Calvin’s CommentariesDeuteronomy 1

John Calvin

Deuteronomy 1:1

1. These are the words. These two latter passages properly belong to the supplements, wherein God afterwards more clearly and familiarly illustrated the Law previously given by Him; they comprehend also exhortations, by which He subdued the people’s minds to obedience, and eulogies, by which He commended and confirmed the Law. The sum is, that Moses is appointed the minister and ambassador of God, who by his mouth prescribes to Israel all that is right and just. But when he says, “beside the covenant, which he made with them in Horeb,” (Deuteronomy 29:1,) necessary that the Decalogue should be more fully explained, lest its brevity should render it obscure to an ignorant and slow-hearted people. For God did not, like earthly kings, learn from experience to enrich His law by new precepts, but considered the people’s dull and weak understanding. The particle of exception, “beside,” does not, therefore, designate anything additional, but only signifies that God had again repeated His covenant, that it might be more distinctly and certainly understood. In which respect He gave an extraordinary proof of His indulgence, that previous to their entering the land, He renewed His covenant about forty years after its first promulgation, and added a clear exposition of it, because He had then to do with a new generation. For this reason the place is expressly mentioned, because from thence the lapse of time is made evident. Deuteronomy 4

Deuteronomy 4:44-49

44. And this is the law which Moses set before the children of Israel: 44. Haec est Lex quam proposuit Moses coram filiis Israel.

45. These are the testimonies, and the statutes, and the judgments, which Moses spake unto the children of Israel, after they came forth out of Egypt: 45. Haec testimonia et statuta et judicia quae pronuntiavit Moses filiis Israel, quum egressi essent ex Aegypto.

46. On this side Jordan, in the valley over against Beth-peor, in the land of Sihon king of the Amorites, who dwelt at Heshbon, whom Moses and the children of Israel smote, after they were come forth out of Egypt: 46. Trans Jordanem in valle e regione Beth-peor in terra Sehon regis Emorrhaeorum, qui habitabat in Esbon: quem percussit Moses et filii Israel, quum egressi essent ex Aegypto.

47. And they possessed his land, and the land of Og king of Bashan, two kings of the Amorites, which were on this side Jordan, toward the sun-rising; 47. Et possederunt terram ejus, et terram Og regis Basan, duorum regum Emorrhaeorum, qui erant trans Jordanem ad ortum solis.

48. From Aroer, which is by the bank of the river Arnon, even unto mount Sion, which is Hermon, 48. Ab Aroer qui erat juxta ripam torrentis Arnon, usque ad montem Sion qui est Hermon.

49. And all the plain on this side Jordan eastward, even unto the sea of the plain, under the springs of Pisgah. 49. Et universam solitudinem trans Jordanem ad orientem usque ad mare planitiei, sub effusionibus aquarum.

Deuteronomy 1:6

6. The Lord our God spoke to us in Horeb. In this Second Narration, Moses expressly declares that God not only gave them a visible sign, by uplifting the cloud, but that He also verbally commanded the people to leave Mount Sinai, and to set about the performance of the rest of their journey. God says, then, that enough time had been spent in one place; (“Et non sans cause;” and not without reason. — Fr.) for, before they left it, an entire year had passed away there. Although there were eleven days’ journey before them before they would arrive at Kadesh-barnea, nevertheless, lest anything should delay the people, who were naturally but too indolent, tie stimulates them by setting before them the ease with which it might be accomplished, telling them that they had but to lift up their feet and advance, in order to attain the promised rest. Numbers 9

Numbers 9:17-23

17. And when the cloud was taken up from the tabernacle, then after that the children of Israel journeyed: and in the place where the cloud abode, there the children of Israel pitched their tents. 17. Quum discederet nubes a tabernaculo, postea proficiscebantur filii Israel: atque in loco ubi manebat nubes, illic castrametabantur filii Israel.

18. At the commandment of the Lord the children of Israel journeyed, and at the commandment of the Lord they pitched: as long as the cloud abode upon the tabernacle they rested in their tents. 18. Ad os Jehovae proficiscebantur filii Israel, et ad os Jehovae castrametabantur: cunctis diebus quibus stabat nubes supra tabernaculum, manebant.

19. And when the cloud tarried long upon the tabernacle many days, then the children of Israel kept the charge of the Lord, and journeyed not. 19. Quum autem moram trahebat nubes supra tabernaculum diebus multis, tunc observabant filii Israel custodiam Jehovae, et non proficiscebantur.

