The document discusses the biblical account of the Israelites sending spies into Canaan, describing it as a response to their lack of faith despite God's promises. The initiative to send spies originated from the people themselves, reflecting their disbelief in God's word, even though God eventually permitted it to fulfill their request. The text emphasizes the juxtaposition between relying on divine guidance versus human reasoning, illustrating the consequences of doubt in God's providence.

1. NUMBERS 13 COMMENTARY
EDITED BY GLENN PEASE
Exploring Canaan
1 The Lord said to Moses,
BARNES, "And the Lord spake - The mission of the spies was first
suggested by the Israelites themselves. See Deu_1:22.
GILL, "And the Lord Spake unto Moses,.... When in the wilderness of Paran,
either at Rithmah or Kadesh; this was on the twenty ninth day of the month
Sivan, on which day, the Jews say (o), the spies were sent to search the land,
which was a scheme of the Israelites' own devising, and which they first
proposed to Moses, who approved of it as prudential and political, at least
he gave his assent unto it to please the people, and carried the affair to the
Lord, and consulted him about it; who, rather permitting than approving,
gave the following order; for the motion carried in it a good deal of unbelief,
calling in question whether the land was so good as had been represented
unto them, fearing it was not accessible, and that it would be difficult to get
into it, and were desirous of knowing the best way of getting into it before
they proceeded any further; all which were unnecessary, if they would have
fully trusted in the Lord, in his word, promise, power, providence, and
guidance; who had told them it was a land flowing with milk and honey; that
he would show them the way to it, by going before them in a pillar of cloud
and fire; that he would assuredly bring them into it, having espied it for
them, and promised it unto them; so that there was no need on any account
for them to send spies before them; however, to gratify them in this point,
he assented to it:
HENRY 1-3, "Here we have, I. Orders given to send spies to search out the
land of Canaan. It is here said, God directed Moses to send them (Num_13:1,
Num_13:2), but it appears by the repetition of the story afterwards (Deu_
1:22) that the motion came originally from the people; they came to Moses,
and said, We will send men before us; and it was the fruit of their unbelief.
They would not take God's word that it was a good land, and that he would,
without fail, put them in possession of it. They could not trust the pillar of
cloud and fire to show them the way to it, but had a better opinion of their
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2. own politics than of God's wisdom. How absurd was it for them to send to
spy out a land which God himself had spied out for them, to enquire the way
into it when God himself had undertaken to show them the way! But thus we
ruin ourselves by giving more credit to the reports and representations of
sense than to divine revelation; we walk by sight, not by faith; whereas, if
we will receive the witness of men, without doubt the witness of God is
greater. The people making this motion to Moses, he (perhaps not aware of
the unbelief at the bottom of it) consulted God in the case, who bade him
gratify the people in this matter, and send spies before them: “Let them
walk in their own counsels.” Yet God was no way accessory to the sin that
followed, for the sending of these spies was so far from being the cause of
the sin that if the spies had done their duty, and the people theirs, it might
have been the confirmation of their faith, and of good service to them.
JAMISON, "Num_13:1-33. The names of the men who were sent to search
the land.
The Lord spake unto Moses, Send thou men, that they may search the
land, of Canaan — Compare Deu_1:22, whence it appears, that while the
proposal of delegating confidential men from each tribe to explore the land
of Canaan emanated from the people who petitioned for it, the measure
received the special sanction of God, who granted their request at once as a
trial, and a punishment of their distrust.
K&D 1-17, "Numbers 13:1-17
Despatch of the Spies of Canaan. - Num_13:1. The command of Jehovah,
to send out men to spy out the land of Canaan, was occasioned, according to
the account given by Moses in Deu_1:22., by a proposal of the congregation,
which pleased Moses, so that he laid the matter before the Lord, who then
commanded him to send out for this purpose, “of every tribe of their
fathers a man, every one a ruler among them, i.e., none but men who were
princes in their tribes, who held the prominent position of princes, i.e.,
distinguished persons of rank; or, as it is stated in Num_13:3, “heads of the
children of Israel,” i.e., not the tribe-princes of the twelve tribes, but those
men, out of the total number of the heads of the tribes and families of Israel,
who were the most suitable for such a mission, though the selection was to
be made in such a manner that every tribe should be represented by one of
its own chiefs. That there were none of the twelve tribe-princes among them
is apparent from a comparison of their names (Num_13:4-15) with the
(totally different) names of the tribe-princes (Num_1:3., Num_7:12.). Caleb
and Joshua are the only spies that are known. The order, in which the tribes
are placed in the list of the names in Num_13:4-15, differs from that in
Num_1:5-15 only in the fact that in Num_13:10 Zebulun is separated from
the other sons of Leah, and in Num_13:11 Manasseh is separated from
Ephraim. The expression “of the tribe of Joseph,” in Num_13:11, stands for
“of the children of Joseph,” in Num_1:10; Num_34:23. At the close of the
list it is still further stated, that Moses called Hoshea (i.e., help), the son of
Nun, Jehoshua, contracted into Joshua (i.e., Jehovah-help, equivalent to,
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3. whose help is Jehovah). This statement does not present any such
discrepancy, when compared with Exo_17:9, Exo_17:13; Exo_24:13; Exo_
32:17; Exo_33:11, and Num_11:28, where Joshua bears this name as the
servant of Moses at a still earlier period, as to point to any diversity of
authorship. As there is nothing of a genealogical character in any of these
passages, so as to warrant us in expecting to find the family name of Joshua
in them, the name Joshua, by which Hosea had become best known in
history, could be used proleptically in them all. On the other hand, however,
it is not distinctly stated in the verse before us, that this was the occasion on
which Moses gave Hosea the new name of Joshua. As the Vav consec.
frequently points out merely the order of thought, the words may be
understood without hesitation in the following sense: These are the names
borne by the heads of the tribes to be sent out as spies, as they stand in the
family registers according to their descent; Hosea, however, was named
Joshua by Moses; which would not by any means imply that the alteration in
the name had not been made till then. It is very probable that Moses may
have given him the new name either before or after the defeat of the
Amalekites (Exo_17:9.), or when he took him into his service, though it has
not been mentioned before; whilst here the circumstances themselves
required that it should be stated that Hosea, as he was called in the list
prepared and entered in the documentary record according to the
genealogical tables of the tribes, had received from Moses the name of
Joshua. In Num_13:17-20 Moses gives them the necessary instructions,
defining more clearly the motive which the congregation had assigned for
sending them out, namely, that they might search out the way into the land
and to its towns (Deu_1:22). “Get you up there (‫ֶה‬‫ז‬ in the south country, and
go up to the mountain.” Negeb, i.e., south country, lit., dryness, aridity,
from ‫,נגב‬ to be dry or arid (in Syr., Chald, and Samar.). Hence the dry,
parched land, in contrast to the well-watered country (Jos_15:19; Jdg_1:15),
was the name given to the southern district of Canaan, which forms the
transition from the desert to the strictly cultivated land, and bears for the
most part the character of a steppe, in which tracts of sand and heath are
intermixed with shrubs, grass, and vegetables, whilst here and there corn is
also cultivated; a district therefore which was better fitted for grazing than
for agriculture, though it contained a number of towns and villages (see at
Jos_15:21-32). “The mountain” is the mountainous part of Palestine, which
was inhabited by Hittites, Jebusites, and Amorites (Num_13:29), and was
called the mountains of the Amorites, on account of their being the
strongest of the Canaanitish tribes (Deu_1:7, Deu_1:19.). It is not to be
restricted, as Knobel supposes, to the limits of the so-called mountains of
Judah (Jos_15:48-62), but included the mountains of Israel or Ephraim also
(Jos_11:21; Jos_20:7), and formed, according to Deu_1:7, the backbone of
the whole land of Canaan up to Lebanon.
COFFMAN, "This chapter has a record of the sending out of the spies to survey the
land of Canaan, an event that proved to be pivotal in the history of Israel. In this
chapter, there is:
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4. (1) the cause of sending out spies (Numbers 13:1,2)
(2) the choice of the spies (Numbers 13:2-16)
(3) the commission of the spies (Numbers 13:17-20)
(4) the conduct of the spies (Numbers 13:21-24)
(5) the confirmation of what God had said about Canaan by the spies (Numbers
13:25-27)
(6) the contradiction of God's Word by the majority report of the spies (Numbers
13:28,29), and
(7) the counter-report of the minority (Numbers 13:30), and
(8) the crooked rebuttal by the majority (Numbers 13:31-33)[1]
The unity, consistency, and harmony of this amazing narrative are unassailable.
Never was the criticism any more bankrupt than in the assaults directed against this
chapter. A summary of critical views is that of Wade:
"This narrative is marked by numerous discrepancies, being a fusion of two
accounts drawn from JE and P. In JE the spies start from Kadesh, and the survey is
limited to southern Palestine; the report of land is favorable, but the inhabitants are
alarming, and only Caleb opposes the majority report. In P the spies start from
Paran, the survey extends to the far north boundary of Canaan, and the report of
the country is unfavorable, with both Caleb and Joshua dissenting."[2]
"Kadesh vs. Paran as the starting place ..." There is not a scholar on earth who
knows with certainty the exact location and boundaries of either Paran or Kadesh,
and the conceited assumption that these terms are in any sense contradictory is
absolutely untenable. Kadesh was a station within the much larger district called
Paran. It was natural that both names would appear in a truthful narrative.
"The journey covered only southern Canaan ... it extended all the way to
Hamath ..." Nowhere in the Bible is there any suggestion whatever that the journey
of the spies was limited to southern Canaan. Such a view is mere scholarly
imagination imported into the text. The narrative does not have a summary of all
that the spies did during that forty days, and the mention of the valley of Eschol (in
southern Canaan) was purely incidental to identifying the source of the cluster, and
cannot mean that the spies went nowhere else.
"Caleb alone mentioned as opposing the majority ... both Caleb and Joshua are said
to oppose the majority ..." The first mention of Caleb (Numbers 13:30) came from
his being the leader of the minority and simply cannot mean that he was alone in his
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5. opposition. In Numbers 14:6, it is revealed that both Joshua and Caleb opposed the
majority report. A discrepancy or contradiction could be alleged here only in the
event that one of the passages said Caleb alone stood against the evil report. Where
is any such statement?
We may summarize all critical fulminations against this chapter in the words of
Keil:
"These `discrepancies' do not exist in the Biblical narrative, but have been
introduced by the critic himself by arbitrary interpolations .... We cannot possibly
suppose that two accounts have been linked or interwoven here ... This style of
narrative is common, not only in the Bible, but also in the historical works of the
Arabs."[3]
"And Jehovah spake unto Moses, saying, Send thou men, that they may spy out the
land of Canaan, which I give unto the children of Israel: of every tribe of their
fathers shall ye send a man, every one a prince among them. And Moses sent them
from the wilderness of Paran according to the commandment of Jehovah: all of
them men who were heads of the children of Israel."
Here at the outset the question arises as to "Whose idea was it?" that the children of
Israel should spy out the land. Here, there is no mention of the people as being
behind such a plan; but in Deuteronomy (Deuteronomy 1:20-22) it is revealed that
the people themselves were behind this proposal. Is this a "contradiction?"
Certainly not. Did not God command Balaam to "go with the men," whereas the
desire and purpose of his doing so originated not with God at all, but in the evil
heart of Balaam (Numbers 22:35)? Another instance in which the same phenomenon
occurs is in the life of Paul. It was the church that sent Paul up to the so-called
"Jerusalem Conference" (Acts 15:2); and yet Paul himself stated that he "went up
by revelation" (Galatians 2:2), indicating that he went by God's commandment and
approval. There are numerous examples of this style of narrative in the Bible, in
which "the whole picture" appears only in the light of "all that the scriptures have
spoken." It can be nothing but a corrupted exegesis that sees supplementary
passages as discrepancies.
As a matter of truth, there is no way that the Israelites should have desired to send
out spies. Was not God their leader? Was not His visible appearance among them
day and night in the phenomenal glory of the fiery cloudy pillar? Did God need any
information that their spies could have discovered? In this episode, the Israelites
were the prototype of all faithless and timid brethren, who, in the face of clear duty,
prefer not to act, but to disguise their unwillingness as prudence in "seeking more
facts."
Their request for spies indicated a lack of faith. They were not trusting God. God
had already spied out the land. He knew all about it. He would not have sent them
to possess the land unless He had known that they were able to take it. When they
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6. finally did enter it, the giants were still there, and all the difficulties and problems
were still there; but, of course, they took it anyway. Yes, God permitted them to
send out the spies; but "He gave them their request; but sent leanness into their
souls."[4]
There are two things in this passage: (1) the lack of faith on the part of the people;
and (2) the compliance of God with their request, for the purpose of educating them
and letting them "have their foolish way and taste its bitter results."[5]
BENSON, "Numbers 13:1-2. The Israelites being now come to the borders of
Canaan, Moses commanded them, in the name of God, to go up and possess it,
reminding them of his promise to give them the possession of it, and exhorting them
not to fear nor be discouraged, Deuteronomy 1:21. But the unbelieving and
distrustful multitude, forgetting the power and faithfulness of God, were afraid to
venture on this hazardous undertaking, as they thought it, till some persons were
sent to examine and bring them information what sort of country it was, and what
kind of people they should have to contend with. We will send men before us, said
they, and they shall search out the land, and bring us word again, Deuteronomy
1:22. Moses, therefore, in compliance with their request, is directed by God to send
proper persons, chosen from all the tribes, for this purpose. Every one a ruler
among them — Not those called princes of the tribes, in the first chapter of this
book, but men of wisdom and authority, and rulers or officers of an inferior kind.
EBC, "THE SPIES AND THEIR REPORT
Numbers 13:1-33; Numbers 14:1-10
Two narratives at least appear to be united in the thirteenth and fourteenth
chapters. From Numbers 13:17; Numbers 13:22-23, we learn that the spies were
despatched by way of the south, and that they went to Hebron and a little beyond, as
far as the valley of Eshcol. But Numbers 13:21 states that they spied out the land
from the wilderness of Zin, south of the Dead Sea, to the entering in of Hamath. The
latter statement implies that they traversed what were afterwards called Judaea,
Samaria, and Galilee, and penetrated as far as the valley of the Leontes, between the
southern ranges of Libanus and Antilibanus. The one account taken by itself would
make the journey of the spies northward about a hundred miles; the other, three
times as long.
A further difference is this: According to one of the narratives Caleb alone
encourages the people. {Numbers 13:30, Numbers 14:24} But according to the
Numbers 13:8; Numbers 14:6-7, Joshua, as well as Caleb, is among the twelve, and
reports favourably as to the possibility of conquering and possessing Canaan.
Without deciding on the critical points involved, we may find a way of harmonising
the apparent differences. It is quite possible, for instance, that while some of the
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7. twelve were instructed to keep in the south of Canaan, others were sent to the
middle district and a third company to the north. Caleb might be among those who
explored the south; while Joshua, having gone to the far north, might return
somewhat later and join his testimony to that which Caleb had given. There is no
inconsistency between the portions ascribed to the one narrative and those referred
to the other; and the account, as we have it, may give what was the gist of several co-
ordinate documents. As to any variance in the reports of the spies, we can easily
understand how those who looked for smiling valleys and fruitful fields would find
them, while others saw.only the difficulties and dangers that would have to be faced.
The questions occur, why and at whose instance the survey was undertaken. From
Deuteronomy we learn that a demand for it arose among the people. Moses says:
{Deuteronomy 1:22} "Ye came near unto me every one of you, and said, Let us send
men before us, that they may search the land for us, and bring us word again of the
way by which we must go up, and the cities unto which we shall come." In Numbers
the expedition is undertaken at the order of Jehovah conveyed through Moses. The
opposition here is only on the surface. The people might desire, but decision did not
lie with them. It was quite natural when the tribes had at length approached the
frontier of Canaan that they should seek information as to the state of the country.
And the wish was one which could be sanctioned, which had even been anticipated.
The land of Canaan was already known to the children of Abraham, Isaac, and
Jacob, and the praise of it as a land flowing with milk and honey mingled with their
traditions. In one sense there was no need to send spies, either to report on the
fertility of the land or on the peoples dwelling in it. Yet Divine Providence, on which
men are to rely, does not supersede their prudence and the duty that rests with them
of considering the way they go. The destiny of life or of a nation is to be wrought out
in faith; still we are to use all available means in order to ensure success. So
personality grows through providence, and God raises men for Himself.
To the band of pioneers each tribe contributes a man, and all the twelve are
headmen, whose intelligence and good faith may presumably be trusted. They know
the strength of Israel; they should also be able to count upon the great source of
courage and power-the unseen Friend of the nation. Remembering what Egypt is,
they know also the ways of the desert; and they have seen war. If they possess
enthusiasm and hope, they will not be dismayed by the sight of a few walled towns
or even of some Anakim. They will say, "The Lord of hosts is with us, the God of
Jacob is our refuge." Yet there is danger that old doubts and new fears may colour
their report. God appoints men to duty; but their personal character and tendencies
remain. And the very best men Israel can choose for a task like this will need all
their faithfulness and more than all their faith to do it well.
The spies were to climb the heights visible in the north, and look forth towards the
Great Sea and away to Moriah and Carmel. They were also to make their way
cautiously into the land itself and examine it. Moses anticipates that all he has said
in praise of Canaan will be made good by the report, and the people will be
encouraged to enter at once on the final struggle. When the desert was around them,
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8. unfruitful, seemingly interminable, the Israelites might have been disposed to fear
that journeying from Egypt they were leaving the fertility of the world farther and
farther behind. Some may have thought that the Divine promise had misled and
deceived them, and that Canaan was a dream. Even although they had now
overpassed that dreary region covered with coarse gravel, black flints, and drifting
sand, "the great and terrible wilderness," what hope was there that northward they
should reach a land of olives, vineyards, and flowing streams? The report of the
spies would answer this question.
Now in like manner the future state of existence may seem dim and unreal, scarcely
credible, to many. Our life is like a series of marches hither and thither through the
desert. Neither as individuals nor as communities do we seem to approach any state
of blessedness and rest. Rather, as years go by, does the region become more
inhospitable. Hopes once cherished are one after another disappointed. The stern
mountains that overhung the track by which our forefathers went still frown upon
us. It seems impossible to get beyond their shadow. And in a kind of despair some
may be ready to say: There is no promised land. This waste, with its sere grass, its
burning sand, its rugged hills, makes the whole of life. We shall die here in the
wilderness like those who have been before us; and when our graves are dug and
our bodies laid in them, our existence will have an end. But it is a thoughtless habit
to doubt that of which we have no full experience. Here we have but begun to learn
the possibilities of life and find a clew to its Divine mysteries. And even as to the
Israelites in the wilderness there were not wanting signs that pointed to the fruitful
and pleasant country beyond, so for us, even now, there are previsions of the higher
world. Some shrubs and straggling vines grew in sheltered hollows among the hills.
Here and there a scanty crop of maize was reared, and in the rainy season streams
flowed down the wastes. From what was known the Israelites might reason
hopefully to that which as yet was beyond their sight. And are there not fore-signs
for the soul, springs opened to the seekers after God in the desert, some verdure of
righteousness, some strength and peace in believing?
Science and business and the cares of life absorb many and bewilder them.
Immersed in the work of their world, men are apt to forget that deeper draughts of
life may be drunk than they obtain in the laboratory or the countinghouse. But he
who knows what love and worship are, who finds in all things the food of religious
thought and devotion, makes no such mistake. To him a future in the spiritual world
is far more within the range of hopeful anticipation than Canaan was to one who
remembered Egypt and had bathed in the waters of the Nile. Is the heavenly future
real? It is: as thought and faith and love are real, as the fellowship of souls and the
joy of communion with God are realities. Those who are in doubt as to immortality
may find the cause of that doubt in their own earthliness. Let them be less occupied
with the material, care more for the spiritual possessions, truth, righteousness,
religion, and they will begin to feel an end of doubt. Heaven is no fable. Even now
we have our foretaste of its refreshing waters and the fruits that are for the healing
of the nations.
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9. The spies were to climb the hills which commanded a view of the promised land.
And there are heights which must be scaled if we are to have previsions of the
heavenly life. Men undertake to forecast the future of the human race who have
never sought those heights. They may have gone out from camp a few miles or even
some days’ journey, but they have kept in the plain. One is devoted to science, and
he sees as the land of promise a region in which science shall achieve triumphs
hitherto only dreamt of, when the ultimate atoms shall disclose their secrets and the
subtle principle of life shall be no longer a mystery. The social reformer sees his own
schemes in operation, some new adjustment of human relations, some new economy
or system of government, the establishment of an order that shall make the affairs of
the world run smoothly, and banish want and care and possibly disease from the
earth. But these and similar previsions are not from the heights. We have to climb
quite above the earthly and temporal, above economics and scientific theories.
Where the way of faith rises, where the love of men becomes perfect in the love of
God, not in theory but in the practical endeavour of earnest life, there we ascend, we
advance. We shall see the coming kingdom of God only if we are heartily with God
in the ardour of the redeemed soul, if we follow in the footsteps of Christ to the
summits of Sacrifice.
The spies went forth from among tribes which had so far made a good journey
under the Divine guidance. So well had the expedition sped that a few days’ march
would have brought the travellers into Canaan. But Israel was not a hopeful people
nor a united people. The thoughts of many turned back; all were not faithful to God
nor loyal to Moses. And as the people were, so were the spies. Some may have
professed to be enthusiastic who had their doubts regarding Canaan and the
possibility of conquering it. Others may have even wished to find difficulties that
would furnish an excuse for returning even to Egypt. Most were ready to be
disenchanted at least and to find cause for alarm. In the south of Canaan a pastoral
district, rocky and uninviting towards the shore of the Dead Sea, was found to be
sparsely occupied by wandering companies of Amalekites, Bedawin of the time,
probably with a look of poverty and hardship that gave little promise for any who
should attempt to settle where they roamed. Towards Hebron the aspect of the
country improved; but the ancient city, or at all events its stronghold, was in the
hands of a class of bandits whose names inspired terror throughout the district-
Ahiman, Sheshai, and Talmai, sons of Anak. The great stature of these men,
exaggerated by common report, together with stories of their ferocity, seem to have
impressed the timid Hebrews beyond measure. And round Hebron the Amorites, a
hardy highland race, were found in occupation. The report agreed on was that the
people were men of great stature; that the land was one which ate up its inhabitants-
that is to say, yielded but a precarious existence. Just beyond Hebron vineyards and
olive-groves were found; and from the valley of Eschol one fine cluster of grapes
was brought, hung upon a rod to preserve the fruit from injury, an evidence of
capabilities that might be developed. Still the report was an evil one on the whole.
Those who went farther north had to tell of strong peoples-the Jebusites and
Amorites of the central region, the Hittites of the north, the Canaanites of the
9

10. seaboard, where afterwards Sisera had his headquarters. The cities, too, were great
and walled. These spies had nothing to say of the fruitful plains of Esdraelon and
Jezreel, nothing to tell of the flowery meadows the "murmuring of innumerable
bees," the terraced vineyards, the herds of cattle and flocks of sheep and goats. They
had seen the strong, resolute holders of the soil, the fortresses, the difficulties; and of
these they brought back an account which caused abundant alarm. Joshua and
Caleb alone had the confidence of faith, and were assured that Jehovah, if He
delighted in His people, would give them Canaan as an inheritance.
The report of the majority of the spies was one of exaggeration and a certain
untruthfulness. They must have spoken altogether without knowledge, or else
allowed themselves to magnify what they saw, when they said of the children of
Anak, "We were in our own sight as grasshoppers, and so we were in their sight."
Possibly the Hebrews were at this time somewhat ill-developed as a race, bearing the
mark of their slavery. But we can hardly suppose that the Amorites, much less the
Hittites, were of overpassing stature. Nor could many cities have been so large and
strongly fortified as was represented, though Lachish, Hebron, Shalim, and a few
others were formidable. On the other hand, the picture had none of the
attractiveness it should have borne. These exaggerations and defects, however, are
the common faults of misbelieving and therefore ignorant representation. Are any
disposed to leave the wilderness of the world and possess the better country? A
hundred voices of the baser kind will be heard giving warning and presage. Nothing
is said about its spiritual fruit, its joy, hope, and peace. But its hardships are
detailed, the renunciations, the obligations, the conflicts necessary before it can be
possessed. Who would enter on the hopeless task of trying to cast out the strong man
armed, who sits entrenched-of holding at bay the thousand forces that oppose the
Christian life? Each position must be taken after a sore struggle and kept by
constant watchfulness. Little know they who think of becoming religious how hard
it is to be Christians. It is a life of gloom, of constant penitence for failures that
cannot be helped, a life of continual trembling and terror. So the reports go that
profess to be those of experience and knowledge of men and women who understand
life.
Observe also that the account given by those who reconnoitred the land of promise
sprang from an error which has its parallel now. The spies went supposing that the
Israelites were to conquer Canaan and dwell there purely for their own sake, for
their own happiness and comfort. Had not the wilderness journey been undertaken
for that end? It did not enter into the consideration either of the people as a whole
or of their representatives that they were bound for Canaan in order to fulfil the
Divine purpose of making Israel a means of blessing to the world. Here, indeed, a
spirituality of view was needful which the spies could not be expected to have.
Breadth of foresight, too, would have been required which in the circumstances
scarcely lay within human power. If any of them had taken account of Israel’s
spiritual destiny as a witness for Jehovah in the midst of the heathen, could they
have told whether this land of Syria or some other would be a fit theatre for the
fulfilment of that high destiny?
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11. And in ignorance like theirs lies the source of mistakes often made in judging the
circumstances of life, in deciding what will be wisest and best to undertake. We, too,
look at things from the point of view of our own happiness and comfort, and, in a
higher range, of our religious enjoyment. If we see that these are to be had in a
certain sphere, by a certain movement or change, we decide on that change, we
choose that sphere. But if neither temporal well-being nor enjoyment of religious
privilege appears to be certain, our common practice is to turn in another direction.
Yet the truth is that we are not here, and we shall never be anywhere, either in this
world or another, simply to enjoy, to have the milk and honey of a smiling land, to
fulfil our own desires and live to ourselves. The question regarding the fit place or
state for us depends for its answer on what God means to do through us for our
fellow-men, for the truth, for His kingdom and glory. The future which we with
greater or less success attempt to conquer and secure will, as the Divine hand leads
us on, prove different from our dream in proportion as our lives are capable of high
endeavour and spiritual service. We shall have our hope, but not as we painted it.
Who are the Calebs and Joshuas of our time? Not those who, forecasting the
movements of society, see what they think shall be for their people a region of
comfort and earthly prosperity, to be maintained by shutting out as far as possible
the agitation of other lands; but those who realise that a nation, especially a
Christian nation, has a duty under God to the whole human race. Those are our
true guides and come with inspiration who bid us not be afraid in undertaking the
world-wide task of commendering truth, establishing righteousness, seeking the
enfranchisement and Christianisation of all lands.
Notwithstanding the efforts of Caleb and afterwards of Joshua to controvert the
disheartening reports spread by their companions, the people were filled with
dismay; and night fell upon a weeping camp. The pictures of those Anakim and of
the tall Amorites, rendered more terrible by imagination, appear to have had most
to do with the panic. But it was the general impression also that Canaan offered no
attractions as a home. There was murmuring against Moses and Aaron. Disaffection
spread rapidly, and issued in the proposal to take another leader and return to
Egypt. Why had Jehovah brought them across the desert to put them under the
sword at last? The tumult increased, and the danger of a revolt became so great that
Moses and Aaron fell on their faces before the assembly.
Always and everywhere faithless means foolish, faithless means cowardly. By this is
explained the dejection and panic into which the Israelites fell, into which men often
fall. Our life and history are not confided to the Divine care; our hope is not in God.
Nothing can save a man or a nation from vacillation, despondency, and defeat but
the conviction that Providence opens the may and never fails those who press on. No
doubt there are considerations which might have made Israel doubtful whether the
conquest of Canaan lay in the way of duty. Some modern moralists would call it a
great crime-would say that the tribes could look for no success in endeavouring to
dispossess the inhabitants of Canaan, or even to find a place among them. But this
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12. thought did not enter into the question. Panic fell on the host, because doubt of
Jehovah and His purpose overcame the partial faith which had as yet been
maintained with no small difficulty.
Now it was by the mouth of Moses Israel had been assured of the promise of God.
Broadly speaking, faith in Jehovah was faith in Moses, who was their moralist, their
prophet, their guide. Men here and there, the seventy who prophesied for instance,
had their personal consciousness of the Divine power; but the great mass of the
people had the covenant, and trusted it through the mediation of Moses. Had Moses
then, as the Israelites could judge, a right to command unquestionable authority as
a revealer of the will of the unseen God? Take away from the history every incident,
every feature, that may appear doubtful, and there remains a personality, a man of
distinguished unselfishness, of admirable patience, of great sagacity, who certainly
was a patriot, and as certainly had greater conceptions, higher enthusiasms, than
any other man of Israel. It was perhaps difficult for those who were gross in nature
and very ignorant to realise that Moses was indeed in communication with an
unseen, omnipotent Friend of the people. Some might even have been disposed to
say: What if he is? What can God do for us? If we are to get anything, we must seek
and obtain it for ourselves. Yet the Israelites as a whole held the almost universal
belief of those times, the conviction that a Power above the visible world does rule
the affairs of earth. And there was evidence enough that Moses was guided and
sustained by the Divine hand. The sagacious mind, the brave, noble personality of
Moses, made for Israel, at least for every one in Israel capable of appreciating
character and wisdom, a bridge between the seen and the unseen, between man and
God.
We must not indeed deny that this conviction was liable to challenge and revision. It
must always be so when a man speaks for God, represents God. Doubt of the
wisdom of any command meant doubt whether God had really given it by Moses.
And when it seemed that the tribes had been unwisely brought to Canaan, the
reflection might be that Moses had failed as an interpreter. Yet this was not the
common conclusion. Rather, from all we learn, was it the conclusion that Jehovah
Himself had failed the people or deceived them. And there lay the error of unbelief
which is constantly being committed still.
For us, whatever may be said as to the composition of the Bible, it is supremely, and
as no other sacred book can be, the Word of God. As Moses was the one man in
Israel who had a right to speak in Jehovah’s name, so the Bible is the one book
which can claim to instruct us in faith, duty, and hope. Speaking to us in human
language, it may of course be challenged. At one point and another, some even of
those who believe in Divine communication to men may question whether the Bible
writers have always caught aright the sound of the heavenly Word. And some go so
far as to say: There is no Divine Voice; men have given as the Word of God, in good
faith, what arose in their own mind, their own exalted imagination.
Nevertheless, our faith, if faith we are to have at all, must rest on this Book. We
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13. cannot get away from human words. We must rely on spoken or written language if
we are to know anything higher than our own thought. And what is written in the
Bible has the highest marks of inspiration-wisdom, purity, truth, power to convince
and convert and to build up a life in holiness and in hope.
It remains true accordingly that doubt of the Bible means for us, must mean, not
simply doubt of the men who have been instrumental in giving us the Book, but
doubt of God Himself. If the Bible did not speak in harmony with nature and reason
and the widest human experience when it lays down moral law, prescribes the true
rules and unfolds the great principles of life, the affirmation just made would be
absurd. But it is a book of breadth, full of wisdom which every age is verifying. It
stands an absolute, the manifest embodiment of knowledge drawn from the highest
sources available to men-from sources not earthly nor temporary, but sublime and
eternal. Faith, therefore, must have its foundation on the teaching of this Book as to
"what man is to believe concerning God and what duty God requires of man." And
on the other hand infidelity is and must be the result of rejecting the revelation of
the Bible, denying that here God speaks with supreme wisdom and authority to our
souls.
The Israelites doubting Jehovah who had spoken through Moses, that is to say,
doubting the highest, most inspiring word it was possible for them to hear, turning
away from the Divine reason that spoke, the heavenly purpose revealed to them, had
nothing to rely upon. Confused inadequate counsels, chaotic fears, waited
immediately upon their revolt. They sank at once to despondency and the most
fatuous and impossible projects. The men who stood against their despair were
made offenders, almost sacrificed to their fear. Joshua and Caleb, facing the tumult,
called for confidence. "Fear not ye the people of the land," they said, "for they are
bread for us: their defence is removed from over them, and Jehovah is with us: fear
them not." But all the congregation bade stone them with stones; and it was only the
bright glow of the pillar of fire shining out at the moment that prevented a dreadful
catastrophe.
So the faithless generations fell back still into panic, fatuity, and crime. Trusting in
their resources, men say, "No change need trouble us; we have courage, wisdom,
power, sufficient for our needs." But have they unity, have they any scheme of life
for which it is worth while to be courageous? The hope of bare continuance, of
ignoble safety and comfort will not animate, will not inspire. Only some great vision
of Duty seen along the track of the eternally right will kindle the heart of a people;
the faith that goes with that vision will alone sustain courage. Without it, armies and
battleships are but a temporary and flimsy defence, the pretext of a self-confidence,
while the heart is clouded with despair. Whether men say, We will return to Egypt,
refusing the call of Providence which bids us fulfil a high destiny, or still refusing to
fulfil it, We will maintain ourselves in the wilderness-they have in secret the
conviction that they are failures, that their national organisation is a hollow
pretence. And the end, though it may linger for a time, will be dismemberment and
disaster.
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14. Modern nations, nominally Christian, are finding it difficult to suppress disorder,
and occasionally we are almost thrown into a state of panic by the activity of
revolutionists. Does the cause not lie in this, that the en avant of Providence and
Christianity is not obeyed either in the politics or social economy of the people? Like
Israel, a nation has been led so far through the wilderness, but advance can only be
into a new order which faith perceives, to which the voice of God calls. If it is
becoming a general conclusion that there is no such country, or that the conquest of
it is impossible, if many are saying, Let us settle in the wilderness, and others, Let us
return to Egypt, what can the issue be but confusion? This is to encourage the
anarchist, the dynamiter. The enterprise of humanity, according to such counsels, is
so far a failure, and for the future there is no inspiring hope. And to make economic
self-seeking the governing idea of a nation’s movement is simply to abandon the true
leader and to choose another of some ignominious order. Would it have been
possible to persuade Moses to hold the command of the tribes, and yet remain in the
desert or return to Egypt? Neither is it possible to retain Christ as our captain and
also to make this world our home, or return to a practical heathenism, relieved by
abundance of food, the Hellenic worship of beauty, the organisation of pleasure. For
the great enterprise of spiritual redemption alone will Christ be our leader. We lose
Him if we turn to the hopes of this world and cease to press the journey towards the
city of God.
PARKER, " Irreligious Fears
Numbers 13 , Numbers 14:1-25
God gives no speculative commands. When he said—"Send thou men, that they may
search the land of Canaan, which I give unto the children of Israel," he meant that
the land of Canaan was to be given to Israel whatever difficulties or delays might
occur in the process of acquisition. There is no if in the commandments of Heaven
that may mean either of two courses or either of two ways. God says,—You shall
have this, if you are faithful. But the if relates to the human mind and to the human
disposition, and not to the solidity and certainty of the divine purpose or decree.
This is true in morals. Along the line that is laid down in the Bible, which is called,
happily and properly, the line of salvation, heaven is found—not the mean heaven of
selfish indulgence and selfish complacency and release from mere toil and pain, but
the great heaven of harmony with God, identification with the Spirit divine,
complete restfulness in the movement of the infinite purpose. There will be
difficulties on the road; these difficulties will assume various proportions, according
to the dispositions of the men who survey them; but the Lord does not propose to
give the end without, by implication, proposing also to find the grace and comfort
necessary for all the process. We are not at liberty to stop at processes as if they
were final points; we have nothing to do with processes but to go through them; the
very call to attempt them is a pledge that they may be overcome. But these processes
test the quality of men. It is by such processes that we are revealed to ourselves. If
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15. everything came easily as a mere matter of course, flowing in sequence that is never
disturbed, we should lose some of the highest advantages of this present time school.
We are made strong by exercise; we are made wise by failure; we are chastened by
disappointment; driven back again and again six days out of the seven, we are
taught to value the seventh day the more, that it gives us rest, and breathing time,
and opportunity to consider the situation, so that we may begin another week"s
battle with a whole Sabbath day"s power. To some the processes of life are indeed
hard; let us never underrate them. Men are not cheered when the difficulties of the
way are simply undervalued. No man can sympathise with another until he has
learned the exact weight of the other man"s trouble and the precise pain of his
distress. There is a rough and pointless comfort which proceeds upon the principle
that you have only to underrate a man"s trials—to make them look as little and
contemptible as possible—in order to invigorate his motive and to increase his
strength. That is a profound mistake. He can sympathise best who acknowledges
that the burden is heavy and the back weak, and the road is long, and the sky dull,
and the wind full of ominous moaning;—granted that the sympathising voice can
say all this in a tone of real appreciation, it has prepared the listener for words of
cheer and inspiration—healthy, sound, intelligent courage. This is just the way of
the Bible; it recognises the human lot in all its length and breadth; it addresses itself
to circumstances which it describes with adequate minuteness and with copious and
pathetic eloquence.
Here you find a number of men, such as live in all ages, who are crushed by material
considerations. They report that the people of the country which they were sent to
search were "strong," their cities were "walled and very great," and the population
was made up of the Anakim—the "giants," the towering and mighty sons of Anak;
they reported that some dwelt in "the south," and some "in the mountains," and
some "by the sea, and by the coast of Jordan." This was a mean report, it was
hardly a report at all,—so nearly may a man come to speak the truth, and yet not to
be truthful, so wide is the difference between fact and truth. Many a book is true
that is written under the name of fiction; many a book is untrue that lays claim only
to the dry arguments of statistics and schedules. Truth is subtle; it is a thing of
atmosphere, perspective, unnameable environment, spiritual influence. Not a word
of what the truth says may have occurred in what is known as within the boundaries
of any individual experience. The fact relates to an individuality; the truth relates to
a race. A fact is an incident which occurred; a truth is a gospel which is occurring
throughout all the ages of time. The men, therefore, who reported about walled
cities, and tall inhabitants, and mountain refuges, and fortresses by the sea, confined
themselves to simply material considerations; they overlooked the fact that the
fortress might be stronger than the soldier, that the people had nothing but figure,
and weight, and bulk, and were destitute of the true spirit which alone is a
guarantee of sovereignty of character and conquest of arms. But this is occurring
every day. Again and again we come upon terms which might have been written this
very year. We are all men of the same class, with an exceptional instance here and
there; we look at walls, we receive despatches about the stature of the people and the
number of their fortresses, and draw very frightsome and terrible conclusions
15

