TRV
Translation
King James Version
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.
Complete Jewish Bible
But your little ones, who you said would be taken as booty - them I will bring in. They will know the land you have rejected.
Berean Standard Bible
But I will bring your children, whom you said would become plunder, into the land you have rejected—and they will enjoy it.
American Standard Version
But your little ones, that ye said should be a prey, them will I bring in, and they shall know the land which ye have rejected.
World English Bible Messianic
But your little ones, that you said should be captured or killed, them I will bring in, and they shall know the land which you have rejected.
Geneva Bible (1599)
But your children, (which ye said shoulde be a pray) them will I bring in, and they shall knowe the lande which ye haue refused:
Young's Literal Translation
`As to your infants--of whom ye have said, A spoil they are become--I have even brought them in, and they have known the land which ye have kicked against;
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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 14:31 serves as a profound divine declaration, powerfully contrasting God's unwavering faithfulness and covenant commitment with the profound unbelief and rebellious spirit of the Israelites during their wilderness journey. It reveals God's sovereign intent to fulfill His promise of the land, not through the generation that scorned His gift, but through the very children they feared would become prey, thereby reversing their fearful prophecy with a demonstration of His mercy, justice, and ultimate control over His redemptive plan.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 14:31 is rich with several potent literary devices that amplify its theological weight. The most prominent is Contrast, which is central to the verse's meaning. There is a stark contrast between the parents' fearful, faithless prediction ("should be a prey") and God's redemptive, sovereign promise ("them will I bring in"). This also extends to the profound contrast between the parents' act of "despising" the land and the children's future experience of "knowing" and possessing it. This contrast underscores the chasm between human unbelief and divine faithfulness. Irony is also powerfully at play; the very children for whom the parents feared the worst fate become the inheritors of the promise, while the fearful parents forfeit their own entry. This ironic twist highlights God's ability to turn human failure into an opportunity for His purposes to prevail, demonstrating His unexpected ways. The verse is also a direct Divine Speech, a powerful declaration from God Himself, emphasizing His absolute authority, sovereignty, and the certainty of His word. The use of Repetition of Themes, particularly the "land" and the "generation," reinforces the narrative's central concerns of covenant fulfillment, the consequences of faith or unbelief, and the enduring nature of God's promises across generations.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 14:31 is a profound theological statement on God's character and the nature of His covenant with humanity. It reveals a God who is both just in His judgment of rebellion and merciful in His provision of a way forward. The verse underscores that while human disobedience has severe consequences, it does not ultimately thwart God's sovereign plan or invalidate His promises. His faithfulness is not contingent on human perfection but on His own unchanging character and unwavering commitment to His redemptive purposes. This passage also highlights the intergenerational impact of faith and unbelief, demonstrating that while the sins of one generation can lead to forfeiture, God's grace can still extend to the next, offering a fresh opportunity for covenant relationship and blessing. It serves as a powerful reminder that God's redemptive purposes will prevail, even through unexpected means and through those whom human eyes might dismiss.
REFLECTION AND APPLICATION
Numbers 14:31 offers a sobering yet profoundly hopeful message for believers today. It starkly reminds us that our choices, particularly those rooted in fear, doubt, and unbelief, can have significant consequences, potentially causing us to miss out on God's promised blessings and even impacting future generations. The Israelites' failure to trust God's power and provision led to a forfeiture of their inheritance, serving as a timeless warning. This prompts us to examine our own lives: are there "promised lands"—God's callings, opportunities, or specific blessings—that we are "despising" or hesitating to enter due to fear, doubt, or a lack of faith in His ability to deliver? Yet, the verse also shines a beacon of incredible hope, demonstrating God's boundless mercy and His unwavering commitment to His ultimate purposes. Even when one generation falters, God's plan endures, often finding a way through the next. This encourages us to live lives of courageous faith, recognizing that our trust in God not only shapes our own destiny but can also pave the way for blessings and spiritual inheritance for those who come after us. It calls us to cultivate a spirit of gratitude for God's gifts and to actively pursue the inheritance He has prepared for us, rather than allowing fear or doubt to dictate our obedience and limit His work in our lives.
