TRV
Translation
King James Version
And wherefore hath the LORD brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt?
Complete Jewish Bible
Why is ADONAI bringing us to this land, where we will die by the sword? Our wives and our little ones will be taken as booty! Wouldn't it be better for us to return to Egypt?"
Berean Standard Bible
Why is the LORD bringing us into this land to fall by the sword? Our wives and children will become plunder. Would it not be better for us to go back to Egypt?”
American Standard Version
And wherefore doth Jehovah bring us unto this land, to fall by the sword? Our wives and our little ones will be a prey: were it not better for us to return into Egypt?
World English Bible Messianic
Why does the LORD bring us to this land, to fall by the sword? Our wives and our little ones will be captured or killed! Wouldn’t it be better for us to return into Egypt?”
Geneva Bible (1599)
Wherefore nowe hath the Lord brought vs into this lande to fall vpon the sworde? our wiues, and our children shall be a pray: were it not better for vs to returne into Egypt?
Young's Literal Translation
and why is Jehovah bringing us in unto this land to fall by the sword? our wives and our infants are become a prey; is it not good for us to turn back to Egypt?'
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In the KJVVerse 4,112 of 31,102
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Commentary on Numbers 14 verses 1–4
1 ¶ And all the congregation lifted up their voice, and cried; and the people wept that night.
2 And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness!
3 And wherefore hath the LORD brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt?
4 And they said one to another, Let us make a captain, and let us return into Egypt.
Here we see what mischief the evil spies made by their unfair representation. We may suppose that these twelve that were impanelled to enquire concerning Canaan had talked it over among themselves before they brought in their report in public; and Caleb and Joshua, it is likely, had done their utmost to bring the rest over to be of their mind, and if they would but have agreed that Caleb, according to his pose, should have spoken for them all, as their foreman, all had been well; but the evil spies, it should seem, wilfully designed to raise this mutiny, purely in opposition to Moses and Aaron, though they could not propose any advantage to themselves by it, unless they hoped to be captains and commanders of the retreat into Egypt they were now meditating. But what came of it? Here in these verses we find those whom they studied to humour put into a vexation, and, before the end of the chapter, brought to ruin. Observe,
I. How the people fretted themselves: They lifted up their voices and cried (Num 14:1); giving credit to the report of the spies rather than to the word of God, and imagining their condition desperate, they laid the reins on the neck of their passions, and could keep no manner of temper. Like foolish froward children, they fall a crying, yet know not what they cry for. It would have been time enough to cry out when the enemy had beaten up their quarters, and they had seen the sons of Anak at the gate of their camp; but those that cried when nothing hurt them deserved to have something given them to cry for. And, as if all had been already gone, they sat down and wept that night. Note, Unbelief, or distrust of God, is a sin that is its own punishment. Those that do not trust God are continually vexing themselves. The world's mourners are more than God's, and the sorrow of the world worketh death.
II. How they flew in the face of their governors - murmured against Moses and Aaron, and in them reproached the Lord, Num 14:2, Num 14:3. The congregation of elders began the discontent (Num 14:1), but the contagion soon spread through the whole camp, for the children of Israel murmured. Jealousies and discontents spread like wildfire among the unthinking multitude, who are easily taught to despise dominions, and to speak evil of dignities. 1. They look back with a causeless discontent. They wish that they had died in Egypt with the first-born that were slain there, or in the wilderness with those that lately died of the plague for lusting. See the prodigious madness of unbridled passions, which make men prodigal even of that which nature accounts most dear, life itself. Never were so many months spent so pleasantly as these which they had spent since they came out of Egypt, loaded with honours, compassed with favours, and continually entertained with something or other that was surprising; and yet, as if all these things had not made it worth their while to live, they wished they had died in Egypt. And such a light opinion they had of God's tremendous judgments executed on their neighbours for their sin that they wished they had shared with them in their plagues, rather than run the hazard of making a descent upon Canaan. They wish rather to die criminals under God's justice than live conquerors in his favour. Some read it, O that we had died in Egypt, or in the wilderness! O that we might die! They wish to die, for fear of dying; and have not sense enough to reason as the poor lepers, when rather than die upon the spot they ventured into an enemy's camp, If they kill us, we shall but die, Kg2 7:4. How base were the spirits of these degenerate Israelites, who, rather than die (if it come to the worst) like soldiers on the bed of honour, with their swords in their hands, desire to die like rotten sheep in the wilderness. 2. They look forward with a groundless despair, taking it for granted (Num 14:3) that if they went on they must fall by the sword, and pretend to lay the cause of their fear upon the great care they had for their wives and children, who, they conclude, will be a prey to the Canaanites. And here is a most wicked blasphemous reflection upon God himself, as if he had brought them hither on purpose that they might fall by the sword, and that their wives and children, those poor innocents, should be a prey. Thus do they, in effect, charge that God who is love itself with the worst of malice, and eternal Truth with the basest hypocrisy, suggesting that all the kind things he had said to them, and done for them, hitherto, were intended only to decoy them into a snare, and to cover a secret design carried on all along to ruin them. Daring impudence! But what will not that tongue speak against heaven that is set on fire of hell? The devil keeps up his interest in the hearts of men by insinuating to them ill thoughts of God, as if he desired the death of sinners, and delighted in the hardships and sufferings of his own servants, whereas he knows his thoughts to us-ward (whether we know them so or no) to be thoughts of good, and not of evil, Jer 29:11.