16. concerning material resources, forgetting in our eloquent despatches the only thing
worth telling, namely: that if we were sent by Providence and are inspired by the
Living God and have a true cause and are intent to fight with nobler weapons than
gun and sword, the mountains themselves shall melt whilst we look upon them, and
they who inhabit the fortresses shall sleep to rise no more. This is what we must do
in life—in all life—educational, commercial, religious. We have nothing to do with
outsides and appearances, and with resources that can be totalled in so many
arithmetical figures; we have to ascertain, first, Did God send us? and secondly, if
he sent us, to feel that no man can drive us back. If God did not send us, we shall go
down before the savage; if God is not in the battle, it cannot and ought not to
succeed, and failure is to be God"s answer to our mean and unrighteous and
untimely prayer. Who is distressed by appearances? Who is afraid because the
labour is very heavy? What young heart quails because the books which lie upon the
road which terminates in the temple of wisdom are many in number and severe in
composition? We are called to enter the sanctuary of wisdom and of righteousness;
therefore we must take up the books as a very little thing and master them, and lay
them down, and smile at the difficulties which once made us afraid.
But one man at least spoke up and said,—We must go; this thing is to be
done:—"Caleb stilled the people before Moses, and said, Let us go up at once, and
possess it; for we are well able to overcome it." Was Caleb, then, a giant—larger
than any of the sons of Anak? Was he a Hercules and a Samson in one? Was his
arm so terrific that every stroke of it was a conquest? We are not told so; the one
thing we are told about Caleb is that he was a man of "another spirit." That
determines the quality of the man. Character is a question of spirit. It is an affair of
inward and spiritual glow. Caleb had been upon the preliminary search; Caleb had
seen the walls, and the Anakim, and the fortresses, and he came back saying,—We
can do this, not because we have so many arms only or so many resources of a
material kind—but because he was a man of "another spirit." In the long run, spirit
wins; in the outcome of all history, spirit will be uppermost. The great battles of life
are not controversies of body against body, but, as far as God is in them, they are a
question of spirit against body, thought against iron, prayer against storming and
blustering of boastful men. While the cloud hangs over the field, and the dust of the
strife is very thick, and the tumult roars until it deafens those who listen, we cannot
see the exact proportions, colours, and bearings of things; but if we read history
instead of studying the events of the day which have not yet settled themselves into
order and final meaning, we shall discover that spirit is mightier than body, that
"knowledge is power," that "righteousness exalteth a nation," and that they who
bear the white banner of a pure cause ultimately triumph because God is with them.
How little the people had grown! They hear of the walled cities, and the great towns,
and the tall men—the Amalekites, and the Hittites, and the Jebusites, and the
Amorites, and the Canaanites, and they lifted up their voices and wept—and wept
all night! You have only to make noise enough in the ears of some men to make them
afraid; you have simply to keep on repeating a catalogue of names, and they think
you are reciting the resources of almightiness; mention one opposition, and possibly
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17. they may overcome the suggestion of danger: but have your mouth well-filled with
hostile names and be able to roll off the catalogue without halt or stammer, and you
pour upon the fainting heart a cataract which cannot be resisted. The people had
grown but little: they were still in the school of fear; they were still in the desert of
despair; they were childish, cowardly, spiritless; they had no heart for prayer; they
forgot the only thing worth remembering, the pledge and covenant of God. Let us
not condemn them. It is easy to condemn ancient Israelites and forgotten
unbelievers. How stands the case with us? Precisely as it stood with the people of
whom we are now reading. We are not an inch ahead of them. Christians are to-day
just as fearful as the children of Israel were thousands of years ago: they have only
to hear of certain bulks, forces, sizes, Numbers , in order to quail as if they had
never heard of the Eternal God. Would to Heaven we could make an exchange as
between such people and some Song of Solomon -called infidels we know! The
infidels would make better Christians. There is more reality in them, more firmness,
more standing right up to the line of conviction. He who prays, and then fears,
brings discredit upon the altar at which he prayed; he who talks of the promises of
God, and then lives in subjection to the devil, is worse than an infidel.
What wonder that God himself was filled with contempt towards the people whom
he had thus far led? He would slay them; he would "smite them with the pestilence,
and disinherit them"; he would root up the root of Abraham and begin a new
people in the spirit and life of Moses; he would start from a new centre; he would
obliterate the past: he would begin afresh to-morrow.
"And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou
broughtest up this people in thy might from among them;) 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. Now if thou shalt kill all this people as one Prayer of Manasseh , then the
nations which have heard the fame of thee will speak, saying, Because the Lord was
not able to bring this people into the land which he sware unto them, therefore he
hath slain them in the wilderness" ( Numbers 14:13-16).
What book but the Bible has the courage to represent a man standing in this
attitude before his God and addressing his Sovereign in such persuasive terms? This
incident brings before us the vast subject of the collateral considerations which are
always operating in human life. Things are not straight and simple, lying in rows of
direct lines to be numbered off, checked off and done with. Lines bisect and
intersect and thicken into great knots and tangle, and who can unravel or
disentangle the great heap? Things bear relations which can only be detected by the
imagination, which cannot be compassed by arithmetical Numbers , but which force
upon men a new science of calculation, and create a species of moral algebra, by
which, through the medium and help of symbols, that is done which was impossible
to common arithmetic. Moses was a great leader; he thought of Egypt: what will the
enemy say? The enemy will put a false construction upon this. As if he had said,—
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18. This will be turned against Heaven; the Egyptians do not care what becomes of the
people, if they can laugh at the Providence which they superstitiously trusted; the
verdict passed by the heathen will be:—God was not able to do what he promised,
so he had recourse to the vulgar artifice of murder. The Lord in this way developed
Moses. In reality, Moses was not anticipating the divine purpose, but God was
training the man by saying what Hebrews , the Lord, would do, and by the very
exaggeration of his strength called up Moses to his noblest consciousness. We do this
amongst ourselves. By using a species of language adapted to touch the innermost
nerve and feeling of our hearers, we call those hearers to their best selves. If the
Lord had spoken a hesitant language, or had fallen into what we may call a tone of
despair, Moses himself might have been seduced into a kindred dejection; but the
Lord said, I will smite, I will disinherit, I will make an end; and Moses became
priest, intercessor, mighty pleader,—the very purpose which God had in view—to
keep the head right, the leading man in tune with his purposes. So Moses said,
"Pardon"; the Lord said, "Smite"; and Moses said, "Pardon "—that is the true
smiting. The Lord meant it; the Lord taught Moses that prayer which Moses seemed
to invent himself. The Lord trains us, sometimes, by shocking our sensibilities; and
by the very denunciation of his judgments he drives us to tenderer prayer.
How stands our own case in relation to this? We deserve divine contempt: we are
frail and spiritless and mean; we shun danger; we are afraid of the damp night; we
want to be let alone; if it is possible to die without fighting, let us die in the
wilderness; if we can escape danger, we prefer to turn over upon our couch and to
slumber away into death and oblivion. Where is the aggressive spirit amongst
Christians? Men have gone out to search the land, and they have brought back this
report: that the land is a land of darkness: the land is a land of shame: there are
thousands upon thousands of people dying of starvation, perishing for lack of
knowledge, contemning the sanctuary, shut up in avenues and alleys and back
places into which the daintiest civilisation dare not go: rough men given to
drunkenness, bestiality and cruelty: women who are concealing their beauty under
distress and poverty and manifold shame: children who have never heard the divine
name or been invited to the divine table. Christians are few in number; the devil"s
army is an infinite host, dwelling in great cities walled and very strong, and the
devil"s men are of heroic proportion; their language is strong and definite; their
habits have in them no touch of fear; they are valiant in their master"s cause: they
care not whether they swear, whether they drink, whether they do the foul and
forbidden deed of unrighteousness and untruthfulness. The Church says,—Let us
sing an evening hymn and go home by the quiet way, and sigh ourselves into any
heaven that may be ready to take us; do not be sensational; do not attempt anything
novel or unusual; let us be quit of all things; and if we can get home by sneaking
along the eaves of the houses and in the shady part of the road so that nobody may
see us, do let us sing the evening hymn and go to rest. Is there no Caleb? Is there no
Joshua? Is there no man of "another spirit" to say, Let us go up at once, when we
are well able to overcome it? In whose strength? In God"s. By whose armour?
God"s. The battle is not yours, but God"s. The one thing we have dropped out of
our calculations is—Almightiness.
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19. PETT, "Introduction
C. THE SPYING OUT OF THE LAND AND THE REFUSAL TO GO FORWARD
FOLLOWED BY REJECTION AND EXPULSION FROM THE LAND (Chapters
13-14).
Following the arrival in the Wilderness of Paran, at Kadesh, the tribes settled down
while the land ahead could be spied out. The oases of Kadesh would provide a
welcome change from the harshness of the wilderness, and they were probably glad
to be able to rest once more at a place where water was not scarce.
The sending out of the spies or scouts may be seen as a wise military manoeuvre.
Scouting what lay ahead was always the precursor to military activity. But in this
case it must surely be seen as more than that, for it was Yahweh Who was leading
His people and He would not be unaware of what lay ahead. It therefore seemingly
performed a two way function. Firstly that it would let the people know how fruitful
and pleasant the land was, and secondly it would face them up to what lay ahead in
the way of fighting for the land. Yahweh wanted to test out their faith to see if it
would be strong enough for what they would have to face. It was very much a trial
of what they could cope with.
Already in the wilderness the slave mentality of the people had raised its head and
they had been revealed to be in a sad psychological state. They had complained, and
murmured, and wept when things had gone wrong. Even the stay at Sinai and the
assurance of His dwelling among them had not combated that. Faced with the
problem of fighting for the land their first reaction would be the desire to return to
‘comfortable’ slavery in Egypt (Numbers 14:3-4). So Yahweh was right therefore to
be concerned lest they be insufficient for what lay ahead. He was well aware that, if
their faith was not strong enough, any entry into the land, which would necessarily
be followed by sustained warfare, could only end in disaster. He would have to hold
them up at every turn and the result would be a nation not worthy of the name. It
would result in something far different from what He intended. That was not what
He had brought them there for.
The sending out of the spies must therefore be seen as a test of whether they were in
a fit state to enter the land. The outcome would determine whether the entry should
be made immediately, or whether a further wait was advisable. In the event the
latter proved to be the true position. And indeed when an abortive attempt was
made in desperation it did turn out to be disastrous. We must not see God’s refusal
to let them enter into the land as simply caprice on His part. It was a studied
recognition of the fact that they were not yet ready, and could not cope with what
lay ahead.
He thus accepted that until they had become hardened by a time in the wilderness,
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20. with the present generation being replaced by people who had been brought up to
liberty and had more backbone, an advance on the land would be inadvisable. Had
they gone forward it would have required miracles even greater than those wrought
in Egypt, and Yahweh clearly did not think that they were worthy of them. If His
people which were called by His name were not willing to trust Him and His name,
then establishing them in the land would not produce a nation which brought glory
to His name, but would simply result in a nation of selfish and weak misfits who
simply forgot Him. And that was not His intention. That would not be a nation
worthy of being seen as the Kingdom of God.
This section from Numbers 13:1 to Numbers 14:45 deals with that situation. It
consists of:
a Scouts advancing into the land to search it out (Numbers 13:1-25).
b The scouts report on what lay ahead (Numbers 13:26-33).
c The people’s response (Numbers 14:1-10).
d The anger of Yahweh (Numbers 14:11-12).
d The intercession of Moses (Numbers 14:13-19).
c Yahweh’s response (Numbers 14:20-38).
b The people report on their plans (Numbers 14:39-43)
a The people advancing into the land with devastating results (Numbers 14:44-45)
Verses 1-16
Chapter 13 The Sending Out of Scouts and the Message They Brought Back.
1). The Scouts Sent Out (Numbers 13:1-16).
The first section from Numbers 13:1-16 basically covers:
a Yahweh’s command to send out men to spy out the land (Numbers 13:1-2 a).
b The spies to be sent out one for each tribe (Numbers 13:2 b).
c Moses at Yahweh’s command sends out spies (Numbers 13:3).
b The names of those sent, one for each tribe (Numbers 13:4-15).
a These are the names of thos sent out to spy out the land (Numbers 13:16).
20

21. Numbers 13:1
‘And Yahweh spoke to Moses, saying,’
Again we have confirmation that here we have Yahweh’s words to Moses. The
writer could not make it more clear that he intends us to see what he wrote as the
actual words of Moses, spoken to him by the Voice from the throne (Numbers 7:87).
TRAPP, "Numbers 13:1 And the LORD spake unto Moses, saying,
Ver. 1. And the Lord spake.] Yielding to the people’s importunity, and winking at
their infidelity; for he had before spied out the land for them, [Ezekiel 20:6] and
searched it out, [Deuteronomy 1:33] but that satisfied them not; seeing was, with
them, believing. See Deuteronomy 1:22.
WHEDON, " 1. Send thou men — Although Canaan had been promised to the
Israelites as a God-given inheritance on the condition of their fidelity, yet this
promise did not render the means of conquest unnecessary. All the strategy of war
was required, such as the ambuscade (Joshua 8:13) and spies, (Joshua 2:1,) in order
to success. God’s promises are not designed to supersede, but to stimulate, human
activity. Moreover, this reconnaissance afforded to the spies a test of faith in
Jehovah, and their report tested the whole nation.
Every one a ruler — R.V., “a prince.” Spies in war are usually not men of high
rank, but adventurers who court peril for gain or praise; but these spies, though not
the tribe-princes named in chaps. i and vii, are rulers or princes selected from their
tribes because of their eminence. From Deuteronomy 1:22, we infer that the policy
of sending out the spies originated with the Israelites themselves, and was permitted
by God as a concession to the weakness of their faith, with a warning to “be of good
courage.” Strong faith would have accepted Jehovah’s description of Canaan, and
would have leaned on his ability to bring them in according to his oft-repeated
promise, without any reconnaissance. Thus suggests the Jewish Midrash. The order
of the tribes differs from that in Numbers 1:5-15, only in the separation of Zebulun
from the other sons of Leah in Numbers 13:10, and in Numbers 13:11 Manasseh
from Ephraim, who together constitute the tribe of Joseph, but are always counted
as two tribes, in accordance with the prediction of the dying Jacob in Genesis
48:5-6.
BI 1-20, "Send thou men, that they may search the land of Canaan.
Glimpses of the better land
I. The search.
II. The retreat,
21

22. III. An emblem of God’s dealings with His people.
1. The children of Israel were sent back to the wilderness on account of
their sin.
2. While they are sent in judgment, they go back of their own accord.
3. Though the fruit of sin, and the token of God’s righteous displeasure,
all was overruled for their good.
4. Though chastened they are not cast off.
(1) They are Divinely delivered.
(2) They are Divinely sustained.
(3) They are Divinely guided.
(4) They are Divinely chastened.
IV. Improvement.
1. Let young believers be not high-minded, but fear.
2. Let backsliders remember and weep.
3. Let tried and troubled saints take fresh courage. (Islay Burns, D. D.)
The sending forth of the spies
I. The origin of this expedition (cf. Deu_1:20-25).
1. God had Himself declared to them the excellence of the land (Exo_3:8;
Exo_33:3).
2. He had promised to guide them to the land (Exo_32:34; Exo_33:2;
Exo_33:14). Moreover, He was visibly present with them in the majestic
pillar of cloud and fire.
3. He had promised to drive out the heathen nations and give them
possession of the land (Exo_23:20-33; Deu_1:8).
4. He commanded them to “go up and possess” the land (Deu_1:8; Deu_
1:21).
5. Yet their answer was, “We will send men before us, and they shall
search us out the laud,” &c. (Deu_1:22). Clearly their duty was not to
send men to search out the land, but trusting in God, to obey His voice
and go and take possession of the land. God may allow us to carry out our
unbelieving plans to our own confusion. If we will “lean unto our own
understanding,” He will let us take our way until we find what utter folly
our fancied wisdom is.
II. The agents in this expedition. “Of every tribe of their fathers shall ye
send a man, every one a ruler among them,” &c. (Num_13:2-16). Three
points here require notice.
1. The wisdom of this arrangement.
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23. (1) in sending one man from each tribe. By this arrangement every
tribe would have a witness of its own.
(2) In sending a leading man from each tribe. They were approved
men of influence, and therefore their testimony would be the more
likely to be credited.
2. The scarcity of worthy leaders. We see here that a large proportion of
even these leading men, these “rulers” and “heads of the children of
Israel,” were unworthy of the position which they occupied.
3. The diversity of human fame. The names of these twelve men have
been handed down to the present time; but how different are the
positions which they occupy! History perpetuates the memory of Nero as
well as of St. Paul, of Judas Iscariot as well as of Jesus Christ. We are
making our posthumous reputation now; let us take heed that it be of a
worthy character.
III. The aims of this expedition. They were to report as to the condition of—
1. The land, whether it was fertile or barren, whether it was wooded or
bare, &c.
2. The towns, whether they were walled and fortified or open and
unprotected, &c.
3. The people, whether they were strong or weak, whether they were few
or many, &c.
IV. The spirit appropriate to this expedition. “And be ye of good courage.”
(W. Jones.)
The twelve spies
I. Their selection.
1. One from each tribe. That each tribe, without preference or
distinction, might be represented.
2. Each was a man of mark. “Every one a ruler.” “Heads of the children
of Israel.” Men of judgment and discretion. This the more needful—
(1) Because the journey was perilous.
(2) Because the object was important. Men able to judge of the soil,
and inhabitants.
3. They were chosen and sent by Moses. Their various characters prove
the impartiality of Moses. He could doubtless have found in each tribe a
man after his own heart. Probably he allowed the people of each tribe to
have a voice in the matter.
II. Their commission.
1. They were to spy out the whole land. Not to give a report upon some
few favourable or unfavourable aspects of it.
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24. 2. They were to observe the people, and note especially their numbers,
character, habits, and strength.
3. They were to bring particulars of the dwellings of the people; whether
cities, tents, or otherwise. From this, their habits and power of
resistance might be inferred.
4. They were carefully to examine the soil, whether fit for pasturage or
tillage, whether it was fat or lean.
5. To confirm and illustrate what they might say of the soil, they were to
bring of the fruit of the land.
6. They were to be fearless. God would have them in His keeping.
III. Their journey.
1. In the glorious summer-time, thus commissioned, they set out on their
enterprise. Time when the country looked most beautiful.
2. They passed up through the whole country, from the south to the
extreme north; even to Hamath.
3. Returning, they visited Hebron. Should not the remembrance of him
who dwelt there (Abraham) have encouraged them to believe in their
conquest of the country?
4. At a place afterwards called Eshcol (the place of grapes, or the
cluster), they cut down a large bunch of grapes; and collecting also some
figs and pomegranates, they returned with much information after forty
days.
IV. Their report.
1. Things in which they agreed. Concerning the country, soil, fruit,
people. They showed the fruit they had brought.
2. Things about which they differed. Their ability to conquer this
wonderful country.
3. Effect of their representations.
(1) Immediate. People discouraged and tumultuous (Num_13:30;
Num_14:1-5). They began to rebel. Were for returning to Egypt.
(2) Ultimate. Delayed the stay in the desert, and the conquest of
Canaan for many years.
4. Only Joshua and Caleb faithful; these were silenced and out-voted.
Minorities have often been in the right. Reason: goodness and wisdom
generally with the few. (J. C. Gray.)
Wise travellers
To us at this day the use may be twofold. First, to such as travel to see
foreign countries, that they observe fit things in them, so make good use of
their travel, not neglecting things profitable, and sucking up all venom, that
24

25. the corruption of those places may yield, as too many do, to their own, not
only temporal, but eternal woe, and to the poisoning of many others when
they return. Secondly, to magistrates, ministers, and all of good disposition,
it may be a pattern of care and endeavour, according to the places and
power they have, to work liking in men of the true Canaan that shall endure
for ever, and a daily disliking of the pleasures of Egypt, this transitory and
sinful world, that bewitcheth so many to their endless woe and confusion.
(Bp. Babington.)
The promised land
We have a heavenly Canaan, towards which we are journeying; and we are
told by an oracle, even more sure than the Urim and Thummim, “There
remaineth therefore a rest for the people of God.” This, then, being the case,
can we do better than apply to ourselves the injunction in the text, and
“search out the land” which is our promised abode? True it is, we cannot
send men as the Jews did, for “who shall ascend into heaven, save the Son of
God which came down from heaven?” The city which we seek is no fancy of
the imagination. But shall we open the book of their record, and note what
inspired lips have spoken concerning the New Jerusalem? Shall we tell you
of the gates, each made of a single pearl, and the foundations of twelve
manner of precious stones? When the gates of that city shall close upon the
ransomed spirit, will it be on these things that the undying eye will be fixed,
or rather upon the face of “Him who sitteth upon the throne,” the triune
Jehovah, the glorified Jesus? He who hath “washed us in His own blood,
and made us kings and priests to God and to the Lamb,” will be the supreme
object of our admiration and worship. Such is the land towards which we
are hastening—an inheritance not doubtful, but secured to us by two
“immutable things, by which it is impossible for God to lie.” And now,
having heard this good report, shall we gird on our swords and prepare, as
disciples of the Lord, to “fight the good fight of faith,” and declare in the
heart-stirring words of Caleb, “Let us go up and possess it, for we are well
able to overcome it.” Press forward, then; the voice of our Captain is
cheering us onward—“Fear not, it is your Father’s good pleasure to give you
the kingdom.” Angels are rejoicing at our progress; and not only so, but
fighting on our side; Satan and his apostate legions are fleeing before the
triumphant cross. Shall we plead our terrors at the Anakim, while the
sword of the Eternal is drawn on our behalf? Away with the thought;
“though they hedge us in on every side, in the name of the Lord we will
destroy them.” Yet let us not go on this warfare “without counting the cost”;
the enemies against whom we have to contend are giants indeed. “We
wrestle not against flesh and blood, but against principalities and powers,
against the rulers of the darkness of this world, against spiritual wickedness
in high places.” These our foes are watchful as well as powerful; they are
most malignant; they know our weak parts, and can tempt us most craftily;
they are in league with the corruption of our own nature, and are often most
dangerous when least suspected. Are we prepared, against such antagonists
as these, not only to draw the sword, but to cast away the scabbard? (H.
Christmas, M. A.)
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26. Moses called Oshea . . . Jehoshua.—
The change of Joshua’s name
Originally called Hoshea, or Salvation, this name was changed, when he led
the spies, to Jehoshua, or The Lord is Salvation. And it has never ceased to
seem significant to the Christian that this name of Joshua should have been
that by which our Lord was called. In its Greek form, “Jesus,” it was given to
Him because He was to save His people from their sins. By His distinctive
name among men He was linked to Joshua, and in the salvation He
accomplishes for His people we are therefore led to expect the same leading
characteristics as distinguished the salvation of Israel by Joshua.
1. We are, in the first place, reminded by this parallel that the help
afforded to us in Christ is God’s help, and this in a fuller sense than was
true in Israel’s case.
2. Again, we are reminded by this parallel, that as in the conquest of the
land by Joshua, so in our salvation, is there a somewhat perplexing
mixture of miracle and hard fighting. Sometimes the rivers that flow
deep before us open at our approach, and we pass over dryshod. At other
times we are allowed to fall into ambuscades. And just as the Israelites,
when they found the Jordan open before them and the walls of Jericho
fall down, supposed that the conquest of the land was to be completed
without their drawing their swords, and were in consequence defeated
before Ai, so are the great mass of those who enter the Christian life
presuming that God will give them the land of uprightness, purity of
heart, and holiness of life, with scarcely an effort on their part. And
therefore, though there was miracle on the side of Israel, yet this rule
was distinctly laid down as the rule by which the territory was allotted to
the tribes, that each was to have what each could take, and hold against
the enemy. This is the law of our acquisitions also. What becomes really
ours is what we fight for inch by inch, killing as we go, slaughtering the
obstinate foe on his own soil, so that the property be left to us
uncontested. God’s grant is useless to us if we will not draw the sword
and conquer it, if we will not wield the axe and clear it. These two united
form the strongest of titles, God’s grant and our own conquest. (Marcus
Dods, D. D.)
2 “Send some men to explore the land of Canaan,
which I am giving to the Israelites. From each
ancestral tribe send one of its leaders.”
26

27. BARNES, "A ruler - A comparison of the list with that of Num_13:1 :5
following shows that they were not the princes of the tribes, but heads of
houses or families Num_12:4.
Of the names here given those of Joshua and Caleb alone are otherwise
known to us.
CLARKE, "Send thou men, that they may search - It appears from Deu_
1:19-24 that this was done in consequence of the request of the people, after
the following address of Moses: “And when we departed from Horeb, we
went through all that great and terrible wilderness - and we came unto
Kadesh-Barnea; and I said unto you, Ye are come unto the mountain of the
Amorites, which the Lord our God doth give unto us. Behold the Lord thy
God hath set the land before thee: go up and possess it, as the Lord God of
thy fathers hath said unto thee; fear not, neither be discouraged. And ye
came near unto me every one of you, and said: We Will Send Men Before Us,
And They Shall Search Us Out The Land and bring us word again, by what
way we must go up, and into what cities we shall come. And the saying
pleased me well, and I took twelve men of you, one of a tribe,” etc., etc.
Nearly the whole of these verses is added here by the Samaritan.
Every one a ruler - Not any of the princes of the people, (see Numbers 1)
for these names are different from those; but these now sent were men of
consideration and importance in their respective tribes.
GILL, "Send thou men,.... Which is rather a permission than a command; so
Jarchi interprets it,"send men according to thy mind, I do not command
thee, but if thou pleasest send;''this he observed was agreeable to Moses,
and to the Israelites, and therefore granted it, or allowed them to take their
own way, and which issued badly, as it always does, when men are left to
their own counsel:
that they may search the land of Canaan, which I give unto the children of
Israel; called the land of Canaan, though it consisted of seven nations, from
the principal of them; this God had given in promise to the children of
Israel, and had now brought them to the borders of it; nay, had given them
orders to go up and possess it; but they were for searching it first, to know
what sort of a land it was, and which was the best way of entering into it,
which is here permitted them, see Deu_1:21,
of every tribe of their fathers shall ye send a man; excepting the tribe of
Levi; the reason of which was because they were to have no inheritance in
the land, Deu_10:9; but then, to make up the number twelve, the two sons of
Joseph, Ephraim and Manasseh, are reckoned as two tribes:
27

