John Calvin Complete Commentary - Numbers 14:33 - 14:33

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John Calvin Complete Commentary - Numbers 14:33 - 14:33


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This Chapter Verse Commentaries:

33.And your children shall wander in the wilderness. (67) He here pronounces that their children shall be in some measure partakers of their punishment, inasmuch as they shall wander in the desert until the time prescribed: for by the word shepherds, He means sojourners, (68) who have no certain or settled residence. To this effect is the similitude in the song of Hezekiah:

“ lodging is departed as a shepherd’ tent.” (69)

(Isa_38:12.)

In short, He declares that they shall be wandering and unsettled, and lead a life, like shepherds conducting their flocks from place to place.

He calls the wicked rebellions, whereby they had corrupted themselves, metaphorically “” for, from the time that God had espoused them to Himself, their true chastity would have been to embrace His grace in sincere faith, and at the same time to devote themselves to His service; but by rejecting tits pure worship, they had broken their sacred marriage-vow like gadding harlots.

This example teaches us how God visits the iniquities of the fathers on their children, and yet chastises no one undeservedly; since the descendants here referred to, (70) although atoning for the fault of others, were still by no means innocent themselves. But in the judgments of God there is always a deep abyss, into which if you fear to be plunged, adore that which it is not lawful to question. Nevertheless, there is no doubt but that thus also God provided for the welfare of those, towards whom He appeared to show some marks of severity. For He waited not only until they had grown up, but also, as was advantageous to themselves, until they had attained the strength of manhood, and until a new generation had sprung up. He assigns a second reason why He postponed the fulfillment of His promise for forty years, viz., that tie might repay the ill-spent days by as many years. Having, then, spoken of their children, He again returns to the actual criminals themselves, who were to be consumed in all that long period of time, as if by a lingering disease. The noun תנואת, tenuoth, which I have rendered vanity, (71) is derived from the verb נוא, nu, which signifies to render ineffectual. Translators, however, extract from it various meanings. Some thus construe it: Ye shall know whether I am false, or whether my word shall be vain. Others, rendering it prohibition, depart more widely from the sense. But, in my judgment, it is an ironical concession, whereby God reproves their detestable pride, which had no other object than to accuse God of falsehood, and to charge Him calumniously with failing to fulfil His words. Unless, (72) perhaps, it should be preferred to take it passively; because the people had endeavored to annihilate, as it were, God himself. But still I rather adopt this sense, that they should perceive by certain and experimental proof, whether God’ promises were frivolous or vain. Moreover, we must bear in mind the admonition of the Prophet, to which I have referred, (Psa_95:11,) and which the Apostle adapts to our present use, (Heb_4:6,) viz., that a better rest is now offered to us, from which we are to fear lest our unbelief should withhold us. For it is not sufficient for us that God’ hand should once have been extended to us, unless we allow ourselves to be directed by it, until our earthly wanderings are concluded, and it conducts us into our heavenly rest.



(67) Lat., “ be shepherds.” Margin A.V., feed. ”

(68) “ entend qu’ seront errans comme estrangers, ayant tousiours un pied leve, et nul arrest;” he means that they shall wander as strangers, having one foot always lifted, and without any stay. — Fr.

(69) A.V., “ age is departed, etc.” A. Barnes’ translation pretty nearly agrees with that of C. , which he defends in the following note: “ word דורי, which is here used, means properly the revolving period, or circle of human life. The parallelism seems to demand, however, that it should be used in the sense of dwelling, or habitation, so as to correspond with the “’ tent.” Accordingly, Lowth and Noyes render it habitation. So also do Gesenius and Rosenmuller. The Arabic word has this signification; and the Hebrew verb דור, also means to dwell, to remain, as in Chaldee.” C.’ Latin is here hospitium; in his Commentary on Isaiah, habitatio.

(70) “ porte la paste au four (comme on dit) pour le peche de leurs peres;” having carried the dough to the oven (as they say) for the sin of their fathers. — Fr.

(71) A.V., “ breach of promise. Margin, Or, altering of my purpose.” Fr., “”

(72) “ qu’ aimast mieux prendre ce mot en temps passif, Vous cognoistrez men aneantissement: pource que le peuple s’ efforce d’ Dieu;” unless it be preferred to take this word in a passive sense, You shall know my annihilation; because the people had striven to annihilate God. — Fr.