20. And so it was, when the cloud was a few days upon the tabernacle; according to the commandment of the Lord they abode in their tents, and according to the commandment of the Lord they journeyed. 20. Quando autem nubes paucis diebus erat super tabernaculum, ad os Jehovae manebant, et ad os Jehovae proficiscebantur.

21. And so it was, when the cloud abode from even unto the morning, and that the cloud was taken up in the morning, then they journeyed: whether it was by day or by night that the cloud was taken up, they journeyed. 21. Quando igitur erat nubes a vespera usque mane, ascendebat autem nubes mane, tunc proficiscebantur: aut si nocte et die, et postea ascendebat nubes, tunc proficiscebantur.

22. Or whether it were two days, or a month, or a year, that the cloud tarried upon the tabernacle, remaining thereon, the children of Israel abode in their tents, and journeyed not: but when it was taken up, they journeyed. 22. Aut duobus diebus, aut mense, aut anno, quando moram trahebat nubes super tabernaculum, manendo super illud, in castris manebant filii Israel, nec proficiscebantur: si autem illa ascendebat, tunc proficiscebantur.

23. At the commandment of the Lord they rested in the tents, and at the commandment of the Lord they journeyed: they kept the charge of the Lord, at the commandment of the Lord by the hand of Moses. 23. Ad os Jehovae castrametabantur, et ad os Jehovae proficiscebantur: custodiam Jehovae servabant ad os Jehovae per manum Mosis.

Deuteronomy 1:9

9. And I spoke unto you at that time. He does not here say that the counsel was suggested to him from another quarter, as to the appointment of the judges; but, perhaps, he dared not mention any name to these proud and perverse people, lest they should reject the thing which was otherwise good, from dislike of its author, as a foreigner. No doubt he is here recounting what had before happened; therefore he confesses himself, from his own personal feelings, unequal to bearing the burden, if he alone is set over the whole people. He adduces as the cause the immense multitude amongst whom there must necessarily arise many strifes and controversies. As to what he says of their increase, the commencement of its period must not be taken from the Exodus, but he commemorates the extraordinary and incredible favor of God, because they had so largely multiplied under the cruel tyranny when they were doomed to total destruction; and he adds a prayer, that for the future also the same blessing may attend them. Yet in these words he reminds them that the burden of government would become daily more arduous and weighty; whereby he may more readily persuade them to provide at once for what could not be eventually avoided.

Deuteronomy 1:13

13. Take you wise men. Hence it more plainly appears that those who were to preside in judgment were not appointed only by the will of Moses, but. elected by the votes of the people. And this is the most desirable kind c f liberty, that we should not be compelled to obey every’ person who may be tyrannically put over our heads; but which allows of election, so that no one should rule except he be approved of by us. And this is further confirmed in the next verse, wherein Moses recounts that he awaited the consent of the people, and that nothing was attempted which did not please them all. Again, he does not here mention the same virtues as in Exodus 18; but only distinguishes the judges by three qualifications, viz., that they should be wise, and understanding, and experienced, all of which are comprised under one head, that they should possess acuteness of intellect and prudence, confirmed by experience and practice; for neither the greatest probity nor diligence would be sufficient; for the office of ruler, apart from skill and sagacity. (חכמים, wise men. C. had already said in his Commentary on Exodus 1:10, that the Hebrews often used this epithet in an ill sense, but the assertion is scarcely tenable. — W) But the first epithet which the Hebrews often apply in a bad sense to the crafty and deceitful, here means acute and perspicacious. The second I explain as pointing out prudent persons, endued with sound judgment and discretion. (ידעים. The third characteristic can only be said to be ambiguous by such as reject the authority of the Hebrew points. The translators who admit that authority must hold this participle to be passive: and therefore our A. V. renders the clause, known among your tribes. — W) The third may be taken either actively or passively; some therefore translate it known or tried; but here the active sense is most suitable. Thus, then, experience and acquaintance with business is required in judges; because none but the practiced are competent for the management of business.