28. everyone a ruler among them; a prince in his tribe; so were men of honour
and credit, of power and authority, of prudence and probity, and who might
be trusted with such an affair, and their report believed: they were not
indeed princes of the highest rank, not the same that assisted in taking the
numbers of the people, who were captains over their several tribes, as in
Num_1:4, &c. but were inferior princes and rulers, perhaps rulers of
thousands.
CALVIN, "2.Of every tribe of their fathers shall ye send a man. If all had been
taken from one tribe, or from any single portion of the people, their fidelity might
have been suspected by the others. God, therefore, would have each tribe assured by
its own witness, in order that their report might be more unquestionable. All cause
for jealousy was also to be taken away; lest, if any tribe had been passed over, it
might have excepted against the messengers, whom it supposed to have been elected
in contempt of it. This, then, was the advantage of the equal distribution, lest any
sinister suspicion or offence might disturb the unanimity of the whole people.
Secondly, it is required that they should be possessed of personal dignity, since God
commands that chief men should be chosen, whose testimony would be of greater
authority; for it would have been easy to throw discredit upon obscure individuals.
Since, however, both precautions were unsuccessful, it appears from hence that
there is no counsel so wise and salutary as not to be capable of perversion by the
wickedness of mankind. Thus this excellent providence of God rendered the people
the more inexcusable. At the same time, God has reminded us once for all by this
example that, however those, who seemed to be like pillars, may totter and stumble,
or even fall altogether, still our minds must be supported by faith, so as not to give
way.
Their names are enumerated, in perpetual remembrance of their ignominy, except
in the case of two, Joshua and Caleb; for it was just that their crime should be
handed down to all ages, and that the infamy of their perfidiousness should never be
blotted out, since they endeavored, as far as in them lay, to bring to naught the
promise and the grace of God.
Moses gave the name of Jehoshua to the son of Nun in the spirit of prophecy, as a
presage of the exalted function to which he was destined. Ambition is so rash, that
men are often disappointed in the result, when they invent titles of honor of their
own accord; but Moses was not induced by the blindness of affection to change the
name Oshea into Jehoshua; but God directed his tongue and mind thus to
commend, beforehand, him who (49) was to be the future minister of their
preservation. Still it cannot be inferred with certainty from this passage at what
time the new name was given him; for it is not specified that he was called Jehoshua
at the time he was sent out; nay, it is probable that he had been previously thus
distinguished, viz., from the period in which he had been associated with Moses as
his companion and minister in all important matters.
28

29. Calvin here alludes to the apparent contradiction arising from the fact that Joshua
had already been called by his new name in Exodus 17:9; and Numbers 11:28,
which, as Hengstenberg remarks, was a topic of discussion as early as the times of
Justin Martyr. Hengstenberg reviews the three modes of meeting the difficulty
proposed, viz., 1. That he was so called in the earlier passages by prolepsis. 2. That
Moses now only renewed the name. 3. That a statement is here made of what had
taken place a considerable time before. To this view he himself inclines, and says,
“That the author here first mentioned that he, whom he had originally called simply
Joshua, originally bore the name of Hoshea, was not without good reason. What had
been hitherto related of Joshua, belonged to him as a servant of God; the sacred
name was, therefore, properly employed. But here Hoshea must stand; for he went
to spy out the land, not as a servant of Moses, but as one of the heads of the children
of’ Israel,’ — one of the plenipotentiaries of the congregation.” — Genuineness of
Pentateuch, vol. 2, p. 323.
COKE, "Numbers 13:2. Send thou men, that, &c.— It appears from Deuteronomy
1:22; Deuteronomy 9:23 that this motion to search the land of Canaan was made by
the unbelieving multitude. Being come near to the borders of the land, God ordered
them by Moses to go up, and take possession of it; but, forgetting the power and
promises of God, the people were afraid to venture upon it, till some were sent to
bring them intelligence what kind of country it was, and what sort of people they
had to deal with; Moses, therefore, by divine direction, complies with the
importunities of the people, and chooses a proper officer out of each tribe for that
purpose: every one a ruler among them; for it was fit that men of authority and
prudence should be sent, of ability to execute the trust, and of credit to be believed:
their names shew plainly that they were not the persons, who, in the first chapter of
this book, are called princes of the tribes: they must have been rulers only of some
part, not of a whole tribe; perhaps some of those who were rulers of thousands, or
rulers of hundreds; called heads of the people, Exodus 18:25. They were sent,
according to the opinion of the Jews and St. Jerome, in the month Ab, which was the
fifth of the second year; at the beginning of the month, which falls upon the
nineteenth day of our July; see Bishop Patrick. We should just observe, that in
many versions of the Bible, this chapter begins with the last verse of the foregoing
chapter.
PETT, "Numbers 13:2
‘Send men, that they may spy out the land of Canaan, which I give to the children of
Israel. Of every tribe of their fathers shall you send a man, every one a prince
among them.’
Yahweh gave the command to send out spies or scouts to spy out the land of Canaan
which He was giving to the children of Israel. A scout was to go out from each tribe,
and each scout was to be a prince of the tribe. He intended that those who reported
29

30. back would be men of substance, and men of authority.
Note the emphasis on the fact that the land was God’s gift to them. Thus any failure
to respond would be a refusal of God’s gift. Yet it was also on the other hand
Yahweh’s assurance that they need not fear, for the gift was at His disposal and He
could ensure its reception. All the tribes were to be involved (apart from Levi). The
purpose of sending ‘princes’ was probably so that their word might carry authority
with all the people. This was a ‘search and see’ expedition being carried out on their
behalf in order to see how they would respond.
This command of Yahweh was, however, a response to the people’s own ideas, for in
Deuteronomy 1:22 we learn that the people had first approached Moses with a view
to sending out scouts, which would be a normal procedure. God was here
confirming His agreement with the plan. God regularly works in with men’s
determining. The purpose of the people was in order to discover what lay ahead.
PULPIT, "Numbers 13:2
Send thou men, that they may search the land. If this account of the mission of the
spies be compared with that given in Deuteronomy 1:20-25, it may be seen in a
striking instance how entirely different a colour may be put upon the same
circumstances by two inspired narratives. No one indeed will affirm that the two
records are contradictory, or even inconsistent, and yet they leave an entirely
different impression upon the mind; and no doubt were intended to. It is important
to note that the Divine inspiration did not in the least prevent two sacred authors
(cf. 2 Samuel 24:1 with 1 Chronicles 21:1), or even the same author at different
times, from placing on record very distinct and even strongly contrasted aspects of
the same facts, according to the point of view from which he was led to regard them.
In Deuteronomy 1:1-46, Moses reminds the people that on their arrival at Kadesh he
had bidden them go up and take possession; that they had then proposed to send
men before them to examine the land; that the proposal had pleased him so well that
he had adopted it and acted upon it. It is unquestionably strange that facts so
material should have been omitted in the historical Book of Numbers. It is, however,
to be considered—
1. That there is no contradiction between the two accounts. We may be certain from
many a recorded example that Moses would not have acted on the popular
suggestion without referring the matter to the Lord, and that it would be the Divine
command (when given) which would really weigh with him.
2. That the recital in Deuteronomy is distinctly ad populum, and that therefore their
part in the whole transaction is as strongly emphasized as is consistent with the
truth of the facts.
3. That the narrative of Numbers is fragmentary, and does not profess to give a full
30

31. account of matters, especially in such particulars as do not directly concern the
Divine government and guidance of Israel. It is not, therefore, a serious difficulty
that the record only begins here at the point when God adopted as his own what had
been the demand of the people. If we ask why he so adopted it, the probable answer
is that he knew what secret disaffection prompted it, and to what open rebellion it
would lead. It was better that such disaffection should be allowed to ripen into
rebellion before they entered their promised land. Miserable as the desert
wandering might be, it was yet a discipline which prepared the nation for better
things; whereas the invasion of Canaan without strong faith, courage, and self-
restraint (such as they showed under Joshua) could but have ended in national
disaster and destruction. Of every tribe of their fathers shall ye send a man. This
was not part of the original proposition (Deuteronomy 1:22), but was agreeable to
the general practice in matters of national concern, and was no doubt commanded
in order that the whole people might share in the interest and responsibility of this
survey. Every one a ruler among them. This does not mean that they were to be the
tribe princes (as the names show), for they would not be suitable in respect of age,
nor could they be spared for this service. They were "heads of the children of
Israel" (verse 3), i.e; men of position and repute, but also no doubt comparatively
young and active, as befitted a toilsome and hazardous excursion.
TRAPP, "Numbers 13:2 Send thou men, that they may search the land of Canaan,
which I give unto the children of Israel: of every tribe of their fathers shall ye send a
man, every one a ruler among them.
Ver. 2. Every one a ruler amongst them.] That might be, as Uriah and Zachariah,
[Isaiah 8:2] faithful witnesses; for lying lips become not a prince. [Proverbs 17:7]
3 So at the Lord’s command Moses sent them out
from the Desert of Paran. All of them were
leaders of the Israelites.
GILL, "And Moses, by the commandment of the Lord,.... By his power,
permission, and leave, as Jarchi, that there might be no delay through his
means:
31

32. sent them from the wilderness of Paran; from Rithmah or Kadeshbarnea,
which seem to be one and the same place in that wilderness: this, as before
observed, was on the twenty ninth day of Sivan: See Gill on Num_13:1,
all those were heads of the children of Israel; were not mean and vulgar
men, but persons of rule, who bore some office of magistracy ant
government among the people in their respective tribes.
JAMISON, "those men were heads of the children of Israel — Not the
princes who are named (Num_10:14-16, Num_10:18-20, Num_10:22-27),
but chiefs, leading men though not of the first rank.
PETT, "Numbers 13:3
‘And Moses sent them from the wilderness of Paran according to the commandment
of Yahweh, all of them men who were heads of the children of Israel.’
Ever obedient to Yahweh’s command Moses sent men out from the wilderness of
Paran, where the people were encamped at the oases of the Kadesh region, and all
who were sent were chieftains.
TRAPP, "Numbers 13:3 And Moses by the commandment of the LORD sent them
from the wilderness of Paran: all those men [were] heads of the children of Israel.
Ver. 3. By the commandment of the Lord.] That is, by his permission; {See Trapp on
"Numbers 13:1"} God’s command was, that they should forthwith, without any
further search, go up and possess the land. [Deuteronomy 1:21] Now wicked men
are esteemed unjust, because they act against God’s command, though according to
his decree; like as believers are esteemed just, not because they obey God’s decree,
but his command.
4 These are their names: from the tribe of
Reuben, Shammua son of Zakkur;
HENRY 3-16, " The persons nominated that were to be employed in this
service (Num_13:4, etc.), one of each tribe, that it might appear to be the act
32

33. of the people in general; and rulers, person of figure in their respective
tribes, some of the rulers of thousands or hundreds, to put the greater
credit upon their embassy. This was designed for the best, but it proved to
have this ill effect that the quality of the persons occasioned the evil report
they brought up to be the more credited and the people to be the more
influenced by it. Some think that they are all named for the sake of two good
ones that were among them, Caleb and Joshua. Notice is taken of the change
of Joshua's name upon this occasion, Num_13:16. He was Moses's minister,
but had been employed, though of the tribe of Ephraim, as general of the
forces that were sent out against Amalek. The name by which he was
generally called and known in his own tribe was Oshea, but Moses called
him Joshua, in token of his affection to him and power over him; and now,
it should seem, he ordered others to call him so, and fixed that to be his
name henceforward. Oshea signifies a prayer for salvation, Save thou;
Joshua signifies a promise of salvation, He will save, in answer to that
prayer: so near is the relation between prayers and promises. Prayers
prevail for promises, and promises direct and encourage prayers. Some
think that Moses designed, by taking the first syllable of the name Jehovah
and prefixing it to his name, which turned Hoshea into Jehoshua, to put an
honour upon him, and to encourage him in this and all his future services
with the assurances of God's presence. Yet after this he is called Hoshea,
Deu_32:44. Jesus is the same name with Joshua, and it is the name of our
Lord Christ, of whom Joshua was a type as successor to Moses, Israel's
captain, and conqueror of Canaan. There was another of the same name,
who was also a type of Christ, Zec_6:11. Joshua was the saviour of God's
people from the powers of Canaan, but Christ is their Saviour from the
powers of hell.
COFFMAN, ""And these were their names: Of the tribe of Reuben, Shammua the
son of Zaccur. Of the tribe of Simeon, Shaphat the son of Hori. Of the tribe of
Judah, Caleb the son of Jephunneh. Of the tribe of Issachar, Igal the son of Joseph.
Of the tribe of Ephraim, Hoshea the son of Nun. Of the tribe of Benjamin, Palti the
son of Raphu. Of the tribe of Zebulun, Gaddiel the son of Sodi. Of the tribe of
Joseph, namely, of the tribe of Manasseh, Gaddi the son of Susi. Of the tribe of Dan,
Ammiel the son of Gemalii. Of the tribe of Asher, Sethur the son of Michael. Of the
tribe of Naphtali, Nahbi the son of Vophsi. Of the tribe of Gad, Geuel the son of
Machi. These are the names of the men that Moses sent to spy out the land. And
Moses called Hoshea the son of Nun Joshua."
Note that the tribe of Levi is not mentioned and that both Manasseh and Ephraim
appear as the tribe of Joseph. This came about from Jacob's adoption of Ephraim
and Manasseh as his sons with full rank with the twelve sons of Jacob. It is easy to
memorize these names if they are arranged so as to allow the alliteration, thus:
SHAMMUA; SHAPHAT, and SETHUR; AMMIEL; GADDIEL; GEUEL; IGAL;
NAHBI; PALTI; GADDI; CALEB and JOSHUA.
33

34. "Shammua ..." means "heard," the name appearing also in 2 Samuel 5:14;
Nehemiah 11:17; 12:18.
"Shaphat ..." means "judge." This was also the name of Elisha's father.
"Sethur ..." means "hidden."
"Ammiel ..." means "God is my kinsman." The name also appears in the story of
Mephibosheth (2 Samuel 9:4).
"Gaddiel ..." means "God is my fortune." This is the full form of the name Gad.
"Geuel ..." means "majesty of God." It occurs nowhere else in the Bible.
"Igal ..." means "he will redeem." One of David's heroes (2 Samuel 23:36).
"Nahbi ..." means "hidden."
"Palti ..." means "God's deliverance." Also the name of Michal's husband (1
Samuel 25:44).
"Gaddi ..." another form of "Gad."
"Caleb ..." means "dog" and could have been applied to him because of his Gentile
ancestry. He was a Kenizzite (Numbers 32:12).[6]
"Hoshea ..." means "desire of salvation." Moses changed the name to Joshua by
adding the prefix "Jeh" for Jehovah, giving the meaning of "divinely appointed,
head of salvation," or "Savior." The name as changed is the same as "Savior", or
"Jesus."[7]
We cannot leave the discussion of the name Joshua without noticing the fantastic
proposition advanced by some critics to the effect that the P author of this passage
gave the name of Hoshea instead of Joshua, and then invented the story that Moses
changed his name, "in order to defend his view that the name Jehovah could not
have been known before Moses, and so presumably not at the time of Joshua's
birth!"[8] What an insight this gives to the critical NONSENSE about the name
Jehovah having been unknown before Moses. The name of Jehovah appears in the
name of Moses' mother, Jochebed! It was known extensively by the patriarchs of
old, as any student of the Bible may read for himself. The air castle that members of
the critical community have built upon Exodus 6:3 by means of their erroneous
translation of the passage crumbles into nothing in the light of the truth. It is not
true that God said that He was not known prior to the burning bush as "Jehovah."
The proper translation of the verse in question is: "By my name Jehovah was I not
known unto your fathers?"
34

35. The scholarship that supports this is superior in every way to that which denies it.
Exodus 6:3 dogmatically affirms the very truth it is alleged to deny!
Now look at the allegation regarding Hoshea: the "editor of P" was like the critical
scholars today ignorant of the true rendition of the passage in Exodus (how this
could have been true in a prior source of Exodus is indeed a mystery, and also this
editor perverted the name of Joshua to defend his position!) Indeed! Indeed! How
blind is unbelief!
Those interested in a more extensive discussion of this question are invited to see our
exegesis of Exodus 6:3 in this series of commentaries.
"And Moses called Hoshea Joshua ..." This was an exceedingly significant
prophecy. "Moses was looking beyond all the dismal grief and failure about to be
manifested in the people to that Greater Salvation that would at last appear in Jesus
Christ."[9] Whitelaw thought it was "an obvious difficulty" that Joshua had
already been called by his new name in Exodus 17:9 and in all the other places
where he is previously mentioned in the Bible.[10] What difficulty? The text does
not say that this new name was given on the occasion where it is recorded here, but
even if that should be inferred, this narrative written near the end of the forty-year
journeyings of Israel and long after the event here would naturally have referred to
Joshua by the name under which he would be known for all ages. Prolepsis is the
technical word for this. "The new name may have been given earlier, but if the
change was made at this time, the earlier reference would be proleptic. The new
name might have been given after Joshua's defeat of the Amalekites (Exodus
17)."[11]
PETT, "Numbers 13:4-15
‘And these were their names: Of the tribe of Reuben, Shammua the son of Zaccur.
Of the tribe of Simeon, Shaphat the son of Hori. Of the tribe of Judah, Caleb the son
of Jephunneh. Of the tribe of Issachar, Igal the son of Joseph. Of the tribe of
Ephraim, Hoshea the son of Nun. Of the tribe of Benjamin, Palti the son of Raphu.
Of the tribe of Zebulun, Gaddiel the son of Sodi. Of the tribe of Joseph, namely, of
the tribe of Manasseh, Gaddi the son of Susi. Of the tribe of Dan, Ammiel the son of
Gemalli. Of the tribe of Asher, Sethur the son of Michael. Of the tribe of Naphtali,
Nahbi the son of Vophsi. Of the tribe of Gad, Geuel the son of Machi.’
The names of the chosen scouts were now given. They were different from the
princes of chapter 1 but that was to be expected. Those were the supreme heads of
the tribe, these were younger princes, the men who would also be responsible to lead
into battle. The use of ‘Hoshea’ instead of Joshua confirms that the list is indeed
ancient. No later generation would have inserted his name in that fashion.
PULPIT, "Numbers 13:4
35

36. These were their names. None of these names occur elsewhere, except those of Caleb
and Joshua. The order of the tribes is the same as in Joshua 1:1-18; except that
Zebulun is separated from the other sons of Leah, and placed after Benjamin, while
the two sons of Joseph are separated from one another. In Joshua 1:11 "the tribe of
Joseph" is explained to be "the tribe of Manasseh;" elsewhere it is either common to
both, or confined to Ephraim (see Revelation 7:8, and cf. Ezekiel 37:16). No spy was
sent for the tribe of Levi, because it was now understood to have no territorial
claims upon the land of promise, and to stand altogether by itself in relation to the
national hopes and duties.
5 from the tribe of Simeon, Shaphat son of Hori;
6 from the tribe of Judah, Caleb son of
Jephunneh;
PULPIT, "Numbers 13:6
Caleb the son of Jephunneh. In Numbers 32:12 he is called "the Kenezite" ( ‫זּי‬ִ‫נ‬ ְ‫קּ‬ַ‫ה‬ ),
which appears in Genesis 15:19 as the name of one of the ancient races inhabiting
the promised land. It is possible that Jephunneh may have been connected by
descent or otherwise with this race; it is more likely that the similarity of name was
accidental. The younger son of Jephunneh, the father of Othniel, was a Kenaz ( ‫ַז‬‫נ‬ ְ‫ק‬ ),
and so was Caleb's grandson (see on Joshua 15:17; 1 Chronicles 4:13, 1 Chronicles
4:15). Kenaz was also an Edomitish name.
TRAPP, "Verse 6
Numbers 13:6 Of the tribe of Judah, Caleb the son of Jephunneh.
Ver. 6. Caleb.] A hearty man, according to his name; as Bishop Hooper, martyr, was
called hearty Hooper; and as one of our Richards was called Coeur-de-lion. It is
now but two days since, from a sweet friend, (a) living at Hartford in New England,
I received a loving letter, dated Sept. 12, 1659, and therein this following passage,
"Old Mr John Wilson, pastor at Boston, (b) is in very good health, a hearty old good
man still." A hearty good man indeed; I have for forty years almost known him to
be a cordial Caleb, one who from his youth up, hath "fulfilled after God - followed
him fully," and been of "another spirit" than the most are found to be. And to hear
36

37. that the Lord still lengtheneth out his life, and keepeth up his young zeal with his
old discretion, which was Mr Greenham’s great desire to his last, as it is no small
comfort unto me; so, for the good respect I do deservedly bear to that good old man,
I could not but here tell my reader so. Oh how well may he, with a very little
variation, take up Caleb’s words to Joshua, hic fidus Achates, and say, "Forty years
old was I" when many worthy zealots of old England "sent me to espy out this good
land, and I brought them word again, as it was in my heart. Nevertheless my
brethren that went up with me, made the heart of the people melt; but I wholly
followed the Lord my God. And now behold the Lord hath kept me alive these forty
and five years. And now, lo, I am well toward fourscore year old: As yet I am as
strong this day as I was many years since: as my strength was then, even so is my
strength now for the Lord’s wars, both to go out and to come in." [Joshua 14:7-8;
Joshua 14:10-11] I add no more but, Go forth in this thy might, thou valiant man:
and do thou still "worthily in Ephrata," and be "famous in Bethlehem." Serus in
coelum redeas, Iohannes; come thou to thy grave in a lusty old age, (c) "like as a
shock of corn cometh in his season." [Job 5:26]
7 from the tribe of Issachar, Igal son of Joseph;
8 from the tribe of Ephraim, Hoshea son of Nun;
9 from the tribe of Benjamin, Palti son of Raphu;
10 from the tribe of Zebulun, Gaddiel son of Sodi;
11 from the tribe of Manasseh (a tribe of Joseph),
Gaddi son of Susi;
COKE, "Numbers 13:11. Of the tribe of Joseph, &c.— That is to say, of that part of
the tribe of Joseph whereof Manasseh was the chief. Mention is made of the tribe of
Ephraim, the other branch of the tribe of Joseph, in the 8th verse. The name of
Joseph was common to each; but Poole is of opinion, that it is given in this
particular manner to Manasseh, to shew in the stronger point of view the crime of
the chief of this tribe, who conducted himself so unworthily of his great forefather
Joseph. Ainsworth, however, thinks that Manasseh is only mentioned thus, as being
the eldest.
37

38. 12 from the tribe of Dan, Ammiel son of Gemalli;
13 from the tribe of Asher, Sethur son of Michael;
14 from the tribe of Naphtali, Nahbi son of
Vophsi;
15 from the tribe of Gad, Geuel son of Maki.
BARNES, "
CLARKE, "
GILL, "
HENRY, "
JAMISON, "
K&D, "
CALVIN, "
16 These are the names of the men Moses sent to
explore the land. (Moses gave Hoshea son of Nun
the name Joshua.)
BARNES, "Oshea, Hoshea, or Hosea, the name also of the last king of
Israel and the first minor prophet, means “deliverance” or and by the hand
of him who bore the title of “God’s salvation.” Jehoshua was contracted
(compare Neh_8:17) into Jeshua.
CLARKE, "And Moses called Oshea Jehoshua - Oshea, Heb. ‫הושע‬ should be
written Hoshea: the word signifies saved, or a savior, or salvation; but
38

39. ‫,יהושע‬ he shall save, or the salvation of God; a letter, says Calmet, of the
incommunicable name of God, being added to his former name. This was
not the first time in which he had the name Joshua; see Exo_17:9 (note),
and the note there. Some suppose he had this change of name in
consequence of his victory over Amalek; see Exo_17:13, Exo_17:14.
GILL, "These are the names of the men which Moses sent to spy out the
land,.... Which is observed after the catalogue is given of them, Num_13:4;
and this is repeated that their names may be taken notice of, which stand on
record to the disgrace of the greater number of them, and to the honour of
two only, Joshua and Caleb; and on the former the following remark is
made:
and Moses called Oshea the son of Nun, Jehoshua; whether it was at this
time that Moses gave him this name is not certain; if it was, then he is called
so before by anticipation, for he is several times called so before this, and
even the first time we hear of him, Exo_17:9; wherefore Chaskuni reads it,
Moses had called; but Jarchi thinks it was now given him, and that Moses
prayed for him ‫יושיעך‬ ‫,יה‬ "Jah" or "Jehovah" save thee from the counsel of
the spies: the name is the same with Jesus, as appears from Heb_4:8; and a
type he was of Christ the Saviour, whose name is so called, because he saves
his people from their sins, Mat_1:21; and brings them to heaven, as Joshua
was the instrument of saving the Israelites and bringing them into the land
of Canaan.
JAMISON, "Oshea — that is, “a desire of salvation.” Jehoshua, by prefixing
the name of God, means “divinely appointed,” “head of salvation,”
“Saviour,” the same as Jesus [Mat_1:21, Margin].
COKE, "Numbers 13:16. Moses called Oshea—Jehoshua— Upon what occasion
Moses gave him this name, is uncertain; but we find him called Joshua, Exodus 17:9
when he went to fight with the Amalekites. The exchange of a person's name was a
mark of honour, as appears from Genesis 17:5; Genesis 17:15 and Genesis 32:28.
Moses, therefore, by changing the name of the son of Nun from Oshea (which
signifies save thou) to Joshua, (which signifies he shall save) designed to foreshew
that it was with reason his parents had given him that name, since he was truly to be
the Saviour and deliverer of his people. Joshua is of the same import with Jesus;
and so it is translated by the LXX, Acts 7:45. Hebrews 4:8. Being appointed to save
the people, and bring them into possession of the promised land, he was a proper
type, says Bishop Kidder, of the Messiah, the Saviour of the world. If the name of
each of these rulers whom Moses chose conveyed an expressive meaning, one might
believe that their opinion had some foundation, who pretend, that Moses chose
Joshua because his name conveyed such a fortunate omen. The heathens were
always remarkably careful not to employ in their most important affairs, those
whose names might be construed into any sinister or unfortunate omen. See Cicero,
39

40. de Deor. Nat. lib. 1: &c. Orat. pro P. Quintio.
BENSON, "Numbers 13:16. Jehoshua — Oshea denotes a desire of salvation,
signifying, Save, we pray thee; but Jehoshua, or Joshua, includes a promise of
salvation, He will save. So this was a prophecy of his succession to Moses in the
government, and of the success of his arms. Joshua is the same name with Jesus, of
whom Joshua was a type. He was the Saviour of God’s people from the powers of
Canaan, Christ from the powers of hell.
PETT, "Numbers 13:16
‘These are the names of the men whom Moses sent to spy out the land. And Moses
called Hoshea, the son of Nun, Joshua.
Confirmation is given that these were the names of the scouts who were sent out.
And one of them was Hoshea, the son of Nun. To him Moses had given the name
Joshua (Yehoshua), because he was supremely a man of Yahweh. That was why he
had chosen him as his ‘servant’, his second-in-command. The prefix signified
Yahweh, as did the Yo in the name of Moses’ mother or ancestor Yochebed. Here we
learn for the only time that Joshua was a man of princely descent.
The name Hoshea means ‘he saves’. The name Joshua means ‘Yahweh is salvation’.
PULPIT, "Numbers 13:16
Moses called Oshea the son of Nun Jehoshua. The change was from ַ‫ﬠ‬ ֵ‫הוֹשׁ‬ (Hoshea,
help or salvation) to ַ‫ﬠ‬ֻ‫הוֹשׁ‬ְ‫י‬ (Jehoshua—the same name with the first syllable of the
sacred name prefixed, and one of the vowel points modified). It was afterwards
contracted into ַ‫ֵשׁוּﬠ‬‫י‬ (Jeshua; cf. Nehemiah 8:17), and has come to us in its current
form through the Vulgate. The Septuagint has here ἐπωνόμασε τὸν αὐσὴ ιησοῦν,
and so the name appears in the New Testament. It is an obvious difficulty that
Joshua has already been called by his new name at Exodus 17:9, and in every other
place where he has been mentioned. In fact he is only once elsewhere called Hoshea,
and that in a place (Deuteronomy 32:44) where we should certainly not have
expected it. There are two ways of explaining the difficulty, such as it is. We may
suppose that the change of name was really made at this time, as the narrative seems
(on the face of it) to assert; and then the previous mentions of Joshua by his
subsequent and more familiar name will be cases of that anticipation which is so
common in Scripture. Or we may suppose, what is perhaps more in harmony with
the course of Joshua's life, that the change bad been already made at the time of the
victory over Amalek. In that case the Vav consec. in ‫א‬ ָ‫ר‬ִ‫ק‬ִ‫ַיּ‬‫ו‬ (and … called) must be
referred to the order of thought, not of time, and a sufficient reason must be shown
for the interpolation of the statement in this particular place. Such a reason may
fairly be found in the probable fact that the names of the spies were copied out of
the tribal registers, and that Joshua still appeared under his original name in those
40

41. registers. As to the significance of the change, it is not easy to estimate it aright. On
the one hand, the sacred syllable entered into so many of the Jewish names that it
could not have seemed a very marked change; on the other hand, the fact that our
Saviour received the same name because he was our Saviour throws a halo of glory
about it which we cannot ignore. In the Divine providence Hoshea became Joshua
because he was destined to be the temporal saviour of his people, and to lead them
into their promised rest.
TRAPP, "Numbers 13:16 These [are] the names of the men which Moses sent to spy
out the land. And Moses called Oshea the son of Nun Jehoshua.
Ver. 16. And Moses called Oshea the son of Nun Jehoshua.] His name was now
changed from Save us O God, to God shall save us. Under the law which brings us,
as it were, into a wilderness, we may desire, wish, and pray that there were a
Saviour: but under the gospel, we are sure of salvation, and that our Jehoshua hath
bound himself "to fulfil all righteousness" for us.
WHEDON, "16. Oshea — Hebrew, help, is changed into Jehoshua or Joshua,
Hebrew, Jehovah-help. See Introduction to Joshua, page 7. It was an occasional
custom for Hebrews to change their names if, at any point in their lives, there was a
radical change of character or a marked transition from obscurity to distinction.
Genesis 17:5; Genesis 32:28. It is to be noted that the exact time when Moses made
this change is not indicated here. The change may have been previously made, while
attention is called to it here. He is called Joshua in Exodus 17:9; Exodus 17:13;
Exodus 24:13; Exodus 32:17; Exodus 33:11; Numbers 11:28.
17 When Moses sent them to explore Canaan, he
said, “Go up through the Negev and on into the
hill country.
BARNES, "Southward - Rather, “by the Negeb,” or south-country; a well-
defined tract of territory forming the southernmost and least fertile portion
of the land of Canaan and of the subsequent inheritance of Judah. It
41

42. extended northward from Kadesh to within a few miles of Hebron, and from
the Dead Sea westward to the Mediterranean (see especially Jos_15:21-32).
Into the mountain - The hill-country of southern and central Canaan,
mostly within the borders of Judah and Ephraim. It commences a few miles
south of Hebron, and extending northward to the plain of Jezreel, runs out
eventually northwest-ward into the sea in the headland of Carmel.
GILL, "And Moses sent them to spy out the land of Canaan,.... He sent them
from Kadeshbarnea, as Caleb affirms, Jos_14:7,
and said unto them, go ye up this way southward; pointing as it were with
his finger which way they should go, even up such a hill southward; and
which, as Aben Ezra observes, was not the south of the camp, but the south
of the land of Canaan; and who further observes, that it is well known that
Egypt, from whence the Israelites now came, was to the south of the land of
Israel, of which this is a demonstration; the latitude of Egypt is less than
thirty degrees, and the latitude of Jerusalem is thirty three, and the
wilderness of Paran was in the south of the land of Egypt: it should be
rendered by "the south", as in Num_13:22; or from the "south" (p), since
the Israelites must go northward, as a learned man (q) observes, to enter
into the land of Canaan: now this south part of Canaan afterwards belonged
to the tribe of Judah, and lying southward, and mountainous, was dry and
barren, Jos_15:1; and was, as Jarchi says, the dregs of the land of Israel; and
here, as he observes, the same method was taken as merchants do, who,
when they show their goods, show the worst first, and then the best:
and go up into the mountain; which was inhabited by the Amorites, Deu_
1:44; and was afterwards called the mountainous or hill country of Judea,
Luk_1:39.
HENRY 17-22, " The instructions given to those spies. They were sent into
the land of Canaan the nearest way, to traverse the country, and to take
account of its present state, Num_13:17. Two heads of enquiry were given
them in charge, 1. Concerning the land itself: See what that is (Num_13:18,
and again, Num_13:19), see whether it be good or bad, and (Num_13:20)
whether it be fat or lean. All parts of the earth do not share alike in the
blessing of fruitfulness; some countries are blessed with a richer soil than
others. Moses himself was well satisfied that Canaan was a very good land,
but he sent these spies to bring an account of it for the satisfaction of the
people; as John Baptist sent to Jesus, to ask whether he was the Christ, not
to inform himself, but to inform those he sent. They must take notice
whether the air was healthful or no, what the soil was, and what the
productions; and, for the better satisfaction of the people, they must bring
with them some of the fruits. 2. Concerning the inhabitants - their number,
few or many - their size and stature, whether strong able-bodied men or
weak, - their habitations, whether they lived in tents or houses, whether in
42

