I live, all the earth shall be filled with the glory of the LORD.
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;
23 Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it:
24 But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it.
25 (Now the Amalekites and the Canaanites dwelt in the valley.) To morrow turn you, and get you into the wilderness by the way of the Red sea.
26 And the LORD spake unto Moses and unto Aaron, saying,
27 How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me.
28 Say unto them, As truly as I live, saith the LORD, as ye have spoken in mine ears, so will I do to you:
29 Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me,
30 Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun.
31 But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised.
32 But as for you, your carcases, they shall fall in this wilderness.
33 And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness.
34 After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise.
35 I the LORD have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die.
I. II. Main points1. 2. Sub-points
We have here God's answer to the prayer of Moses, which sings both of mercy and judgment. It is given privately to Moses (Num 14:20-25), and then directed to be made public to the people, Num 14:26-35. The frequent repetitions of the same things in it speak these resolves to be unalterable. Let us see the particulars.
I. The extremity of the sentence is receded from (Num 14:20): "I have pardoned, so as not to cut them all off at once, and disinherit them." See the power of prayer, and the delight God takes in putting an honour upon it. He designed a pardon, but Moses shall have the praise of obtaining it by prayer: it shall be done according to thy word; thus, as a prince, he has power with God, and prevails. See what countenance and encouragement God gives to our intercessions for others, that we may be public-spirited in prayer. Here is a whole nation rescued from ruin by the effectual fervent prayer of one righteous man. See how ready God is to forgive sin, and how easy to be entreated: Pardon, says Moses (Num 14:19); I have pardoned, says God, Num 14:20. David found him thus swift to show mercy, Psa 32:5. He deals not with us after our sins, Psa 103:10.
II. The glorifying of God's name is, in the general, resolved upon, Num 14:21. It is said, it is sworn, All the earth shall be filled with the glory of the Lord. Moses in his prayer had shown a great concern for the glory of God. "Let me alone," says God, "to secure that effectually, and to advance it, by this dispensation." All the world shall see how God hates sin even in his own people, and will reckon for it, and yet how gracious and merciful he is, and how slow to anger. Thus when our Saviour prayed, Father, glorify thy name, he was immediately answered, I have glorified it, and will glorify it yet again, Joh 12:28. Note, Those that sincerely seek God's glory may be sure of what they seek. God having turned this prayer for the glorifying of himself into a promise, we may turn it into praise, in concert with the angels, Isa 6:3, The earth is full of his glory.
III. The sin of this people which provoked God to proceed against them is here aggravated, Num 14:22, Num 14:27. It is not made worse than really it was, but is shown to be exceedingly sinful. It was an evil congregation, each bad, but altogether in congregation, very bad. 1. They tempted God - tempted his power, whether he could help them in their straits - his goodness, whether he would - and his faithfulness, whether his promise would be performed. They tempted his justice, whether he would resent their provocations and punish them or no. They dared him, and in effect challenged him, as God does the idols (Isa 41:23), to do good, or do evil. 2. They murmured against him. This is much insisted on, Num 14:27. As they questioned what he would do, so they quarrelled with him for every thing he did or had done, continually fretting and finding fault. It does not appear that they murmured at any of the laws or ordinances that God gave them (though they proved a heavy yoke), but they murmured at the conduct they were under, and the provision made for them. Note, It is much easier to bring ourselves to the external services of religion, and observe all the formalities of devotion, than to live a life of dependence upon, and submission to, the divine Providence in the course of our conversation. 3. They did this after they had seen God's miracles in Egypt and in the wilderness, Num 14:2. They would not believe their own eyes, which were witnesses for God that he was in the midst of them of a truth. 4. They had repeated the provocations ten times, that is, very often: the Jewish writers reckon this exactly the tenth time that the body of the congregation had provoked God. First, at the Red Sea, Exo 14:11. In Marah, Exo 15:23, Exo 15:24. In the wilderness of Sin, Exo 16:2. At Rephidim, Exo 17:1, Exo 17:2. The golden calf, Ex. 32. Then at Taberah. Then at Kibroth-Hattaavah, ch. 11. And so this was the tenth. Note, God keeps an account how often we repeat our provocations, and will sooner or later set them in order before us. 5. They had not hearkened to his voice, though he had again and again admonished them of their sin.