Deuteronomy 1:16

16. And I charged your judges. This charge is not found in Exodus 18, where the only object of Moses was to point out the origin of the alteration; but now omitting the praise of his father-in-law, he merely recalls to the recollection of the Israelites what he did with them. The sum, however, of the exhortation is, that they should adjudicate impartially between their brethren; which is more fully expressed in the next verse, where they are forbidden to “acknowledge faces.” (So margin A. V.) For there can be no greater corruption than to judge from personal appearance, which always draws away men’s minds from the merits of the ease. Wherefore Christ rightly opposes these two things to one another, to “judge righteous judgment,” and “according to the appearance.” (John 7:24.) This even philosophers have perceived, when they have advised that, as far as possible, judges should be restrained by fixed laws, lest;, being left free, they should be swayed this way or that by favor or ill will. And, in point of fact, wherever there is a sufficient capacity of intellect, equity and rectitude will prevail, unless respect to persons influences the judge. It, is plain from the context, where Moses forbids the making a distinction between small and great, what is meant by “acknowledging persons.” But although judges often inflict injury upon the poor and wretched out of contempt of them, yet Moses adverts to the more common fault, when he charges them “to be afraid of no man;” since it very often happens that those who are otherwise just, and disposed to study what is equitable and right, are made to swerve through fear of the threats of the powerful, and dare not; manfully encounter their ill will. Moses, therefore, requires magnanimity in judges, so that they may not hesitate to bring upon themselves the hatred of any, in their defense of a good cause. But we must specially observe the reason whereby he corrects their fear and alarm; for he says that they are to be afraid of no mortal man, because “the judgment is God’s.” He does not here merely remind them, as it; appears to some, that an account must be rendered to God; but shows how absurd it is to turn from the right course out of the fear of man, because thus the majesty of God is prostituted and exposed to scorn; as much as to say that this honor must be paid to God, whose representatives they are, that they should look upon all men as beneath them, and restrain the audacity of rite wicked with such inflexible magnanimity, that God alone may have the preeminence. The same is the object of Jehoshaphat’s words: “Take heed what ye do: for ye judge not for man but for the Lord.” (2 Chronicles 19:6.) If this were thoroughly impressed upon the minds both of magistrates and pastors, they would not vacillate so often; for relying on God’s aid, they would stand firmly against all the terrors by which they are so pitifully agitated. Wherefore let all those who are called to any public office, sustain themselves by this doctrine, that they are doing God’s work, who is well able to keep them safe from the violence as well as the craftiness of the whole world. Yet, at the same time we are taught by these words that all posts of command are sacred to God, so that whosoever are called to them should reverently and diligently serve God, and ever reflect that His is the dominion whereof they are the ministers. EXODUS 19

Exodus 19:1-8

1. In the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai. 1. In mense tertio postquam egressi erant filii Israel e terra Aegypti, ipso die venerunt in desertum Sinai.

2. For they were departed from Rephidim, and were come to the desert of Sinai, and had pitched in the wilderness: and there Israel camped before the mount. 2. Profecti ergo e Raphidim venerunt in desertum Sinai, et castrametati sunt in deserto: mansitque illic Israel e regione montis.

3. And Moses went up unto God, and the Lord called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel; 3. Moses autem ascendit ad Deum, et vocavit eum Jehova e monte, dicendo, Sic dices domui Jacob, et annuntiabis filiis Israel.

4. Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself. 4. Vos vidistis quae feci Aegyptiis, et ut portaverim vos quasi super alas aquilarum, et adduxerim vos ad me.

5. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people; for all the earth is mine. 5. Nunc ergo si obediendo obedieritis voci meae, et custodieritis pactum meum, eritis mihi in peculium (vel, thesaurum) prae omnibus populis, quia mea est (vel, quamvis mea sit) universa terra.

6. And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. 6. Et vos eritis mihi regnum sacerdotale, et gens sancta. Haec sunt verba quae loqueris ad filios Israel.

7. And Moses came, and called for the elders of the people, and laid before their faces all these words which the Lord commanded him. 7. Venit itaque Moses, et vocavit seniores populi, et protulit coram ipsis omnes hos sermones quos praeceperat ei Jehova.

8. And all the people answered together, and said, All that the Lord hath spoken we will do. And Moses returned the words of the people unto the Lord. 8. Responderunt autem omnis populus pariter, et dixerunt, Quicquid dixit Jehova faciemus. Et retulit Moses verba populi ad Jehovam.