43. open villages or in walled towns, - whether the woods were standing as in
those countries that are uncultivated, through the unskillfulness and
slothfulness of the inhabitants, or whether the woods were cut down, and
the country made champaign, for the convenience of tillage. These were the
things they were to enquire about. Perhaps there had not been of late years
such commerce between Egypt and Canaan as there was in Jacob's time,
else they might have informed themselves of these things without sending
men on purpose to search. See the advantage we may derive from books and
learning, which acquaint those that are curious and inquisitive with the
state of foreign countries, at a much greater distance than Canaan was now
from Israel, without this trouble and expense.
IV. Moses dismisses the spies with this charge, Be of good courage,
intimating, not only that they should be themselves encouraged against the
difficulties of this expedition, but that they should bring an encouraging
account to the people and make the best of every thing. It was not only a
great undertaking they were put upon, which required good management
and resolution, but it was a great trust that was reposed in them, which
required that they should be faithful.
JAMISON, "Get you up this way ... , and go up into the mountain — Mount
Seir (Deu_1:2), which lay directly from Sinai across the wilderness of
Paran, in a northeasterly direction into the southern parts of the promised
land.
COFFMAN, ""And Moses sent them to spy out the land of Canaan, and said unto
them, Get up this way by the South, and go up into the hill-country: and see the
land, what it is; and the people that dwell therein, whether they are strong or weak,
whether they are few or many; and what the land is that they dwell in, whether it is
good or bad; and what cities they are that they dwell in, whether in camps, or in
strongholds; and what the land is, whether it is fat or lean, whether there is wood
therein or not. And be ye of good courage, and bring of the fruit of the land. Now
the time was the time of the first-ripe grapes."
"Get you up this way by the South ..." Literally, "by the Negeb"[12] The Negeb is
called the South Country and is a well-defined area lying from Kadesh North to the
vicinity of Hebron, and covering the whole area between the Jordan and Dead Sea
valley to the Mediterranean.
"The first-ripe grapes ..." "The first-ripe grapes came in late July or early August,
but the full vintage came in September and October."[13] This corresponds exactly
with the time elapsed since their leaving Sinai.
BENSON, "Verse 17-18
Numbers 13:17-18. Southward — Into the southern part of Canaan, which was the
43

44. nearest part, and the worst too, being dry and desert, and therefore fit for them to
enter and pass through with less observation. Into the mountain — Into the
mountainous country, and thence into the valleys, and so take a survey of the whole
land. What it is — Both for largeness, and for nature and quality.
PETT, "Verses 17-25
2). The Venture Into Canaan (Numbers 13:17-25).
The scouts then went out in accordance with Moses’ command, investigated the land
and returned. This can be outlined as follows:
a The scouts sent out to spy the land (Numbers 13:17).
b The land to be thoroughly investigated for its goodness (Numbers 13:18-20 a).
c It was the time of firstripe grapes (Numbers 13:20 b).
d They search the land up to Rehob and Labo of Hamath (Numbers 13:21).
d They ascend by the South and come to Hebron (Numbers 13:22).
c At Eshcol they cut down grapes, pomegranates and figs (Numbers 13:23).
b The goodness of the land revealed in its being called Eshcol because of the
wonderful grapes (Numbers 13:24).
a They returned from spying after forty days (Numbers 13:25).
We can now look at this in more detail.
The Scouts Sent Out To Spy Out The Land To Test Out Its Goodness (Numbers
13:17-18).
Numbers 13:17-18
‘And Moses sent them to spy out the land of Canaan, and said to them, “Get you up
this way by the South, and go up into the hill-country, and see the land, what it is,
and the people who dwell in it, whether they are strong or weak, whether they are
few or many.” ’
Moses gave detailed instructions to the scouts. They were to go up by the South, by
the Negeb which was on the southern borders of Canaan, and into the hill country,
that long range of mountains which was on the east of Canaan, just to the west of
the Jordan, mountains that were the backbone of the land, stretching on northward
until they turned westwards into the Galilean hills. He wanted to know its
44

45. substance, and who dwelt there, whether they were strong or weak, and whether
they were few or many. This would clearly determine what their next action should
be.
He had good reason for the direction he chose. That was where Abraham had spent
many years. It was very much ‘the land of their fathers’. Knowledgeable about his
people’s history his eyes were especially fixed on that portion of the land. Possibly
also he recognised that it would be easier to capture the hill country, where there
would be no chariots and fewer cities, dealing with the chariots later.
The Scouts Were To Bring Back News of the Strength and Goodness Of the Land
(Numbers 13:19-20).
PULPIT, "Numbers 13:17
Get you up this way southward. Rather, "get you up there ( ‫ֶה‬‫ז‬ ) in the Negeb." The
Negeb, meaning literally "the dryness," was the south-western district of Canaan,
which bordered upon the desert, and partook more or less of its character. Except
where springs existed, and irrigation could be carried out, it was unfit for settled
habitation. See Joshua 15:19; 1:15, where the same word is used. Go up into the
mountain. From the Negeb they were to make their way into the mountain or hill
country which formed the back-bone of Southern Palestine, from the Wady Murreh
on the south to the plain of Esdraelon on the north. In after ages it formed the
permanent center of the Jewish race and Jewish power. Cf. 1:9 where the three
natural divisions of Southern Palestine are mentioned together: ‫ר‬ָ‫ה‬ָ‫ח‬ ( ἡ ὀρεινή), the
mountain; ‫ֶב‬‫ג‬ֶ‫גּ‬ַ‫ה‬ ( ὁ νότος), the steppe; ‫ָה‬‫ל‬ֵ‫פ‬ ְ‫שּׁ‬ַ‫ה‬ ( ἡ πεδινή), the maritime plain.
TRAPP, "Numbers 13:17 And Moses sent them to spy out the land of Canaan, and
said unto them, Get you up this [way] southward, and go up into the mountain:
Ver. 17. Go up into the mountain.] This was the great mountain of Seir, which
encloseth Palestine on that side.
WHEDON, " 17. Southward — Hebrew, Negeb, or South-Country. “As a
geographical term the name has been entirely ignored in the English version, where
the word is invariably translated ‘the south,’ (as a point of the compass;) and the
misapprehension has given rise to several absurd contradictions in terms. Thus,
when the spies went up from Kadesh we are told that Moses ‘said unto them, Get
you up this way southward,’ [R.V., ‘by’ (marg. ‘into’) ‘the South;’] ‘and they went
up by the South, and came unto Hebron.’ As Hebron certainly lay to the north of
Kadesh, this express mention of the South is not only meaningless, but inaccurate.
But if we render the word ‘South Country,’ applying it to the mountain plateau in
the north-west corner of the Tih, all difficulty vanishes, and the words of the text are
45

46. geographically exact.” — E.H. Palmer. The Negeb rises in a vast steppe, of about
eighty miles from south to north, and gradually passes in successive terraces into the
hill country of Beer-sheba. The most southerly of these, Jebel Magrah, is a great
plain of fifty or sixty miles from east to west. Over all this region there still are
found fertile spots, with grass and water, and signs of ancient populousness and
prosperity appear in every direction. Here, at Kadesh-barnea, on the eastern slope
of the hills, in a wady noted for its pastures and abundant springs, Moses chose his
headquarters, in anticipation of presently passing on to Canaan. This was their
rallying point and centre during more than thirty-eight years. Joshua 10:41, note.
The Negeb literally signifies dry, or parched. If we assume that Moses attached to
the Negeb the simple idea of “the dry land,” there will be no need of supposing that
the term is proleptically used.
The mountain — Western Palestine is an elevated ridge or mountain running from
south to north between the Dead Sea and the Jordan valley on the east and the
Shephelah, or sea-coast plain, on the west. Joshua 9:1, note. The different portions
of this mountainous region, or backbone of the country, were subsequently named
the mountains of Judah, the mountains of Ephraim, and the mountains of Galilee.
This ridge is intersected only by one valley — that of Jezreel.
18 See what the land is like and whether the
people who live there are strong or weak, few or
many.
CLARKE, "See the land, what it is - What sort of a Country it is; how
situated; its natural advantages or disadvantages.
And the people - whether they be strong or weak - Healthy, robust, hardy
men; or little, weak, and pusillanimous.
GILL, "And see the land what it is, and the people that dwelleth therein,....
The situation and condition of the country, and the nature, temper,
disposition, and constitution of the inhabitants, by which it might be judged
whether it was a desirable thing to possess it, and whether it was
practicable to subdue and take it:
46

47. whether they be strong or weak, few or many; whether able-bodied men fit
for war, and of spirit, strength, and courage, or feeble and pusillanimous,
weak and timorous; and whether their number was small or great, by which
they would be capable of judging whether they were in a state and condition
to defend themselves or not, and whether a conquest of them was easy or
not; the last of the two things in the preceding clause is first particularly
explained and enlarged upon, as is usual in the Hebrew language.
K&D, "Num_13:18-20
They were to see the land, “what it was,” i.e., what was its character, and
the people that dwelt in it, whether they were strong, i.e., courageous and
brave, or weak, i.e., spiritless and timid, and whether they were little or
great, i.e., numerically; (Num_13:19) what the land was, whether good or
bad, sc., with regard to climate and cultivation, and whether the towns were
camps, i.e., open villages and hamlets, or fortified places; also (Num_13:20)
whether the land was fat or lean, i.e., whether it had a fertile soil or not, and
whether there were trees in it or not. All this they were to search out
courageously (‫ֵק‬‫ז‬ ַ‫ח‬ ְ‫ת‬ ִ‫,ה‬ to show one's self courageous in any occupation), and
to fetch (some) of the fruits of the land, as it was the time of the first-ripe
grapes. In Palestine the first grapes ripen as early as August, and sometimes
even in July (vid., Robinson, ii. 100, ii. 611), whilst the vintage takes place in
September and October.
CALVIN, "18.And see the land what it is. The counsel of Moses had this object, that
the people might be made aware how rich and fertile the land was; for a barren
country does not support a large population; and the healthfulness of a locality is
inferred from the rigor of its inhabitants, tie, therefore, chiefly insists on the
goodness of the land and its abundant production of fruits. Still, perhaps, God
would intentionally have the Israelites forewarned, that they would have to do with
strong and powerful enemies; lest they might be alarmed and discouraged at
suddenly beholding them. But the main point was, that the pleasantness and fertility
of the land might allure them to take possession of it.
PULPIT, "Whether they be strong or weak, few or many. It would appear that
Moses was guilty of some indiscretion at least in giving these directions. Whether the
people were strong or weak, many or few, should have been nothing to the Israelites.
It was God that gave them the land; they had only to take possession boldly.
TRAPP, "Numbers 13:18 And see the land, what it [is]; and the people that dwelleth
therein, whether they [be] strong or weak, few or many;
Ver. 18. See the land.] Two and two likely he sent them, and by several ways: as our
Lord also did his seventy disciples.
47

48. WHEDON, " 18. Strong or weak — Before the power of God, who had promised
the complete conquest of Canaan, this distinction vanishes; the strong become weak,
and the many are as the few. But since only the ultimate fact of conquest was
revealed to the faith of Israel, and not the method, it was natural that Moses should
proceed to the conflict with all the caution which characterizes the worldly
commander who trusts solely in his battalions.
19 What kind of land do they live in? Is it good or
bad? What kind of towns do they live in? Are they
unwalled or fortified?
BARNES, "In tents - i. e. in open unwalled villages.
GILL, "And what the land is that they dwell in, whether it be good or bad,....
Whether the air is good, the climate temperate, and the earth well watered,
and has good convenience of springs, fountains, and rivers, and so
wholesome or healthful; or otherwise, which is the first thing they were
directed to observe, though here put in the second place:
and what cities they be they dwell in, whether in tents or strong holds;
whether in tents, as the Israelites now lived, and as the Kedarenes, as Aben
Ezra notes, and other Arabians, who encamped in tents, or who dwelt in
villages, and unwalled towns, unfortified cities, according to the Targums of
Onkelos and Jonathan; or whether in fortified cities, towns, and garrisons;
by which it would appear whether it would be easy to come at them, and fall
upon them, or difficult to subdue and conquer them; for if their cities were
fortified, it would not be so easy to take them, and would require time.
Jarchi thinks, that by this it might be known whether they were men of
strength and courage, or whether weak and fearful persons; seeing if they
dwelt in villages they were strong men, and depended on their own
strength, but if they dwelt in fortified cities, they were weak.
COKE, "Numbers 13:19. Whether in tents, or in strong holds— This is rendered by
the Vulgate and the LXX. whether in cities with walls or without walls. Houbigant
renders it, after the Samaritan, whether they be weak or strong, referring to the
cities, and to the mode of expression in these verses, strong or weak, few or many,
good or bad, fat or lean; see his note.
48

49. PETT, "Numbers 13:19-20
“And what the land is that they dwell in, whether it is good or bad, and what cities
they are that they dwell in, whether in camps, or in strongholds, and what the land
is, whether it is fat or lean, whether there is wood in it, or not. And be of good
courage, and bring of the fruit of the land.” Now the time was the time of the first-
ripe grapes.’
He also wanted to know what the country was like. Was it good or bad, what cities
there were, whether the people dwelt in encampments or strongholds, whether the
land was fat or lean, and whether there was wood in it or not. This would then
determine which part they should invade. And they were to be brave in their efforts
and bring back examples of the fruit of the land.
It Was The Time of First-ripe Grapes (Numbers 13:20 b).
It is then added that this was the time of the first ripe grapes. Thus they would be
expected to bring back at least some grapes. The time of the first ripe grapes would
be around July. Thus the ‘eleven day’ journey from Sinai (Deuteronomy 1:2) had
taken about two months. But Deuteronomy had in mind a normal caravan,
travelling constantly. This was a whole people on the move, and with many delays.
WHEDON, " 19. What the land is — Fertile or barren; cultivable or necessarily
waste.
Tents, or in strong holds — The inquiry whether the Canaanites dwelling in cities
lived in tents or in strong holds presents a difficulty, for a city of tents is something
unheard of. Here the Chaldee, the Septuagint, the Vulgate, and the Targums all
read, “whether they live in cities that are walled or open.”
20 How is the soil? Is it fertile or poor? Are there
trees in it or not? Do your best to bring back some
of the fruit of the land.” (It was the season for the
first ripe grapes.)
49

50. BARNES, "The time ... of the firstripe grapes - The first grapes ripen in
Palestine in July and August: the vintage is gathered in September and
October. This indication of date tallies with what we should have inferred
from the previous narrative. For the Israelite host had quitted Sinai on the
20th day of the second month Num_13:10, Num_13:11, or about the middle
of May: since then they had spent a month at Kibroth-hattaavah and a week
at Hazeroth, and had accomplished, in all, from 150 to 200 miles of march:
it therefore must have been at least the beginning of July, and may have
been a month later, when the spies were despatched into the land of
promise.
CLARKE, "The land - whether it be fat or lean - Whether the Soil be rich
or poor; which might be known by its being well wooded, and by the fruits it
produced; and therefore they were desired to examine it as to the trees, etc.,
and to bring some of the fruits with them.
GILL, "And what the land is, whether it be fat or lean,.... That is, what the
soil of it is, whether it be rich and fertile, or whether it be poor and barren,
which would be seen by the fruits it produced, this being now the fruitful
season of the year; and so the Targum of Jonathan,"and what is the praise
of the land, whether its fruits are fat or lean;''plump and full, rich and juicy,
or otherwise, as their grapes, olives, &c. whether it was a land flowing with
milk and honey, Exo_33:3, abounding with all good things, and those of the
best sort, or not:
whether there be wood thereon or not; timber for building, and other
manual operations, or wood for fuel, which are great conveniences in a
country; though the Targum of Jonathan interprets it of fruit-bearing trees,
which bear fruits fit for eating, or not, as apples, pears, figs, pomegranates,
&c.
and be ye of good courage; and not be afraid of being taken up for spies,
suggesting, that the power and providence of God would protect and
preserve them, in which they should put their trust, and be of good heart:
and bring of the fruit of the land; as a sample and specimen of what it
brought forth, which would serve to encourage and animate the people in
general, to go up and possess it:
now the time was the time of the first ripe grapes; when they and the other
summer fruits were coming to their perfection; and which was a proper
season to see them in, and bring a sample of them; though Chaskuni
suggests, that it was a more dangerous time to bring off fruit, because the
keepers of the vineyards were then there; and hence they needed
50

51. strengthening, and are bid to be of good courage; the Targum of Jonathan
is,"the day on which they went was the twenty ninth of the month Sivan, the
time of the first ripe grapes;''and as this month answers to part of our May
and part of June, and it being at the latter end of that month, it must be
about the middle of June; by which we may observe the forwardness of
grapes in the land of Canaan, the time of vintage now drawing nigh.
JAMISON, "Now the time was the time of the first grapes — This was in
August, when the first clusters are gathered. The second are gathered in
September, and the third in October. The spies’ absence for a period of forty
days determines the grapes they brought from Eshcol to have been of the
second period.
COKE, "Numbers 13:20. Now the time was the time of the first ripe grapes— The
spies were forty days in searching the land; so that this time refers to that of their
return, not of their setting out; see note on Numbers 13:2.
REFLECTIONS.—As they were now on the borders of the land, they had no more
to do, than to go in and take possession; but their unbelief, Deuteronomy 1:22
suggested the necessity of sending spies. They were not satisfied with God's promise,
but would see for themselves; so ready are we to indulge our own wicked
reasonings, rather than simply submit to divine revelation. God permits Moses to
gratify them; choice is made of proper persons, and their instructions given them
concerning the soil, the inhabitants, and cities. Moses encourages them in their
employment, that, boldly acquitting themselves, they might be examples of courage
to their brethren: nothing more animating, than to follow those whose fidelity and
zeal have been tried.
PULPIT, "And what the land is. It is impossible to suppose that Moses needed
himself to be informed on such particulars as are here mentioned. The intercourse
between Egypt and Palestine was comparatively easy and frequent (see on Genesis
1:7), and no educated Hebrew could have failed to make himself acquainted with
the main features of his fathers' home. We may see in these instructions a
confirmation of the statement in Deuteronomy 1:1-46; that it was at the desire of the
people, and for their satisfaction, that the spies were sent. The time of the first-ripe
grapes. The end of July: the regular vintage is a month or more later.
WHEDON, " 20. Wood — Hebrew, trees. Either fruit trees or other trees for
making military engines, for houses, or for fuel.
Be ye of good courage — Literally, encourage yourselves. Their perilous enterprise
demanded great coolness and courage. No mercy is shown to a convicted spy. It
required courage also to make a report recommending an immediate advance
against a mighty foe.
51

52. Bring of the fruit — Literally, take of the fruit.
Time of… first ripe grapes — This is one of the very few notes of time in this book.
It was about the first of August. See Introduction, (4.)
21 So they went up and explored the land from
the Desert of Zin as far as Rehob, toward Lebo
Hamath.
BARNES, "The wilderness of Zin was the northeastern portion of the
wilderness of Paran.
Rehob (“mod.” Khurbeh) was probably the Beth-rehob of Jdg_18:28, near
Dan-Laish; and apparently to the north of it, since it gave its name to a
Syrian kingdom 2Sa_8:3. The southern approach to Hamath from the plain
of Coele-Syria, lay between those two ranges of Lebanon called Libanus and
Antilibanus. A low screen of hills connects the northernmost points of these
two ranges; and through this screen the Orontes bursts from the upper
Coele-Syrian hollow into the open plain of Hamath.
CLARKE, "From the wilderness of Zin - The place called; ‫צן‬ Tsin, here, is
different from that called ‫סין‬ Sin or Seen. Exo_16:1; the latter was nigh to
Egypt, but the former was near Kadesh Barnea, not far from the borders of
the promised land.
“The spies having left Kadesh Barnea, which was in the desert of Paran,
see Num_13:26, they proceeded to the desert of Tsin, all along the land of
Canaan, nearly following the course of the river Jordan, till they came to
Rehob, a city situated near Mount Libanus, at the northern extremity of the
Holy Land, towards the road that leads to Hamath. Thence they returned
through the midst of the same land by the borders of the Sidonians and
Philistines, and passing by Mount Hebron, rendered famous by the
residence of Abraham formerly, and by the gigantic descendants of Anak at
that time, they passed through the valley of the brook of Eshcol, where they
cut down the bunch of grapes mentioned Num_13:23, and returned to the
Israelitish camp after an absence of forty days,” Num_13:25. See Calmet on
this place.
52

53. GILL, "So they went up and searched the land,.... Went up the mountains as
they were directed, and passed through the whole land; diligently inquired
into everything material belonging to it, according to their instructions, and
made their observations on it, and on the inhabitants, and their habitations:
from the wilderness of Zin unto Rehob, as men come to Hamath; this
wilderness, from whence they went, seems to be the same with the
wilderness of Paran, called Zin; perhaps from the multitude of thorns in it;
but different from the wilderness of Sin, Exo_16:1, which was nearer Egypt;
but this was on the south quarter of the land of Canaan, along by the coast of
Edom, Num_34:3; Rehob, they are said to come to first from thence, was in
the tribe of Asher in later times, Jos_19:28; and lay to the north or
northwest of the land of Canaan. Jerom says (r), that in his times there was
a village called Rooba, four miles from Scythopolis. Hamath was the
northern boundary of the land of Israel, and was in the tribe of Naphtali,
when it came into the hands of the Israelites, and lay to the northeast, as the
former place to the northwest, Num_34:7; so that their direction, as they
went, was south and north, and west and east: their journey is described by
Jarchi thus; they went on the borders of it, length and breadth, in the form
of the capital of the letter γ, "gamma"; they went on the south border from
the east corner to the west corner, as Moses commanded them: "get you up
this way southward", Num_13:17; the way of the southeast border unto the
sea, which is the western border; and from thence they returned, and went
on all the western border by the sea shore, until they came to Hamath,
which is by Mount Hor, at the northwest corner; but Hamath was on the
northeast; nor did they go thither, it was too far off for them, but they went
as far as Rehob, which was "as men go to Hamath", as it should be rendered,
that is, it lay in the way to Hamath.
HENRY 21-25, "We have here a short account of the survey which the spies
made of the promised land. 1. They went quite through it, from Zin in the
south, to Rehob, near Hamath, in the north, Num_13:21. See Num_34:3,
Num_34:8. It is probable that they did not go altogether in a body, lest they
should be suspected and taken up, which there would be the more danger of
if the Canaanites knew (and one would think they could not but know) how
near the Israelites were to them; but they divided themselves into several
companies, and so passed unsuspected, as way-faring men. 2. They took
particular notice of Hebron (Num_13:22), probably because near there was
the field of Machpelah, where the patriarchs were buried (Gen_23:2),
whose dead bodies did, as it were, keep possession of that land for their
posterity. To this sepulchre they made a particular visit, and found the
adjoining city in the possession of the sons of Anak, who are here named. In
that place where they expected the greatest encouragements they met with
the greatest discouragements. Where the bodies of their ancestors kept
possession for them the giants kept possession against them. They ascended
by the south, and came to Hebron, that is, “Caleb,” say the Jews, “in
53

54. particular,” for to his being there we find express reference, Jos_14:9, Jos_
14:12, Jos_14:13. But that others of the spies were there too appears by their
description of the Anakim, v. 33. 3. They brought a bunch of grapes with
them, and some other of the fruits of the land, as a proof of the
extraordinary goodness of the country. Probably they furnished themselves
with these fruits when they were leaving the country and returning. The
cluster of grapes was so large and so heavy that they hung it upon a bar, and
carried it between two of them, Num_13:23, Num_13:24. The place whence
they took it was, from this circumstance, called the valley of the cluster,
that famous cluster which was to Israel both the earnest and the specimen
of all the fruits of Canaan. Such are the present comforts which we have in
communion with God, foretastes of the fulness of joy we expect in the
heavenly Canaan. We may see by them what heaven is.
JAMISON 21-24, "Song they ... searched the land — They advanced from
south to north, reconnoitering the whole land.
the wilderness of Zin — a long level plain, or deep valley of sand, the
monotony of which is relieved by a few tamarisk and rethem trees. Under
the names of El Ghor and El Araba, it forms the continuation of the Jordan
valley, extending from the Dead Sea to the Gulf of Akaba.
Rehob — or, Beth-rehob, was a city and district situated, according to
some, eastward of Sidon; and, according to others, it is the same as El Hule,
an extensive and fertile champaign country, at the foot of Anti-libanus, a
few leagues below Paneas.
as men come to Hamath — or, “the entering in of Hamath” (2Ki_14:25),
now the valley of Balbeck, a mountain pass or opening in the northern
frontier, which formed the extreme limit in that direction of the inheritance
of Israel. From the mention of these places, the route of the scouts appears
to have been along the course of the Jordan in their advance; and their
return was by the western border through the territories of the Sidonians
and Philistines.
K&D 21-22, "Journey of the Spies; Their Return, and Report. - Num_13:21.
In accordance with the instructions they had received, the men who had
been sent out passed through the land, from the desert of Zin to Rehob, in
the neighbourhood of Hamath, i.e., in its entire extent from south to north.
The “Desert of Zin” (which occurs not only here, but in Num_20:1; Num_
27:14; Num_33:36; Num_34:3-4; Deu_32:51, and Jos_15:1, Jos_15:3) was
the name given to the northern edge of the great desert of Paran, viz., the
broad ravine of Wady Murreh, which separates the lofty and precipitous
northern border of the table-land of the Azazimeh from the southern border
of the Rakhma plateau, i.e., of the southernmost plateau of the mountains
of the Amorites (or the mountains of Judah), and runs from Jebel Madarah
(Moddera) on the east, to the plain of Kadesh, which forms part of the
desert of Zin (cf. Num_27:14; Num_33:36; Deu_32:51), on the west. The
54

55. south frontier of Canaan passed through this from the southern end of the
Dead Sea, along the Wady el Murreh to the Wady el Arish (Num_34:3). -
“Rehob, to come (coming) to Hamath,” i.e., where you enter the province of
Hamath, on the northern boundary of Canaan, is hardly one of the two
Rehobs in the tribe of Asher (Jos_19:28 and Jos_19:30), but most likely
Beth-rehob in the tribe of Naphtali, which was in the neighbourhood of Dan
Lais, the modern Tell el Kadhy (Jdg_18:28), and which Robinson imagined
that he had identified in the ruins of the castle of Hunin or Honin, in the
village of the same name, to the south-west of Tell el Kadhy, on the range of
mountains which bound the plain towards the west above Lake Huleh (Bibl.
Researches, p. 371). In support of this conjecture, he laid the principal
stress upon the fact that the direct road to Hamath through the Wady et
Teim and the Bekaa commences here. The only circumstance which it is
hard to reconcile with this conjecture is, that Beth-rehob is never
mentioned in the Old Testament, with the exception of Jdg_18:28, either
among the fortified towns of the Canaanites or in the wars of the Israelites
with the Syrians and Assyrians, and therefore does not appear to have been
a place of such importance as we should naturally be led to suppose from
the character of this castle, the very situation of which points to a bold,
commanding fortress (see Lynch's Expedition), and where there are still
remains of its original foundations built of large square stones, hewn and
grooved, and reminding one of the antique and ornamental edifices of
Solomon's times (cf. Ritter, Erdkunde, xv. pp. 242ff.). - Hamath is
Epiphania on the Orontes, now Hamah (see at Gen_10:18).
After the general statement, that the spies went through the whole land
from the southern to the northern frontier, two facts are mentioned in
Num_13:22-24, which occurred in connection with their mission, and were
of great importance to the whole congregation. These single incidents are
linked on, however, in a truly Hebrew style, to what precedes, viz., by an
imperfect with Vav consec., just in the same manner in which, in 1Ki_6:9,
1Ki_6:15, the detailed account of the building of the temple is linked on to
the previous statement, that Solomon built the temple and finished it;
(Note: A comparison of 1 Kings 6, where we cannot possibly suppose
that two accounts have been linked together or interwoven, is specially
adapted to give us a clear view of the peculiar custom adopted by the
Hebrew historians, of placing the end and ultimate result of the events
they narrate as much as possible at the head of their narrative, and then
proceeding with a minute account of the more important of the
attendant circumstances, without paying any regard to the chronological
order of the different incidents, or being at all afraid of repetitions, and
so to prove how unwarrantable and false are the conclusions of those
critics who press such passages into the support of their hypotheses. We
have a similar passage in Jos_4:11., where, after relating that when all the
people had gone through the Jordan the priests also passed through with the ark
of the covenant (Jos_4:11), the historian proceeds in Jos_4:12, Jos_4:13, to
describe the crossing of the two tribes and a half; and another in Judg 20, where,
at the very commencement (Jdg_20:35), the issue of the whole is related, viz., the
defeat of the Benjamites; and then after that there is a minute description in Jdg_
20:36-46 of the manner in which it was effected. This style of narrative is also
55

56. common in the historical works of the Arabs.)
so that the true rendering would be, “now they ascended in the south
country and came to Hebron (‫ֹא‬‫ָב‬‫יּ‬ַ‫ו‬ is apparently an error in writing for
‫אוּ‬ֹ‫ָב‬‫יּ‬ַ‫ו‬), and there were ‫ָק‬‫נ‬ֲ‫ע‬ ָ‫ה‬ ‫י‬ ֵ‫יד‬ ִ‫ל‬ ְ‫,ו‬ the children of Anak,” three of whom are
mentioned by name. These three, who were afterwards expelled by Caleb,
when the land was divided and the city of Hebron was given to him for an
inheritance (Jos_15:14; Jdg_1:20), were descendants of Arbah, the lord of
Hebron, from whom the city received its name of Kirjath-Arbah, or city of
Arbah, and who is described in Jos_14:15 as “the great (i.e., the greatest)
man among the Anakim,” and in Jos_15:13 as the “father of Anak,” i.e., the
founder of the Anakite family there. For it is evident enough that ‫ָק‬‫נ‬ֲ‫ע‬ ָ‫ה‬
(Anak) is not the proper name of a man in these passages, but the name of a
family or tribe, from the fact that in Num_13:33, where Anak's sons are
spoken of in a general and indefinite manner, ‫ָק‬‫נ‬ֲ‫ע‬ ‫ֵי‬‫נ‬ ְ‫בּ‬ has not the article; also
from the fact that the three Anakites who lived in Hebron are almost always
called ‫ָק‬‫נ‬ֲ‫ע‬ ָ‫ה‬ ‫י‬ ֵ‫יד‬ ִ‫ל‬ ְ‫,ו‬ Anak's born (Num_13:22, Num_13:28), and that ‫ָק‬‫נ‬ֲ‫ע‬ ָ‫ה‬ ‫ֵי‬‫נ‬ ְ‫בּ‬
(sons of Anak), in Jos_15:14, is still further defined by the phrase ‫ָק‬‫נ‬ֲ‫ע‬ ָ‫ה‬ ‫י‬ ֵ‫יד‬ ִ‫ל‬ ְ‫ו‬
(children of Anak); and lastly, from the fact that in the place of “sons of
Anak,” we find “sons of the Anakim” in Deu_1:28 and Deu_9:2, and the
“Anakim” in Deu_2:10; Deu_11:21; Jos_14:12, etc. Anak is supposed to
signify long-necked; but this does not preclude the possibility of the founder
of the tribe having borne this name. The origin of the Anakites is involved in
obscurity. In Deu_2:10-11, they are classed with the Emim and Rephaim on
account of their gigantic stature, and probably reckoned as belonging to the
pre-Canaanitish inhabitants of the land, of whom it is impossible to decide
whether they were of Semitic origin or descendants of Ham. It is also
doubtful, whether the names found here in Num_13:21, Num_13:28, and in
Jos_15:14, are the names of individuals, i.e., of chiefs of the Anakites, or the
names of Anakite tribes. The latter supposition is favoured by the
circumstance, that the same names occur even after the capture of Hebron
by Caleb, or at least fifty years after the event referred to here. With regard
to Hebron, it is still further observed in Num_13:22, that it was built seven
years before Zoan in Egypt. Zoan - the Tanis of the Greeks and Romans, the
San of the Arabs, which is called Jani, Jane in Coptic writings - was situated
upon the eastern side of the Tanitic arm of the Nile, not far from its mouth
(see Ges. Thes. p. 1177), and was the residence of Pharaoh in the time of
Moses. The date of its erection is unknown; but Hebron was in existence as
early as Abraham's time (Gen_13:18; Gen_23:2.).
COFFMAN, ""So they went up, and spied out the land from the wilderness of Zin
unto Rehob, to the entrance of Hamath. And they went up by the South, and came
unto Hebron; and Ahiman, Sheshal, and Talmai, the children of Anak, were there.
(Now Hebron was built seven years before Zoan in Egypt). And they came unto the
valley of Eshcol, and cut down from thence a branch with one cluster of grapes, and
56