III. How they came at last to this desperate resolve, that, instead of going forward to Canaan, they would go back again to Egypt. The motion is first made by way of query only (Num 14:3): Were it not better for us to return into Egypt? But the ferment being high, and the spirits of the people being disposed to entertain any thing that was perverse, it soon ripened to a resolution, without a debate (Num 14:4): Let us make a captain and return to Egypt; and it is lamented long after (Neh 9:17) that in their rebellion they appointed a captain to return to their bondage; for they knew Moses would not be their captain in this retreat. Now, 1. It was the greatest folly in the world to wish themselves in Egypt, or to think that if they were there it would be better with them than it was. If they durst not go forward to Canaan, yet better be as they were than go back to Egypt. What did they want? What had they to complain of? They had plenty, and peace, and rest, were under a good government, had good company, had the tokens of God's presence with them, and enough to make them easy even in the wilderness, if they had but hearts to be content. But whither were they thus eager to go to better themselves? To Egypt! Had they so soon forgotten the sore bondage they were in there? Would they be again under the tyranny of their taskmasters, and at the drudgery of making brick? And, after all the plagues which Egypt had suffered for their sakes, could they expect any better treatment there than they had formerly, and not rather much worse? In how little time (not a year and a half) have they forgotten all the sighs of their bondage, and all the songs of their deliverance! Like brute-beasts, they mind only what is present, and their memories, with the other powers of reason, are sacrificed to their passions. See Psa 106:7. We find it threatened (Deu 28:68), as the completing of their misery, that they should be brought into Egypt again, and yet this is what they here wish for. Sinners are enemies to themselves; and those that walk not in God's counsels consult their own mischief and ruin. 2. It was a most senseless ridiculous thing to talk of returning thither through the wilderness. Could they expect that God's cloud would lead them or his manna attend them? And, if they did not, the thousands of Israel must unavoidably be lost and perish in the wilderness. Suppose the difficulties of conquering Canaan were as great as they imagined, those of returning to Egypt were much greater. In this let us see, (1.) The folly of discontent and impatience under the crosses of our outward condition. We are uneasy at that which is, complain of our place and lot, and we would shift; but is there any place or condition in this world that has not something in it to make us uneasy if we are disposed to be so? The way to better our condition is to get our spirits into a better frame; and instead of asking, "Were it not better to go to Egypt?" ask, "Were it not better to be content, and make the best of that which is?" (2.) The folly of apostasy from the ways of God. Heaven is the Canaan set before us, a land flowing with milk and honey; those that bring up ever so ill a report of it cannot but say that it is indeed a good land, only it is hard to get to it. Strict and serious godliness is looked upon as an impracticable thing, and this deters many who began well from going on; rather than undergo the imaginary hardships of a religious life, they run themselves upon the certain fatal consequences of a sinful course; and so they transcribe the folly of Israel, who, when they were within a step of Canaan, would make a captain, and return to Egypt.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–4. 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 14:3 captures the Israelites' profound crisis of faith and outright rebellion at the very threshold of the Promised Land. Following a disheartening report from ten of the twelve spies, the congregation succumbs to paralyzing fear and despair, accusing the LORD of malicious intent in bringing them out of Egypt only to perish in Canaan. This verse articulates their desperate desire to reverse divine providence, preferring the perceived security of Egyptian bondage over the challenges of trusting God's covenant faithfulness and entering the land He promised.
