John Calvin Commentary Numbers 12:16

"And afterward the people journeyed from Hazeroth, and encamped in the wilderness of Paran." — Numbers 12:16 (ASV)

And afterward the people departed from Hazeroth. At first sight, Moses appears to contradict himself. For he here states that he sent the spies at God’s command, whereas in Deuteronomy 1:22, he relates that he made this concession at the request of the people.⁴⁸ However, the two statements are easily reconciled.

It is indeed unquestionable that God considered the weakness and distrust of the people. The spies were not sent to see in what direction the land was to be attacked, a design for which two were later sent by Joshua. Instead, God had no other object here than to encourage them, when they were otherwise cowardly and inactive, to overcome their inactivity and eagerly advance.

The necessity of such a remedy was clearly shown when they all demanded this of Moses. The second narrative, therefore, is fuller. In it, Moses goes back further than he had done in the first, namely, that it arose from the timidity and lack of courage of the people that he did not at once hasten to where God invited him.

For if they had immediately obeyed, they would have won the land of their enemies without any delay; but they requested that a delay might be granted to them. It is, then, not at all inconsistent that Moses did, at the request of the people, what God at the same time commanded, because He saw that they were otherwise hesitating, not very inclined to advance, and needed this stimulus.

For if the spies had honestly performed their duty, the people would have been led forward as if they had seen the land themselves, which would have been the most direct means for ending all delays.

First, however, the place from where the spies were sent is described: namely, not far from Mount Sinai, although they had encamped twice, so that it was their third station. It has already been stated in chapter 10 that the cloud rested in the wilderness of Paran. Some understand this to have been said by anticipation (πρόληψιν), as if Moses had meant that from the time the people left Mount Sinai, they had not made any permanent halt until they came to that wilderness and there pitched their tents.

But this opinion is not at all consistent, for it is clear that they stayed some time in Taberah. Many days were also spent at the graves of lust (Kibroth-hattaavah), for there they were gorged for a month with the flesh of the birds, and then the plague attacked them, which killed many of them, and it was necessary to provide for their burial. Now, their next halt was for more than seven days.

Therefore, it appears probable to me that by the word Paran, a different place is not expressed. Instead, it is merely meant that, though they advanced, they still remained in some part of that wilderness.

For since the wilderness of Paran was in one direction adjacent to Mount Sinai, that name is sometimes given to it; for Moses certainly conflates them elsewhere, as does the Prophet Habakkuk (Deuteronomy 33:3; Habakkuk 3:3).

⁴⁸ Hengstenberg (Dissertations on the Genuineness of the Pentateuch, vol. 2, p. 344,) discusses this point, in opposition to Vater and De Wette, though he reminds us that “the discrepancy is no new discovery, but has been thoroughly canvassed; compare Gerhard on Deut., p. 53.” “That the contradiction is only apparent (he says) is clear from Numbers 13:26; for, since those, to whom the answer was brought back, must be identical. with the persons who sent out the spies, it appears from this passage that. not merely Moses and Aaron, but also the congregation, had a share in giving the commission. The author, therefore, cannot intend to ; for, since those, to whom the answer was brought back, must be identical. with the persons who sent out the spies, it appears from this passage that. not merely Moses and Aaron, but also the congregation, had a share in giving the commission. The author, therefore, cannot intend to deny this, when, in verse 1 and 2, he refers the matter to God.” “The sending out of the spies (he further argues) was a part of God’s plan, and hence was expressly commanded by Him, as soon as its indispensable condition, the proposal on the part of the people, had taken place. For one thing, it would insure to the well-disposed a strengthening of their weak faith; on the other hand, it formed a part of God’s design, that the evil-disposed should take occasion by this undertaking to manifest their unbelief, and be ripened by it for judgment, This design we learn from the result, which can never be contrary to the design. If the divine purpose was the essential point, and the proposal of the people the mere this, when, in verse 1 and 2, he refers the matter to God.” “The sending out of the spies (he further argues) was a part of God’s plan, and hence was expressly commanded by Him, as soon as its indispensable condition, the proposal on the part of the people, had taken place. For one thing, it would insure to the well-disposed a strengthening of their weak faith; on the other hand, it formed a part of God’s design, that the evil-disposed should take occasion by this undertaking to manifest their unbelief, and be ripened by it for judgment, This design we learn from the result, which can never be contrary to the design. If the divine purpose was the essential point, and the proposal of the people the mere conditio sine qua non of its being carried into effect, it will be easily understood how the latter might be passed over in the Book of Numbers, although, as we have already seen, it is pre-supposed. After what has been remarked, Calvin’s view of the mutual relation of the two passages will clearly appear to be the correct one.”of its being carried into effect, it will be easily understood how the latter might be passed over in the Book of Numbers, although, as we have already seen, it is pre-supposed. After what has been remarked, Calvin’s view of the mutual relation of the two passages will clearly appear to be the correct one.”