IV. The sentence passed upon them for this sin. 1. That they should not see the promised land (Num 14:23), nor come into it, Num 14:30. He swore in his wrath that they should not enter into his rest, Psa 95:11. Note, Disbelief of the promise is a forfeiture of the benefit of it. Those that despise the pleasant land shall be shut out of it. The promise of God should be fulfilled to their posterity, but not to them. 2. That they should immediately turn back into the wilderness, Num 14:25. Their next remove should be a retreat. They must face about, and instead of going forward to Canaan, on the very borders of which they now were, they must withdraw towards the Red Sea again. Tomorrow turn you; that is, "Very shortly you shall be brought back to that vast howling wilderness which you are so weary of. And it is time to shift for your own safety, for the Amalekites lie in wait in the valley, ready to attack you if you march forward." Of them they had been distrustfully afraid (Num 13:29), and now with them God justly frightened them. The fear of the wicked shall come upon him. 3. That all those who had now grown up to men's estate should die in the wilderness, not all at once, but by degrees. They wished that they might die in the wilderness, and God said Amen to their passionate wish, and made their sin their ruin, snared them in the words of their mouth, and caused their own tongue to fall upon them, took them at their word, and determined that their carcases should fall in the wilderness, Num 14:28, Num 14:29, and again, Num 14:32, Num 14:35. See with what contempt they are spoken of, now that they had by their sin made themselves vile; the mighty men of valour were but carcases, when the Spirit of the Lord had departed from them. They were all as dead men. Their fathers had such a value for Canaan that they desired to have their dead bodies carried thither to be buried, in token of their dependence upon God's promise that they should have that land for a possession: but these, having despised that good land and disbelieved the promise of it, shall not have the honour to be buried in it, but shall have their graves in the wilderness. 4. That in pursuance of this sentence they should wander to and fro in the wilderness, like travellers that have lost themselves, for forty years; that is, so long as to make it full forty years from their coming out of Egypt to their entrance into Canaan, Num 14:33, Num 14:34. Thus long they were kept wandering, (1.) To answer the number of the days in which the spies were searching the land. They were content to wait forty days for the testimony of men, because they could not take God's word; and therefore justly are they kept forty years waiting for the performance of God's promise. (2.) That hereby they might be brought to repentance, and find mercy with God in the other world, whatever became of them in this. Now they had time to bethink themselves, and to consider their ways; and the inconveniences of the wilderness would help to humble them and prove them, and show them what was in their heart, Deu 8:2. Thus long they bore their iniquities, feeling the weight of God's wrath in the punishment. They were made to groan under the burden of their own sin that brought it upon them, which was too heavy for them to bear. (3.) That they might sensibly feel what a dangerous thing it is for God's covenant-people to break with him: "You shall know my breach of promise, both the causes of it, that it is procured by your sin" (for God never leaves any till they first leave him), "and the consequences of it, that it will produce your ruin; you are quite undone when you are thrown out of covenant." (4.) That a new generation might in this time be raised up, which could not be done all of a sudden. And the children, being brought up under the tokens of God's displeasure against their fathers, and so bearing their whoredoms (that is, the punishment of their sins, especially their idolatry about the golden calf, which God now remembered against them), might take warning not to tread in the steps of their fathers' disobedience. And their wandering so long in the wilderness would make Canaan at last the more welcome to them. It should seem that upon occasion of this sentence Moses penned the ninetieth Psalm, which is very apposite to the present state of Israel, and wherein they are taught to pray that since this sentence could not be reversed it might be sanctified, and they might learn to apply their hearts unto wisdom.
V. The mercy that was mixed with this severe sentence.
1.Mercy to Caleb and Joshua, that though they should wander with the rest in the wilderness, yet they, and only they of all that were now above twenty years old, should survive the years of banishment, and live to enter Canaan. Caleb only is spoken of (Num 14:24), and a particular mark of honour put upon him, both, (1.) In the character given of him: he had another spirit, different from the rest of the spies, an after-spirit, which furnished him with second thoughts, and he followed the Lord fully, kept close to his duty, and went through with it, though deserted and threatened; and, (2.) In the recompence promised to him: Him will I bring in due time into the land whereinto he went. Note, [1.] It ought to be the great care and endeavour of every one of us to follow the Lord fully. We must, in a course of obedience to God's will and of service to his honour, follow him universally, without dividing, - uprightly, without dissembling, - cheerfully, without disputing, - and constantly, without declining; and this is following him fully. [2.] Those that would follow God fully must have another spirit, another from the spirit of the world, and another from what their own spirit has been. They must have the spirit of Caleb. [3.] Those that follow God fully in times of general apostasy God will own and honour by singular preservations in times of general calamity. The heavenly Canaan shall be the everlasting inheritance of those that follow the Lord fully. When Caleb is again mentioned (Num 14:30) Joshua stands with him, compassed with the same favours and crowned with the same honours, having stood with him in the same services.