Deuteronomy 1:27

27. And ye murmured in your tents. Elsewhere he says that they also wept; here he only speaks of their murmuring, which better suited his reproof. He then reminds them how malignant had been their ingratitude and perversity in upbraiding God on account of the special blessing which He had conferred upon them, as if He had done them a grievous injury. He could not have afforded them a more manifest proof of His paternal love towards them than by their deliverance. Most iniquitous, therefore, is their mode of repaying Him, viz., by complaining that they had been cruelly brought forth to die, and by construing into hatred His exceeding great love. It is clear from the next verse that, although Moses does not relate the details in their proper order, there is still no contradiction in his words. A little before, he had seemed to give unqualified praise to the spies, as if they had performed their office honestly and faithfully, but now, from the language of the people, he shows that they were the authors of the revolt, inasmuch as they rendered inert, by the terror they inspired, those whom they ought to have encouraged.

Deuteronomy 1:29

29. Then I said unto you, Dread not. He here omits the address of Caleb and Joshua: since he only states briefly the heads of what he had spoken to the people. He merely shows that, when he endeavored to recall them to their right senses, his efforts and pains were ineffectual. Moreover, he reasons from experience that they might well place their hopes in the assistance of God, because He went before them as a light; and, in proof of this, he reminds them that, after the discomfiture of the Egyptians, He did not fail still to exert His power, so as to protect even to the end those whom He had once delivered. This, then, is his proposition, that although they might be aware of their own weakness, still, through the power of God, they would be conquerors, since He had taken them under His care, and had declared Himself their leader; which he indicates by the expression, “goes before you.” And, lest any hesitation should remain, he sets against their present obstacles the miracles of God’s power, which they had experienced, not only in the commencement of their redemption, but in the continued progress of their deliverance’s, when, in their lost and desperate state, He had by ways innumerable restored them from death unto life. Hence he concludes that they ought not to be afraid, not that he would wish them to be altogether free from all fear and care, but so that they might overcome all hindrances, when confidence derived from the ready help of God should prevail in their hearts. He says emphatically that God had fought “before their eyes,” to lead them to fuller conviction by the evidence of their own senses.

Deuteronomy 1:31

31. And it, the wilderness where thou hast seen. The constant course of God’s grace is here commemorated; from whence they might safely infer, that He, who had pursued them with so many benefits, would still be the same in this crowning act. He, therefore, uses the image of bearing, because the way would have been by no means passable unless God had borne them, as it were, on His shoulders, just as a father is wont to bear his infant child. Thus, on the one hand, the incredible goodness of God is exalted, who had deigned so far to condescend as to take up the people in His arms; and, on the other hand, the people are reminded of their own infirmity, for, unless upheld by the power of God, they would scarcely have been competent to advance a step. Elsewhere, retaining a portion of this similitude, Moses compares God to an eagle, (Deuteronomy 32:11. The last sentence of the paragraph in omitted in Fr.) who bears her young upon her wings, and teaches them to fly. And surely, unless (the Israelites) had been uplifted by supernatural means, they would never have been equal to a hundredth part of the difficulties they encountered.

Deuteronomy 1:32

32. Yet in this thing ye did not believe the Lord. He signifies that they had been most prejudiced observers of the works of God, since His power, so often experienced and. so thoroughly understood, had not aroused them to confidence in Him. For in the word דבר, dabar, which we have translated thing, he embraces all the proofs whereby God had testified, that in Him alone there was all that was necessary to insure their complete salvation. And this was, so to speak, real or practical doctrine, when God called upon them to trust Him by stretching forth His hand. Still, He accuses them of unbelief with reference to the promise; for, whilst faith is not only prompt and ready in obedience, but invigorates and quickens the whole mall, so the cause of their inertness was that they gave no heed to God who had promised to bestow upon them the land of Canaan, and did not rest upon His covenant. In relation to this also, he says, that God marked out the places and stations where they should pitch their camp, for, unless it had been His design to guide them onwards, this change of places would have been superfluous. It was, therefore, gross supineness not to refer these signs for halting and proceeding to their proper object, since it was equivalent to despising God when He held out His hand to them. Numbers 14

Numbers 14:10-38

10. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. 10. Tunc dixit tota multitudo, ut eos lapidibus obruerent: et gloria Jehovae apparuit in tabernaculo conventionis omnibus filiis Israel.

11. And the Lord said unto Moses, How long will this people provoke. me? and how long will it be ere they believe me, for all the signs which! have showed among them? 11. Tunc dixit Jehova ad Mosen, Usquequo vilipendet me populus iste? et usquequo non credent mihi in cunctis signis quae feci in medio eorum?

12. I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. 12. Percutiam cum peste, expellamque eum: te autem faciam in gentem magnam et robustiorem eo.