57. they bear it upon a staff between two; they brought also of the pomegranates, and of
the figs. That place was called the valley of Eshcol, because of the cluster which the
children of Israel cut down from thence."
"To the entrance of Hamath ..." Throughout the Bible, Hamath is repeatedly
referred to as the North gateway to Palestine. Jeroboam restored the ancient
Solomonic empire "from the entrance of Hamath," etc. (2 Kings 14:25).
"And came unto Hebron ..." This was a very old city, dating from a time about 1600
B.C.[14] or even as early as 2000 B.C.[15] Hebron was known to the patriarchs
under its older name Kiriath-Arba. Arba was the father of Anak (Joshua 15:13),
and gave Kiriath-Arba its name (City of Arba).[16] Descendants of Arba through
Anak, the Anakim, mentioned here as Ahiman, Sheshai, and Talmai, could have
been descendant tribes, not merely individuals. They were still in the vicinity of
Hebron when Caleb became their eventual destroyer (Joshua 15:14).
"Seven years before Zoan ..." Who but Moses could have known when Zoan, the
great Egyptian city of Tanis, a magnificent city on the Nile Delta and having a
summer residence of the Pharaohs, was founded? Whitelaw was correct in the
discernment that such information shows that "Moses had access to the archives of
Egypt through the priests who had provided his education in Egypt."[17] This
comment noting that Hebron was founded even before Tanis has no connection
whatever in the context, appearing as totally irrelevant and unnecessary. But this
insertion into the holy record of a fragment of history so minute and unimportant
proves that "No one but Moses could have written it."[18] No later writer could
have had any such information, and there could have existed no reason whatever for
his inventing it. Many apparently trivial things such as this afford cumulative
evidence of the Divinity of the Pentateuch that defies all denials.
"One cluster of grapes ..." How big, really, was it and why did they appoint two
men to carry it? Most current commentators suppose that it was carried in such a
manner in order to preserve the grapes, and not because of the size of the cluster.
We have no opinion about it, but the diversity of views on this is of interest. Adam
Clarke testified that he himself had cut down such a cluster that weighed 20
pounds.[19] Pliny is credited with the statement that bunches of grapes were known
to be larger than an infant, and "Paul Lucas declared that he had seen bunches of
grapes at Damascus that weighed over forty-five pounds"![20]
COKE, "Numbers 13:21. From the Wilderness of Zin, &c.— Not that which is
called the Wilderness of Sin, Exodus 16:1 for that lay near to Egypt, south-west of
Canaan; but this was a wilderness on the south-east of Canaan, not far from Kadesh
Barnea, chap. Numbers 34:3. Joshua 1:3. Rehob was a city in the north of Canaan
near the sea coast, not far from Zidon, which fell to the lot of the tribe of Asher,
Joshua 19:28. Hamath, afterwards called Epiphania, was not far from Rehob, and
bounded Judea on the north; (see chap. Numbers 34:8.) so that the spies took a
survey of the whole land, from one end of it to the other, south and north;
57

58. observing, as they passed along, those parts which lay east and west; see Numbers
13:29 and the note on Numbers 13:26.
BENSON, "Numbers 13:21. Zin — In the south of Canaan, differing from the
wilderness of Sin, which was nigh unto Egypt. To Hamath — From the south they
passed through the whole land to the northern parts of it; Rehob was a city in the
north-west part, Hamath a city in the north-east.
PETT, "They Searched Out The Whole Land To The Farthest North (Numbers
13:21).
Numbers 13:21
‘So they went up, and spied out the land from the wilderness of Zin to Rehob, to
Labo of Hamath.’
So the scouts went and searched out the land from the extreme south, the wilderness
of Zin, up to Rehob and Labo of Hamath in the extreme north. Judges 18:28
confirms that Rehob was on the furthest northern borders of Canaan. Thus the
examination of the land was complete and lengthy. They were determined to do a
good job and so exceeded their instructions. The scouts almost certainly split up so
as to cover more ground, and later rendezvoused.
Labo of Hamath is testified to in inscriptions, but the alternative ‘the entering in of
Hamath’ (its borders) must always be seen as an alternative possible rendering of
the Hebrew.
PULPIT, "Numbers 13:21
From the wilderness of Zin. The extreme southern boundary of the promised land
(Numbers 34:3, Numbers 34:4; Joshua 15:1, Joshua 15:3). There seems to be but one
marked natural feature which could have been chosen for that purpose—the broad
sandy depression called the Wady Murreh, which divides the mountain mass of the
Azazimeh from the Rakhmah plateau, the southern extremity of the highlands of
Judah. The plain of Kudes communicates with it at its upper or western end, and
maybe counted a part of it. Unto Rehob, as men come to Hamath. Septuagint, ἕως
ροὸβ εἰσπορευομένων αἰμάθ. Hamath, now Hamah, was in Greek times Epiphaneia,
on the Orontes, outside the limits of Jewish rule. The southern entrance to it lay
between the ranges of Libanus and Anti-libanus (see note on Numbers 34:8). The
Rehob here mentioned is not likely to have been either of the Rehobs in the territory
of Asher (Joshua 19:28-30), but the Beth-rehob further to the east, and near to
where Dan-Laish was afterwards built ( 18:28). It lies on the route to Hamath, and
was at one time a place of some importance in the possession of the Syrians (2
Samuel 10:6).
58

59. WHEDON, "21. Wilderness of Zin — This is not to be confounded with the desert
of Sin near Egypt. Exodus 16:1, note. The desert of Zin is sometimes spoken of as
though it were identical with Kadesh, or a whole of which Kadesh is a part.
Deuteronomy 32:51. Palmer thinks that he solves all difficulties by defining the
wilderness of Zin as “the southeast corner of the desert Et Tih, between “Arabah
and the head of Wady Garai-yeh.” This accords with his identification of Kadesh
with Ain Gadis. Joshua 10:41, note. But Dr. Strong’s party, in 1874, located Kadesh
at ‘Ain Weibeh, not far from Mount Hor.
Rehob — This is the name of two places in the extreme north of the Holy Land: (1)
that mentioned in Judges 18:28, note, and (2) that one situated in the tribe of Asher,
farther west. Joshua 19:28. It is possible that there was another Rehob in Asher,
allotted to the Levites. Joshua 21:31. The first of these three is supposed to be
referred to in this verse.
As men come to Hamath — Hamath, the metropolis of Upper Syria, is a city in the
valley of the Orontes. Its present population is 30,000. The adjacent country,
afterward called Coele Syria, was the ancient kingdom of Hamath. The route from
Palestine to this city, commonly called “the entering in of Hamath,” is a matter of
dispute, because there are several passes in the Lebanons. See Joshua 13:5, note. It
is probable that the spies made explorations far north of Mount Hermon, in
territory which was never conquered by Israel.
22 They went up through the Negev and came to
Hebron, where Ahiman, Sheshai and Talmai, the
descendants of Anak, lived. (Hebron had been
built seven years before Zoan in Egypt.)
BARNES, "The progenitor of the Anakim was Arba “the father of Anak”
Jos_15:13, from whom the city of Hebron took its name of Kirjath-Arba.
Ahiman, Sheshai, and Talmai were probably not individual warriors, but
names of three tribes of the Anakim. Hence, we find them still in existence
half a century later, when Caleb, who now brought tidings of them, became
their eventual destroyer Jos_15:14.
59

60. Now Hebron ... - This parenthesis explains that these two cities had a
common founder, and were built, or perhaps, at least in the case of Zoan
(Tanis, see Exo_1:8, note; Exo_2:5, note) rebuilt, by the Hyksos, to which
nations, once the conquerors of Egypt, the Anakim perhaps belonged. The
Hyksos fortified and garrisoned Zoan as a defense of their Eastern frontier.
CLARKE, "Hebron was built seven years before Zoan in Egypt - The Zoan
of the Scriptures is allowed to be the Tanis of the heathen historians, which
was the capital of Lower Egypt. Some think it was to humble the pride of the
Egyptians, who boasted the highest antiquity, that this note concerning the
higher antiquity of Hebron was introduced by Moses. Some have supposed
that it is more likely to have been originally a marginal note, which in
process of time crept into the text; but all the versions and all the MSS. that
have as yet been collated, acknowledge it.
GILL, "And they ascended by the south,.... When they returned, after they
had searched the land, then they came into the south country again, which
was in their way to Kadesh, where the camp of Israel remained; they are
said to ascend, because of the hill country they again came to; for their
coming to Hebron, and carrying a cluster of grapes from that place, not far
from thence, was upon their return:
and came unto Hebron; which was in the hill country of Judea, in the tribe
of Judah afterwards, which before was called Kirjatharba; in the original
text it is, "he came" (s), Caleb, and he only, according to Jarchi and the
Rabbins in Abendana; and certain it is that he was there, and he had this
place on which his feet trod given him for an inheritance, Jos_14:9; and it is
very probable that the spies did not go together, but perhaps singly, and at
most but two together, which seems to be the case here by what follows:
where Ahiman, Sheshai, and Talmai, the children of Anak, were; where
Anak, and these his three sons, dwelt, who were giants; and perhaps from
thence Hebron before this was called Kirjatharbah, "the city of the four"; or
from Arba, the father of Anak:
now Hebron was built seven years before Zoan in Egypt; or Tanais, as the
Targum of Jonathan, whence one of the nomes of Egypt was called the
Tanitic nome: it was the metropolis of that country, and may be observed, to
abate the pride and vanity of that kingdom, which boasted of its antiquity.
Josephus says (t), that the inhabitants of Hebron not only reckoned it more
ancient than any of the cities of the land, but than Memphis in Egypt,
accounting it (then in his time) 2300 years old; but who it was built by is not
certain; Jarchi thinks it is possible that Ham built Hebron for Canaan his
younger son, before he built Zoan for Mizraim his eldest son; which does
not seem likely.
60

61. CALVIN, "22.And they ascended by the south, and came unto Hebron. Their direct
course was not, indeed, towards the south, but they proceeded along the southern
border, until they came to Rehob and Hamath, after having passed the mountains.
Hebron, however, in which Abraham had sojourned, is specified from amongst the
other cities; and it is probable that the three sons of the giant, who are here named,
were in possession of that city. But some think that Anak is not a proper name, and
is used, by enallage of the number, for giants. In fact, giants are elsewhere called
Anakim. Nor is there any doubt but that these three, who are mentioned, were
formidable from their great stature and strength, as we gather from the book of
Joshua. It is, then, equivalent to saying that this city was then possessed by warlike
men, famous for their prowess. It will, however, appear from the end of the chapter,
that Anak was the proper name of a man, whose sons were of excessive height. The
antiquity of the city is afterwards signalized by comparison, viz., that it was founded
seven years before Zoan, one of the chief cities of Egypt, and of which mention is
often made in Scripture. Heathen writers call it Tanis; (50) and it is situated on one
of the seven famous mouths of the Nile, which is called from the city, Ostium
Taniticum. Now, since the Egyptians gloried in their antiquity above all other
nations, it is evident that the land of Canaan was well peopled immediately after the
deluge; and this is a sign of its great fertility, for if the neighboring countries had
been more so, they would. not have settled themselves there by preference, when
they were at liberty to make their choice. A prolepsis is to be noted in the name of
the valley of Eshcol: for it was afterwards that it began to be so called by the
Israelites in memory of the remarkable cluster of grapes which Moses states to have
been brought from hence; and this is immediately after specified,
COKE, "Numbers 13:22. And came unto Hebron— See Genesis 13:18. The clause
respecting Hebron in this verse appears to be thrown in to humble the pride of the
Egyptians, who boasted themselves as the first of mortals, and their nation as of the
greatest antiquity; see Ezekiel 29:3. Diod. Sic. lib. i. Justin, lib. ii. c. 1.
BENSON, "Numbers 13:22. By the south — Moses having described their progress
from south to north, more particularly relates some memorable places and passages.
They came — Hebrew, He came; namely, Caleb, as appears from Joshua 14:9;
Joshua 14:12; Joshua 14:14. For the spies distributed their work among them, and
went either severally, or by pairs; and it seems the survey of this part was left to
Caleb. Anak — A famous giant, whose children these are called, either more
generally, as all giants sometimes were, or rather more specially because Arbah,
from whom Hebron was called Kiriath-arbah, was the father of Anak, Joshua 15:13.
And this circumstance is mentioned as an evidence of the goodness of that land,
because the giants chose it for their habitation. Before Zoan — This seems to be
noted to confront the Egyptians, who vainly boasted of the antiquity of their city
Zoan above all places.
PETT, "They Also Searched Out The Hill Country To The East Around Hebron
(Numbers 13:22).
61

62. Numbers 13:22
‘And they went up by the South (the Negeb), and came to Hebron; and Ahiman,
Sheshai, and Talmai, the children of Anak, were there. (Now Hebron was built
seven years before Zoan in Egypt).
It is stressed that in obedience to what Moses had said they also went up by the
South, the Negeb, and ascended the hill country to Hebron (Numbers 13:17). The
Negeb was the extreme south of Canaan, a land which could only be cultivated by
the careful use of groundwater utilising irrigation techniques, evidence for which
has been discovered. Hebron was a well established city in the hill country, in a
more fertile area. There they discovered that three well known ‘sons of Anak’ dwelt
in the area. The sons of Anak were infamous as being very large and fearsome
warriors. Compare Joshua 15:14; Judges 1:10.
A note is given so as to emphasise Hebron’s great prestige. It was an ancient city
even older than Zoan. ‘Seven years’ indicates a divinely perfect length of time.
God’s hand was on its founding. This mention demonstrates that the readers were
expected to know of Zoan, which was probably Tanis in the Nile delta near the land
of Goshen, a clear indication of the authenticity of the account. Had it been written
for a later generation a different, more relevant example could have been found.
PULPIT, "Numbers 13:22
And came unto Hebron. This and the following details of their journey are
appended to the general statement of Numbers 13:21 in that inartificial style of
narrative still common in the East. On the name Hebron, and the perplexities which
it causes, see on Genesis 13:18; Genesis 23:2. Where Amman, Sheshai, and Talmai,
the children of Anak, were. ‫ָק‬‫נ‬ֲ‫ﬠ‬ָ‫ה‬ ‫י‬ ֵ‫יד‬ִ‫ל‬ְ‫י‬ "Anak's progeny." Septuagint, γενεαὶ ἐνάχ,
means simply "descendants of Anak." The Beni-Anak (Beni-Anakim in
Deuteronomy 1:28; Anakim in Deuteronomy 2:10, &c.) were a tribe whose remote
and perhaps legendary ancestor was Anak son of Arba (see on Joshua 14:15). These
three chiefs of the Beni-Anak are said to have been expelled from Hebron fifty years
later by Caleb (Joshua 15:14; 1:20). The gigantic size which the Anakim shared with
the Emim and Rephaim, other remnants of the aboriginal inhabitants, may have
been accompanied by remarkable longevity; or they may have been quite young at
the time of this visit; or, finally, they may not have been individuals at all, but
families or clans. Now Hebron was built seven years before Zean in Egypt. Hebron
was in existence at the time of Abraham. Zoan was Tanis, near the mouth of the
eastern branch of the Nile (see on Psalms 78:12, Psalms 78:43). If it be true that the
Pharaoh of the exodus had his royal residence at Zoan, Moses may have had access
to the archives of the city, or he may have learnt the date of its foundation from the
priests who gave him his Egyptian education. That there was any real connection
between the two places is extremely problematical, nor is it possible to give any
62

63. reason for the abrupt insertion here of a fragment of history so minute and in itself
so unimportant. There is, however, no one but Moses to whom the statement can
with any sort of likelihood be traced; a later writer could have had no authority for
making the statement, and no possible reason for inventing it.
TRAPP, "Numbers 13:22 And they ascended by the south, and came unto Hebron;
where Ahiman, Sheshai, and Talmai, the children of Anak, [were]. (Now Hebron
was built seven years before Zoan in Egypt.)
Ver. 22. Was built seven years before Zoan.] And so was one of the ancientest cities
of the world, seeing it did contend with the ancientest and chiefest city of Egypt.
[Isaiah 19:11] Hebron signifies an association: there lay buried those three reverend
couples, Abraham and Sarah, Isaac and Rebecca, Jacob and Leah. [Genesis 23:19;
Genesis 35:27-29] Here David began his reign over Israel, [2 Samuel 2:1] and hither
came Mary to visit Elizabeth. [Luke 1:39]
WHEDON, "Verse 22
22. By the south — See Numbers 13:17, note. They descended by Hebron and
explored the route into the Negeb, or South, (properly capitalized by the R.V.,) by
the western edge of the mountains. In one of these extensive valleys — perhaps in
Wady Hanein, where miles of grape mounds even now meet the eye — they cut the
gigantic cluster of grapes.
Hebron — An ancient city twenty miles south of Jerusalem, described in Joshua
10:3, note. “It is plausibly conjectured that on leaving the wilderness of Paran they
first entered the Negeb, or South-Country, and passed up the eastern side of the
land ‘unto Rehob, as men come to Hamath,’ in the extreme north, and then
descended along the central and western slopes, and from the valley of Eshcol
(Hebron) bore the grapes, pomegranates, and figs, and so brought verbal and
tangible report of the country. This is the most satisfactory way of explaining the
seeming contradiction in the account as given in Numbers 13:21-22.” — Ridgaway.
The children of Anak — A race of giants in stature (Anak literally signifying long-
necked) and strength. Anak is regarded as the name of a race rather than that of an
individual. Of this race there were near Hebron three tribes, whose chiefs were
Ahiman, Sheshai, and Talmai. “That there were in times past men of extraordinary
size is a tradition wonderfully prevalent to this day all over the East. It not only runs
through legendary lore, but is embodied in numerous monuments of a more
substantial character. The truth appears to be that there were amongst the
governing races of primitive times certain families of great stature. This peculiarity
was carefully perpetuated and increased by such marriage restrictions as tended to
that result, and something similar has been found amongst the inhabitants of the
Pacific islands.” — W.M. Thomson. Notwithstanding their terrific aspect they were
63

64. dispossessed by Joshua and utterly driven from the land, except a small remnant of
refugees to Philistia, who were, perhaps, the ancestors of Goliath of Gath. Joshua
11:21-22. Their chief city, Hebron, fell to the lot of Caleb, who drove out the three
tribes of the Anakim. Joshua 15:14. Zoan in Egypt was situated on the eastern
border of the Nile delta. Its classical name was Tanis, and its Egyptian name Avaris,
“departure,” the point of departure for caravans going north and east. It is
supposed to have been seized by the shepherd kings about 2080 B.C., and to have
been made the seat of their dynasty in Lower Egypt. Here, according to the
Egyptian records, they built a temple to Set, the Egyptian Baal, and reigned 511
years. The past few years have been rich in discoveries of historical value in San, the
site of ancient Zoan. Obelisks, sphinxes, sculptures, and historical tablets attest its
former magnificence. The connexion here of Hebron with Zoan suggests that the
founders of both cities were of the same race. It is evident that the writer was well
versed in Egyptian history.
23 When they reached the Valley of Eshkol,[a]
they cut off a branch bearing a single cluster of
grapes. Two of them carried it on a pole between
them, along with some pomegranates and figs.
GILL, "The place was called the brook of Eshcol,.... That is, in later times:
because of the cluster of grapes which the children of Israel cut down from
thence; the word "Eschol" signifying a "cluster"; and this cluster was typical
of Christ, who may be compared to this, as he is to a cluster of camphire,
Son_1:14; there being in him a "cluster" of all perfections, of all the
perfections of deity, the whole fulness of the Godhead dwelling bodily in
him; and of all human perfections, he being in all things like unto his
people, excepting sin; and there being also a cluster of all the graces and
gifts of the Spirit without measure in him, as man; and of all the blessings of
grace for his people, as Mediator; and of all the exceeding great and
precious promises of the covenant of grace. The "staff", on which this was
carried, may denote the ministration of the Gospel, which may seem mean
and despicable in itself, but is the means of carrying the name of Christ, and
the things of Christ, about in the world; see Act_9:15; and the "two" men
which bore it, may signify the prophets of the Old Testament, and the
64

65. ministers of the New, who both agree and join together in setting forth the
person, offices, and grace of Christ. Moreover, this cluster may be an
emblem of the Spirit of God, and his grace, and of the rich experience the
people of God have of it in this present lift, while travellers in the
wilderness, as a taste and earnest of the future glory and happiness in the
heavenly Canaan.
JAMISON, "they came unto the brook of Eshcol — that is, “the torrent of
the cluster.” Its location was a little to the southwest of Hebron. The valley
and its sloping hills are still covered with vineyards, the character of whose
fruit corresponds to its ancient celebrity.
and cut down from thence a branch with one cluster of grapes — The
grapes reared in this locality are still as magnificent as formerly - they are
said by one to be equal in size to prunes, and compared by another to a
man’s thumb. One cluster sometimes weighs ten or twelve pounds. The
mode of carrying the cluster cut down by the spies, though not necessary
from its weight, was evidently adopted to preserve it entire as a specimen of
the productions of the promised land; and the impression made by the sight
of it would be all the greater because the Israelites were familiar only with
the scanty vines and small grapes of Egypt.
K&D 23-24, "The spies also came into the valley of Eshcol, where they
gathered pomegranates and figs, and also cut down a vine-branch with
grapes upon it, which two persons carried upon a pole, most likely on
account of its extraordinary size. Bunches of grapes are still met with in
Palestine, weighing as much as eight, ten, or twelve pounds, the grapes
themselves being as large as our smaller plums (cf. Tobler Denkblätter, pp.
111, 112). The grapes of Hebron are especially celebrated. To the north of
this city, on the way to Jerusalem, you pass through a valley with vineyards
on the hills on both sides, containing the largest and finest grapes in the
land, and with pomegranates, figs, and other fruits in great profusion
(Robinson, Palestine, i. 316, compared with i. 314 and ii. 442). This valley is
supposed, and not without good ground, to be the Eshcol of this chapter,
which received its name of Eshcol (cluster of grapes), according to Num_
13:24, from the bunch of grapes which was cut down there by the spies. This
statement, of course, applies to the Israelites, and would therefore still hold
good, even if the conjecture were a well-founded one, that this valley
received its name originally from the Eshcol mentioned in Gen_14:13, Gen_
14:24, as the terebinth grove did from Mamre the brother of Eshcol.
COKE, "Numbers 13:23. They came unto the brook of Eshcol— The original word
signifies a brook or valley. Valley appears much more proper for this place, as it
seems rather uncouth to say, they cut down a branch from a brook. The reason for
the name Eshcol is given in the 24th verse. Some have thought that they bare this
cluster of grapes upon a staff or bier, (see chap. Numbers 4:10.) merely on account
65

66. of its size and weight; and, accordingly, authors are cited to prove, that the vines
and grapes in those eastern countries are of an extraordinary magnitude, Huetius,
in his Quaest.—Alnet mentions bunches of grapes in some islands of the
Archipelago, of thirty-six or forty pounds weight; and Pliny describes bunches of
grapes in Africa which exceed the size of young children, quae infantum puerorum
magnitudinem exsuperant. Strabo, in his Geog. lib. 2: reports, that in many
provinces of the East, there are vine trees, which two men cannot encompass. Adam
Olearus, an eye-witness, confirms the same thing; Itin. Pers. par. 3: p. 584. See
Scheuchzer, who, notwithstanding these accounts of the largeness of the grapes, is of
opinion, that they were carried on a bier, rather for the conveniency of preserving
them from being bruised, than on account of the enormity of the weight. The reader
will find in Calmet, on the place, a further account of the largeness of the grapes in
many parts of the East.
REFLECTIONS.—The spies immediately proceed on their errand; and having
passed unsuspected through the land, perhaps in separate parties, they might on
their return unite at Hebron, a place of great antiquity, and possessed by the sons of
Anak, near unto which lay Machpelah, the burying-place of the patriarchs. They
bring back with them a specimen of the land, enough to confirm God's declaration,
and to confute their own subsequent evil report. These grapes were a proof of the
goodness of that land, and an earnest of their possessing it. Note; When faith goes
up to spy out the heavenly Canaan, the present joys of believing are the foretastes of
eternal bliss.
BENSON, "Numbers 13:23-24. Upon a staff — Either for the weight of it,
considering the length of the way they were to carry it, or for the preservation of it
whole and entire. In those eastern and southern countries there are vines and grapes
of an extraordinary bigness, as Strabo and Pliny affirm. Eshcol — That is, a cluster
of grapes, as the word signifies.
PETT, "They Cut Down A Bunch of First-ripe Grapes Along With Pomegranates
and Figs (Numbers 13:23).
Numbers 13:23
‘And they came to the valley of Eshcol, and cut down from there a branch with one
cluster of grapes, and they bore it on a staff (or ‘litter’) between two. They brought
also of the pomegranates, and of the figs.’
The area around Hebron was famous for its grapes. The valley of Eshcol was
presumably nearby. Eshcol was the name of one of Abraham’s confederates, living
in that very area some hundreds of years before (Genesis 14:13; Genesis 14:24). It is
not therefore too surprising to find there a valley called by that name. There they
found luscious grapes, together with pomegranates and figs which they bore back
on a litter or pole, in order to demonstrate the fruitfulness of the land.
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67. PULPIT, "Numbers 13:23
The brook of Eshcol. Rather, "the valley of Eshcol," for it is not a land of brooks.
Probably between Hebron and Jerusalem, where the grapes are still exceptionally
fine, and the dusters of great size. They bare it between two on a staff, not on
account of its weight, but simply in order not to spoil it. Common sense dictates the
like precaution still in like cases.
TRAPP, "Numbers 13:23 And they came unto the brook of Eshcol, and cut down
from thence a branch with one cluster of grapes, and they bare it between two upon
a staff; and [they brought] of the pomegranates, and of the figs.
Ver. 23. And they bare it between two.] Christum utrique portamus, ut botrum
Israelitae, tum illi qui adventum Christi antecesserunt, tum nos, &c. So Christ is
borne between the believers of both Testaments.
WHEDON, " 23. The brook of Eshcol — A wady near Hebron. Says Tristram: “The
walk up the valley revealed to us for the first time what Judah was everywhere else
in the days of its prosperity. Bare and stony as are the hillsides, not an inch of space
is lost. Terraces, where the ground is not too rocky, support the soil. Ancient
vineyards cling to the lower slopes; olive, mulberry, almond, fig, and pomegranate
trees fill every available cranny to the very crest, while the bottom of the valley is
carefully tilled for corn, carrots, and cauliflowers, which will soon give place to
melons and cucumbers. The culture is equal to that of Malta. Those who doubt the
ancient records of the population, or the census of David, have only to look at this
valley and by the light of its commentary to read the story of those cities.” Dr.
Robinson says of the vineyards of Eshcol that “they are very fine, and produce the
best grapes in all the country, and pomegranates and figs, as well as apricots,
quinces, and the like, still grow there in great abundance.” Chap. Numbers 32:9,
note.
Between two upon a staff — On the return of the spies from the north they plucked
a sample cluster and carried it upon a staff, not because of its great weight, but for
the better protection of the grapes against being bruised. There are clusters of
grapes produced in Palestine which weigh twelve pounds. By careful culture
bunches weighing nearly twenty pounds have been produced. “The vine was the
emblem of the nation on the coins of the Maccabees, and in the colossal cluster of
golden grapes which overhung the porch of the second temple; and the grapes of
Judah still mark the tombstones of the Hebrew races in the oldest of their European
cemeteries at Prague.” — Stanley.
Pomegranates — A rich, delightful fruit of the apple kind, sometimes called
“grained apples,” of somewhat the same medicinal virtues as the quince; its juice is
like wine. It is ever-green, and forms rather a collection of stems, like coppice-wood,
67