2.Mercy to the children even of these rebels. They should have a seed preserved, and Canaan secured to that seed: Your little ones, now under twenty years old, which you, in your unbelief, said should be a prey, them will I bring in, Num 14:31. They had invidiously charged God with a design to ruin their children, Num 14:3. But God will let them know that he can put a difference between the guilty and the innocent, and cut them off without touching their children. Thus the promise made to Abraham, though it seemed to fail for a time, was kept from failing for evermore; and, though God chastened their transgressions with a rod, yet his loving kindness he would not utterly take away.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 20–35. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Numbers 14:20 serves as a profound declaration of divine mercy and a powerful affirmation of the efficacy of intercessory prayer. Following Israel's egregious rebellion and God's just threat of destruction due to their unbelief, Moses' impassioned plea for the nation's pardon is met with an immediate and gracious divine response. This verse encapsulates God's sovereign act of forgiveness, showcasing His inherent character as a God "slow to anger and abounding in steadfast love," even as the subsequent narrative reveals the enduring, albeit mitigated, consequences of the people's persistent lack of faith.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices that amplify its theological impact. Divine Speech Act is central, as God's spoken word directly brings about a change in the nation's status from condemned to pardoned, highlighting the inherent power and authority in God's declarations. The narrative also features Intercession, with Moses serving as a crucial mediator between a holy God and a sinful people, a recurring motif throughout the Pentateuch that foreshadows a greater mediator. There is a strong element of Contrast in the immediate context, where God's boundless mercy in this verse stands in stark opposition to Israel's profound unbelief and rebellion, emphasizing the depth of divine grace in the face of human sin. Furthermore, the phrase "according to thy word" functions as a form of Divine Affirmation, validating Moses' role as a prophet and demonstrating God's faithfulness to His own character as invoked by Moses, reinforcing the covenant relationship.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 14:20 powerfully illustrates the tension between divine justice and divine mercy, ultimately showcasing God's profound inclination towards forgiveness when His own character is invoked. This act of pardon, though not negating all consequences for sin, reveals a fundamental aspect of God's nature: He is "slow to anger and abounding in steadfast love." It underscores that God's covenant faithfulness extends even to a rebellious people, often mediated through the prayers of His chosen servants. This episode foreshadows the ultimate redemptive work of Christ, where a greater intercessor secures a more complete and lasting pardon for humanity. The power of intercessory prayer is also highlighted, demonstrating that God, in His sovereignty, chooses to work through human petitions that align with His will and character.
REFLECTION AND APPLICATION
Numbers 14:20 offers profound encouragement for believers today, reminding us of God's immense capacity for forgiveness and His readiness to pardon when we approach Him in humility and repentance. Even after significant failures or acts of rebellion, God's character remains consistent: He is merciful and willing to forgive. This verse also powerfully illustrates the vital role of intercessory prayer, urging us to pray for others, especially those who may be struggling in faith or in open rebellion against God. Just as Moses stood in the gap for Israel, believers are called to be intercessors, bringing the needs of the world before a merciful God, trusting that our prayers, aligned with His will, can have profound impact. While God graciously pardons, we are also reminded that our actions can still have consequences, underscoring the importance of living a life of faith and obedience in our journey with Him, recognizing that true repentance involves not only seeking pardon but also turning from the sin that necessitated it and embracing God's path.
Questions for Reflection
FAQ
Does God's pardon in Numbers 14:20 mean there were no consequences for Israel's sin?
Answer: No, God's pardon in Numbers 14:20 averted the immediate and complete destruction of the nation, as He had threatened in Numbers 14:12. However, it did not negate all consequences for their profound unbelief and rebellion. The subsequent verses (Numbers 14:21-35) clearly state that the generation of Israelites who grumbled and refused to enter the Promised Land, with the exceptions of Caleb and Joshua, would wander in the wilderness for forty years and die there, never entering the land. This demonstrates a crucial theological principle: while God graciously pardons the ultimate penalty of sin (e.g., immediate judgment or eternal condemnation), there can still be disciplinary or natural consequences for sinful choices, even for those who are forgiven. God's mercy is profound, but His justice also ensures that sin carries a cost.
How could Moses' prayer influence God's decision to pardon? Does it mean God changes His mind?
Answer: Moses' prayer did not change God's character or His ultimate sovereign plan, but it aligned with God's revealed will and nature. Moses appealed to God's own self-declaration in Exodus 34:6-7, reminding Him of His mercy and steadfast love. God, in His sovereignty, chooses to work through the prayers of His people. Moses' intercession was not an attempt to manipulate God but an act of faithful alignment with God's merciful heart, demonstrating a deep understanding of His character. It highlights that God desires human participation in His redemptive purposes, and He honors prayers that are rooted in His character and seek His glory. This dynamic illustrates the mystery of divine sovereignty and human responsibility, where God invites His people to participate in His work through prayer, not by changing His mind, but by fulfilling His purposes through the means He has ordained, including intercession.
CHRIST-CENTERED FULFILLMENT
Numbers 14:20, where God pardons Israel "according to thy word" (Moses' intercession), finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Moses, as the great intercessor for Israel, foreshadows Christ, the perfect and ultimate Mediator between God and humanity. Just as Moses stood in the gap to avert God's wrath from a rebellious people, Jesus Christ, through His atoning sacrifice on the cross, became the Lamb of God who takes away the sin of the world. His death and resurrection constitute the ultimate "word" or plea for humanity's pardon, a plea that God the Father eternally honors because it perfectly satisfies divine justice and expresses divine love. Unlike the pardon in Numbers, which still carried temporal consequences, the forgiveness offered through Christ is complete and eternal, securing not just the averting of wrath but full reconciliation and adoption into God's family (Romans 5:10-11). Jesus is the one through whom we have access by faith into this grace (Romans 5:2), and He ever lives to make intercession for us at the right hand of God (Hebrews 7:25). Thus, the divine pardon granted in Numbers 14:20, though significant, points forward to the infinitely greater and more comprehensive pardon secured by the perfect intercession and sacrifice of Christ, our Lord and Savior (1 John 2:1-2).