Questions for Reflection
FAQ
Why did God punish the parents but spare the children?
Answer: God's judgment on the adult generation (those 20 years and older, excluding Caleb and Joshua) was a direct consequence of their profound unbelief and rebellion. They had repeatedly witnessed God's miraculous power and provision but still refused to trust Him to deliver on His promise of the land, actively choosing to murmur and even attempt to return to Egypt. This was a corporate act of contempt for God's covenant and His character. The children, however, were considered innocent of this specific act of rebellion, not having participated in the decision to reject the land. God's decision to spare them demonstrates His mercy, His unwavering commitment to His covenant promises, and His justice in holding individuals accountable for their own choices. He would fulfill His word to bring a people into the land, even if it meant raising up a new generation to receive the blessing their parents forfeited. This highlights both God's justice in punishing sin and His grace in preserving His redemptive plan.
What does "know the land" imply for the children?
Answer: "To know the land" (Hebrew: יָדַע, yada') in this context means far more than simply having intellectual awareness of its existence or geographical features. It signifies an intimate, experiential knowledge, implying that they would possess it, live in it, cultivate it, and enjoy its blessings. It means they would inherit the land as their own, experiencing the rest, fruitfulness, and security that God had promised. This stands in stark contrast to their parents, who, despite being physically present at the border, refused to "know" it in this deeper, possessive sense due to their unbelief, thus forfeiting their entry and experience of its abundance. It speaks to the fulfillment of God's promise through a generation that would embrace His gift and live in covenant fellowship within the promised inheritance.
Is this a lesson about generational sin?
Answer: While the parents' sin of unbelief had profound consequences for their children (prolonged wilderness wandering and the delay of the inheritance), this passage is not primarily about "generational sin" in the sense of children being inherently guilty of their parents' specific transgressions. Instead, it's a powerful lesson about the generational impact of choices and God's redemptive work across generations. The children were spared the judgment of their parents' rebellion and were given a fresh opportunity to enter the covenant promise. It shows that while the actions of one generation can create challenging circumstances for the next, God's mercy and faithfulness can break cycles of failure, offering a new path forward and fulfilling His purposes through those who are willing to trust Him. It emphasizes that God's ultimate plan of redemption will prevail, even if it requires raising up a new generation to carry it forward.
CHRIST-CENTERED FULFILLMENT
Numbers 14:31, with its stark portrayal of unbelief's consequences and God's unwavering faithfulness to His promises, finds its ultimate Christ-centered fulfillment in the person and work of Jesus. The wilderness generation's failure to enter the physical promised land due to their unbelief serves as a profound Old Testament type for the spiritual "rest" and heavenly inheritance offered in Christ. Just as the "little ones" were brought into the land their parents despised, so too are those who believe in Jesus brought into a spiritual reality and an eternal inheritance that the world often scorns. The book of Hebrews 3:7-4:11 directly draws this parallel, warning against the same "unbelief" that prevented Israel from entering God's rest, and urging believers to strive to enter God's ultimate rest, which is found in Christ alone. Jesus is the true and greater Joshua, the one who leads His people not into a temporal land, but into the eternal kingdom of God and the new creation, as beautifully described in Revelation 21:1-4. The "prey" that the Israelites feared for their children—death and destruction—was ultimately conquered by the Lamb of God, who takes away the sin of the world through His sacrificial death and glorious resurrection. The "little ones" who entered the land represent all those who, by grace through faith, receive the spiritual blessings and eternal life that the Law and human effort could never secure, as illuminated in Ephesians 2:8-9. In Christ, we truly "know" (experientially possess) a land far greater than Canaan—the kingdom of God and intimate fellowship with the living God, a reality secured by His faithfulness, not our own fleeting trust.