13. And Moses said unto the Lord, Then the Egyptians shall hear it; (for thou broughtest up this people in thy might from among them;) 13. Et dixit Moses ad Jehovam, Atqui audient AEgyptii (quia eduxisti in virtute tua populum istum e medio ejus:)

14. And they will tell it to the inhabitants of this land: for they have heard that thou, Lord, art among this people; that thou, Lord, art seen face to face; and that thy cloud standeth over them; and that thou goest before them, by day-time in a pillar of a cloud, and in a pillar of fire by night. 14. Dicentque habitatori terrae ejus, qui audierunt quod tu Jehova sis, in medio hujus populi: quandoquidem oculo ad oculum visus sis tu Jehova: et nubes tua steterit super eos, et in columna nubis praecesseris eos per diem, et in columna ignis per noctem.

15. Now, if thou shalt kill all this people as one man, then the nations, which have heard the fame of thee, will speak, saying, 15. Si interfeceris populum hunc quasi virum unum, tunc dicent gentes quae audierint famam tuam.

16. Because the Lord was not able to bring this people into the land which he swore unto them, therefore he hath slain them in the wilderness. 16. Quia absque potentia est Jehova, ut introducat populum istum in terram, quam juravit eis, ideo mactavit eos in deserto.

17. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, 17. Et nunc magnificetur quaeso fortitudo Domini mei, sicut loquutus es, dicens:

18. The Lord is long-suffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty; visiting the iniquity of the fathers upon the children unto the third and fourth generation. 18. Jehova tardus ad iram, et multae misericordiae, tollens iniquitatem et peccatum, et innocentem non faciens: visitans iniquitatem patrum in filios super tertiam et quartam generationem.

19. Pardon, I beseech thee, the iniquity of this people, according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. 19. Propitius esto agedum iniquitati populi hujus, secundum magnitudinem clementiae tuae, sicut remisisti populo huic ex AEgypto usque nunc.

20. And the Lord said, I have pardoned, according to thy word: 20. Tune dixit Jehova, Peperci secundum sermonem tuum.

21. But as truly as I live, all the earth shall be filled with the glory of the Lord. 21. Veruntamen vivo ego, et replebit gloria mea universam terram.

22. Because all those men which have seen my glory, and my miracles which I did in Egypt, and in the wilderness, have tempted me now these ten times, and have not hearkened to my voice; 22. Quoad cunctos homines qui viderunt gloriam meam, et signa mea quae edidi in AEgypto, et deserto, et tentaverunt me jam decem vicibus, nec paruerunt voci meae:

23. Surely they shall not see the land which I swore unto their fathers, neither shall any of them that provoked me see it: 23. Si videbunt terram, de qua juravi patribus eorum, omnes, inquam, qui me irritaverunt, non videbunt eam.

24. But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereunto he went; and his seed shall possess it. 24. At servum meum Caleb, eo quod alius fuit spiritus cum eo, et adimplevit ire post me, ipsum quoque introducam in terram quam ingressus est, et semen ejus haereditate accipiet eam.

25. (Now the Amalekites and the Canaanites dwelt in the valley.) Tomorrow turn you, and get you into the wilderness, by the way of the Red sea. 25. Amalec et Chananaeus habitat in valle: cras revertimini et proficiscimini in desertum via maris Suph.

26. And the Lord spoke unto Moses and unto Aaron, saying, 26. Loquutus est itaque Jehova ad Mosen et Aharon, dicendo:

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. 27. Usque quo congregationem hanc perversam feram, quae murmurat adversum me? murmurationes filiorum Israel, quibus ipsi murmurant contra me, audivi.

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: 28. Dic ergo eis, Vivo ego, dicit Jehova, nisi quemadmodum loquuti estis in auribus meis sic fecero vobis.

29. Your carcasses 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, 29. In deserto isto cadent cadavera vestra, et omnes numerati vestri, secundum omnem numerum vestrum, a filio viginti annorum et supra, qui murmurastis contra me.

30. Doubtless ye shall not come into the land concerning which I swore to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. 30. Si vos ingrediemini terram de qua levavi manum meam, ut habitare vos facerem in ea: praeter Caleb filium Jephuneh, et Jehosua filium 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. 31. Ac parvulos vestros, de quibus dixistis, In praedam erunt, ipsos introducam: et cognoscent terram istam quam despexistis.

32. But as for you, your carcasses, they shall fall in this wilderness. 32. Cadavera autem vestra cadent in deserto hoc.

33. And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcasses be wasted in the wilderness. 33. Et filii vestri pastores erunt in deserto hoc quadraginta annis: et portabunt scortationes vestras donec consumantur cadavera vestra in deserto.