CONTEXT
Literary Context: This verse serves as the emotional and theological climax of the people's immediate reaction to the spies' report, detailed in Numbers 13. Moses had dispatched twelve leaders to scout Canaan (Numbers 13:1-2), and upon their return, ten delivered a demoralizing assessment, emphasizing the formidable strength of the inhabitants and their fortified cities. Only Caleb and Joshua offered a dissenting, faith-filled report, urging the people to trust God's power (Numbers 13:26-33). The people's immediate response of weeping and grumbling, recorded in Numbers 14:1-2, directly precedes this verse. Numbers 14:3 then escalates their complaint into a direct accusation against the LORD and a desperate proposal to appoint a new leader to facilitate a return to Egypt. This pivotal moment precipitates God's severe judgment and sets the stage for the subsequent forty years of wilderness wandering, a consequence detailed later in the chapter (Numbers 14:34).
Historical & Cultural Context: At this juncture, the Israelites were encamped at Kadesh-Barnea, strategically positioned on the southern border of Canaan. This location represented a critical turning point, the culmination of their miraculous deliverance from slavery in Egypt and their arduous journey through the wilderness. Their fear of the Canaanites, described as powerful peoples dwelling in heavily fortified cities, was a natural human reaction to a superior military threat. However, this fear tragically overshadowed God's consistent demonstrations of power against far mightier adversaries, such as the Egyptian army at the Red Sea and the provision of manna in the wilderness (Exodus 16). The dread that their wives and children would become "prey" reflects the brutal realities of ancient warfare, where the defeated population, particularly women and children, often faced enslavement, rape, or death. Their longing for Egypt, despite its history of brutal slavery, highlights a common human tendency to prefer known discomforts and perceived security over the unknown challenges of freedom and divine leading.
Key Themes: Numbers 14:3 powerfully illustrates several recurring themes prevalent throughout the Pentateuch. First, it underscores the pervasive theme of unbelief and rebellion against God, a persistent sin that marked Israel's wilderness journey, standing in stark contrast to the unwavering faith God continually called them to embrace (Deuteronomy 1:32). Second, the verse highlights the danger of fear overriding faith, leading to distorted perceptions of reality and a catastrophic failure to remember God's past faithfulness and His unfailing promises (Psalm 78:17-20). Third, this passage reveals the peril of a distorted memory, where the immediate hardships of the present cause the people to romanticize a past of oppression, preferring the "fleshpots of Egypt" over the freedom, provision, and inheritance God graciously provides (Exodus 16:3). Finally, it dramatically showcases the severe consequences of rejecting God's covenant faithfulness, as their profound lack of trust directly precipitates divine judgment, preventing that entire generation from entering the Promised Land.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 14:3 is rich in Rhetorical Questions, which function not as genuine inquiries but as powerful vehicles for expressing deep accusation, despair, and a rebellious preference for a past of bondage over a future of divine promise. The questions "And wherefore hath the LORD brought us unto this land...?" and "were it not better for us to return into Egypt?" are laden with bitterness, resentment, and a complete lack of faith. The verse also employs Hyperbole, as the Israelites exaggerate their impending doom ("to fall by the sword," "our wives and our children should be a prey") to justify their fear and rebellion, rather than acknowledging God's omnipotent power to protect and provide for them. There is profound Irony in their desire to return to Egypt, the very land of their brutal slavery from which God miraculously delivered them with mighty signs and wonders. They perceive the unknown challenges of the Promised Land as worse than the known oppression of their past, highlighting their distorted memory and spiritual blindness. The verse functions as a collective Lament or Complaint, but unlike the psalms of lament, it is directed against God in accusation and defiance rather than humble petition, revealing their hardened hearts and rebellious spirit.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 14:3 stands as a stark warning against the destructive power of unbelief and the persistent human tendency to question God's good intentions when faced with daunting adversity. It underscores the critical importance of unwavering faith in God's promises, even when the path ahead seems fraught with peril. The Israelites' catastrophic failure to trust God's power and love, despite overwhelming evidence of His faithfulness throughout their journey, led to severe consequences, demonstrating that unbelief is not merely a passive state but an active rebellion against the divine will. This pivotal episode highlights how fear can profoundly distort truth, leading to a romanticization of past bondage and a tragic rejection of the freedom and inheritance God graciously offers.