68. than a single tree, nor does it often exceed eight or ten feet in height. The general
colour of the fruit is a dull russet-green. The outside rind is thin but tough, and its
bitter juice is an indelible blue dye used by native dyers of cotton fabrics. The size is
about that of the orange. Within, the grains are arranged in compartments as
compactly as corn on the cob, and closely resemble those of the pale red corn, except
that they are nearly transparent and very beautiful. This fruit is agreeable to the
taste and pleasant to the eye. Figs are very wholesome and nutritious food when
dried. The fig-tree belongs to the natural order of the breadfruit family, the trunk
being often three feet in diameter. The ancient Greek wrestlers ate figs when
training for the contest.
BI 23-24, "The place was called the brook Eshcol, because of the cluster of
grapes.
Grapes of Eshcol
I. The true inquirers into the divine will ever have their reward. There are
grapes for every student of God’s Book.
II. The region promised to the good is rich in blessing. Their highest
enjoyments on earth are only the taste of a few grapes of the heavenly
world.
III. The vast majority of the human family have ever been marked by
meanness of soul. Not only did these specimens fail to inspire the millions
of Israel to go and take possession of the land, but even ten out of the twelve
discoverers lost heart. Talk not of majorities! (Homilist.)
Glimpses of the promised land
I. Consider the narrative itself.
1. The evil report. Not one word of encouragement do they offer—no
reference do they make to that Divine protection which they had
experienced during their perilous search—no exhortation do they utter,
urging the people to obey the Divine command. Their report was
essentially an “evil” one, calculated to dishearten the people—to raise
prejudices in their minds. Now the conduct of these spies has always,
and I think rightly, been regarded as illustrative of the conduct of those
who are dismayed by the difficulties which attend a religious life. For it
cannot be denied that these are numerous and formidable. This does not
admit of a doubt and it ought not to be concealed.
2. Very different was the testimony which Caleb and Joshua bore. These
faithful men thought and acted for themselves. Singularity for its own
sake is always to be avoided, since it may arise from a desire to attract
notice and thus be the mere offspring of vanity. But when truth is
concerned, then, though we should stand alone, it becomes us to avow it.
There never was a more false or dangerous maxim than that the voice of
the people is the voice of God: it is much more frequently the voice of the
devil—the voice of impulses which he has excited and of passions which
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69. he has stirred.
II. Consider the spiritual lessons which this narrative suggests. Glimpses of
the promised land! No Christian is without them, for there are foretastes of
heaven even on earth.
1. There are glimpses of the promised land which we obtain by faith. God
has discovered to us in His Word a better country, and though a wise
reserve is maintained, yet much information is afforded us with regard
to it.
2. There are glimpses of the promised land which we obtain when we
possess the first-fruits of the Spirit. In the grace that you now receive
you have a type of the glory which is yet to be revealed. In the peace
which you now enjoy, you have a type of the perfect happiness you will
soon experience. In the purity which you now possess you have a type of
the spotless holiness in which you will be hereafter arrayed. In the
communion which you now hold with God you have a type of that more
intimate fellowship which is the privilege of heaven.
3. Glimpses of the promised land are often vouchsafed to the Christian at
an early stage of his experience. But there was much for us to learn, and
God sent us into the wilderness to learn it. After all, our experience was
superficial—our feelings were stronger than our principles—our faith
needed trial, and so, like the Israelites we have been “led about and
instructed.” Do not complain, therefore, because your experience is not
what it once was. God gave you, at the outset of your Christian career, a
glimpse of the promised land, and the memory of this may cheer you
now when you mourn because of the travel and toil of the wilderness.
4. Glimpses of the promised land are often enjoyed by the believer at the
close of life. This is not invariably the case, but it frequently is so, as a
reward for eminent piety. (H. J. Gamble.)
A cloister of gospel grapes
Strabo states that in Bible times and in Bible lands there were grape-vines
so large that it took two men with outstretched arms to reach round them,
and he says there were clusters two cubits in length, or twice the length
from the elbow to the tip of the long finger. And Achaieus, dwelling in those
lands, tells us that during the time he was smitten with fever one grape
would slake his thirst for the whole day. No wonder, then, that in these
Bible times two men thought it worth their while to put their strength
together to carry down one cluster of grapes from the promised land. But I
bring you a larger cluster from the heavenly Eshcol—a cluster of hopes, a
cluster of prospects, a cluster of Christian consolations; and I am expecting
that one taste of it will rouse up your appetite for the heavenly Canaan.
1. First, I console you with the Divinely sanctioned idea that your
departed friends are as much yours now as they ever were. That child, O
stricken mother! is as much yours this morning as in the solemn hour
when God put it against your heart and said as of old, “Take this child
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70. and nurse it for Me, and I will give thee thy wages.” It is no mere whim. It
is a Divinely-planted principle in the soul, and God certainly would not
plant a lie, and He would not culture a lie!
2. But I console you again with the fact of your present acquaintanceship
and communication with your departed friends.
3. I console you still further with the idea of a resurrection. On that day
you will get back your Christian dead. There is where the comfort comes
in. And oh, the reunion; oh, the embrace after so long an absence!
Comfort one another with these words. (T. de Witt Talmage.)
Eshcol
Contemplate that cluster which they bear—that earnest of rich fields. These
grapes are proof of Canaan’s exuberant fertility. So, too, there is a heavenly
Eshcol before faith’s eye. It shows delicious clusters. The joy before Christ
cheered His heart. The joy before us should gird up our loins. This cluster
was the vine’s perfection. So, too, perfection is the essence of our heaven.
Nothing can enter there to stain, &c. Oh, what a contrast to our present state
I In the true Eshcol’s cluster there is this richer fruit; Jesus is seen. This is
the crown of heaven. The rising of the sun makes day. The presence of the
king constitutes the court. The revelation of the Lord, without one
intervening cloud, is the grand glory of the endless kingdom. Believer, what
will it be to gaze on the manifested beauty of Him who is altogether lovely!
What, to comprehend all that Jesus is! What, never to lose sight of Him! Are
you a traveller towards this heaven? (Dean Law.)
Foretastes of heaven
Land-birds of beautiful plumage greeted Columbus days before his eye
caught a glimpse of the New World. A more southern voyager found himself
in the fresh water of the Amazon before discovering the continent whence
they came. So at the close of life’s voyage do birds of paradise come
hitherward, careering on bright wings, and the river of life sends its
refreshing current far out into the briny sea of this world.
The pomegranate
People in the East have always been fond of using fruits and flowers as
symbols. Thus lots of pomegranates were carved as sacred emblems upon
Jachin and Boaz, the two chief pillars in the temple (1Ki_7:18), embroidered
on the priest’s garments (Exo_28:33).
I. Our religion should be delightful. The pomegranate is delightful to every
sense; for it gladdens the eye, and is a favourite ornament. Its leaf is bright
green and lustrous; its wood is yellow and graceful; its blossom is well
shaped and scarlet. The good is the beautiful, beautiful with God’s beauty.
The pomegranate is also very fragrant. It sweetens the air and breathes
benediction all around. You should behold flowers and plants not with the
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71. eyes of the gardener who plants them, nor of the child who plucks them, nor
of the merchant who buys them, but of the Christian who finds in them
sweet suggestions of the love of God. The pomegranate is also delightful to
the taste, for its juice is very delicious. It was also in Bible times very
delightful to the mind: for, like the olive it was an emblem of peace.
Invading armies cut down the fruit trees, and one of the first to fall before
the sword and fire was the pomegranate, as it was a shrub rather than a
tree. This was one reason why it was so popular, as it was a sign of long-
continued peace. It was thus a token of the religion of peace.
II. Our religion, like the pomegranate, should be very useful. It was good for
medicine. Every part of it had healing virtue, and it heals several of the
diseases that are most common in the East—sore throat, dysentery, &c. You
know that all green things are literally for the healing of the nations. The
religion of Jesus, when real in the heart, always sweetens the breath of
society and heals many sores. Our plant is also good for drink. It is very
juicy, and has a remarkable quality of quenching thirst in these hot climes.
Its delicate juice is often manufactured into wine, and is a great favourite
with the sick, and indeed with all classes. It is also good for food. Do not
suppose that the religion of Jesus is good for the world to come but not good
for this. It is the sincere Christian alone who gets out of this present life all
the good it can yield him. Seek ye first the Kingdom of God, and all these
things shall be added unto you.
III. Our religion, like the pomegranate, should be very fruitful—fruitful both
in ourselves and in the world. When our Saviour speaks of the fruit bearing
of His disciples, He means such rich fruit as you find on the Syrian soil, and
under the wonder-working Syrian sun. We never see anything like it in our
cloudy clime. Why, the seeds in one pomegranate might soon fill a grove, if
none of them were spoiled. I was allured the other day to a splendid horse-
chestnut. I pulled one of its blossoms, but I was disgusted with it, and at
once flung it away. It was ruffled and bedashed with rain, bored through by
flies, discoloured with dust—I flung away the ragged, blighted, deflowered
thing. Many a beautiful and promising young life soon becomes like that
outcast blossom. One of the darkest things to me in the world is the ease
with which a fine young life is sometimes injured. But if you yield your heart
early to Christ, and gladly take Him as your Teacher, Saviour, and Guide,
how delightful, useful, and fruitful your life may become—it may grow as
the pomegranate. You can set no bounds to the possibilities of good that
belong to the very humblest Christian. A portrait of Dante was discovered
lately; he was ,holding a pomegranate in his hand. Perhaps it had charmed
the poet as an emblem of what he desired to be. (James Wells, D. D.)
24 That place was called the Valley of Eshkol
71

72. because of the cluster of grapes the Israelites cut
off there.
GILL, "The place was called the brook of Eshcol,.... That is, in later times:
because of the cluster of grapes which the children of Israel cut down from
thence; the word "Eschol" signifying a "cluster"; and this cluster was typical
of Christ, who may be compared to this, as he is to a cluster of camphire,
Son_1:14; there being in him a "cluster" of all perfections, of all the
perfections of deity, the whole fulness of the Godhead dwelling bodily in
him; and of all human perfections, he being in all things like unto his
people, excepting sin; and there being also a cluster of all the graces and
gifts of the Spirit without measure in him, as man; and of all the blessings of
grace for his people, as Mediator; and of all the exceeding great and
precious promises of the covenant of grace. The "staff", on which this was
carried, may denote the ministration of the Gospel, which may seem mean
and despicable in itself, but is the means of carrying the name of Christ, and
the things of Christ, about in the world; see Act_9:15; and the "two" men
which bore it, may signify the prophets of the Old Testament, and the
ministers of the New, who both agree and join together in setting forth the
person, offices, and grace of Christ. Moreover, this cluster may be an
emblem of the Spirit of God, and his grace, and of the rich experience the
people of God have of it in this present lift, while travellers in the
wilderness, as a taste and earnest of the future glory and happiness in the
heavenly Canaan.
PETT, "The Land Proved To Be Good Even From the Names of Its Valleys
(Numbers 13:24)
Numbers 13:24
‘That place was called the valley of Eshcol, because of the cluster which the children
of Israel cut down from there.’
“Eshcol” means ‘cluster’. The description here is a play on words and does not
necessarily mean that they were giving the place a new name, only that they were
giving a significance to the name. It was called by that name because it produced
such luscious grapes, of which came the grapes that they had brought back. Thus
even the names of the valleys demonstrated the land’s fruitfulness.
PULPIT, "Numbers 13:24
72

73. The place was called the brook Eshcol, because of the cluster. It is very probable
that it was already known as the valley of Eshcol, from the friend of Abraham, who
bore that name and lived in that neighbourhood (Genesis 14:13, Genesis 14:24). If so
it is an admirable instance of the loose way in which etymologies are treated in the
Old Testament: what the place really received was not a new name, but a new
signification to the old name; but this appeared all one in the eyes of the sacred
writer.
25 At the end of forty days they returned from
exploring the land.
BARNES, "After forty days - They had no doubt in this time explored the
whole land. However, it was with the southern part that the Israelites
expected to have to deal immediately: and accordingly it is that which is
particularly referred to in the following verses, Hebron and its vicinity
above all.
GILL, "And they returned from searching the land after forty days. The
Targum of Jonathan adds, on the eighth day of the month Ab, which
answers to part of July and part of August; so that this must be towards the
latter end of July: some Jewish writers (k) say it was the ninth of Ab; hence
the tradition, that it was decreed on the ninth of Ab concerning their
fathers, that they should not enter into the land (l).
K&D 25-29, "In forty days the spies returned to the camp at Kadesh (see at
Num_16:6), and reported the great fertility of the land (“it floweth with
milk and honey,” see at Exo_3:8), pointing, at the same time, to the fruit
they had brought with them; “nevertheless,” they added (‫י‬ ִ‫כּ‬ ‫ס‬ ֶ‫פ‬ ֶ‫,א‬ “only
that”), “the people be strong that dwell in the land, and the cities are
fortified, very large: and, moreover, we saw the children of Anak there.”
Amalekites dwelt in the south (see at Gen_36:12); Hittites, Jebusites, and
Amorites in the mountains (see at Gen_10:15-16); and Canaanites by the
(Mediterranean) Sea and on the side of the Jordan, i.e., in the Arabah or
Ghor (see at Gen_13:7 and Gen_10:15-18).
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74. CALVIN, ".And they returned from searching of the land. The activity and
diligence of the twelve men is commended, who in so short a time examined the
whole of the land from the desert of Sin to the sea, and along the whole course of the
Jordan; and this, too, in the hottest part of the year, when the grapes were
beginning to ripen. Thus far, then, they faithfully executed the task intrusted to
them. In their report, also, there seems to be nothing unworthy of honest men. They
had been commanded by Moses to consider the inhabitants of the land, whether
they were strong or weak, and also whether the cities were fortified; and they relate
nothing which was not true and fully ascertained by them. In a word, at first sight
their relation contains nothing worthy of reprehension. Nevertheless, we may gather
from the context that the ten of them, whose desire was to turn away the people,
spoke in such discouraging terms of their difficulties, that they produced exactly the
contrary effect to what Moses had hoped. No other accusation, however, is as yet
alleged against them, than that, by maliciously and deceptively inspiring
despondency, they held back the people from entering the land. Although, therefore,
they had not openly lied, they were wanting in sincerity. Perhaps, too, the whole of
their address is not recorded; because Moses deemed it sufficient to state their
perversity of feeling, in that they added to their praises of the land an exception,
which overwhelmed the people’s minds with fear. From whence also we gather a
useful admonition, that crafty sophists avail nothing with God, when they endeavor
to cover their deceit by tortuous prevarication’s. Wherefore, if we desire to approve
our discourse to God, we must take care to lay aside all such unfair evasions, and,
rejecting all disguise, to speak simply and from the heart. The ten spies, then, lay a
foundation of good faith, in order that they may afterwards be more competent to
deceive. The land, they say, is a good one, except that the people are strong; and
what is this but that there was little hope that the Israelites would obtain the
blessing promised them by God, and that the attempt must by no means be made?
With the same view they thunder out (51) the names of several nations, in order to
increase the alarm; for, after having reported that they had seen the sons of Anak,
they state that their contests would be too arduous with the various peoples, who
would advance from all sides to resist them.
COFFMAN, "Verse 25
"And they returned from spying out the land at the end of forty days. And they
went and came to Moses, and to Aaron, and to all the congregation of the children of
Israel, unto the wilderness of Paran, to Kadesh; and brought back word unto them,
and unto all the congregation, and showed them the fruit of the land. And they told
him, and said, We came unto the land whither thou sentest us; and surely it floweth
with milk and honey; and this is the fruit of it. Howbeit the people that dwell in the
land are strong, and the cities are fortified, and very great: and moreover we saw
the children of Anak there. Amalek dwelleth in the land of the South; and the
Hittite, and the Jebusite, and the Amorite, dwell in the hill-country; and the
Canaanite dwelleth by the sea, and along by the side of the Jordan."
"The wilderness of Paran, to Kadesh ..." One of these names most certainly referred
74

75. to a large area, and Kadesh referred to a particular station that served as the
headquarters of Israel for some 38 years after the events of this chapter.
"Kadesh was the scene of a great number of important events described in the
following chapters of Numbers, and it stands out as the most important and
conspicuous place of Israel's encampment after their departure from Sinai."[21]
The most important event of all, however, was the rebellion of Israel in this very
chapter. It drastically changed the course of their history.
The spies, at least the ten faithless ones, had gone on that expedition looking for
reasons why they should NOT try to take Canaan, and, of course, they found what
they were seeking. They presented their report very skillfully, pretending to be very
factual and objective in their report, but the facts they presented were designed for
one thing only, that of discouraging the people from moving as God commanded.
Note that obtrusive "howbeit" (Numbers 13:28). They meant only one thing, "WE
CANNOT TAKE THE LAND." The whole trouble here was that the leaders simply
did not believe God.
It is a bad sign when unbelief sends out sense to be its scout, pretending to verify
God's Word by human confirmation. Not to believe God unless a jury of twelve of
ourselves agrees is the same as not believing God at all, for it is not God but their
own contemporaries that they believe after all.[22]
BENSON, "Numbers 13:25. They returned after forty days — It is a wonder the
people had patience to stay forty days, when they were just ready to enter Canaan,
under all the assurances of success they could have from the divine power, proved
by a constant series of miracles, that had hitherto attended them. But they
distrusted God, and chose to be held in suspense by their own counsels, rather than
to rest upon God’s promise! How much do we stand in our own light by unbelief!
PETT, "The Scouts Return, Having Been Successful (Numbers 13:25).
Numbers 13:25
‘And they returned from spying out the land at the end of forty days.’
The whole procedure had taken forty days. This was not only a reasonable amount
of time for their endeavours (they would not hang about) but also indicated a period
of testing as ‘forty’ so often does (Genesis 7:4; Genesis 7:12; Exodus 24:18). The
land was being tested out for its possibilities and its dangers, and the people were
being tested as they waited. It was now time to see the result of the test.
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76. Report on the Exploration
26 They came back to Moses and Aaron and the
whole Israelite community at Kadesh in the
Desert of Paran. There they reported to them and
to the whole assembly and showed them the fruit
of the land.
BARNES, "Kadesh is usually identified with Ain-el-Weibeh, which lies in
the Arabah, about 10 miles north of the place in which Mount Hor abuts on
that valley, (or with Ain-Gadis in Jebel Magrah).
GILL, "And they went, and came to Moses, and to Aaron,.... They proceeded
on their journey from Eshcol, till they came to the camp of Israel; and as
soon as they came there, went directly to Moses and to Aaron, before they
went into their own tents, as Aben Ezra observes:
and to all the congregation of Israel, unto the wilderness of Paran,
to Kadesh; that is, Kadeshbarnea, as appears from Jos_14:7; called for
brevity's sake Kadesh; but is by some thought to be different from the
Kadesh in Num_20:1; to which the Israelites came not until thirty eight
years after this time: this Kadesh was in the wilderness of Paran, and the
same with Rithmah, or was near it, where the Israelites were now
encamped, and had remained all the time the spies were gone: the Targums
of Onkelos and Jonathan call this place Rekem, as they do in Gen_16:14,
and brought back word unto them, and to all the congregation: to Moses and
Aaron, and the principal heads of the body of the people assembled
together: to these they related an account of their tour through the land of
Canaan, what they had met with, and what observations they had made,
agreeably to the instructions that had been given them when they set out:
and showed them the fruit of the land; which they had brought with them,
the bunch of grapes, pomegranates, and figs.
HENRY, "It is a wonder how the people of Israel had patience to stay forty
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77. days for the return of their spies, when they were just ready to enter
Canaan, under all the assurances of success they could have from the divine
power, and a constant series of miracles that had hitherto attended them;
but they distrusted God's power and promise, and were willing to be held in
suspense by their own counsels, rather than be brought to a certainty by
God's covenant. How much do we stand in our own light by our unbelief!
Well, at length the messengers return, but they agree not in their report.
I. The major part discourage the people from going forward to Canaan;
and justly are the Israelites left to this temptation, for putting so much
confidence in the judgment of men, when they had the word of God to trust
to. It is a righteous thing with God to give those up to strong delusions who
will not receive his truth in the love of it.
JAMISON, "they came ... to Kadesh — an important encampment of the
Israelites. But its exact situation is not definitely known, nor is it
determined whether it is the same or a different place from Kadesh-barnea.
It is supposed to be identical with Ain-el-Weibeh, a famous spring on the
eastern side of the desert [Robinson], or also with Petra [Stanley].
COKE, "Numbers 13:26. To Kadesh— Or Kadesh Barnea: thus the place is marked
out from whence they were sent; see the note on chap. Numbers 12:16 and Numbers
20:1. "A late ingenious author," says Dr. Shaw, "has situated Kadesh Barnea at
eight hours, or twenty miles, distance only from Mount Sinai; which, I presume,
cannot be admitted, for various reasons: because several texts in Scripture
insinuate, that Kadesh lay at a much greater distance: thus, in Deuteronomy 1:19 it
is said, they departed from Horeb through that great and terrible wilderness, (which
supposes by far a greater extent of time and place,) and came to Kadesh Barnea;
and in Deuteronomy 9:23. When the Lord sent you from Kadesh Barnea to possess
the land, which (Numbers 20:16.) is described to be a city in the utmost part of the
border of Edom; the border of the land of Edom and that of the land of promise
being contiguous, and, in fact, the very same; and farther Deuteronomy 1:2 it is
expressly said, that there are eleven days journey from Horeb by the way of mount
Seir to Kadeash Barnea, which, from the context, cannot be otherwise understood,
than of marching along the direct road; for Moses here intimates how soon the
Israelites might have entered upon the borders of the land of promise, if they had
not been a stubborn and rebellious people; whereas a number of their stations
betwixt Sinai and Kadesh, as they are particularly enumerated, Numbers 33. (each
of which must have been at least one day's journey) appear to be twice as many, or
twenty-one, in which they are said with great truth and propriety, Psalms 107:4 to
have wandered in the wilderness out of the way, and in Deuteronomy 2:1 to have
encompassed mount Seir, rather than to have travelled directly through it. If then
we allow ten miles for each of these eleven days journey, (and fewer, I presume,
cannot well be insisted upon) the distance of Kadesh from mount Sinai will be about
an hundred and ten miles. That ten miles a day (I mean in a direct line, without
considering the deviations which are every where more or less) were equivalent to
one day's journey, may be further proved from the history of these spies, who
77

78. searched the land from Kadesh to Rehob, as men come to Haramath, and return in
forty days. Rehob then, the farthest point of this expedition to the northward, may
well be conceived to have been twenty days journey from Kadesh; and, therefore, to
know the true position of Rehob will be a material point in this disquisition. Now,
from Joshua 19:29-30 and Judges 1:31 it appears, that Rehob was one of the
maritime cities of the tribe of Asher, and lay, in travelling, as we may suppose, by
the common or nearest way, along the sea coast ( ‫לבא‬ ‫המת‬ —), not, as we render it, as
men come to Hamath, but as men go towards Hamath; in going to Hamath, or in the
way or road to Hamath; for, to have searched the land as far as Hamath, and to
have returned to Kadesh in forty days, would have been altogether impossible.
Moreover, as the tribe of Asher did not reach beyond Sidon (for that was its
northern boundary), Joshua 19:28. Rehob must have been situated to the southward
of Sidon, upon or (being a derivative, perhaps, from ‫רחב‬ rachab, latum esse) below
in the plain, under a long chain of mountains, which runs east and west through the
midst of that tribe; and as these mountains, called by some the mountains of Saron,
are all along, except in the narrow which I have mentioned near the sea, very
rugged and difficult to pass over; the spies, who could not well take another way,
might imagine they should run too great a risk of being discovered, in attempting to
pass through it; in these eastern countries a watchful eye was always, as it is still,
kept upon strangers, as we may collect from the history of the two angels at Sodom,
Genesis 19:5 and of the spies at Jericho, Joshua 2:2 and from other instances. If,
then, we fix Rehob upon the skirts of the plains of Acre, a little to the south of this
narrow road, (the Schala Tyriorum, as it was afterwards named,) somewhere near
Egdippa, the distance betwixt Kadesh and Rehob will be about two hundred and ten
miles; whereas by placing Kadesh twenty miles only from Sinai or Horeb, the
distance will be three hundred and thirty; and, instead of ten miles a day, according
to the former computation, the spies must have travelled near seventeen, which for
forty days successively seems to have been too difficult an expedition in this hot and
consequently fatiguing climate, especially as they were on foot, or footpads, as ‫מרגלים‬
meragelim, their appellation in the original, may probably import. These
geographical circumstances, therefore, thus corresponding with what is actually
known of those countries at this time, should induce us to situate Kadesh, as I have
already done, one hundred and ten miles to the northward of mount Sinai, and
forty-two miles to the westward of Eloth, near Callah Nahar, i.e. the castle of the
river or fountain, (probably the Ain Mishpat) a noted station of the Mahometans in
their pilgrimage to Mecca;" see Travels, p. 318.
PETT, "Verse 26
3). The Scouts Report Back (Numbers 13:26 to Numbers 14:1).
Once the scouts arrived back they immediately reported to Moses. What resulted
can be summarised as follows:
a The scouts report back to Moses, Aaron and ‘all the congregation’ (Numbers
78

79. 13:26)
b The scouts describe the land and the awesome sons of Anak (Numbers 13:27-29).
c Caleb stills the people (Numbers 13:30 a)
c Caleb says, ‘let us go forward’ (Numbers 13:30 b).
b The scouts report evil of the land and the awesome sons of Anak (Numbers
13:31-33).
a ‘All the congregation’ lift up their voice and cry and weep (Numbers 14:1).
Numbers 13:26
‘And they went and came to Moses, and to Aaron, and to all the congregation of the
children of Israel, to the wilderness of Paran, to Kadesh, and brought back word to
them, and to all the congregation, and showed them the fruit of the land.’
The scouts returned to Kadesh in the wilderness of Paran to Moses and Aaron in
order to report, but note the stress on the fact that they also reported to ‘all the
congregation’. They brought word of what they had done and seen, and produced
the fruit of the land for inspection. This brings out that the spying was not just
military, otherwise the reports could have been restricted to Moses, Aaron and the
officers. It was in order to face the whole people up with the decision whether to go
forward or not.
As Moses’ representative Joshua would immediately have rejoined Moses, who
would no doubt have been awaiting his special report. He probably felt that there
was no need for him to accompany the other eleven, feeling it better that the people
should hear the report from independent witnesses and not from one whom they
would see as one of Moses’ cronies. He would be standing with Moses and Aaron to
hear the report of the other eleven to the people.
WHEDON, "Verse 26
26. Paran — See Numbers 10:12; Numbers 12:16, notes.
Kadesh — Numbers 20:16; Numbers 33:36, notes.
Showed them the fruit — In confirmation of their report of the excellence of the
land.
79

80. 27 They gave Moses this account: “We went into
the land to which you sent us, and it does flow
with milk and honey! Here is its fruit.
CLARKE, "We came unto the land, etc. - It is astonishing that men so
dastardly as these should have had courage enough to risk their persons in
searching the land. But probably though destitute of valor they had a
sufficiency of cunning, and this carried them through. The report they
brought was exceedingly discouraging, and naturally tended to produce the
effect mentioned in the next chapter. The conduct of Joshua and Caleb was
alone magnanimous, and worthy of the cause in which they were embarked.
GILL, "And they told him,.... Moses, who was the chief ruler whom they
addressed, and to whom they directed their speech:
and said, we came unto the land whither thou sentest us; the land of
Canaan, which they were sent by Moses to spy; this was said by ten of them
or by one of them as their mouth; for Caleb and Joshua did not join with
them in the following account, as appears from Num_13:30,
and surely it floweth with milk and honey; they own that the land answered
to the description which the Lord had given of it when it was promised them
by him, Exo_3:8,
and this is the fruit of it; pointing to the bunch of grapes, the pomegranates
and figs; not that these were a proof of its flowing with milk and honey, at
least in a literal sense, but of the goodness and fruitfulness of the land:
though the luxury of Bacchus, the god of wine, is by the poet (m) described,
not only by a fountain of wine, but by rivers of milk and flows of honey.
HENRY 27-31,"1. Observe their report. (1.) They could not deny but that
the land of Canaan was a very fruitful land; the bunch of grapes they
brought with them was an ocular demonstration of it, Num_13:27. God had
promised them a land flowing with milk and honey, and the evil spies
themselves own that it is such a land. Thus even out of the mouth of
adversaries will God be glorified and the truth of his promise attested. And
yet afterwards they contradict themselves, when they say (Num_13:32), It is
a land that eateth up the inhabitants thereof; as if, though it had milk, and
80

81. honey, and grapes, yet it wanted other necessary provision; some think that
there was a great plague in the country at the time they surveyed it, which
they ought to have imputed to the wisdom of the divine Providence, which
thus lessened the numbers of their enemies, to facilitate their conquests;
but they invidiously imputed it to the unwholesomeness of the air, and
thence took occasion to disparage the country. For this unreasonable fear of
a plague in Canaan, they were justly cut off immediately by a plague in the
wilderness, Num_14:37. But, (2.) They represented the conquest of it as
altogether impracticable, and that it was to no purpose to attempt it. The
people are strong (Num_13:28), men of a great stature (Num_13:32),
stronger than we, Num_13:31. The cities are represented as impregnable
fortresses: they are walled and very great, Num_13:28. But nothing served
their ill purpose more than a description of the giants, on whom they lay a
great stress: We saw the children of Anak there (Num_13:28), and again, we
saw the giants, those men of a prodigious size, the sons of Anak, who come
of the giants, Num_13:33. They spoke as if they were ready to tremble at the
mention of them, as they had done at the sight of them. “O these
tremendous giants! when we were near them, we were in our own sight as
grasshoppers, not only little and weak, but trembling and daunted.”
Compare Job_39:20, Canst thou make him afraid as a grasshopper? “Nay,
and so we were in their sight; they looked upon us with as much scorn and
disdain as we did upon them with fear and trembling.” So that upon the
whole matter they gave it in as their judgment, We are not able to go up
against them (Num_13:31), and therefore must think of taking some other
course.
JAMISON, "they told him, and said, We came unto the land whither thou
sentest us, and surely it floweth with milk and honey — The report was given
publicly in the audience of the people, and it was artfully arranged to begin
their narrative with commendations of the natural fertility of the country in
order that their subsequent slanders might the more readily receive credit.
BENSON, "Verses 27-29
Numbers 13:27-29. They told him — In the audience of the people. The Amalekites
in the south — Where we are to enter the land; and they who were so fierce against
us that they came into the wilderness to fight with us, will, without doubt, oppose us
when we come close by their land, the rather, to revenge themselves for their former
loss. Therefore they mention them, though they were not Canaanites. In the
mountains — In the mountainous country, in the south-east part of the land, so that
you cannot enter there without great difficulty, both because of the noted strength
and valour of those people, and because of the advantage they have from the
mountains. By the sea — Not the mid-land sea, which is commonly understood by
that expression, but the Salt or Dead sea; as appears, 1st, Because it is that sea
which is next to Jordan; 2d, Because the Canaanites dwelt principally in those parts,
and not near the mid-land sea. So these guard the entrance on the east side, as the
others do on the south.
81

82. PETT, "Numbers 13:27
‘And they told him, and said, “We came to the land to which you sent us, and surely
it flows with milk and honey, and this is its fruit.” ’
First came the positive news. They had inspected the land and it really was a land
flowing with milk and honey, and to prove it they produced its fruit. The promise of
a land flowing with milk and honey was central to Israel’s expectations. The very
words should have awakened faith. This was what Yahweh had promised them!
And it was there for the taking. See Exodus 3:8; Exodus 3:17; Exodus 13:5; Exodus
33:3; Leviticus 20:24.
TRAPP, "Verse 27
Numbers 13:27 And they told him, and said, We came unto the land whither thou
sentest us, and surely it floweth with milk and honey; and this [is] the fruit of it.
Ver. 27. And this is the fruit of it.] Plutarch (a) tells of the Gauls, that after they had
once a taste of the sweet wine of the grapes that grew in Italy, they inquired in what
country such sweet wine was: and after they had understood where such grapes
grew, they would never be at rest, till they had got that country. Sextus Rufus,
writing of Cyprus, saith, Cyprus famosa divitiis, paupertatem populi Rom. ut
occuparetur, solicitavit, Cyprus by her wealth tempted the Romans to seize it into
their hands. The pearls usually cast out with the flood, and gathered with the ebb,
drew Caesar’s affection for the conquest of Britain, as Suetonius (b) saith: God hath
given us here a grape of the heavenly Canaan, to edge our desires.
WHEDON, "27. Milk and honey — See Numbers 14:8, note. Thus far the report of
the twelve is unanimous; they all commend the richness and fruitfulness of the soil.
It is a common way with calumniators to begin by saying something good of the
person or plan they wish to injure and to end by speaking evil of him or that they
had first commended.
BI, "It floweth with milk and honey.
A land flowing with milk and honey
The idea suggested is, that the true disciples of the Lord Jesus are expected
to show to the world some illustration of the nature of the heavenly country
to which they are journeying. In a sense they have been there, and have
come back. But in what sense?
1. The idea with many persons is, that the future condition of man is so
completely different from this, that it is out of the question to attempt to
form a conception of it. Now, it is true, St. Paul tells us, “that eye hath
not seen, nor ear heard, neither have entered into the heart of man, the
82

83. things which God hath prepared for them that love Him.” But it is also
true, as the apostle goes on to say, that “ God hath revealed them unto us
by His Spirit.” Some people, then, are in a position to understand what
the heavenly kingdom is like. They have true ideas about it—foretastes.
In fact, “heaven” is really the expansion of a life begun here below. “He
that hath the Son hath life.”
2. What, then, has the true disciple to show as specimens of the produce
of this unseen and unknown country? Briefly, the character of Christ
reproduced in him, by the power of the Holy Spirit. It is faintly,
imperfectly reproduced; still it is reproduced (see 2Co_1:21, “Hath
Christed us”). There is the strength which overcometh the world, the
peace which passeth understanding, the blessedness of communion with
God, the soul-thirst for God ever renewed and ever satisfied.
3. It is by the presentation of these fruits of the land that souls are won.
No doubt there are some persons in the world to whom Christ and
everything belonging to Christ, are only repulsive; and these will
scrutinise the disciple with an unfriendly eye, and rejoice if ever they
find, or fancy they find, any inconsistency in his conduct. But there are
also many others of a different temper. They are halting between two
opinions. They say, not of course in words, but by their feelings and
manner, “Be Christ to us; let us see in you and through you what the
Divine Master is, and how He will treat us if we venture to apply to
Him”—or, to express it differently, “Show us the fruits of the heavenly
land, of which you think so much and speak so much. You are amongst
us as a citizen of the heavenly city (Php_3:20). Enable us to gather from
your conduct what are the characteristics of that noble land, of that
bright and glorious companionship.”
4. And lastly, what is the practical conclusion to be drawn from the
whole subject thus discussed? Surely it is this—that we, who profess to
serve the Lord Jesus Christ, should be careful to recognise the
responsibility laid upon us to give a good report, like Caleb and Joshua,
and not a bad report, like the ten other spies, of the unseen land. We
shall give a bad report if our lives are not attractive, and are not
consistent. We shall give a good report if our characters glow, even
feebly, with the inner light of the life of Christ; and if, by deed as well as
by word, we cry, “ The conflict may be a formidable one, but it is not too
formidable”; and if we trust as we should do, and may do, that we shall
be more than conquerors through Him that loved us. (G. Calthrop, M.
A.)
28 But the people who live there are powerful, and
the cities are fortified and very large. We even
83