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. 34. Secundum numerum dierum quibus explorastis terram quadraginta diebus, unoquoque die pro anno uno, portabitis iniquitates vestras in deserto, et cognoscetis vanitatem meam.

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. 35. Ego Jehova loquutus sum, Si non hoc fecero universae congregationi huic perversae, quae congregata est adversum me, in deserto isto consumentur, ibique morientur.

36. And the men which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land, 36. Viri itaque illi quos miserat Moses ad explorandam terram, qui reversi murmurare fecerant adversus eum cunctam congregationem, detrahendo terrae:

37. Even those men that did bring up the evil report upon the land, died by the plague before the Lord. 37. Morientur viri illi qui terrae detraxerunt, plaga coram Jehova.

38. But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still, 38. Jehosua vero filius Nun, et Caleb filius Jephuneh vivent, ex hominibus illis qui profecti sunt ad explorandam terram.

Deuteronomy 1:34

34. And the Lord heard the voice of your words. I have shown elsewhere what is meant by God’s hearing, i.e., that nothing can be concealed from Him, but that tie will take account of and judge all our words and deeds And this is worthy of our observation; for men would never dare to murmur against Him, unless they promised themselves impunity (Sous ombre qu’il ne prend point garde a ce qui ce fait ici bas;” under the pretext that He pays no attention to what is done here below. — Fr.) from His not being present. Secondly, we learn from hence, that God, who is a just Judge, does not proceed hastily and without cause to inflict punishment on men, and that He does not manifest severity without a full examination of the case. He, therefore, means that they deprived themselves of their assured inheritance, when they were close upon receiving it, through their own rebellion and depravity.

Deuteronomy 1:37

37. Also the Lord was angry with me. It is in no cowardly spirit that he transfers to them the guilt of unfaithfulness, which he had confessed for himself; but, since he had only fallen in consequence of being overwhelmed by their obstinate wickedness, he justly reproaches them with the fact that God was wroth with him on account of their sin. If under this pretext he had attempted to extenuate his guilt before God, or to substitute their criminality for his own, he would have done nothing else than double the evil: but, in reproving the people, he rightly and appropriately complained that the cause of his sin had arisen from them. As if he had said that they were so perverse that even he had been corrupted by them, and drawn into association with their guilt and its punishment. He here, however, adds respecting Joshua what he had before passed over in silence. His appointment as successor to Moses served to encourage the people; for it was a notable ground for hope that they should hear a provision already made, that after the death of Moses they should not be destitute of a leader, who would rule them under the auspices of God. Why God preferred this man to all others, especially when Caleb is more highly praised elsewhere, is only known to Himself. We know that He chooses according to His own will those whom He destines to any charge, so that the dignity of men may depend upon His gratuitous favor. “To stand before” a person is equivalent to being at hand to do his bidding; and it seems that this was stated to be the condition of Joshua, in order that the punishment might be more manifest; inasmuch as, by an entire inversion, a successor is given to Moses, who had been his servant. Numbers 20

Numbers 20:14-22

14. And Moses sent messengers from Kadesh unto the king of Edom, Thus saith thy brother Israel, Thou knowest all the travel that hath befallen us; 14. Misit autem Moses nuntium e Cades ad regem Edom, Sic dicit frater tuns Israel, Tu nosti omnem laborem qui apprehendit nos.

15. How our fathers went down into Egypt, and we have dwelt in Egypt a long time; and the Egyptians vexed us and our fathers: 15. Quia descenderunt patres nostri in AEgyptum, et mansimus in AEgypto diebus multis, afflixeruntque nos AEgyptii, et patres nostros.

16. And when we cried unto the Lord, he heard our voice, and sent an angel, and hath brought us forth out of Egypt; and, behold, we are in Kadesh, a city in the uttermost of thy border. 16. Et clamavimus ad Jehovam, qui exaudivit vocem nostram, et misit angelum qui nos eduxit ex AEgypto. Et ecce, sumus in Cades, urbe in extremitate termini tui.

17. Let us pass, I pray thee, through thy country: we will not pass through the fields, or through the vineyards, neither will we drink of the water of the wells: we will go by the king’s high-way, we will not turn to the right hand nor to the left, until we have passed thy borders. 17. Transeamus, agedum, per terram tuam, non transibimus per agros aut per vineas, neque bibemus aquam putei, via regia gradiemur: neque declinabimus ad dexteram aut ad sinistram, donec transierimus terminum tuum.