REFLECTION AND APPLICATION
Numbers 14:3 offers a timeless and profound lesson for believers navigating the complex challenges of life. When confronted with daunting obstacles or seemingly insurmountable "giants" in our own spiritual journeys, it is remarkably easy to succumb to the same paralyzing fear and doubt that afflicted the Israelites. This verse challenges us to deeply examine our own hearts: Do we genuinely trust God's sovereign leading even when the path is difficult, unfamiliar, or appears to lead into danger? Do we allow past comforts, even those that were ultimately unhealthy or restrictive, to tempt us away from God's perfect, liberating plan for our lives? The Israelites' desperate desire to return to Egypt serves as a potent reminder that spiritual regression is a very real and dangerous possibility when faith falters under pressure. Our response to adversity, therefore, reveals the true depth of our trust in God's unchanging character and His unwavering commitment to fulfill His promises. We are called to press forward in faith, actively remembering God's past faithfulness and clinging to His assurance that He is always with us, empowering us to overcome any obstacle that stands in the way of His divine purposes.
Questions for Reflection
FAQ
What was the immediate consequence of the Israelites' complaint in Numbers 14:3?
Answer: The immediate and severe consequence of their unbelief and desire to return to Egypt was God's declaration of judgment. Because of their hardened hearts and lack of faith, God decreed that the entire generation of Israelites twenty years old and upward, with the sole exceptions of Caleb and Joshua, would not be permitted to enter the Promised Land. Instead, they would wander in the wilderness for forty years, a year for each day the spies explored the land, until that rebellious generation had completely died off (Numbers 14:26-35).
Did the Israelites actually try to return to Egypt?
Answer: While Numbers 14:4 explicitly states, "And they said one to another, Let us make a captain, and let us return into Egypt," the biblical text does not describe them physically turning back towards Egypt. Their intention to appoint a new leader to facilitate this return was a clear and overt act of rebellion against both God and Moses's divinely appointed leadership. God's immediate judgment and the subsequent forty years of wilderness wandering effectively prevented them from executing this rebellious plan, trapping them in the wilderness as a direct consequence of their profound unbelief and disobedience.
How does this event relate to the concept of "testing" God?
Answer: The Israelites' complaint in Numbers 14:3 is a quintessential example of "testing" God in a negative and rebellious sense. Instead of humbly trusting God's omnipotence and faithfulness, they challenged His intentions and His ability to fulfill His promises, essentially daring Him to prove Himself or accusing Him of failure. This type of testing, born of doubt and rebellion, is unequivocally condemned throughout Scripture. Psalm 95:8-11 directly references this very event, warning against hardening one's heart as Israel did at Meribah (which includes the rebellion at Kadesh-Barnea), lest one fail to enter God's rest.
CHRIST-CENTERED FULFILLMENT
Numbers 14:3, with its stark portrayal of Israel's unbelief and their tragic rejection of God's promised land, finds profound Christ-centered fulfillment and typological significance in the New Testament. The wilderness generation's failure to enter the earthly Canaan due to their hardened hearts and lack of faith serves as a powerful type and shadow for the spiritual inheritance offered through Christ. Just as ancient Israel was called to enter a physical land of rest, believers today are called to enter God's true spiritual rest, a profound reality found exclusively in Christ Jesus. The author of Hebrews repeatedly draws upon this wilderness narrative, particularly the rebellion at Kadesh-Barnea, as a solemn and urgent warning to Christians not to fall into the same destructive pattern of unbelief. Hebrews 3:7-19 explicitly links the "hardening of hearts" in the wilderness to the grave danger of unbelief preventing entry into God's spiritual rest, which is found in Christ. Jesus, as the ultimate and perfectly faithful leader, unlike Moses in this context, perfectly leads His people into the true Promised Land—eternal life and an unbreakable communion with God. He is the "author and perfecter of our faith", enabling us to overcome the "giants" of sin, the world, and our own doubts, and to trust God's good intentions even when the path is challenging. Unlike Israel who longed for the bondage of Egypt, Christ sets us truly free from the slavery of sin (John 8:36), inviting us to press on towards the heavenly Jerusalem (Hebrews 12:22-24) with unwavering faith in His finished work on the cross.