84. saw descendants of Anak there.
GILL, "Nevertheless the people be strong that dwell in the land,.... Though
so plentiful and fruitful and desirable to enjoy, yet this objection lay against
all hopes and even attempts to possess it, as they thought; the strength of
the people, its present inhabitants, both in body and mind, being persons of
a large, and some of a prodigious stature, and to all appearance men of
valour and courage:
and the cities are walled and very great; and so inaccessible, and able to
hold out a long siege, and repel what force may be brought against them; so
that to attack them would be to little purpose:
and moreover we saw the children of Anak there: whom they had heard of
before, and so had the congregation of Israel, and many terrible and
frightful stories were told of them, and these they now saw with their eyes,
and very formidable they appeared to them; this seems to prove that others
beside Caleb and Joshua were at Hebron, where the sons of Anak lived,
Num_13:22; and so they might, and yet not be together with them.
COKE, "Numbers 13:28. We saw the children of Anak there— See Numbers
13:32-33 and Genesis 6:4. This exaggerated account of the cities and of the
inhabitants was given with a view to discourage the people from attempting a
country thus defended by walls almost impregnable, and by inhabitants as
formidable in number as gigantic in size.
PETT, "Numbers 13:28
“However the people who dwell in the land are strong, and the cities are fortified,
and very great, and moreover we saw the children of Anak there.”
But then came the downside. The people in the land were strong, and their cities
were well fortified, and very large. But what was even worse, the sons of Anak were
there, the dreaded Anakim. It was probably the last that made the most impact.
Superstitious dread accompanied talk about the Anakim. This was the language of
unbelief.
TRAPP, "Numbers 13:28 Nevertheless the people [be] strong that dwell in the land,
and the cities [are] walled, [and] very great: and moreover we saw the children of
Anak there.
84

85. Ver. 28. Nevertheless the people be strong.] Thus many amongst us wish very well to
heaven, speak glorious things of it, and could gladly go to it; but there is a lion in the
way: they complain, with these malcontents, of the strength of the Anakims, and the
impossibility of the conquest. It is a hard thing doubtless, to watch continually
against a spiritual enemy, to keep up the banks against the sea of lusts and passions;
to bear daily crosses without stooping; to carry the cup of prosperity without
spilling; to climb the hill of good duties without fainting; to go against the crowd
without sweating; to bear the reproach of Christ without buckling, &c. But hard
though it be, should we be discouraged? The sweetness of the honey makes the bears
break in upon the hives, contemning the stings. The merchant refuseth no adventure
for hope of gain: the hunter shrinketh at no weather for love of game: the soldier
declineth no danger for desire of spoil. The sweetness of God’s face, though to be
seen only in the dark glass of the ceremonies, cheered up those good souls, in their
hard and tedious travel to Zion. {Psalms 84:6, &c.}
WHEDON, " 28. Nevertheless — This word introduces the godless majority report;
godless because there is in it no reference to Jehovah. It is an infidel document; like
those of some modern scientists, correct in its facts, but false and atheistic in its
inferences. “Truly, the eye sees what it brings with it. They really went to look for
dangers, and of course they found them.” The truth is told respecting the strength of
the walled cities and the names of the Canaanitish tribes occupying different parts
of the land. But the opinions expressed in Numbers 13:31 are glaringly disrespectful
toward Him who had led Israel out of Egypt with his “stretched out arm,” and had
promised to drive out all enemies from the promised land. Men are just as culpable
for their opinions as for their acts, since opinions are the roots of conduct.
Cities… walled,… very great — “The eyes of weak faith or unbelief saw the towns
really towering up ‘to heaven.’ Deuteronomy 1:28. Nor did the height appear less
even to the eyes of faith, which does not hide the difficulties from itself, that it may
not rob the Lord who helps it over them of any of the praise that is justly his
due.” — Schultz.
29 The Amalekites live in the Negev; the Hittites,
Jebusites and Amorites live in the hill country;
and the Canaanites live near the sea and along the
Jordan.”
85

86. BARNES, "The Amalekites - See Num_14:25 note.
The Canaanites - i. e. those of the Phoenician race: the word is here used
in its narrow sense: compare Gen_10:15-18 note.
GILL, "The Amalekites dwell in the land of the south,.... On the southern
side of the land of Canaan: not in it, for they were not Canaanites, but
neighbours to them, and lay nearest to the camp of Israel, and at the
entrance into the land of Canaan; and as they were enemies of Israel, as
appears from an attack upon them quickly after they came from the Red
sea, in Rephidim, Exo_17:8; and friends to the Canaanites, they would no
doubt oppose their passage into their land, as they did, Num_14:43; this is
one difficulty in the way of possessing the land hinted at, others follow:
HENRY, "2. Now, even if they had been to judge only by human
probabilities, they could not have been excused from the imputation of
cowardice. Were not the hosts of Israel very numerous? 600,000 effective
men, well marshalled and modelled, closely embodied, and entirely united
in interest and affection, constituted as formidable an army as perhaps was
ever brought into the field; many a less has done more than perhaps the
conquering of Canaan was, witness Alexander's army. Moses, their
commander-in-chief, was wise and brave; and if the people had put on
resolution, and behaved themselves valiantly, what could have stood before
them? It is true the Canaanites were strong, but they were dispersed (Num_
13:29): Some dwell in the south and others in the mountains; so that by
reason of their distance they could not soon get together, and by reason of
their divided interests they could not long keep together, to oppose Israel.
The country being plentiful would subsist an army, and, though the cities
were walled, if they could beat them in the field the strong-holds would fall
of course into their hands. And, lastly, as for the giants, their overgrown
stature would but make them the better mark, and the bulkiest men have
not always the best mettle.
3. But, though they deserved to be posted for cowards, this was not the
worst, the scripture brands them for unbelievers. It was not any human
probabilities they were required to depend upon, but, (1.) They had the
manifest and sensible tokens of God's presence with them, and the
engagement of his power for them. The Canaanites were stronger than
Israel; suppose they were, but were they stronger than the God of Israel?
We are not able to deal with them, but is not God Almighty able? Have we
not him in the midst of us? Does not he go before us? And is any thing too
hard for him? Were we as grasshoppers before the giants, and are not they
less than grasshoppers before God? Their cities are walled against us, but
can they be walled against heaven? Besides this, (2.) They had had very
great experience of the length and strength of God's arm, lifted up and made
bare on their behalf. Were not the Egyptians as much stronger than they as
the Canaanites were? And yet, without a sword drawn by Israel or a stroke
struck, the chariots and horsemen of Egypt were quite routed and ruined;
86

87. the Amalekites took them at great disadvantages, and yet they were
discomfited. Miracles were at this time their daily bread; were there
nothing else, an army so well victualled as theirs was, so constantly, so
plentifully, and all on free cost, would have a might advantage against any
other force. Nay, (3.) They had particular promises made them of victory
and success in their wars against the Canaanites. God had given Abraham
all possible assurances that he would put his seed into possession of that
land, Gen_15:18; Gen_17:8. He had expressly promised them by Moses that
he would drive out the Canaanites from before them (Exo_33:2), and that
he would do it by little and little, Exo_23:30. And, after all this, for them to
say, We are not able to go up against them, was in effect to say, “God
himself is not able to make his words good.” It was in effect to give him the
lie, and to tell him he had undertaken more than he could perform. We have
a short account of their sin, with which they infected the whole
congregation, Psa_106:24. They despised the land, they believed not his
word. Though, upon search, they had found it as good as he had said, a land
flowing with milk and honey, yet they would not believe it as sure as he had
said, but despaired of having it, though eternal truth itself had engaged it to
them. And now this is the representation of the evil spies.
JAMISON, "The Amalekites dwell in the land of the south — Their
territory lay between the Dead and the Red Seas, skirting the borders of
Canaan.
Hittites ... dwell in the mountains — Their settlements were in the
southern and mountainous part of Palestine (Gen_23:7).
the Canaanites dwell by the sea — The remnant of the original inhabitants,
who had been dispossessed by the Philistines, were divided into two
nomadic hordes - one settled eastward near the Jordan; the other
westward, by the Mediterranean.
K&D, "As these tidings respecting the towns and inhabitants of Canaan
were of a character to excite the people, Caleb calmed them before Moses by
saying, “We will go up and take it; for we shall overcome it.” The fact that
Caleb only is mentioned, though, according to Num_14:6, Joshua also stood
by his side, may be explained on the simple ground, that at first Caleb was
the only one to speak and maintain the possibility of conquering Canaan.
PETT, "Numbers 13:29
“Amalek dwells in the land of the South, and the Hittite, and the Jebusite, and the
Amorite, dwell in the hill-country, and the Canaanite dwell by the sea, and along by
the side of the Jordan.’
They then described the spread of the different enemies in more depth. Amalek
dwelt in the Negeb; the Hittites (around Hebron), the Jebusites (around Jerusalem)
87

88. and Amorites (spread across the hills) dwelt in the hill country; and the Canaanites
dwelt by the sea in the Coastal Plain and along by the side of the Jordan. That
should have been some encouragement. At least the enemy were divided up and
therefore more vulnerable. They would not have to fight them all at once. But the
hearers simply saw them as indicating an unexpectedly difficult problem. It was a
good deal more than they had expected. They were being faced up with what lay
before them.
PULPIT, "The Amalekites. These descendants of Esau (see on Genesis 36:12)
formed wild roving bands, which (like the Bedouins of the present day) infested
rather than inhabited the whole country between Judaea and Egypt, including the
Negeb. They are not numbered among the inhabitants of Canaan proper. The
Canaanites dwell by the sea, and by the coast of Jordan. It is not easy to say in what
sense the word "Canaanites" is used here. At one time it is the name of one tribe
amongst many, all descended from Canaan, the son of Ham, which dwelt in the land
of promise; at another time it is apparently synonymous with "Amorites," or rather
includes both them and the allied tribes (cf. e.g; 1:9). It is possible, though far from
certain, that "Canaanites" in this place may mean "Phoenicians," since Sidon was
the first-born of Canaan (Genesis 10:15), and the northern portion of the maritime
plain was certainly in their possession, and probably the upper part of the Ghor, or
coast of Jordan. It would appear that the Philistines had not at this time made
themselves masters of the plain, although they dwelt in some parts of it (see on
Exodus 13:17).
WHEDON, " 29. Amalekites — See Exodus 17:8, note. This strong nomadic tribe
occupied the Negeb, or south part of Canaan, and they encountered Israel in the
battle of Rephidim, near Sinai.
Hittites — Or children of Heth. See Joshua 1:4; Joshua 3:10, notes. One of the
points at which modern Oriental research has done much to verify the historical
accuracy of the Bible narrative is in the disclosure of the prominence of the Hittite
empire in the olden time. Until recently the Hittites were known to the world only in
the Bible record. Now they are recognised as one of the great world-powers in their
day. The fullest compendium of facts bearing on this point is The Empire of the
Hittites, by the Revelation Dr. William Wright, one of the secretaries of the British
and Foreign Bible Society.
Jebusites — These occupied Jerusalem and vicinity. Joshua 3:10, note.
Amorites — these were the most formidable. See Joshua 3:10, note.
In the mountains — These are in the north-east of Et Tih, about seventy miles long
and from forty to fifty broad, extending northward to near Beer-sheba. See
Deuteronomy 1:20, note.
88

89. Canaanites — The term is here used in its narrow meaning of Lowlanders. See
Joshua 3:10, note.
30 Then Caleb silenced the people before Moses
and said, “We should go up and take possession of
the land, for we can certainly do it.”
GILL, "And Caleb stilled the people before Moses,.... In his presence, they
standing before him; or "unto Moses" (n), as they were coming to him with
open mouth against him; for upon the above report of the spies they began
to murmur and mutiny, and to speak against Moses for bringing them out of
Egypt into a wilderness, feeding them with vain hopes of a country which
they were never likely to enjoy; and in their wrath they might be making up
to him, threatening to pull him to pieces, but were restrained by Caleb, who
signified he had something to say to them, to which they attended, he being
one of the spies, and for their principal tribe, the tribe of Judah, that went
foremost; the Targum of Jonathan is,"Caleb silenced the people, and they
attended to Moses;''or hearkened to him, to what he said, which though not
here related, is in Deu_1:29; which yet they did not give credit to, though
they heard what he had to say:
and said, let us go up at once and possess it; without any delay, there is
nothing more to be done than to enter and take possession; this he said,
trusting to the promise of God, who is faithful, and to his power who is able
to perform:
for we are well able to overcome it; especially having God on their side, who
had promised to bring them into it, and put them in the possession of it; and
indeed, humanly speaking, they seemed quite sufficient for such an
undertaking, being upwards of six hundred thousand men fit for war, Num_
1:46, marshalled under their proper standards, with captains over each
tribe, and having such brave, wise, and courageous commanders and
generals, Moses and Joshua, who had given signal instances of their
prudence and bravery already. What is it such an army, under proper
directions, might not undertake? One would think, in all human probability,
they were able to conquer a much greater country than the land of Canaan.
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90. HENRY, " Caleb encouraged them to go forward, though he was seconded
by Joshua only (Num_13:30): Caleb stilled the people, whom he saw already
put into a ferment even before Moses himself, whose shining face could not
daunt them, when they began to grow unruly. Caleb signifies all heart, and
he answered his name, was hearty himself, and would have made the people
so if they would have hearkened to him. If Joshua had begun to stem the
tide, he would have been suspected of partiality to Moses, whose minister
he was; and therefore he prudently left it to Caleb's management at first,
who was of the tribe of Judah, the leading tribe, and therefore the fittest to
be heard. Caleb had seen and observed the strength of the inhabitants as
much as his fellows, and upon the whole matter, 1. He speaks very
confidently of success: We are well able to overcome them, as strong as they
are. 2. He animates the people to go on, and, his lot lying in the van, he
speaks as one resolved to lead them on with bravery: “Let us go up at once,
one bold step, one bold stroke more, will do our business; it is all our own if
we have but courage to make it so: Let us go up and possess it.” He does not
say, “Let us go up and conquer it;” he looks upon that to be as good as done
already; but, “Let us go up and possess it; there is nothing to be done but to
enter, and take the possession which God our great Lord is ready to give
us.” Note, The righteous are bold as a lion. Difficulties that lie in the way of
salvation dwindle and vanish before a lively active faith in the power and
promise of God. All things are possible, if they be but promised, to him that
believes.
K&D, "As these tidings respecting the towns and inhabitants of Canaan
were of a character to excite the people, Caleb calmed them before Moses by
saying, “We will go up and take it; for we shall overcome it.” The fact that
Caleb only is mentioned, though, according to Num_14:6, Joshua also stood
by his side, may be explained on the simple ground, that at first Caleb was
the only one to speak and maintain the possibility of conquering Canaan.
CALVIN, "30.And Caleb stilled the people before Moses. That is, he restrained the
murmurs of the people before Moses, against whom they had begun to rise
tumultuously. Hence it appears that much was said on both sides which is passed
over in silence, for there would have been no need of restraining the violence of the
people, unless the contention had waxed warm. His words, however, show what was
the state of the whole case and question, viz., that the ten treacherous spies had
dissuaded the people from foolishly advancing to the land, which it was impossible
to win; and urged them not to attack rashly very powerful enemies, to whom they
would be far from equally matched. But Caleb opposes them with the confidence of
victory. We (he says) shall conquer the land, and upon this he grounds his
exhortation. Moreover, there is no doubt but that, relying on God’s promise, he
believed that they would, be successful, and thus boldly foretold it, whilst the others
took not at all into consideration that, with the banner of the Lord before them, the
people would come into the promised inheritance.
90

91. This does not appear to accord with what Moses relates in Deuteronomy 1:0, where
he absolves the spies, and casts the whole blame on the people; but the contradiction
is easily reconciled, for there he had no other object than to assert the criminality of
the Israelites, who, by their contumacy, had for a long time impeded the fulfillment
of God’s promise. Omitting, therefore, that part of the history which did not affect
the matter in hand, he only adverts to that which convicted them of wicked
ingratitude, i.e., that the fertility of the land was commended by the spies; and
consequently, since the people were abundantly assured of God’s liberality, that
they sinned grossly by rejecting it. He, therefore, states their crime to have been,
that they were rebellious against the mouth or word of Jehovah, viz., because they
had refused to follow Him when He invited them.
What Moses here ascribes to Caleb alone, he elsewhere attributes to Joshua also. It
is plain, then, that Caleb spoke for both of them, and that Joshua was prudently and
modestly silent, lest a tumultuous altercation should arise. It may, however, be
probably conjectured that the bravery and firmness of him, who is praised, was the
more conspicuous, whilst the honesty of Moses is perceivable, inasmuch as, by his
preference of Caleb, he obscures and diminishes the praise due to his own minister.
COFFMAN, ""And Caleb stilled the people before Moses, and said, Let us go up at
once, and possess it; for we are well able to overcome it. But the men that went up
with him said, We are not able to go up against the people; for they are stronger
than we. And they brought up an evil report of the land which they spied out unto
the children of Israel, saying, The land, through which we have gone to spy it out, is
a land that eateth up the inhabitants thereof; and all the people that we saw in it are
men of great stature. And there we saw the Nephilim, the sons of Anak, who come of
the Nephilim: and we were in our own sight as grasshoppers, and so we were in
their sight."
This crooked rebuttal on the part of the majority is called "an evil report," and the
basic meaning of such a charge lays a mighty challenge as to the veracity of what
that majority said. The commentators have tried to make their report "accurate,"
and "in keeping with the facts," but look at that line which says:
"It is a land that eateth up the inhabitants thereof ..." That was simply a bold and
unprincipled LIE, designed to scare the people into following the false leaders. We
have no patience with the commentators who make this a TRUTHFUL declaration,
affirming that it means the land was so fruitful that people continually fought over
it, and the consequent wars were what ate up the inhabitants, but that is not the
LAND'S doing so! There is another falsehood here.
True, they saw the sons of Anak, and they mentioned the "giants" in their first
report; but note the change: "All the people that we saw were men of great stature."
So, they saw a few giants and then cried that "all the people" were giants!
91

92. Yes, their report was evil, false, inaccurate, exaggerated, slanted, and perverted to
serve their lack of faith. It is not the first time, nor the last, that a majority has
shouted a lie to persuade the thoughtless to follow them instead of the true leaders.
"How exaggerated and one-sided is the distrust of God's promises ..."[23]
Caleb's magnificent challenge here stands out as the words of a true believer: "Let
us go up at once and possess it; for we are well able to overcome it."
Such noble words are worthy to be the motto of any church or of any believer. They
sprang from a heart of faith. Caleb's confidence was not in Caleb, but in the God of
Israel. The "giants" of Canaan struck no fear into his courageous heart, for he, like
Paul, knew "Whom he had believed" and was sure of his ability in that strength to
overcome.
"They brought up an evil report of the land ..." The Hebrew from which this is
translated is, "They made go at a defamation of the land."[24] This has the effect as
making their charges to be falsehoods, and certainly this nonsense about the land
eating up the people must rank as the yarn of a champion liar!
"The Nephilim ..." is translated "giants" in the Septuagint (LXX), and that is
probably the true meaning of it. "They are mentioned elsewhere only in Genesis
6:4."[25]
In regard to the questions that naturally arise concerning those "giants," Plaut has
the following:
"The Anakites were long understood to denote `giants.' Although anthropology
has no evidence that men of unusual size lived in Palestine during that period,
nevertheless the reason for the tradition is clear. "The existing dolmens and the size
and strength of the Canaanite fortresses suggest that only giants could have built
them. We find this same idea among the Greeks, who reported that huge walls of
their ancient cities had been built by the Cyclopes, giant artisans from Asia Minor.
This tradition has led to the expression `Cyclopean masonry,' to describe the huge
blocks used in constructing some ancient cities."[26]
The Biblical description of Goliath gives his height at "six cubits and a span," (1
Samuel 17:4), namely about 10 feet! There are occasional giants in nearly every
country. The famous Cape Breton Giant was a person of great size, as attested by
the wax image clad in clothes actually worn by him, and exhibited in the museum at
Halifax, Nova Scotia. Ethan Allen Crawford of Vermont was also a man of
incredible strength who lifted a horse up a thirty-foot cliff! A few of our current
basketball stars approach giant stature.
The next chapter reveals what a nation of cry-babies Israel was at this time, and this
is an appropriate place to take a closer look at what we shall call:
92

93. THE LOST GENERATION
Text: "Surely they shall not see the land that I sware unto their fathers."
Intro: There is a world of interest in this tragic story of a lost generation. Their
generation had begun in glorious success. Through God's blessing, they had been
liberated from slavery in Egypt. In their immediate past history, there were the
astounding wonders of the Red Sea crossing, the destruction of their enemies in the
sea, the glory of the fiery, cloudy pillar, the thunders of Sinai, the holy Covenant,
the manna, and such miracles as humanity had never before seen. Yet they were
defeated, lost, and condemned to die in the wilderness. From their tragic mistakes,
there may be gleaned precious truth that might prevent other generations from
following their pathetic example. Why did they fail?
I. They had a morbid fear of the dangers. Schooled in slavery and reared in
servitude they were, in a word, cowards. They were afraid someone might get hurt.
II. They had no regard for liberty to which they were called, and they even
contemplated stoning Joshua and Caleb and returning as slaves of Pharaoh! They
were willing that their little children should have holes drilled in their ears marking
them the chattels of Pharaoh, rather than suffer the hardships incumbent upon all
who would be free.
III. They allowed themselves to fall into "unbelief." When it is recalled that they
had every conceivable reason for believing in God, how almost incredible is the
record that they let genuine faith slip away! Many Christians are confronted with
the same temptation.
IV. They lost their self-respect. Read those lines again about the grasshoppers!
What an amazing self-depreciation appears. "We were in our sight as
grasshoppers!"
V. They accepted the majority report. What a devilish thing is "the majority"! They
gave heed to what "the majority said," not to what God said. All over the world
today, many so-called "believers" are willing to take the "majority opinion" on any
vital question - baptism, the Lord's Supper, the inspiration of the Bible, or anything
else. Majorities are practically always wrong, as they proved to be here.
VI. They were thinking merely of what they personally could do, and not about the
power of the Lord.
VII. They had a small eye upon themselves, a big eye upon their enemies, and no eye
at all upon God.
Shammua, Shaphat, and Sethur, etc., these were mighty men, princes in Israel, but
93

94. they were shamefully and tragically wrong. We should never look upon the
excellence or the rank of men, nor their appearance of being in the majority, as any
kind of a safe criterion by which one may find it safe to follow them. The majority
report ruined the thousands of Israel for a whole generation; and may we add,
tearfully, it is still ruining countless thousands of others today.
COKE, "Numbers 13:30. And Caleb stilled the people, &c.— In the next chapter we
have a more full account of the consequences of the report made by the spies, and of
Caleb's and Joshua's behaviour.
BENSON, "Numbers 13:30. Caleb — Together with Joshua, as is manifest from
chap. Numbers 14:6-7; Numbers 14:30; but Caleb alone is here mentioned, possibly
because he spake first and most, which he might better do, because he might be
presumed to be more impartial than Joshua, who, being Moses’s minister, might be
thought to speak only what he knew his master would like. Stilled the people —
Which implies either that they had begun to murmur, or that by their looks and
carriage, they discovered the anger which boiled in their breasts.
Before Moses — Or, toward Moses, against whom they were incensed, as the man
who had brought them into such sad circumstances. Let us go up and possess it. He
does not say, Let us go up and conquer it. He looks on that to be as good as done
already: but, Let us go up and possess it! There is nothing to be done but to enter
without delay, and take the possession which our great Lord is now ready to give us!
Thus difficulties that lie in the way of salvation, vanish away before a lively faith.
PARKER, ""And Caleb stilled the people before Moses, and said, Let us go up at
once, and possess it; for we are well able to overcome it."— Numbers 13:30
"The Lord said to Moses, Send thou men that they may search the land of Canaan
which I give unto the children of Israel."—Men were accordingly sent, being told to
"see the land, what it is; and the people that dwell therein, whether they be strong
or weak, few or many; and what the land is that they dwell in, whether it be good or
bad; and what cities they be that they dwell in, whether in tents or in
strongholds."—In a word, they were to make a full survey of the land and its
inhabitants, and to report to Moses.—"So they went up, and searched the land from
the wilderness of Zin unto Rehob, as men come to Hamath."—After forty days"
search they returned, bringing with them a branch with one cluster of grapes, and
also a specimen of the pomegranates and the figs.—On the whole, their report was
very gloomy.—They had, of course, some good things to say about the
productiveness of the land, but they gave a very alarming account of the people:
"All the people that we saw in it are men of great stature—we were in our own sight
as grasshoppers, and so we were in their sight."—Caleb was a man of another
spirit: he stilled the people before Moses, and said, "Let us go up at once, and
possess it; for we are well able to overcome it."
94

95. This incident sets forth vividly some of the difficulties which lie in the way of the
higher kingdom, the kingdom of our Lord Jesus Christ; and it is in this view that we
shall regard the graphic narrative.
I. The kingdom of heaven challenges the inquiry of all men.—It addresses an appeal
to human reason, and to human trust.—Though itself a Revelation , and therefore
not to be handled as a common thing, nor to be tested by common instruments, yet
Christianity invites the most careful inquest.—It does not seek to rest upon the
human intellect as a burden, but to shine upon it as a light; it does not fasten itself
upon the human heart as an excrescence, but blesses and enriches it with a new and
mightier life.—If Christianity may be represented under the image of a land, such
as ancient Canaan, then it is fair to say of it, that it offers right of way over its hills
and through its valleys, that its fruits and flowers are placed at the disposal of all
travellers, and that he who complains that the land is shut against him speaks not
only ungratefully but most falsely.
There are not wanting men who say that Christianity forbids inquiry.
The kingdom of heaven is the highest revelation of the mind of God to the mind of
man.—The mind must be at its highest possible point of energy in order to lay hold
of the doctrines which constitute that revelation.—To get the mind to this point
requires the excitement of the heart; for mind is never fully alive whilst the moral
powers are dormant.—When the heart is moved in its deepest passions, and the
mind is set in its highest key, the man is prepared to enter upon the great studies to
which he is invited by the Gospel.
It is certainly true, and ought to be taken account of in this connection, that some
people have peculiar notions of what is meant by inquiry.—In the first instance,
they dismiss everything like reverence; in the next place, they make themselves the
standard and measure of all truth; and in the third place, they seek to materialise
and debase everything that is spiritual and heavenly.—This is not inquiry, it is
insolent self-sufficiency; it is not the spirit of a student seeking light; it is the spirit of
a braggart who thinks the sun inferior to his spark.—The tone of mind must be in
harmony with the subject considered; in every department of intellectual life it is
required that a student be self-controlled, patient, docile; that his temper be
subdued, and that his conclusions be reached through long and earnest watching of
processes.—This is required in all sciences, why not in the science of sciences—the
knowledge and worship of the true God?
2. Different reports will, of course, be brought by the inquirers.—It was so in the
case of the spies: it will be so in all inquiry.—The result of the survey will be
according to the peculiarities of the surveyors.—As streams are impregnated by the
soils over which they flow, so subjects are affected by the individualism of the minds
through which they pass.—Thus Christianity may be said to be different things to
different minds.—To the speculative man it is a great attempt to solve deep
problems in theology; to the controversialist it is a challenge to debate profound
95

96. subjects on new ground; to the poet it is a dream, a wondrous vision many-coloured
as the rainbow, a revelation many-voiced as the tunes of the wind or the harmonies
of the sea.—Each inquirer will have his own way of reporting the result of his
inquiry.—Christian testimony is not of one unchanging sort.—One Christian will
report his experiences in highly intellectual phraseology, as if God had entered his
heart through the shining chambers of his mind; another will show that he has
reached peace through many a stormy conflict with doubt; another will speak the
language of music as though he had been taught it in intercourse with the angels;
another will stammer by reason of sobs and tears.—Yet the subject is the same, the
result is the same—this is the diversity that is unity—
PETT, "Numbers 13:30
‘And Caleb stilled the people before Moses, and said, “Let us go up at once, and
possess it, for we are well able to overcome it.” ’
But Caleb saw the situation clearly. He firstly sought to quieten their fears. Then he
urged that they immediately mobilise and enter the land in order to conquer it, for
he was confident that they could take possession of it and overcome those who
would oppose them. His eyes were on Yahweh and the fruitfulness of the land. He
had no doubt that with Yahweh with them they would have no difficulty in
possessing it.
Joshua, standing with Moses, said nothing. He had not only gone as a tribal
chieftain, but as Moses’ representative. On returning he would have taken his place
with Moses, and all knew that he would do whatever Moses said. Thus he wisely
kept out of the discussions. The arguing was therefore left to Caleb, who would later
turn out to be such a powerful chieftain by defeating the selfsame Anakim (Joshua
15:13-14). The people would recognise that he was unbiased. This mention of only
Caleb actually authenticates the narrative.
PULPIT, "Caleb stilled the people. That Caleb alone is named here, whereas Joshua
is elsewhere joined with him in the matter (as in Joshua 14:6, 30), has been
considered strange; but it is not difficult to supply a probable explanation. Joshua
was the special companion and minister of Moses, his alter ego in those things
wherein he was employed: for that reason he may very well have given place to
Caleb as a more impartial witness, and one more likely to be listened to in the
present temper of the people; for it is evident from Deuteronomy 1:1-46, that that
temper had already declared itself for evil (see on Numbers 14:24).
WHEDON, "Verse 30
30. Caleb — The spy from the tribe of Judah here begins the minority report, which
96