18. And Edom said unto him, Thou shalt not pass by me, lest I come out against thee with the sword. 18. Cui respondit Edom, Non transibis per me, ne forte cum gladio egrediar in occursum tui.

19. And the children of Israel said unto him, We will go by the high-way; and if I and my cattle drink of thy water, then I will pay for it: I will only (without doing any thing else) go through on my feet. 19. Et dixerunt ei filii Israel, Per viam ascendemus: quod si aquas tuas biberimus ego et animalia mea, dabo pretium illarum. Tantummodo sine negotio transeam pedibus meis.

20. And he said, Thou shalt not go through. And Edom came out against him with much people, and with a strong hand. 20. Verum dixit, Non transibis. Et egressus est in occursum ejus cum populo multo, et manu forti.

21. Thus Edom refused to give Israel passage through his border: wherefore Israel turned away from him. 21. Renuit igitur Edom permittere Israeli, ut transiret per terminum suum: tunc Israel declinavit ab eo.

22. And the children of Israel, even the whole congregation, journeyed from Kadesh, and came unto mount Hor. 22. Et profecti sunt e Cades, veneruntque filii Israel, tota congregatio ad montem Hor.

Deuteronomy 1:39

39. Moreover, your little ones. I have already shown that God so tempered His judgment that, whilst none of the guilty should escape with impunity, still His faithfulness should remain sure and inviolable, and that the wickedness of men should not make void the covenant which He had made with Abraham. He, therefore, pronounces sentence upon them, that they should never enjoy the inheritance which they had despised: yet declares that He will nevertheless be true in the fulfillment of what He had promised, and will display His mercy towards their children, whom in their despair they had condemned to be a prey to their enemies. When He limits this grace to their little ones, whose age did not yet allow them to discern between good and evil, He signifies that all who had already arrived at the years of reason, were, from the least to the greatest, accomplices in the crime, since the contagion had spread through the whole body. Surely it was an incredible prodigy, that so great a multitude should be so carried away by diabolical fury, as that nothing should remain unaffected by it, unless perhaps a timely death removed some of the old men rather on account of the vice of others than their own. But, if even a hundredth part of them had been guiltless of the crime, God would have left some survivors. “To have no knowledge of good and evil,” is equivalent to being unable “to discern between their right hand and their left hand;” by which expression in Jonah, (Jonah 4:11,) God exempts from condemnation those little ones, who have as yet no power of forming a judgment. From hence, however, some have foolishly attempted to prove that infant-children are not defiled by original sin; and that men are involved in no guilt, except such as they have severally contracted by their own voluntary act (arbitrio.) For the question here is not as to the nature of the human race; a distinction is simply made between children and those who have consciously and willfully provoked God’s wrath; whereas the corruption, which is the root (of all evils, (Added from Fr.) ) although it may not immediately produce its fruit in actual sins, is not (“Ne laisse pas d’estre cachee en nous;” Does not cease to lie hid within us. — Fr.) therefore non-existent. Numbers 14

Numbers 14:39-45

39. And Moses told these sayings unto all the children of Israel: and the people mourned greatly. 39. Loquutus est igitur Moses verba ista omnibus filiis Israel, et luxerunt populus valde.

40. And they rose up early in the morning, and gat them up into the top of the mountain, saying, Lo, we be here, and will go up unto the place which the Lord hath promised: for we have sinned. 40. Surrexeruntque mane, et ascenderunt in verticem montis, dicendo: Ecce nos, ut ascendamus ad locum de quo loquutus est Jehova: quia peccavimus.

41. And Moses said, Wherefore now do ye transgress the commandment of the Lord? but it shall not prosper. 41. Et dixit Moses, Ut quid transgredimini sermonem Jehovae? Et (vel, quando) hoc non prospere cedet.

42. Go not up, for the Lord is not among you; that ye be not smitten before your enemies. 42. Ne ascendatis: quia non est Jehova in medio vestri: ne percutiamini coram inimicis vestris.

43. For the Amalekites and the Canaanites are there before you, and ye shall fall by the sword: because ye are turned away from the Lord, therefore the Lord will not be with you. 43. Amalec enim et Chananaeus ibi est ante vos, et cadetis gladio. Nam propterea quod aversi estis a sequendo Jehova, neque erit Jehova vobiscum.

44. But they presumed to go up unto the hill-top: nevertheless, the ark of the covenant of the Lord, and Moses, departed not out of the camp. 44. Sumpserunt tamen animos ut ascenderent in verticem montis. Area autem foederis Jehovae et Moses non recesserunt e medio castrorum.

45. Then the Amalekites came down, and the Canaanites which dwelt in that hill, and smote them, and discomfited them, even unto Hormah. 45. Descendit itaque Amalec et Chananaeus, qui habitabant in monte illo, percusseruntque eos, et contuderunt usque Horma.

Deuteronomy 1:41

41. Then ye answered and said unto me. The repentance was too late, which impelled the Israelites to their unseasonable effort of activity; although, as I have above explained, they did not truly and seriously repent, since, when they ought patiently to have borne the chastening of God, they endeavored to shake it off, and to drive it far away from them by a new act of disobedience. In a word, they did nothing else but kick against the pricks. But such is the energy of men, when their own fancy leads them, that they will dare anything which God forbids. But herein did their far worse folly betray itself, in that, when they were again withheld, they still refuse to obey. Besides, He does not merely forbid them to fight, but denies them His assistance. What then could be more monstrous than that, in opposition to God’s will, and when the hope of His assistance was withdrawn, they should engage in what they had just before obstinately refused to attempt under His auspices, and by His command, and with the sure promise of success? And yet, so does hypocrisy blind men’s minds, that they imagined they were correcting and compensating for the evil which they doubled. Moses then relates how they received the reward which they deserved; as much as to say, that, although they might be slow to learn, still they were made acquainted, by the reverse which they experienced, how fatal a thing it is not to obey God: for fools never learn wisdom except beneath the rod.

Deuteronomy 1:45

45. And ye returned and wept before the Lord. He here appeals to the testimony of their own conscience; for they never would have been brought to weeping and prayers, except by the force of their own feelings. Since, then, they were abundantly convinced, that a just punishment was inflicted upon their obstinacy, necessity drove them to seek after God: consequently they had no cause to complain, though God manifested Himself to be implacable. In the last verse there is an ambiguity in the meaning of these words, “many days, according to the number of the days.” Some, rendering the verb in the pluperfect tense, “in which we had remained there,” (“Quibus antea manseratis.” — Pagninus in Poole. The V. has only “Sedistis ergo in Cades-barne multo tempore.” On this Corn. a Lapide has the following note: “In Hebrew it is added, according to the days that ye abode, which Vatablus thus explains, Ye remained in Kadesh-barnea as many days after the return of the spies, as ye had remained there before their return. Again, the Hebrews themselves, in Sealer Olam, thus explain it, Ye remained in Kadesh-barnea as many days as ye afterwards remained in all your other stations together, viz., 19 years: for twice 19 make 38, to which if you add the two years that had elapsed before they came to Kadesh-barnea, you will have the forty years of their journeyings in the desert. Nothing like this, however, can be gathered from our version, nor from the Hebrew either; for the expression, ‘according to the days that ye abode,’ is merely a Hebrew form of repetition, explanatory of what had preceded, and meaning ‘for a long time.’ — Hence our interpreter has omitted this Hebrew repetition as redundant, and strange to Latin ears.”) suppose that they still abode there another forty days. But it is equally probable; that an indefinite time is referred to: as if he had said, that the people delayed there a long time, from whence it might be inferred, that they lay like persons stupified, from lack of knowing what to do. It is Kadesh-barnea to which Moses refers, from whence the spies had been sent forth; and not the Kadesh where Miriam died, and where the people murmured for want of water. Deuteronomy 9

Deuteronomy 9:22-24

22. And at Taberah, and at Massah, and at Kibroth-hattaavah, ye provoked the Lord to wrath. 22. Et in Taberah et in Massah, et in Cibroth Hatthaavah ad iram provocastis Jehovam.

23. Likewise, when the Lord sent you from Kadesh-barnea, saying, Go up and possess the land which I have given you; then ye rebelled against the commandment of the Lord your God, and ye believed him not, nor hearkened to his voice. 23. Et quum misisset vos Jehova de Cades Barnea, dicendo: Ascendite, et possidete terram quam dedi vobis, rebellastis verbo Jehovae Dei vestri, neque credidistis ei, neque obedivistis voci ejus.

24. Ye have been rebellious against the Lord from the day that I knew you. 24. Rebelles fuistis Jehovae a die qua cognovi vos.

Calvin’s Commentaries — John Calvin. Public domain