97. is characterized by an unwavering trust in Jehovah. “A discrepancy indicating
diversity of author-ship is here again alleged, in that here and in Numbers 14:24, as
well as in Deuteronomy 1:36, Caleb is spoken of alone; whereas in Numbers 14:30;
Numbers 26:65; Numbers 32:12, Caleb and Joshua are spoken of as having acted
together on this occasion, Caleb being first named, and in Numbers 14:6, it is
Joshua and Caleb. The simple explanation of which is, that in the first instance,
when the spies were making their report to Moses, Caleb was outspoken in his
declaration that the people had no real cause for fear; and subsequently, when the
murmurs of the people were louder and more pronounced, and took the form of
open rebellion against Moses and Aaron, (Numbers 14:2-4,) Joshua and Caleb were
both active in endeavouring to suppress the disturbance by encouraging the people
and bringing them to a sense of their duty. Numbers 13:6, etc. Comp. Joshua 14:6,
where Caleb, in referring to this event, in speaking to Joshua first joins both
together, ‘me and thee,’ and then proceeds to describe his own share in the
transaction without any allusion to Joshua.” — Dr. Edersheim.
Stilled the people — The bitter wail of despair was resounding through the vast
throng.
Let us go up at once — Genuine faith grasps a present God and an instantaneous
salvation. Caleb was wise to counsel going up to the assault at once, for there is no
better cure for fear than action. Old soldiers say that the trying time is when waiting
to begin the battle. Hesitation weakens resolution. When we are sure that any thing
is God’s will the sooner we are at work doing it the better for ourselves and for the
vigour of our efforts.
For we are well able — The ground of Caleb’s confidence is stated in Numbers
14:8-9. This report is a marvel of condensation, terseness, and vigour — just what
we should expect from a speaker who is permitted to utter but one sentence amid
the uproar of a mob.
BI, "Let us go up at once, and possess it.
The ancient Canaan a type of heaven
I. In what respects the ancient canaan was a type of heaven.
1. It was a promised land, and the right of possession was founded on the
promise.
2. It was a land in which God was peculiarly present.
3. It was a land of fruition.
4. It was a free gift.
II. The Israelites had dangers, difficulties, and discouragements in the
wilderness, in their way to Canaan; so have Christians in their progress to
heaven.
1. There are formidable foes to be encountered. The corrupt heart, the
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98. evil world, and that apostate spirit, the devil.
2. There are adversaries in timid and faint-hearted associates.
3. The Israelites in their progress were made dependent on the Lord for
all things.
III. The resolution—“let us go up at once, and possess it.”
1. The title to it is sure. It is pledged in Christ; as heirs of God and joint
heirs with Christ. He is our Joshua and is gone to take possession for us.
2. We have means and ordinances by which needed strength is supplied,
and we are invited and enjoined to feed in the spiritual manner, and to
drink of the spiritual rock.
3. Here we have many foretastes of the good land. (Sketches of Four
Hundred Sermons.)
Difficulties in the way
1. The kingdom of heaven challenges the inquiry of all men. It addresses
an appeal to human reason, and to human trust. Though itself a
revelation, and therefore not to be handled as a common thing, nor to be
tested by common instruments, yet Christianity invites the most careful
inquest. It does not seek to rest upon the human intellect as a burden,
but to shine upon it as a light. ]f Christianity may be represented under
the image of a land, such as ancient Canaan, then it is fair to say of it,
that it offers right of way over its hills and through its valleys, that its
fruits and flowers are placed at the disposal of all travellers, and that he
who complains that the land is shut against him speaks not only
ungratefully but most falsely.
2. Different reports will, of course, be brought by the inquirers. The
result of the survey will be according to the peculiarities of the
surveyors. As streams are impregnated by the soils over which they flow,
so subjects are affected by the individualism of the minds through which
they pass. Thus Christianity may be said to be different things to
different minds. To the speculative man it is a great attempt to solve
deep problems in theology; to the controversialist it is a challenge to
debate profound subjects on new ground; to the poet it is a dream, a
wondrous vision many-coloured as the rainbow, a revelation many-
voiced as the tunes of the wind or the harmonies of the sea.
(1) Some inquirers will see all the hindrances.
(2) All will confess that there is something good in the laud.
(3) Those who hold back by reason of the difficulties will come to a
miserable end.
(a) We don’t escape by false reasoning.
(b) We don’t escape by fear.
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99. Application:
1. Some have shown the spirit of Caleb—what is voter testimony?
2. Will you resolve, in Divine strength, to follow the Lord fully? (J.
Parker, D. D.)
The decision and exertion incumbent upon Christians in all things
I. The passage serves to illustrate the believer’s duty in general. “Go
forward.” This is the command of God to His people, with reference to every
obligation that devolves upon them, and at every critical moment, amidst all
our difficulties we encounter from the world. Nothing but this heroism will
suit the dignity and the decision of Christian character.
II. The passage serves to illustrate the more special duty of the people of
God with reference to missionary exertion. And that I conceive to be one of
the pressing duties of the Church of Christ in the present day. (W. H.
Cooper.)
The magnanimous character and wisdom of Caleb
1. He “stilled the people.” Stillness engenders thoughtfulness.
2. He seeks to secure unity of faith. “Let us go up.”
3. Promptness. “At once.”
4. He directs their minds to their ability.
Conclusion: The world belongs to Christ by creation and by preservation. In
God’s name the Church may claim Christ’s prerogative for the conquest of
the world. (W. Mudge.)
Good witnesses for God
I. God hath ever had some witnesses of his truth Nicodemus. Joseph of
Arimathea. And how can it be otherwise, for the truth shall never decay
from the earth, but be spread abroad from place to place, and from
generation to generation for ever (Psa_119:89). We perish, for all flesh is as
grass, and all the glory of man is as the flower of the field, but the word of
the Lord abideth for ever (1Pe_1:24). God will have this never to die, never
to wither. He hath the hearts of all men in His own hand, to turn them at
His pleasure (Act_9:15). So saith Christ, “I tell you if these should hold their
peace, the stones would cry” (Luk_19:40), and therefore He can never be
without some witness to maintain His truth.
1. This teacheth us that God is most glorious and powerful, and will be
known in the earth (Psa_8:1-2; Mat_21:15; Act_14:17).
2. Great is His truth and prevaileth; He hath always had a Church upon
99

100. the face of the earth, and He never forsaketh it, though multitudes
conspire against it, it shall have the upper hand at last.
3. Be not discouraged when the truth is oppressed, because God is able to
maintain it, and raiseth up His enemies oftentimes to defend it.
4. This should persuade every one of us how to carry ourselves, namely,
that we should not take any approbation or liking of the evil of other,
neither ought we to imitate any in sin, how holy soever they seem to be,
neither give consent to them by our practice, forasmuch as God’s hand
hath overtaken them at one time or other.
II. The evil of others, yea, although they be many, may not re followed of us.
The reasons.
1. Whatsoever is in itself evil cannot be made good and lawful by any
example, nor by many examples. It cannot be warranted by the law of
man, much less by the pure law of God Himself.
2. No greatness, no multitude can save a man from judgments due to the
least sin; for though hand join in hand, the wicked shall not go
unpunished (Pro_5:1-23; Pro_11:21). This serveth to reprove many
carnal and formal Christians that oftentimes encourage themselves in
evil, and strengthen themselves by the example of others.
3. We may gather from hence a reproof of ignorant recusants grounding
only upon their forefathers; such as can give no other reason of their
religion but that they were born and bred in it (Psa_78:8).
III. It is the duty: of God’s children to exhort and stir up one another to good
things. And that for divers reasons.
1. We are quickly hardened in sin. We are quickly dull to all good;
exhortation made by others setteth an edge upon us, and putteth life into
us (Pro_27:17).
2. Such as continue to the end are made partakers of Christ, and with
Him of all other graces; this ought to provoke us to practise this duty, the
rather seeing so great fruit cometh by it, the blessing of all blessings,
Christ Jesus is made ours (Heb_3:13-14).
3. We have other reasons used by the same apostle (Heb_10:25-26).
Fearful judgments remain for all backsliders.
4. The day of the Lord draweth near, and we must take heed that it take
us not unprepared; we must therefore stir up ourselves and others to
look for it and to long after it. Lastly, we see evil men do it in evil and to
evil. They labour by all means to make others as bad as themselves. This
also we see in this place, much more therefore ought we to teach and
instruct one another, and be helpers to the most holy faith one of
another. (W. Attersoll.)
A campaign for God
100

101. The Israelites sent twelve spies into Paran and Kadesh to reconnoitre. I
suppose they wanted to see if God’s word was true. That’s always the way
with unbelievers. God had said to them, “Go over. I’ll help you. It will be
yours. It’s a land flowing with milk and honey. All you’ve got to do is to go
and take it.” But they thought they would first find out for themselves what
it was worth, and whether they would be able to take it. They brought back
what we would call in these days a majority and minority report. Ten said
that it would be impossible to take the country. All admitted that what God
had told them was true about the milk and honey. Only Caleb and Joshua
confirmed the Lord in regard to taking the land. All admitted that the land
was good, but ten said they saw giants, and walls, and castles, and that the
Israelites would not be able to overcome these. I can imagine these fellows
in camp, telling their comrades that they had stood alongside these giants,
and had been obliged to look up to see their faces, and that they were to
them but as grasshoppers. When we believe, we are able to overcome giants,
and walls and everything. A lie generally travels faster than the truth. It is
an old saying that a lie will go round the world before the truth can get his
boots on to follow him. The world always seems to rejoice whenever
anything goes wrong with religion. So thus he went round the camp and
found favour with the Jews. “I would rather go back to Egypt and make
bricks without straw again. I would rather hear the crack of the
slaveholder’s whip again, than encounter these terrors.” That’s the way the
Israelites talked, and that is the talk of the unbeliever. I am one of the spies
sent out to look at the promised land. I have found it flowing with milk and
honey. Let us say whether we fear anything now. Let us go up at once and
take the land. I tell you that it is good. If Caleb’s voice had prevailed, the
Israelites might have saved forty years in the wilderness. To-day I say that
four-fifths of the professed children are not able to reach the land, simply
on account of their unbelief. Many persons have told me that I mustn’t
expect so great a success as I had in the old country. If I don’t expect it, I
won’t have it. We must go at once and take the land. We are able to do it.
“Their defence has gone from them.” How easy it is for God to pour out His
blessings in such profusion that we will not be able to receive them. That
was the difference between Caleb and Joshua and the ten. The ten got their
eyes on the walls and the giants, but Caleb and Joshua lifted theirs above
and saw Him on His throne. They said that it was easy for God to give them
that country as He promised. They remembered how easily He had taken
them across the Red Sea; how He had fed them with manna in the
wilderness, and how He had made the water gush forth from the barren
rock. If God wishes to aid you, then you are well able to go up and take the
land. That is the difference between a man who has God with him, and the
one who has not. The greatest difficulty we have to encounter is, therefore,
the unbelief so current among Christians. Oh, would that God would sweep
it away! Our God is able to do it. Let us not limit the power of the Holy One
of Israel. Look upward and see Him who sitteth on the right hand of God,
and press forward. (D. L. Moody.)
Caleb’s spirit
101

102. Was Caleb, then, a giant—larger than any of the sons of Anak? Was he a
Hercules and a Samson in one? Was his arm so terrific that every stroke of
it was a conquest? We are not told so; the one thing we are told about Caleb
is that he was a man of “another spirit.” That determines the quality of the
man. Character is a question of spirit. It is an affair of inward and spiritual
glow. Caleb had been upon the preliminary search; Caleb had seen the
walls, and the Anakim, and the fortresses, and he came back saying, We can
do this, not because we have so many arms only, or so many resources of a
material kind, but because he was a man of “another spirit.” In the long run,
spirit wins; in the outcome of all history, spirit will be uppermost. The great
battles of life are not controversies of body against body, but, as far as God
is in them, they are a question of spirit against body, thought against iron,
prayer against storming and blustering of boastful men. While the cloud
hangs over the field, and the dust of the strife is very thick, and the tumult
roars until it deafens those who listen, we cannot see the exact proportions,
colours, and bearings of things; but if we read history instead of studying
the events of the day which have not yet settled themselves into order and
final meaning, we shall discover that spirit is mightier than body, that
“knowledge is power,” that “righteousness exalteth a nation,” and that they
who bear the white banner of a pure cause ultimately triumph because God
is with them. (J. Parker, D. D.)
Difficulties may be overcome
“It is impossible!” said some, when Peter the Great determined on a voyage
of discovery; and the cold and uninhabited region over which he reigned
furnished nothing but some larch-trees to construct his vessels. But, though
the iron, the cordage, the sails, and all that was necessary, except the
provisions for victualling them, were to be carried through the immense
deserts of Siberia, down rivers of difficult navigation, and along roads
almost impassable, the thing was done; for the command of the sovereign
and the perseverance of the people surmounted every obstacle.
31 But the men who had gone up with him said,
“We can’t attack those people; they are stronger
than we are.”
102

103. GILL, "But the men that went up with him,.... With Caleb, all but Joshua:
the other ten
said, we be not able to go up against the people; this they had not said
before, though they plainly suggested it, and, to make the people believe
this, had represented the inhabitants of the land of Canaan in the light they
did; but now, in direct opposition to Caleb, fully expressed it, giving this
reason for it:
for they are stronger than we; being both of a larger size and more
numerous.
K&D, "But his companions were of an opposite opinion, and declared that
the people in Canaan were stronger than the Israelites, and therefore it was
impossible to go up to it.
BENSON, "Numbers 13:31. The men — All of them, Joshua excepted. Stronger —
Both in stature of body and numbers of people. Thus they question the power, and
truth, and goodness of God, of all which they had such ample testimonies.
PETT, "Numbers 13:31
‘But the men who went up with him said, “We are not able to go up against the
people, for they are stronger than we.”
However, the men who had gone with him took the opposite view. They claimed that
they could not possibly go up against these people, because they were stronger than
the Israelites. Their eyes were fixed firmly on the Anakim.
PULPIT, "For they are stronger than we. In point of numbers the enormous
superiority of the Israelites over any combination likely to oppose them must have
been evident to the most cowardly. But the existence of numerous walled and
fortified towns was (apart from Divine aid) an almost insuperable obstacle to a
people wholly ignorant of artillery or of siege operations; and the presence of giants
was exceedingly terrifying in an age when battles were a series of personal
encounters (cf. 1 Samuel 17:11, 1 Samuel 17:24).
WHEDON, " 31. We be not able — The majority had not asserted this before, but
had left the people to draw this inference. Now they are evidently enraged at the
brave words of Caleb. Faith is always a reproof to unbelief, as holiness is a rebuke
to sin.
103

104. 32 And they spread among the Israelites a bad
report about the land they had explored. They
said, “The land we explored devours those living
in it. All the people we saw there are of great size.
BARNES, "A land that eateth up ... - i. e. it is a land which from its position
is exposed to incessant attacks from one quarter and another, and so its
occupants must be always armed and watchful.
CLARKE, "Men of a great stature - ‫מדות‬ ‫אנשי‬ anshey middoth, men of
measures - two men’s height; i. e., exceedingly tall men.
GILL, "And they brought up an evil report of the land which they had
searched unto the children of Israel,.... Before, they gave a good report of
the land itself, as a very fruitful one, answering to their expectations and
wishes; but now they change their language, and give a different account of
it; which shows their want of integrity, and to what length an opposition
carried them, to say things contrary to their real sentiments, and to what
they themselves had said before:
saying, the land through which we have gone to search it, is a land that
eateth up the inhabitants thereof; the meaning seems to be, that it was so
barren and unfruitful that it did not produce food sufficient for the
inhabitants of it, who were ready to starve, and many did starve through
want, and so was the reverse of what they had before said; for which reason,
Gussetius (o) thinks the sense is, that the land was the food and
nourishment of its inhabitants, and that there was such plenty in it that it
wanted not any foreign assistance in any respect whatever. Some think that
it was continually embroiled in civil wars, in which they destroyed one
another; but then this was no argument against, but for their going up
against them, since through the divisions among themselves they might
reasonably hope the better to succeed; or it ate them up with diseases, as
the Targum of Jonathan adds, and so they would represent it, though a
104

105. fruitful land, yet a very unhealthful one, in which the natives could not live,
and much less strangers; and so Aben Ezra and Ben Gersom interpret it of
the badness of the air of the country, as being very unwholesome and
pernicious. Jarchi represents them as saying, that wherever they came they
saw them burying their dead, as if there was a plague among them; and be it
so that there was, which is not unlikely, since the Lord promised to send
hornets before them, which some interpret of diseases sent, Exo_23:28; and
which was in their favour, since hereby the number of their enemies would
be lessened, and they would be weakened, and in a bad condition to oppose
them:
and all the people that we saw in it are men of a great stature; or men of
measures (p), of a large measure, above the common measure of men; but it
may be justly questioned whether they spoke truth; for though they might
see some that exceeded in height men in common, yet it is not credible that
all they saw were of such a size; since they were not only at Hebron and saw
the giants there who were such, but they went through the land, as in the
preceding clause, and all they met with cannot be supposed to be of such a
measure.
JAMISON, "a land that eateth up the inhabitants — that is, an unhealthy
climate and country. Jewish writers say that in the course of their travels
they saw a great many funerals, vast numbers of the Canaanites being cut
off at that time, in the providence of God, by a plague or the hornet (Jos_
24:12).
men of a great stature — This was evidently a false and exaggerated
report, representing, from timidity or malicious artifice, what was true of a
few as descriptive of the people generally.
K&D, "Thus they spread an evil report of the land among the Israelites, by
exaggerating the difficulties of the conquest in their unbelieving despair,
and describing Canaan as a land which “ate up its inhabitants.” Their
meaning certainly was not “that the wretched inhabitants were worn out by
the laborious task of cultivating it, or that the land was pestilential on
account of the inclemency of the weather, or that the cultivation of the land
was difficult, and attended with many evils,” as Calvin maintains. Their
only wish was to lay stress upon the difficulties and dangers connected with
the conquest and maintenance of the land, on account of the tribes
inhabiting and surrounding it: the land was an apple of discord, because of
its fruitfulness and situation; and as the different nations strove for its
possession, its inhabitants wasted away (Cler., Ros., O. v. Gerlach). The
people, they added, are ‫ת‬ ‫דּ‬ ִ‫מ‬ ‫י‬ ֵ‫שׁ‬ ְ‫נ‬ ַ‫,א‬ “men of measures,” i.e., of tall stature (cf.
Isa_45:14), “and there we saw the Nephilim, i.e., primeval tyrants (see at
Gen_6:4), Anak's sons, giants of Nephilim, and we seemed to ourselves and
to them as small as grasshoppers.”
CALVIN, "32.But the men that went up with him said. We here see, as in a mirror,
how impiety gradually gathers audaciousness in evil. At the outset, the authors of
105

106. the rebellion were ambiguous in their expressions, and contented themselves with
obscure insinuations; they now throw aside all shame, and openly and
acrimoniously oppose the address of Caleb, which was certainly nothing less than
casting discredit on God’s words, and setting at naught His power. God had
promised to give the land to the Israelites; they deny that He will do so. He had
afforded them many proofs that nothing is difficult to Him: they deny that His aid
will suffice against the forces of their enemies. Moreover, they at length break out
into such impudence, that in their falsehood they contradict themselves. They had
confessed that the land was rich; they now declare that it consumes or devours its
inhabitants, which is entirely the reverse. For this is equivalent to saying, that the
wretched men, who cultivated it, wore themselves out with their assiduous labors;
or, at ally rate, that it was pestilential from the inclemency of its climate; either of
which statements was utterly false. The mode in which some understand it, viz., that
the giants (52) in their violence committed indiscriminate slaughter, is without
foundation; for this evil was by no means to be feared by the people, after the
extermination of the inhabitants. I do not doubt, then, but that it means that the
cultivation of the land was difficult, and full of much inconvenience.
At the end of the last verse, where it is said, “as grasshoppers,” etc., I think the
words are inverted, and ought to be thus connected; “As grasshoppers are despised
in our eyes, so we were looked down upon by these giants on account of our lowness
of stature.”
COKE, "Numbers 13:32. And they brought up an evil report of the land— The evil
report consisted of the particulars immediately following: they said, that it was a
land which ate up the inhabitants thereof; an expression which cannot mean, as
some have supposed, that the country was unfertile, and apt to eat up and consume
its inhabitants by famine; for they had before confessed it to be a plentiful land,
flowing with milk and honey. The two things, for which they seem desirous to bring
an evil report upon the land, are, the number and strength of the inhabitants; and
as their extraordinary strength and size are specified in the latter part of this verse,
and in the 33rd, so I apprehend their number is expressed in the second clause, a
land which eateth up the inhabitants thereof. "A land eating up, or rather meat for,
its own inhabitants; that is, sufficient only for the food and support of the numerous
and large inhabitants which throng it." A learned foreigner Mr. C. A. Heuman,
paraphrases these difficult words thus: "The number of the inhabitants so great,
that they eat up all the land in such a manner, that we shall have nothing to subsist
upon; much less should we be able to drive them out; for they are giants." This
appears the most rational interpretation; for if we are to understand the phrase of
the land's eating up its inhabitants in that sense in which, doubtless, it is sometimes
used in Scripture, (Leviticus 26:38. Ezekiel 36:13-14.) namely, of consuming its
inhabitants; there seems no reason why the people should have been afraid to go up
against the inhabitants of a land which itself destroyed them. But if it be said, that
the evil report was brought upon the land itself, (and the reply of Caleb and Joshua
in the next chapter, Numbers 13:7-8 is immediately levelled against such a calumny,)
the reader then must understand the phrase as expressive of the badness and
106

107. unhealthful nature of the country.
REFLECTIONS.—After forty days waiting, the spies return; and they who had sent
them in unbelief, and tempted God by their distrust, are now justly left to stumble
at their own inventions; the men who were sent greatly disagree in report and
sentiment, and, as is too commonly the case, the few faithful are rejected amidst the
multitude of gain-sayers. Where the things of God are concerned, they who follow
the multitude will infallibly err. (1.) The coward-heart magnifies every object and
increases every difficulty. (2.) Unbelief says of our spiritual enemies as they did of
the sons of Anak, they are too mighty for us. (3.) Caleb rises to contradict so false
and dishonorable a representation, and to encourage the people immediately to go
up and possess the land. He affirms that they are able; and well he might: 600,000
men with Moses at their head,—what need they fear; but this is the least of their
strength; God is in the midst of them, his pillar leads the way, his power they have
repeatedly experienced; miracles for their safety were common, and might be
expected, when assurances of their victory had been so repeatedly given from God,
and Canaan promised to be their possession. Note; (1.) Zeal for God dares every
danger. (2.) Faith makes men confident of success. Though earth and hell, and all
the powers of both, conspire against the believer, to obstruct his way to heaven, he
goes on in the strength of the Lord and the power of his might, conquering and to
conquer.
BENSON, "Numbers 13:32. Eateth up its inhabitants — Not so much by civil wars,
for that was likely to make their conquest more easy; but rather by the
unwholesomeness of the air and place, which they guessed from the many funerals
which, as some Hebrew writers, not without probability, affirm they observed in
their travels through it; though that came to pass from another cause, even from the
singular providence of God, which, to facilitate the Israelites’ conquest, cut off vast
numbers of the Canaanites, either by a plague, or by the hornet sent before them, as
is expressed Joshua 24:12. Le Clerc, indeed, explains this of their being liable to be
destroyed, or eaten up, by the incursions of many neighbouring enemies, in which
sense the same phrase is used Ezekiel 36:12. The Jews, however, take it to be meant
of famine, by which the country was wont to consume its inhabitants, and which
they suppose to have distressed it at that time.
But the spies had before acknowledged it to be a plentiful land, a land flowing with
milk and honey. Many, therefore, understand the expression as denoting the
number of the inhabitants, and would translate the original words, The land is meat
for its inhabitants; that is, the inhabitants devour and eat up all the produce of the
land.
PETT, "Numbers 13:32-33
‘And they brought up an evil report of the land which they had spied out to the
children of Israel, saying, “The land, through which we have gone to spy it out, is a
107

108. land that eats up its inhabitants, and all the people that we saw in it are men of great
stature. And there we saw the Nephilim, the sons of Anak, who come of the
Nephilim, and we were in our own sight as grasshoppers, and so we were in their
sight.” ’
The result was that their report was totally discouraging. Indeed it was falsified.
They gave an ‘evil report’ about the land. They said that it was a land which ‘ate up
its inhabitants’. That signified that living conditions were difficult, and a living hard
to come by (see Leviticus 26:38; Ezekiel 36:13). They were arguing that it was not a
good land to live in. They were deliberately putting the people off. This contradicted
their previous comment about its fruitfulness. Different spies would, of course, have
seen different terrain, but whether they saw fruit or whether they saw barrenness
would depend on what they looked at.
The truth was that they were put off because they were awed as a result of the
height of some of the inhabitants. Those, they said, were men of great stature, and
they included the dreaded Anakim, who it was rumoured were some of the
Nephilim. The latter name referred to the superstitions of the time. The Nephilim
were thought of as god-like men who had lived in the time of the ancients, as
referred to in Genesis 6:4. Anyone of unusual size could expect to be linked with the
Nephilim. This was enough to frighten everyone. So while on the one hand Caleb
looked at Yahweh, the Almighty, the other scouts, and the people looked at the
Nephilim. Whom we look at very often determines what we are and what we do.
Note the deliberate exaggeration which could only produce fear. ‘Compared with
them we saw ourselves as grasshoppers, tiny and insignificant, and they looked on
us as the same, to be dismissed or trodden on at will.’ What hope could there be
against such people? In fact as Deuteronomy points out such people had been
defeated by both the Moabites (Deuteronomy 2:10) and the Ammonites
(Deuteronomy 2:20-21), and could be by the Israelites. The gross exaggeration both
as regards the goodness of the land and as regards its inhabitants came from craven
fear. If the leaders were not able to have trust in Yahweh, what hope was there for
their people?
PULPIT, "Numbers 13:32
A land that eateth up the inhabitants thereof. This cannot mean that the people died
of starvation, pestilence, or other natural causes, which would have been contrary to
facts and to their own report. It must mean that the population was continually
changing through internecine wars, and the incursions of fresh tribes from the
surrounding wastes. The history of Palestine from first to last testifies to the
constant presence of this d anger. The remarkable variation in the lists of tribes
inhabiting Canaan may be thus accounted for. All the people … are men of great
stature, ‫דּוֹת‬ ִ‫מ‬ ‫י‬ ֵ‫שׁ‬ ְ‫ג‬ֲ‫א‬ "men of measures. " Septuagint, ἄνδρες ὑπερμήκεις. The "all" is
an exaggeration very natural to men who had to justify the counsels of cowardice.
108

109. WHEDON, "Verse 32
32. A land that eateth up the inhabitants — This cannot mean that the land was
sterile and the inhabitants dying of famine. It may refer to some pestilence whose
ravages were noted by the spies. Calvin “thinks that the wretched inhabitants were
worn out by the laborious task of cultivating it.” But it is more reasonable to
suppose that from the central position of Canaan among the powerful Oriental
empires it was an apple of discord, and that the people were constantly embroiled in
wasting wars to maintain their independence. Hence Israel would be decimated in
conquering it, and diminished, or eaten up, in defending it. See Ezekiel 36:13-15, for
a confirmation of this exegesis. “It is remarkable how rapidly unbelief grows when
it has once found expression. At first it was only a suggestion.
Numbers 13:28-29. Then, when Caleb had tried to still the fears to which it had
given rise, it became an assertion. Numbers 13:31. Lastly, it assumed the form of ‘an
evil report of the land’ itself, as of one ‘that eateth up the inhabitants thereof,’
(Numbers 13:32,) — where the people are consumed by pestilence or exterminated
by constant warfare of fierce races, against whom it were hopeless to attempt
contending. That, if such were the views and feelings of the great majority of their
best and most trusted men, the people should have risen in rebellion, need not,
perhaps, surprise us. But it indicated how thoroughly unprepared Israel was for the
possession of the land. Viewed from the human stand-point, the history of the Bible
is one of constant disappointments.” — Dr. Edersheim.
Men of a great stature — Hebrew, men of measures; that is, of tall stature. See the
dimensions of King Og’s bedstead, Deuteronomy 3:11.
33 We saw the Nephilim there (the descendants of
Anak come from the Nephilim). We seemed like
grasshoppers in our own eyes, and we looked the
same to them.”
109

110. CLARKE, "There we saw the giants - ‫נפלים‬ nephilim. It is evident that they
had seen a robust, sturdy, warlike race of men, and of great stature; for the
asserted fact is not denied by Joshua or Caleb.
Tales of gigantic men are frequent in all countries, but they are generally
of such as have lived in times very remote from those in which such tales are
told. That there have been giants at different times, in various parts of the
earth, there can be no doubt; but that there ever was a nation of men twelve
and fourteen feet high, we cannot, should not believe. Goliath appears to
have been at least nine feet high: this was very extraordinary. I knew three
young men in my own neighborhood, two of them brothers, each of whom
was upwards of seven feet, the third was eight feet six inches, and these men
were very well proportioned. Others I have seen of extraordinary stature,
but they were generally disproportioned, especially in their limbs. These
instances serve to prove the possibility of cases of this nature. The Anakim
might appear to the Israelites as a very tall, robust nation; and in
comparison of the latter it is very probable that they were so, as it is very
likely that the growth of the Israelites had been greatly cramped with their
long and severe servitude in Egypt. And this may in some measure account
for their alarm. On this subject the reader is desired to turn back to the note
on Gen_6:4 (note).
Canaan was a type of the kingdom of God; the wilderness through which
the Israelites passed, of the difficulties and trials to be met with in the
present world. The promise of the kingdom of God is given to every believer;
but how many are discouraged by the difficulties in the way! A slothful heart
sees dangers, lions, and giants, every where; and therefore refuses to
proceed in the heavenly path. Many of the spies contribute to this by the bad
reports they bring of the heavenly country. Certain preachers allow “that
the land is good, that it flows with milk and honey,” and go so far as to show
some of its fruits; but they discourage the people by stating the impossibility
of overcoming their enemies. “Sin,” say they, “cannot be destroyed in this
life - it will always dwell in you - the Anakim cannot be conquered - we are
but as grasshoppers against the Anakim,” etc., etc. Here and there a Joshua
and a Caleb, trusting alone in the power of God, armed with faith in the
infinite efficacy of that blood which cleanses from all unrighteousness,
boldly stand forth and say: “Their defense is departed from them, and the
Lord is with us; let us go up at once and possess the land, for we are well
able to overcome.” We can do all things through Christ strengthening us: he
will purify us unto himself, and give us that rest from sin here which his
death has procured and his word has promised. Reader, canst thou not take
God at his word? He has never yet failed thee. Surely then thou hast no
reason to doubt. Thou hast never yet tried him to the uttermost. Thou
knowest not how far and how fully he can save. Do not be dispirited: the
sons of Anak shall fall before thee, if thou meet them in the name of the
Lord of Hosts.
GILL, "And there we saw the giants,.... Not throughout the land, and yet it is
so expressed, and in such connection with what goes before, that it might be
110

111. so understood, and as they might choose it should; that as there were men
everywhere of an uncommon size, and were generally so, there were some
larger than they in all places, of a prodigious size, of a gigantic stature; and
yet this was only in Hebron where they saw them:
the sons of Anak; whose names are given, Num_13:22; and there were but
three of them:
which came of the giants; they, were of the race of giants; for not only Anak
their father, but Arba their grandfather was one; Jos_14:15,
and we were in our own sight as grasshoppers; little diminutive creatures in
comparison of them; an hyperbolical exaggeration of the greatness of the
giants, and of their own littleness:
and so we were in their sight; but this they could not be so certain of, and
could only make conjectures by their neglect or supercilious treatment of
them. Jarchi makes them to speak of them more diminutively still, as that
they heard those giants saying one to another,"there are ants in the
vineyards like men.''
JAMISON, "there we saw the giants, the sons of Anak — The name is
derived from the son of Arba, a great man among the Arabians (Jos_15:14),
who probably obtained his appellation from wearing a splendid collar or
chain round his neck, as the word imports. The epithet “giant” evidently
refers here to stature. (See on Gen_6:4). And it is probable the Anakims
were a distinguished family, or perhaps a select body of warriors, chosen
for their extraordinary size.
we were in our own sight as grasshoppers — a strong Orientalism, by
which the treacherous spies gave an exaggerated report of the physical
strength of the people of Canaan.
BENSON, "Numbers 13:33. We were in our own sight as grasshoppers — Thus
their fear magnified these sons of Anak above measure, so that in comparison of
them they thought themselves as weak and contemptible as insignificant insects.
And so we were in their sight — An hyperbole, signifying that the Anakims looked
down upon them with the utmost contempt.
PULPIT, "Numbers 13:33
The giants, the sons of Anak, which come of the giants, ‫לים‬ ִ‫פ‬ְ‫נּ‬ַ‫ן־ה‬ ִ‫מ‬ ‫ָק‬‫נ‬ַ‫ﬠ‬ ‫י‬ִ‫נ‬ ְ‫בּ‬ ‫ילים‬ ִ‫פ‬ְ‫נּ‬ַ‫ת־ה‬ ֶ‫.א‬
The Nephilim, Beni-Anak, of the Nephilim. The Septuagint has only τοὺς γίγαντας.
The Nephilim are, without doubt, the primaeval tyrants mentioned under that name
in Genesis 6:4. The renown of these sons of violence had come down from those dim
ages, and the exaggerated fears of the spies saw them revived in the gigantic forms
of the Beni-Anak. There is no certainty that the Nephilim had been giants, and no
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112. likelihood whatever that the Beni-Anak had any real connection with them. As
grasshoppers. We have no means of judging of the actual size of these men, unless
the height assigned to Goliath (six cubits and a span) be allowed to them. Probably
men of this stature were quite exceptional even among the Anakim. The report of
the spies was thoroughly false in effect, although founded on isolated facts.
WHEDON, "Verse 33
33. The giants — Hebrew and R.V. Nephilim, like the antediluvian tyrants who
corrupted the earth. Genesis 6:4, note. The application of the term Nephilim to a
race of antediluvians does not prove that the giants found by the spies were the
lineal descendants of these, nor does it justify the extraordinary hypothesis of the
“higher criticism,” that the writer of Genesis 6:4, knew nothing of a flood in which
all mankind except one family were destroyed. A resemblance in stature is all that is
requisite.
Sons of Anak — See Numbers 13:22, note.
As grasshoppers — An Oriental exaggeration of the disparity of stature between the
Hebrews and some of the Canaanites. The fears of the unbelieving spies magnified
their foes. Probably the average stature of the Israelites did not fall much below that
of the Canaanites.
In our own sight… in their sight — The contempt of their enemies is consequent
upon their own cowardly self-depreciation. They who do not respect themselves will
fail to gain the respect of others. “The man who counts himself as a grasshopper
when he is set to represent a great cause is apt to be counted as a grasshopper by
those who oppose him. Peculiarly is this the truth with one of God’s representatives.
He who realizes that he stands for One into whose hands all power in heaven and
earth is given need have no fear of giants or of the sons of giants. His sufficiency is
of God; and in this sufficiency he can move forward unflinching-ly, until the giants
who oppose him find themselves as grasshoppers in the path of his progress.” — H.
Clay Trumbull.
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